<rdf:RDF xmlns:rdf="http://www.w3.org/1999/02/22-rdf-syntax-ns#" xmlns:dcterms="http://purl.org/dc/terms/">
<rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/271313">
    <dcterms:title><![CDATA[Cuentos Eróticos]]></dcterms:title>
    <dcterms:description><![CDATA[Item not seen; cited in World Cat, which reports that this recording in Spanish of erotic tales includes a reading of MilT.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/271754">
    <dcterms:title><![CDATA[Cuentos para Chicos de Autores Grandes]]></dcterms:title>
    <dcterms:description><![CDATA[Item not seen; reported in WorldCat, indicating that this collection of short stories adapted in Spanish for children includes PrT.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/265695">
    <dcterms:title><![CDATA[Cultic Anti-Judaism and Chaucer&#039;s &#039;Litel Clergeon&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[England&#039;s implementation of the Fourth Lateran Council&#039;s legislation of 1215, two anti-Judaism sermon exempla from medieval manuscripts, and the &quot;child-as-Host&quot; motif suggest how the &quot;ideology of bodily and social purity could become salient for the fourteenth-century audience&quot; of Chaucer&#039;s PrT.  Members of Chaucer&#039;s pilgrim-audience experience a &quot;miracle of wholeness&quot; in the same manner as would the audience of the sermon exempla.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/275959">
    <dcterms:title><![CDATA[Cultivating Chaucerian Antiquity in &quot;The Shepheardes Calender.&quot;]]></dcterms:title>
    <dcterms:description><![CDATA[Examines E. K.&#039;s commentary on Chaucer in Spenser&#039;s &quot;The Shepheardes Calender,&quot; arguing that by &quot;associating him with a historically antecedent but culturally current poetic paradigm, E. K. represents Chaucer as a writer who proleptically embraces the literary values of his sixteenth-century admirers&quot;---&quot;a writer who participates meaningfully in both classical and native English poetic traditions.&quot; Focuses on Speght&#039;s 1598 and 1602 editions of Chaucer&#039;s &quot;Workes.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267631">
    <dcterms:title><![CDATA[Cultural Capital : Selling Chaucer&#039;s Works, Building Christ Church, Oxford]]></dcterms:title>
    <dcterms:description><![CDATA[John Urry&#039;s 1721 edition of The Works of Geoffrey Chaucer was marketed to support a capital campaign to augment Christ Church, Oxford. Thoughout the 1720s and 1730s, several members of the college were occupied with book sales. Despite poor evaluations of the edition, its presentation of Chaucer&#039;s works and its glossary were influential throughout the eighteenth century.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/269169">
    <dcterms:title><![CDATA[Cultural Changes]]></dcterms:title>
    <dcterms:description><![CDATA[This final essay in a forum responds to preceding essays and argues that vernacular writing about religion is a political act subject to study as a &quot;single area of discourse.&quot; Literary critics examining this area will find that &quot;the logic that governs secular power and interest is subverted, inverted, or dissolved&quot; in this discourse.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/271146">
    <dcterms:title><![CDATA[Cultural Memory and National Identity: &#039;That Hamilton Woman&#039; and &#039;A Canterbury Tale&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[Assesses the politics and cultural work of British wartime cinema, including assessment of Michael Powell&#039;s and Emeric Pressburger&#039;s &quot;A Canterbury Tale&quot; of 1944 as &quot;one of the first &#039;heritage films&#039;,&quot; one that capitalizes on the status of CT as the &quot;sacred text of British cultural memory&quot; and echoes the &quot;Chaucerian vision of community.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/270732">
    <dcterms:title><![CDATA[Cultural Reformations: Medieval and Renaissance in Literary History]]></dcterms:title>
    <dcterms:description><![CDATA[Thirty-two essays by various individuals and the introduction by the editors exemplify the porous nature of the traditional boundary between medieval and Renaissance in literary history and demonstrate the interpenetration of literature and history. Topics range widely; references to Chaucer and his works occur frequently. Suggestions for further reading accompany each essay, and the volume includes an index. For nine essays that pertain to Chaucer, search for Cultural Reformations under Alternative Title. ]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/269490">
    <dcterms:title><![CDATA[Cultural Studies of the Modern Middle Ages]]></dcterms:title>
