This article offers the first substantial survey of the Middle Dutch satire Dit es de Frenesie since the work of C.P. Serrure in the mid nineteenth century. It contests much of the conventional wisdom surrounding De Frenesie, challenging the poem's usual classification as an early boerde or fabliau. Instead it is argued that the text is an experimental work, which blends together elements of several satiric traditions without committing itself to any one. The implications of this maneuver and others within the text are considered, revealing the poem's clear sympathy with the newly educated and articulate laity. De Frenesie itself is appended in both the original Middle Dutch and an English verse translation.
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This paper is a response to articles in the literature regarding symbols in dreams. While some neurology-based dream studies reject dream symbols altogether, the preponderance of material available for review accepts that dreams are frequently populated by symbols that require interpretation to be understood. In this study of my own extensive dream journals, the presence of veridical psi dreams makes it possible to rule out symbolic content in some cases. The results of this study show that-at least from the 11,850 dream scenes reviewed here-unambiguous symbolic content is extremely rare. For this paper, it was assumed that no dreams contained any symbolically presented information unless the dreams contained unambiguous indications that symbols were present. Following this method, a distinction may be made between dream content that clearly contains symbols and dreams that are assumed to be symbolic by default. Symbols that met the criteria used here can be shown to be di?erent from conventionally accepted symbols in that they clarify-rather than obfuscate-the communication of complex ideas.
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Ethnographic fieldwork is a balancing act between distancing and immersing. Fieldworkers need to come close to meaningfully grasp the sense-making efforts of the researched. In methodological textbooks on ethnography, immersion tends to be emphasized at the expense of its counterpart. In fact, ‘distancing’ is often ignored as a central tenet of good ethnographic conduct. In this article we redirect attention away from familiarization and towards ‘defamiliarization’ by suggesting six estrangement strategies (three theoretical and three methodological) that allow the researcher to develop a more detached viewpoint from which to interpret data. We demonstrate the workings of these strategies by giving illustrations from Machteld de Jong’s field- and text-work, conducted among Moroccan-Dutch students in an institution of higher vocational education.
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