RICHARD UTZ, Medievalism: A Manifesto. Past Imperfect. Kalamazoo: ARC Humanities Press, 2017. Pp. xiii, 95. ISBN: 978-1942401025. $14.95.Richard Utz's latest book, Medievalism: A Manifesto, aims to do nothing less than to reform the ways in which we think about academic engagement with the Middle Ages, and with medievalism as a whole. Pulling very few punches, Utz argues from the outset that Medieval Studies has in some cases become a rarefied and elite discipline that has lost touch with its public roots, and that risks becoming 'an exclusive clan of specialists communicating mostly with each other' (xi). The book has been purposefully designed to be 'edgy' (xii), using a forum that permitted him to 'speak to [his] colleagues, but to many more of them' (xii) than traditional library-bound scholarship would have permitted.Chapter One, adapted from a 2015 keynote address delivered to a packed room in Kalamazoo, begins with a 'thinly-veiled academic "selfie"' (3), an expression that also shows how Utz prioritizes readability and an immediacy of style designed to include non-specialists. However, his 'selfie' is not gratuitous or self-indulgent; rather, it is a means for him to acknowledge that, for many of us in the field, our 'admission ticket to studying and teaching medieval culture has been deeply affective and personal' (3). As scholars, we must also acknowledge our own roles as translators and negotiators of that past, and, crucially, we must also occupy and interact in those same public spaces. Thus, the study of medievalism should be manifested as 'interventions' and engagements with the outside world. Shrewdly, Utz offers the example ofJacques le Goff as a means to show how one of the most influential and respected medievalists was, like all of us, not operating at an aesthetic distance from the object of study, but was first a passionate amateur whose study of the period was inevitably bound up in affective and personal engagements (pp. 4-6). Such an approach leads logically to the recognition of the 'amateur' medievalist as one not standing outside the academy, but as one who shares the academic's affective love of the past which she or he studies (8). The wealth of excellent scholarship here indeed becomes a strong fortress from which to lower the drawbridge.Chapter Two questions 'who controls the research, scholarship and teaching of the medieval past' (p. 17). It is a question of direct significance to the modern era, as a recent series of essays published on The Public Medievalist has demonstrated. (By way of full disclosure, I should note that the Public Medievalist series features contributions by Utz and myself, among others.) But Utz's point here is neither rhetorical flourish nor mere scholarly posturing. Rather, his arguments slowly gather momentum to show not only that scholarship can be immensely valuable when communicated to the public, but also that the public's involvement in that research inherently increases its value rather than detracts from it. And Utz does not hesitate to argue further that 'as intellectuals we have an ethical obligation to intervene publicly to expose ideologies that would otherwise continue unnoticed and unopposed under the guise of seductively vague invocations of the medieval past' (p. …

中文翻译：

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中世纪主义：理查德·乌茨的宣言

理查德·乌茨，中世纪主义：宣言。过去的不完美。卡拉马祖：ARC 人文出版社，2017 年。Pp。xiii, 95. ISBN：978-1942401025。14.95 美元。理查德·乌茨 (Richard Utz) 的最新著作《中世纪主义：宣言》旨在改革我们对中世纪学术参与以及整个中世纪主义的思考方式。乌兹很少出手，从一开始就认为中世纪研究在某些情况下已经成为一门稀有的精英学科，已经失去了与公共根源的联系，并且有可能成为“主要相互交流的专家的专属家族”（xi ）。这本书被有意设计为“前卫”（xii），使用一个允许他“与[他的]同事交谈，但与他们中的更多人交谈”的论坛 (xii) 比传统的图书馆奖学金所允许的。第一章改编自 2015 年在卡拉马祖一个拥挤的房间里发表的主题演讲，开头是一张“遮遮掩掩的学术“自拍”(3)，这种表达也展示了 Utz 如何优先考虑可读性和旨在包括非专家的风格的即时性。然而，他的“自拍”并非无缘无故或自我放纵；相反，这是他承认，对于我们该领域的许多人来说，我们“学习和教授中世纪文化的入场券具有深刻的情感和个人意义”（3）。作为学者，我们还必须承认自己作为过去的翻译者和谈判者的角色，而且至关重要的是，我们还必须在这些相同的公共空间中占据和互动。因此，中世纪主义的研究应表现为“ 干预措施和与外部世界的接触。乌兹精明地举了雅克·勒戈夫 (Jacques le Goff) 的例子，以此来说明最有影响力和最受尊敬的中世纪主义者之一是如何像我们所有人一样，与研究对象没有审美距离，而是首先是一位热情的业余爱好者，他的研究这一时期不可避免地与情感和个人交往密切相关（第 4-6 页）。这种方法合乎逻辑地导致人们承认“业余”中世纪主义者不是站在学院之外的人，而是与她或他研究的过去分享学术界的情感爱的人 (8)。这里丰富的优秀学术确实成为了放下吊桥的坚固堡垒。第二章“谁控制了中世纪过去的研究、学术和教学”（第17页）。正如最近发表在《公共中世纪主义者》上的一系列文章所表明的那样，这是一个对现代具有直接意义的问题。（作为全面披露的方式，我应该注意到公共中世纪主义者系列的特色是 Utz 和我自己等人的贡献。）但 Utz 在这里的观点既不是修辞上的华丽，也不是纯粹的学术姿态。相反，他的论点慢慢聚集起来，不仅表明学术在与公众交流时可能具有极大的价值，而且公众参与该研究本质上会增加其价值，而不是减损它。并且 Utz 毫不犹豫地进一步论证了“