    <dcterms:description><![CDATA[Ten essays by various authors, along with a foreword, an introduction, an &quot;otherword,&quot; and an afterword. Topics range from high to low culture and explore relationships between reality and performance, including comparisons of medieval literature to contemporary reality television; analyses of truth claims in fiction, history, and medieval studies; and examinations of modern politics through medieval history and literature. For two essays that pertain to Chaucer, search for Cultural Studies of the Modern Middle Ages under Alternative Title. ]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267737">
    <dcterms:title><![CDATA[Cultural Symbols in Transition : Animal Lore in Late English and Early Scottish Poetry]]></dcterms:title>
    <dcterms:description><![CDATA[Whereas Robert Henryson rarely uses animals for imagery or metaphoric comparisons (outside the allegory of &quot;Morall Fabillis&quot;), Chaucer &quot;exploits the rich and variegated symbolic dimension&quot; of references to animals, even while he avoids &quot;explicit allegorical meaning.&quot; Honegger draws Chaucerian examples from CT and PF, focusing on examples in which animals are &quot;not in the foreground&quot; of the plots.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/271226">
    <dcterms:title><![CDATA[Culture and Anarchy on the Coast of Bohemia]]></dcterms:title>
    <dcterms:description><![CDATA[Recounts the experiences of teaching a British Literature survey at a Louisiana university in the wake of Hurricane Katrina in Fall 2005, exploring why student response to CT was unusually intense at that time, particularly for its concern with social responsibility.  Available at http://www.borrowers.uga.edu/archive.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/265498">
    <dcterms:title><![CDATA[Culture and History, 1350-1600: Essays on English Communities, Identities, and Writing]]></dcterms:title>
    <dcterms:description><![CDATA[Six essays by various hands explore and critique the notion of a steady rise of individualism underlying the traditional historical periodiztion of the Middle Ages and Renaissance. Human identities in all times are functions of humans interacting in groups.  The essays assess the roles of various groups and the identities they produce:  court culture, the church, the theater, and women.  The volume closes with the editor&#039;s critique of historicism in medieval and Renaissance studies. For an essay that pertains to Chaucer, search for Culture and History, 1350-1600 under Alternative Title.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/265382">
    <dcterms:title><![CDATA[Cultured Nature in Chaucer&#039;s Early Dream-Poems]]></dcterms:title>
    <dcterms:description><![CDATA[Examines outdoor space in BD and PF in light of research on medieval constructed gardens, especially the pleasure garden of Elizabeth de Burgh at Clare Castle, Suffolk.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/274641">
    <dcterms:title><![CDATA[Cunt Chaucer.]]></dcterms:title>
    <dcterms:description><![CDATA[An erotic prose poem that combines a pastiche of Chaucerian quotations, faux Middle English, and a narrative of sexual activity that alludes recurrently to NPT.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/262234">
    <dcterms:title><![CDATA[Cupid and Venus, Chaucer and Company]]></dcterms:title>
    <dcterms:description><![CDATA[Although the medieval Venus and Cupid are usually interpreted interchangeably on the basis of &quot;courtly love&quot; or the Robertsonian concept of &quot;caritas&quot; and &quot;cupiditas,&quot; analysis of texts (including HF, PF, KnT, TC, and LGW) indicates otherwise.  Venus represents natural sexuality; Cupid, the elaborate verbalization of love.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/264267">
    <dcterms:title><![CDATA[Cupid&#039;s Sight in the Prologue to the &#039;Legend of Good Women&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[Implications of clear-sighted love in the Middle Ages lead one to view Cupid in Chaucer&#039;s LGW as a symbol of marital, generative love.  But because this Cupid is indiscriminate in love (being in favor of it, without regard to circumstances), it is clear that the Narrator in the garden is not a reliable spokesman for good women.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/268972">
    <dcterms:title><![CDATA[Cupid&#039;s Wheel : Love and Fortune in The Knight&#039;s Tale]]></dcterms:title>
    <dcterms:description><![CDATA[Discusses the &quot;amatory fatalism&quot; of KnT as Chaucer&#039;s means to explore &quot;problems of chance, destiny, and Providence.&quot; Somewhat different from TC in this regard, KnT poses love as analogous to fate. Chaucer uses the analogy to focus on human perception of experience as well as on the order that frames it.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/266998">
    <dcterms:title><![CDATA[Cupidon et Alceste]]></dcterms:title>
    <dcterms:description><![CDATA[Assesses similarities and differences between the two Prologues to LGW and the portrayal of Cupid in the Dido account, examining the power relations between Cupid and Alceste and, beyond this microstructure, the masculine-feminine relations of the poem. In French.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/270260">
