International Humanist and Ethical Union (London, 12 March 2011).
Braidotti (2008), p. 6. For the argument that gay or
queer’ rights are being appropriated in a similar fashion, see J.
Butler, ‘Sexual Politics, Torture and Secular Time’, The
British Journal of Sociology 59:1 (March 2008 ), 1–23; J. Haritaworn, with T. Tauquir, E. Erdem,
‘Gay Imperialism: Gender and
Ultimately, Gordon finds for herself everything that is attractive and honourable in the Church to be deposited in individuals and groups and these direct us
to the deepest legacy of Catholicism: people who profess to be Catholics:
I’m in a queer position: the Church of my childhood, which was so important for
my formation as an artist, is now gone. As Gertrude Stein said of Oakland, ‘There is
no there there’. But there is something there, something that formed me and that
touches me still: the example of the nuns killed in El Salvador, of liberation theologians standing
varied relationship with crusading, hitherto largely neglected.44
Further removed from classical crusade studies, in books such as
Medieval Film and Queer Movie Medievalisms, the genre of film
studies argues for the inclusion of this popular medium as
conveying serious interpretive messages, from Cecil B. de Mille’s
The Crusades (1935) to Ridley Scott’s Kingdom of Heaven (2005),
the latter’s fundamental, meretricious historical errors nonetheless attracting the fury of Muslim activists and right-wing
The Crusades and politics
Such reactions to
knowledge of elsewhere, either in the Rev. Nicholson’s reports or the court
documents. All of these stories parallel aspects of English witchcraft
tradition: Izzard is said, for example, to have bewitched the wife of her
creditor, the innkeeper and grocer, ‘making her go through all sorts of
queer antics, even to dancing on the tea table among the cups and saucers’
( Magic dancing; Enchanted persons dance until released ; Witch
view that Kruger’s incessant importuning had ‘queered the pitch amongst
the Manchester Friends’ for other refugees; in June 1938 the ISC washed its
hands of him.53
Manchester Quakers and refugees, 1933–1937
It may be that the ISC had not yet recognised the scale of the problem.
In April 1936 it decided that it had ‘no use at present’ for two cottages in
the Lake District, one in Keswick, one above Ullswater, offered (through
Bertha Bracey) for possible use by German refugees.54 Two months later
it declared that it had ‘no way of alleviating [the] distress
number of meanings throughout history’ (1983: 566). This instability endures and feminist, postcolonialist, queer and liberationist theo logians
continue actively to dispute and deconstruct the term. Recognition of the signifi cance of human practice for theological refl ection has shifted our understanding
of theological thinking in recent years. There has also been a growing awareness
of the signifi cance of the imagination in the work of the theologian. The fact that
narrative, metaphor and allegory are now owned as integral to the discourses of
theology has not
though. Most people need ‘right’ answers just as they need ‘superior’ races … At this
particular moment it happens to be feminists and other socially marginal types who are
battling for cultural pluralism. Still, this is an activity which we’re undertaking on behalf
of humanity, all of whom would be the happier, I believe, were they to throw away
their addiction to fi nal solutions. (1993: 123)
The work of Ostriker represents an approach to the narrative traditions of faith
that is appealing to those women who wish to challenge their inheritance
more prosperous – that is all.’ Kingscourt still finds all of this hard to
believe. ‘You are queer fellows, you Muslims,’ he insists. ‘Don’t you
regard these Jews as intruders?’ To this Reschid Bey replies: ‘You speak
strangely, Christian. Would you call a man a robber who takes nothing
from you, but brings you something instead? The Jews have enriched us.
Why should we be angry with them? They dwell among us like brothers. Why should we not love them? […] excuse my saying so, but I did
The West within the East
not learn tolerance in the Occident
Conception, p. 54.
Theodora Jankowski, Pure resistance: queer virginity in early modern English drama
(Philadelphia: University of Pennsylvania Press, 2000), p. 84.
Orby Shipley, ‘The Blessed Virgin’, in Lee (ed.), Miscellaneous sermons, p. 215.
(Jane Elizabeth Leeson) The wreath of lilies: a gift for the young (London: James Burns,
1847), p. 172.
Lk 11: 27–8.
Williams, Female characters, p. 323; see also Newman, ‘Our Lady in the gospel’, pp.
85–6; Newman ‘The glories of Mary for the sake of her son’, pp. 350–1; Ullathorne, The
Immaculate Conception, p. 14.
‘next week they would
all go [back] to Bilbao’.169 Perceptions of a welcoming public had also begun
to pale: faced by ‘staring’ and ‘whispering’ onlookers, the children had begun to see English people as ‘queer and unpleasant’.170 As to the children’s
more exotic qualities, in responding to a request from the BBC, the house
committee at Watermillock discovered that none of the children could sing
and none knew any Basque songs.171
Such cracks in the stability of life at Watermillock produced neither the
internal breakdown which Willcock had feared nor any sort of