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L. Owens (1993)
Other Destinies: Understanding the American Indian Novel
M. Furrow (1996)
Unscholarly Latinity and Margery Kempe
L. Sikorska (2000)
Hir not lettyrd: The use of interjections, pragmatic markers and whan-clauses in The Book of Margery Kempe
The Comfort of Voice, the Solace of Script
D. Mehl (2014)
Middle English Prose
G. Vizenor (1998)
Fugitive Poses: Native American Indian Scenes of Absence and Presence
M. Kempe, B. Windeatt (1940)
The Book of Margery Kempe
Samira Lindstedt (2018)
Questioning the ‘Book of Life’ as Evidence for the ‘Illiteracy’ of Margery KempeNotes and Queries
Jill Carter (2012)
Repairing the Web: Spiderwoman's Children Staging the New Human Being
M. Carruthers (1991)
The Book of Memory: A Study of Memory in Medieval CultureJournal of Interdisciplinary History, 23
(1996)
London: Penguin, 1994. Furrow, Melissa
N. Piquemal (2003)
From Native North American Oral Traditions to Western Literacy: Storytelling in Education.Alberta Journal of Educational Research, 49
(2016)
Who Is the Text in This Class?
Popular Literacy in the Middle Ages"; and Lindstedt
Margaret Porette, O.S.A. Colledge (1999)
The Mirror of Simple Souls
P. Murphy (2016)
Body Talk: Gestures of Emotion in Late Medieval EnglandLiterature Compass, 13
E. Havelock (1989)
The muse learns to write : reflections on orality and literacy from antiquity to the presentComparative Literature, 41
(2000)
Autobiographical Firsts: The Book of Margery Kempe and The Sarashina Diary
Christopher Cannon (2016)
‘Wyth her owen handys’: What Women’s Literacy Can Teach Us about Langland and ChaucerEssays in Criticism, 66
2 Institute for Integrative Science and Health
Cora Weber-Pillwax (2001)
Orality in Northern Cree Indigenous Worlds.Canadian Journal of Native Education, 25
The complexities of The Book of Margery Kempe have engaged scholars for decades; the following selections consider the orality and literacy of the text: Furrow
Reconciliation in Canada Today
J. Olney, M. Mason (2017)
The Other Voice: Autobiographies of Women Writers
Autobiographical Firsts"; or Mason
(1973)
Differance
T. King (1990)
Godzilla vs. post‐colonialJournal of Postcolonial Writing, 30
M. Amsler (2012)
Affective literacies : writing and multilingualism in the late Middle Ages
Leon Goldstein (1990)
The Muse Learns to WriteInternational Studies in Philosophy, 22
(2000)
Veneration of Virgin Martyrs in Margery Kempe’s Meditation: Influence of the Sarum Liturgy and Hagiography
C. Glenn (1992)
Author, Audience, and Autobiography: Rhetorical Technique in the Book of Margery KempeCollege English, 54
For further information on the hagiographic tendencies of Kempe, see Yoshikawa
S. Streuber, M.A. Ramirez, Matthew Hill, Carina Hahn, S. Zuffi, A. O’Toole, Michael Black (2016)
Body talkACM Transactions on Graphics (TOG), 35
Jill Carter has spearheaded the interpretive practice of “red reading,” wherein a canonical text is read through an Indigenous perspective, and has proven the validity of approaching traditional texts or problems through a decolonized or non-European method. To date, the red reading methodology has been most noticeably used to decentralize a Eurocentric reading of Indigeneity in North American literature, though as this article illustrates, the concepts of red reading can be expanded to analyze texts from across temporal and cultural periodization, which allows us to approach texts from a new perspective. In red reading a text like The Book of Margery Kempe, with its emphasis on holism and fluid consciousness, we can reach past the orality and textuality at the forefront of the text to interrogate and explore the liminality of a third (ghostly) consciousness.
English Language Notes – Duke University Press
Published: Oct 1, 2020
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