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Learning from Langland: theo-poetic resources for the post-Hind ...

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competing discourses and definitions of learning and which finds ways of both<br />

acknowledging <strong>the</strong>m and transcending <strong>the</strong>m.<br />

The heart of <strong>the</strong> <strong>the</strong>sis is <strong>the</strong>re<strong>for</strong>e a dialogue between two different texts and two different<br />

contexts – <strong>the</strong> textual and socio-cultural worlds of <strong>Hind</strong> and <strong>Langland</strong>. As <strong>the</strong> <strong>Hind</strong> reports<br />

reflect <strong>the</strong> discourse of a certain section of western culture in late modernity, so Piers<br />

Plowman draws on, re-defines and resists certain languages of learning which were current<br />

in late fourteenth century England. The differences between <strong>the</strong>se two periods are<br />

considerable and need to be respected, and I am not suggesting that fourteenth century<br />

ideas can be transposed into a twenty-first century context. 4 Never<strong>the</strong>less, <strong>the</strong> fact that <strong>the</strong>re<br />

are certain similarities between <strong>the</strong> materials with which Piers Plowman settles and <strong>the</strong><br />

material with which <strong>the</strong> <strong>Hind</strong> process settles allows <strong>the</strong> conversation to proceed. The fact<br />

that <strong>the</strong> poem does not settle in <strong>the</strong> same way that <strong>Hind</strong> does calls <strong>the</strong> inevitability of <strong>the</strong><br />

<strong>Hind</strong> settlement into question, and challenges us at least to ask whe<strong>the</strong>r an alternative, more<br />

Piers-like route towards settlement might be possible in <strong>the</strong> present.<br />

I will begin in Chapter One with an analysis of <strong>the</strong> context in which <strong>Hind</strong> One was written<br />

and <strong>the</strong> ways in which its use of <strong>the</strong> word ‘learning’ is both caught up in, and tries to<br />

remain distinct <strong>from</strong>, contemporary definitions. An understanding of <strong>the</strong> report’s<br />

educational and <strong><strong>the</strong>o</strong>logical underpinning will <strong>the</strong>n emerge. Three aspects of <strong>the</strong> <strong>Hind</strong><br />

4 David Lawton writing on literary history and cultural studies, puts it thus:<br />

‘Absolute cultural relativism is a hermeneutic impossibility: we help construct <strong>the</strong> O<strong>the</strong>rs<br />

of <strong>the</strong> past, not only <strong>the</strong> medieval O<strong>the</strong>r but <strong>the</strong> medievalist O<strong>the</strong>r, and <strong>the</strong>y cannot<br />

<strong>the</strong>re<strong>for</strong>e be exclusively O<strong>the</strong>r. If this is so, our best resource may be a version of <strong>the</strong><br />

hermeneutic circle in which we consciously bring our modernity into dialogue with our<br />

understanding of <strong>the</strong> medieval.’ David Lawton, ‘Analytical Survey 1: Literary History and<br />

Cultural Study’, in Wendy Scase, Rita Copeland and David Lawton (eds.), New Medieval<br />

Literatures 1, Clarendon Press, Ox<strong>for</strong>d, 1997, pp. 237-269, p. 240.<br />

12

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