    <dcterms:title><![CDATA[Curiosity and Pilgrimage: The Literature of Discovery in Fourteenth-Century England.]]></dcterms:title>
    <dcterms:description><![CDATA[Investigates the relation between &quot;curiositas&quot; (vice-laden seeking of experience or knowledge) and pilgrimage (symbolic devotional journey) as a tension between desire for the physical and spiritual worlds, examining the theological underpinnings of the two concepts and exploring their depiction in Richard de Bury&#039;s &quot;Philobiblon,&quot; Mandeville&#039;s &quot;Travels,&quot; and Chaucer&#039;s CT. Throughout CT, &quot;curiosity undermines pilgrimage&quot; (92), reflecting the interpersonal competition and social tensions of Chaucer&#039;s late-medieval England. Part 1 and the Marriage Group &quot;dwell on order and disorder among neighbors and spouses; this is followed by a middle group of tales that stresses the social damage of tale-telling; and the work ends with tales and a non-tale that put an end to tale-telling&quot; (93). KnT, Mel, and ParsT pose standards of social, ethical, and moral stability that are countered by the other tales in various ways. Based on Zacher&#039;s Ph.D. dissertation, University of California, Riverside, 1969, &quot;&#039;Curiositas and the Impulses for Pilgrimage in Fourteenth-Century English Literature,&quot; Dissertation Abstracts International 30.10 (1970).]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/275085">
    <dcterms:title><![CDATA[Curious Clerks: Image Magic and Chaucerian Poetics.]]></dcterms:title>
    <dcterms:description><![CDATA[Suggests that magic--specifically &quot;image magic&quot;--and poetics were interconnected for Chaucer and his original audience. Focuses on FranT, rhetoric, ekphrasis, and other &quot;conjunctions of magic and rhetoric&quot; in Chaucer&#039;s writings to reflect &quot;the possible influence of contemporary image magic on Chaucer&#039;s poetic theory and practice.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/275642">
    <dcterms:title><![CDATA[Curious Labor in the &quot;Miller&#039;s Tale.&quot;]]></dcterms:title>
    <dcterms:description><![CDATA[Contends that the confrontation between the carpenter John and the clerk Nicholas in MilT provides dramatic context for the exploration of anti-intellectualism and intellectual curiosity. Claims that in MilT it is the &quot;combination of humor and skepticism in the confrontation of intellectual and manual labor, more than an insistence on either speculative inquiry or a rejection of &#039;curiositas,&#039;<br />
that marks Chaucer&#039;s particular contributions to the long history of medieval curiosity.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/273686">
    <dcterms:title><![CDATA[Current and Recurrent Fallacies in Chaucer Criticism.]]></dcterms:title>
    <dcterms:description><![CDATA[Debunks tendencies in Chaucer criticism to read &quot;too much into the text,&quot; identifying and exemplifying the &quot;realistic fallacy,&quot; the &quot;anachronistic fallacy,&quot; the &quot;schematic fallacy,&quot; the &quot;ideological fallacy,&quot; the &quot;didactic fallacy,&quot; the &quot;allegorical fallacy,&quot; the &quot;christian-clerical fallacy,&quot; the &quot;rationalistic&quot; (or &quot;assumptive&quot;) fallacy, the &quot;intellectualizing fallacy,&quot; the &quot;stylistic fallacy,&quot; and various combinations.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267349">
    <dcterms:title><![CDATA[Custance and Ciappelletto in the Middle of It All : Problems of Mediation in the Man of Law&#039;s Tale and Decameron 1.1]]></dcterms:title>
    <dcterms:description><![CDATA[Both The Man of Law&#039;s Tale and Decameron 1.1 consider the problematics of mediation inherent in the use of language. MLT is an exercise for the teller to impress the other pilgrims with his authority and wisdom.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/262184">
    <dcterms:title><![CDATA[Custance and History: Woman as Outsider in Chaucer&#039;s &#039;Man of Law&#039;s Tale&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[In MLT, Chaucer transforms medieval concepts of divine and human time &quot;to formulate a powerful expression regarding the positive use of time in this world.&quot;  Harry Bailly&#039;s introductory focus on time is significant; &quot;Custance&#039;s story illustrates a religious standard transcendent of history, yet still within it, by which to judge one&#039;s use of the time granted.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267352">
    <dcterms:title><![CDATA[Custance as God&#039;s Merchant in the Man of Law&#039;s Tale]]></dcterms:title>
    <dcterms:description><![CDATA[Reads MLT as an &quot;allegory of will,&quot; a Christian response to the &quot;Boethian stoicism&quot; of KnT that transcends mundane mercantilism by dramatizing an &quot;investment of self.&quot; As &quot;God&#039;s merchant,&quot; Custance transforms herself and converts others through a spiritualized form of commercial exchange.]]></dcterms:description>
</rdf:Description></rdf:RDF>