how inhabitants identify themselves, their surroundings, and theirboundaries. Recognizing their essential role in the development <strong>of</strong>a nation, institutional bodies, on the whole, believe that they mustpreserve and protect their land and peoples; here is where monstersbegin to play a significant role in the maintenance <strong>of</strong> the status quo,protecting the nation from threats <strong>of</strong> destruction from the insideout. As Bildhauer and Mills assert, “monsters…can become subjectto linguistic and cultural resignification” (22). Thus, governmentscan redefine how monsters function; rather than simply intimidatingthe human race, monsters can be reminders <strong>of</strong> the status quo withina given society. As “most nation-states [are] bent on preserving theirbody politic from ‘alien viruses[,]’ [governments] [seek] to pathologizetheir adversaries,” the adversaries being the monsters (Kearney 65).If they can assume control over the fear <strong>of</strong> society, governmentssuddenly have a means <strong>of</strong> preserving, protecting, and asserting theirdominance in the world. An actual and specific example <strong>of</strong> this canbe seen in the origins <strong>of</strong> the term “Anglo-Saxon England”; it “is ablanket term that hides more than it reveals” (Cohen, Of Giants 4).At the time <strong>of</strong> the word’s origin, England was comprised <strong>of</strong> “scatteredgroups <strong>of</strong> varied ancestry” (4). To avoid becoming a monstrous landwith conflicting ideologies, it was decided that these peoples shouldall reside under a collective term, eliminating the possibility <strong>of</strong>harboring monsters on the inside by simply giving an identifyinglabel to all inhabitants. Thus, governments and institutional bodiesrecognize the need for “cultural uniformity and relative social calm,”believing that the easiest way to achieve conformity is through themonster, the embodiment <strong>of</strong> human fears (4).In each <strong>of</strong> the three medieval texts, Wonders <strong>of</strong> the East, Sir Gawainand the Green Knight, and Grettir’s Saga, there is clear functioninggovernmental body that purposefully utilizes the monster as a means<strong>of</strong> social control. Focusing first on Wonders <strong>of</strong> the East, it seems thatthe hierarchy <strong>of</strong> salvation is the institutional framework, providingcaitlin garvey 117
a strict delineation between each grade <strong>of</strong> human. While some <strong>of</strong>these beings are more acceptable to society than others, they allhave an opportunity to obtain salvation by modifying to fit thecommunal standards, or the status quo. Likewise, in Sir Gawainand the Green Knight, the governmental body is Arthur’s court andthe code <strong>of</strong> chivalry; both have clear expectations for how men andwomen within society should act. While the court and the codecan ostracize those who do not represent cultural norms, they arealso flexible enough to adapt and make exceptions when deemedappropriate. Paradoxically, in Grettir’s Saga, the governmental bodyis the institution <strong>of</strong> outlawry. It is the deeming <strong>of</strong> lesser outlawry andfull outlawry that sends non-conformists away from society; theseindividuals can only be reaccepted when society has found some wayto reconcile them with the good <strong>of</strong> humanity. Essentially, it seemsthat all <strong>of</strong> these state institutions, while clearly delineating who themonster is and where the monster resides, want nothing more thanconformity for their populous; they do not want to be capable <strong>of</strong>harboring the monstrous, so they provide means through which theother can adapt.To focus more closely on The Wonders <strong>of</strong> the East and thegovernmental preservation <strong>of</strong> the status quo, one should explore:the outlined hierarchy <strong>of</strong> humanity, how the government functionsas a belief system in this text, and the ability <strong>of</strong> the other to obtainsalvation. Beginning with the hierarchy, Wonders, as theorized byGreta Austin, is “arranged to show the hierarchical spectrum <strong>of</strong>those people to whom God <strong>of</strong>fers grace” (28). One can see theprogression by looking at the text at the beginning, middle, andend; in paragraph eight, the people are described with monstrousqualities: “In one land people are born who are six feet tall. Theyhave beards to their knees and hair to their heels. They are calledHomodubii, that is ‘doubtful ones’ and they eat raw fish and liveon them” (“Wonders” 189). A few paragraphs later, the description118 afternoons <strong>of</strong> alterity
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Afternoons of Alterity A Codex of t
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Table of ContentsFrom Medieval Mars
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From Medieval Marsh Monsters toFutu
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imagination, we must first attempt
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seed of monstrosity within themselv
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essence as a monster, it seems reas
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she bore two sons, one from the imp
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perhaps, anti-heroes) of the futuri
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to watch the murder and mutilation
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and modern audiences through their
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Works Cited“Bushwhacked.” Firef
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Projecting Otherness ontothe Disabl
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in any systematic structuration. An
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The idea of the monstrous’ vulner
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not us and are in the proximity of
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they want to be treated. The interv
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Monstrosity and theIrruption of Rea
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describing his fears of this place
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stained with sin” (Spearing 221).
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often and at will to show man somet
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What’s Love Got To Do With It?The
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story than as the beginning? What f
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It is textual content like this tha
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through the story as the Green Knig
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the first advocating voices for end
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“capable of seeing things objecti
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Darkness: The True Monster ofLitera
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the way they can make us feel, but
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not only closes out, extinguishes,
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and temptation, most especially for
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hours “led to the term ‘night
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specifically his relationship to da
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humanization of Grendel draws the r
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- Page 158: Works CitedArmitage, Simon. Sir Gaw