Time Binds, or, Erotohistoriography

Eroto‐philology: Sex, language, and Yiddish history

“…Moving between queer history and philology, or rather using philology as a practice of queer history, my method looks for ways to reach the past that account for bodies past and present alike. Drawing on Elizabeth Freeman's fantastically productive and highly evocative term “eroto‐historiography” (Freeman, , 59), eroto‐philology draws together the specific intersections of language/history/sexuality, serving as methodological mediation between body and text, past and present. The erotic aspect of this philology is about locating the body past and present, as well as a practice of desire.…”

The Queer Art of Biblical Reading: Matthew 25:31–46 (Caritas Christiana) ThroughCaritas Romana

“…Queer historicism here seeks to transcend “authorial intention” and “intended audience” as the exclusive criteria to understand, to explain, or to expand textual meaning, and it does so through the lens of the artistic representation (Martin , 149–85). I use queer practices of bondage as portals to historical thinking (Freeman , 59). Consequently, I read Matthew, Valerius Maximus's texts, and Peter Paul Rubens's pictorial representation intertextually as building blocks of an erotohistoriography (Freeman , 95–136) that traces and brings together pleasurable and loving experiences to imagine eros and agape as mutually complementary in the present.…”

Narrating Life – Experiments with Human and Animal Bodies in Literature, Science and Art

“…This is a notion of time that finds its contours by clearing away all other experiences of time -those attached to the body or founded in subjective, emotional experiences of whimsical, anachronistic time. Such non-productive experiences of time are marginalised, relegated to the children's sphere, to queer or mad lives, or to a traditionally feminine sphere in ritualised daily life (see Felski, 1995;Halberstam, 2005;Freeman, 2005Freeman, , 2010.…”

“…deleuze & guattari, 1987/2012: 239 Elizabeth Grosz's work on time and the body and Elizabeth Freeman's thoughts on queer temporality are equally useful when exploring how the representation of unconventional types of relationships between apes and humans may open for a resistance against the violence of chrononormativity (Grosz, 2004;Freeman, 2005Freeman, , 2010. Important to my critical reflections on the question of temporality as a matter of historiography are also Julia Kristeva's interrogation of both the concept of time as progress and the idea of cyclical time in her essay "Women's Time", and Fanny Söderbäck's reading of Kristeva, where she coins the term "revolutionary time" to pinpoint Kristeva's ideas about of the future as a concept (Kristeva, 1995;Söderbäck, 2010 and.…”