During the course of this semester, I did not believe that
my topic had changed drastically or evolved significantly, partly because I
presented on the topic at a colloquium in March in the context of the specific
theme of that colloquium. However, for fun, I decided to make a wordle of one
of my paragraphs in the final proposal to look at the differences between it
and to a wordle I made for an earlier blog post.
First Wordle
Present Wordle
While “Lollards,” “texts,” “influence,” and “practices” are still more common than others, I find it interesting that it now includes “society” and “literacy” as key words. Clearly my topic has shifted slightly over the course of the semester.
By presenting my paper at the Book History and
Print Culture Colloquium, I was given an opportunity to share my topic to other
scholars who were actually interested in my topic and asked questions that made
me see the Lollards a little differently and helped focus my topic, especially
for the contribution to knowledge part. The questions I received included: "Since the Lollards were secretive and did not actively share their beliefs, do you think that they felt elitist?" and "While women had access to the books, did you find any evidence of female ownership of the texts they used?"
I found these questions really useful in two different ways. For the first question, I answered that yes, they probably felt elitist as part of their belief system was that they were part of the Elect (a very Calvinist ideology). Thinking about it, a number of scholars depict them as a closed sect that was prosecuted for their beliefs, and are portrayed as a marginalized group. Yet, I'm not sure if perceived themselves as an elite group and in my own work I describe them as a marginalized, almost fringe group, that influenced others. Perhaps when I have access to primary sources, and can conduct archival research, I will look into this and study the language that used through language analysis methodologies.
For the second question, I answered that no, I did not find any examples of female ownership of books, or even the passing of books through female inheritance. All the examples I came across in my secondary sources were of men owning books and passing on their books to male family members, never female. Since I don't have access to primary sources, it makes me question whether my secondary sources didn't find examples of female ownership, or found them and chose not to include them in their studies. I think this would be an important area to study since many historians argue that the Lollard group gave women greater agency than orthodox religious practices.
This relates to the primary method I will be using, which is language analysis. When examining primary sources, historians look at the language used to find meaning held within it. They look for biases, intended audiences, the author's value-judgements, and rhetorical devices (Strange, 2012, p. 167). Using this method also provides contextual information about the creation of the document, including social and political influences on the author. Yet historians "must be wary of imposing meanings on language, especially when the written records omits what we want to know" (Strange, 2012, p. 178). Therefore, I will be using this method, not to evaluate the language in primary sources, but the language used by the secondary sources and analyzing their interpretations of the primary sources I cannot access.
Source:
Strange,
J. (2012). Reading Language as a Historical Source. In Simon Gunn and Lucy Faire
(Eds.), Research Methods for History
(pp.167-183). Edinburgh: Edinburgh University Press.


