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Studies in the Age of Chaucer最新文献

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Readers Then and Now: Coerced Consent in Dame Sirith 过去和现在的读者:《圣女魔女》中的强迫同意
Q2 Arts and Humanities Pub Date : 2022-12-14 DOI: 10.1353/sac.2022.0041
A. Raw
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引用次数: 0
Writing Regional Identities in Medieval England: From the "Gesta Herwardi" to "Richard Coer de Lyon by Emily Dolmans (review) 书写中世纪英格兰的地域认同:从《赫瓦尔迪的秘密》到《里昂的理查德·科尔》(艾米丽·多尔曼著)
Q2 Arts and Humanities Pub Date : 2022-12-14 DOI: 10.1353/sac.2022.0007
R. Rouse
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引用次数: 0
The Reception of Chaucer's Shorter Poems, 1400–1450: Female Audiences, English Manuscripts, French Contexts by Kara A. Doyle (review) 乔叟短诗的接受,1400-1450:女性观众,英文手稿,法语语境
Q2 Arts and Humanities Pub Date : 2022-12-14 DOI: 10.1353/sac.2022.0008
Sarah Wilma Watson
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引用次数: 0
Prior to the Prioress: Chaucer's Clergeon in Its Original Context 先验:乔叟在其原始语境中的神职人员
Q2 Arts and Humanities Pub Date : 2022-12-14 DOI: 10.1353/sac.2022.0030
E. Rose
Abstract:This paper proposes that Chaucer first wrote his verse narrative of the classic story of The Chorister as the Clergeon, long before he conceived of putting it in the Canterbury Tales as The Prioress's Tale. I suggest that Chaucer's version of the miracle of The Chorister or The Boy Slain by Jews (along with the invocation to Mary and the concluding prayer to "little Hugh" of Lincoln) was composed for Holy Innocents' Day to be delivered in the choir of Lincoln Cathedral by a young boy-bishop sometime in the early or mid-1380s. I examine the pairing of two genres on which Chaucer drew, timeless miracle and historical record, questioning more closely Chaucer's knowledge of the account of the thirteenth-century Hugh. I conclude with questions that these hypotheses suggest for further consideration.
摘要:本文认为,早在乔叟构思将《坎特伯雷故事集》作为《隐修会的故事》之前,乔叟就已将其作为《牧师合唱团》的经典故事进行了诗歌叙事。我认为,乔叟版本的犹太人的《唱诗班》或《男孩杀手》奇迹(以及对玛丽的祈祷和对林肯“小休”的最后祈祷)是在1380年代初或中期的某个时候,由一位年轻的男孩主教为林肯大教堂唱诗班举行的圣婴节而创作的。我研究了乔叟所描绘的两种类型的配对,永恒的奇迹和历史记录,更深入地质疑乔叟对13世纪休的描述的了解。最后,我提出了这些假设所提出的问题,以供进一步考虑。
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引用次数: 0
Continental England: Form, Translation, and Chaucer in the Hundred Years' War by Elizaveta Strakhov (review) 《英格兰大陆:形式、翻译与百年战争中的乔叟》,斯特拉霍夫著(综述)
Q2 Arts and Humanities Pub Date : 2022-12-14 DOI: 10.1353/sac.2022.0017
Rory G. Critten
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引用次数: 0
Chaucer and the Fantasy of Retroactive Consent 乔叟与追溯性同意的幻想
Q2 Arts and Humanities Pub Date : 2022-12-14 DOI: 10.1353/sac.2022.0046
Leah Schwebel
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引用次数: 0
Sleep and Its Spaces in Middle English Literature: Emotions, Ethics, Dreams by Megan G. Leitch (review) 中世纪英语文学中的睡眠及其空间:情感、伦理、梦(Megan G. Leitch)
Q2 Arts and Humanities Pub Date : 2022-12-14 DOI: 10.1353/sac.2022.0012
Jamie K. Taylor
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引用次数: 0
"A kysse onely": The Problem of Female Socialization in William Caxton's Blanchardyn and Eglantine “一个孤独的吻”:威廉·卡克斯顿的《布兰查丁与埃格兰廷》中的女性社会化问题
Q2 Arts and Humanities Pub Date : 2022-12-14 DOI: 10.1353/sac.2022.0047
Jennifer Alberghini
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引用次数: 0
On Not Being Chaucer 论不做乔叟
Q2 Arts and Humanities Pub Date : 2022-12-14 DOI: 10.1353/sac.2022.0028
Ruth Evans
Abstract:Chaucer's place in the canon and on the syllabus has at various times during the twentieth and twenty-first centuries, in various places around the world, been questioned by students, academics, administrators, and professional organizations, in response to very specific and often highly localized cultural, historical, and institutional factors. The history and nature of those factors are instructive if we want to continue to make the case for the value of studying Chaucer. In this address I consider some of the national and international contexts that have put pressure on the study of Chaucer, contexts that include US and UK responses to institutional racism, and feminist literary criticism's critique of Chaucer's sexism and of the institutionalization of feminist criticism. I consider some of the historical rejections of Chaucer, from that of the black British writer David Dabydeen in the 1970s to the brief flare of the Chaucer Wars of 2021. I argue that decentering Chaucer needs an informed critique of how canons are constructed and of the specific ways in which they are ethnocentric and non-representative. I then consider some of the ways in which Chaucer's work has been reimagined in positive political ways, such as Refugee Tales. I argue that we should continue to read Chaucer because his writings and the history of their reception continue to generate new and important ways of understanding the past history of race and racism, and thus enable the envisioning of more hopeful futures for Chaucerian scholars and our students.
摘要:乔叟在正典和教学大纲中的地位在二十世纪和二十一世纪的不同时期,在世界各地,由于非常具体且往往高度本地化的文化、历史和制度因素,受到了学生、学者、行政人员和专业组织的质疑。如果我们想继续证明研究乔叟的价值,这些因素的历史和性质是有指导意义的。在这篇演讲中,我考虑了一些给乔叟研究带来压力的国家和国际背景,包括美国和英国对制度性种族主义的回应,以及女权主义文学批评对乔叟性别歧视和女权主义批评制度化的批评。我考虑了一些对乔叟的历史拒绝,从20世纪70年代英国黑人作家大卫·达比登的拒绝,到2021年乔叟战争的短暂爆发。我认为,体面的乔叟需要对经典的构建方式以及它们以种族为中心和非代表性的具体方式进行知情的批判。然后,我考虑了乔叟的作品以积极的政治方式被重新想象的一些方式,比如《难民故事》。我认为,我们应该继续阅读乔叟,因为他的著作及其接受历史继续为理解过去的种族和种族主义历史创造新的重要途径,从而为乔叟学者和我们的学生设想更有希望的未来。
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引用次数: 0
Ode to Titivillus: Apathy and the Transformative Potentialities of "Sloth" in Late Medieval England 提提维勒斯颂:中世纪晚期英格兰“懒惰”的冷漠和变革潜力
Q2 Arts and Humanities Pub Date : 2022-12-14 DOI: 10.1353/sac.2022.0035
N. Calder
Abstract:This essay examines the ways in which an anonymous fifteenth-century preacher addressed issues of apathy among his congregations, preserved in the English sermon cycle known as Jacob's Well. Through the preacher's expositions of the sin of sloth—and the dramatic exempla that accompany such passages—I argue that the text encapsulates an anxiety over apathy among the preacher's (fictionalized or real) lay audiences. The essay complicates the idea that laypeople in late medieval England believed homogeneously in the religious teachings delivered from the pulpit. Indeed, Jacob's Well is read here as an example of a preacher grappling with the difficulties of managing a congregation made up of diverse experiences and intensities of faith, in which religious indifference had the potential to be deep-rooted. I argue that the medieval Church's conceptualization of "sloth" belies a concern over lay apathy, understood as a potentially subversive mode of unbelief, rather than lay ignorance.
摘要:本文考察了一位15世纪的匿名传教士在他的会众中解决冷漠问题的方式,这些问题保存在被称为雅各井的英国讲道周期中。通过传教士对懒惰之罪的阐释——以及伴随这些段落的戏剧性例子——我认为,这篇文章概括了传教士(虚构的或真实的)外行听众对冷漠的焦虑。这篇文章使中世纪晚期英格兰的俗人都相信从讲坛上传下来的宗教教义这一观点复杂化了。事实上,《雅各之井》在这里被解读为一个牧师的例子,他努力应对管理会众的困难,会众由不同的经历和信仰强度组成,其中宗教冷漠可能根深蒂固。我认为,中世纪教会对“懒惰”的概念化掩盖了对俗人冷漠的关注,这种冷漠被理解为一种潜在的颠覆性的不信模式,而不是俗人的无知。
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引用次数: 0
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Studies in the Age of Chaucer
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