<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/267057">
    <dcterms:title><![CDATA[The Wife of Bath&#039;s &#039;Prologue,&#039; LL. 328-336, and Boccaccio&#039;s Decameron]]></dcterms:title>
    <dcterms:description><![CDATA[Contends that the Wife&#039;s defense against the charges of adultery (i.e., sex is a lantern that may be shared by many without depriving the owner) is a combination of a simile in the Roman de la Rose and a more exact parallel in Decameron 6.7, where Madonna Filippa defends herself against similar charges.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267056">
    <dcterms:title><![CDATA[Feminism in The Wife of Bath&#039;s Tale: Chaucer Versus Dryden]]></dcterms:title>
    <dcterms:description><![CDATA[In his modernization of WBT, John Dryden diminishes the &quot;egalitarian&quot; views of Chaucer&#039;s original and presents an outlook that is distinctly less feminist.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267055">
    <dcterms:title><![CDATA[The Jewish Mother-in-Law: Synagoga and the Man of Law&#039;s Tale]]></dcterms:title>
    <dcterms:description><![CDATA[Explores representations of the mother-in-law as a figure of Jewry and the synagogue in Western literary tradition. Although MLT overtly poses the Orient as the malevolent Other through the Sultaness, it also suggests in veiled ways that Jews threaten Christians.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267054">
    <dcterms:title><![CDATA[Keeping up Appearances : Chaucer&#039;s Franklin and the Magic of the Breton Lay Genre]]></dcterms:title>
    <dcterms:description><![CDATA[Assesses FranT in light of the conventions of the genre of the Breton lay: prologue, setting, rash promise, magic, impossible task, love triangle, and love. According to Lucas, the distortion of these conventions indicates that the Franklin does not understand the &quot;nature of this old fashioned aristocratic magical literary genre.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267053">
    <dcterms:title><![CDATA[Dorigen as Enigma: The Production of Meaning in the Franklin&#039;s Tale]]></dcterms:title>
    <dcterms:description><![CDATA[The riddle at the end of FranT-who is the most &quot;fre&quot;?-distracts the reader from the central issues of the Tale, namely the concept of the &quot;Real&quot; (Pierre Macherey) and questions of gender. Although Dorigen is apparently excluded from the answer to the riddle, her presence speaks loudly throughout. She is the catalyst of the story, and her words contain the power to &quot;sleen&quot; or &quot;save.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267052">
    <dcterms:title><![CDATA[Chaucer&#039;s Franklin&#039;s Tale and Boccaccio&#039;s Filocolo Reconsidered]]></dcterms:title>
    <dcterms:description><![CDATA[Chaucer drew from more than one segment of Filocolo to design FranT. He incorporated the larger frame narrative of Florio and Biancafiore, a tale of Byzantine origin that allowed him to draw on various elements of the copious and complicated Filocolo. This interpretation explains some of the &quot;disparities&quot; between FranT and its Italian source.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267051">
    <dcterms:title><![CDATA[Medieval Man-Eaters: Cannibalism and Community in Middle English Literature]]></dcterms:title>
    <dcterms:description><![CDATA[In medieval thinking, cannibalism became a marker setting off the Christian West from the barbarian East. Gradually, cannibalism came to be perceived sometimes figuratively, involving both the self and the other and a sense of identity. Ambrisco reads SqT as a consuming of Eastern culture to promote English identity and language.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267050">
    <dcterms:title><![CDATA[Birnbaum: Der Verzauberte B]]></dcterms:title>
    <dcterms:description><![CDATA[Traces common elements in narratives that include the pear-tree motif, including MerT and Decameron 7.9.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267049">
    <dcterms:title><![CDATA[Eating Griselda]]></dcterms:title>
    <dcterms:description><![CDATA[Assesses Griselda of ClT in light of the folkloric tradition of the &quot;Chichevache,&quot; said to have eaten ideal wives in medieval Europe. Includes visual representations of the legendary beast and describes the relations of ClT to its sources.]]></dcterms:description>
    <dcterms:description><![CDATA[In Japanese.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267048">
    <dcterms:title><![CDATA[&#039;As just as is a squyre&#039; : The Politics of &#039;Lewed Translacion&#039; in Chaucer&#039;s Summoner&#039;s Tale]]></dcterms:title>
    <dcterms:description><![CDATA[SumT reflects contemporary controversy about the loss of clerical prerogative. The translation of Latin to English in the Tale, as well as its transfer of clerical authority and power to the laity, indicates Chaucer&#039;s lampooning of the posturing of the clergy in ways that go beyond contemporary Wycliffite critiques (e.g., Dialogue between a Secular and a Friar and Dialogue between a Clerk and a Knight).]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267047">
    <dcterms:title><![CDATA[The End of The Summoner&#039;s Tale and the Uses of Pentecost]]></dcterms:title>
    <dcterms:description><![CDATA[Explores a variety of practices and meanings associated with Pentecost in Chaucer&#039;s time as context for a nuanced understanding of responses to SumT, especially its ending, which parodies the feast. In addition to traditional iconography, dramatic stagings of Pentecost, along with Lollard criticism of liturgical practice and iconology, help us to understand how the ending &quot;extend[s] and complicate[s]&quot; the &quot;antifraternalism&quot; of the Tale.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267046">
    <dcterms:title><![CDATA[The Summoner&#039;s Jankyn as an Artificial Fool]]></dcterms:title>
    <dcterms:description><![CDATA[Assesses the squire Jankyn in light of the tradition of the court fool whose role is to dispute wittily with his lord.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267045">
    <dcterms:title><![CDATA[The Chaucer Chest and the Pardoner&#039;s Tale : Didacticism in Narrative Art]]></dcterms:title>
    <dcterms:description><![CDATA[Did Chaucer commission the chest in the London Museum with scenes from PardT? The poet could have supervised its adherence to the literary source and added the hunting fox as a symbol for the Pardoner. He might have chosen the cheaper elm rather than a more expensive wood, and he would have appreciated the irony of keeping coins in a box that expressly condemned cupidity.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267044">
    <dcterms:title><![CDATA[Swears &#039;By St. So-and-So&#039; : The Pardoner Cut into Pieces]]></dcterms:title>
    <dcterms:description><![CDATA[Assesses the swearing by St. Ronyon in PardP and explores its dark ironies.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267043">
    <dcterms:title><![CDATA[Textual Exhibitionism : The Pardoner&#039;s Affirmation of Text Over Context]]></dcterms:title>
    <dcterms:description><![CDATA[The Pardoner masks his questionable oral and sexual potency by conspicuously exhibiting his &quot;bulles&quot; and using them to assert power. These documents remain valid despite their dissonance with the spiritual nature of the Pardoner. PardT demonstrates late-medieval anxiety about the increasing dependence on written documents or on text vs. context.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267042">
    <dcterms:title><![CDATA[Chaucer&#039;s The Pardoner&#039;s Tale, 855-58]]></dcterms:title>
    <dcterms:description><![CDATA[In PardT, the youngest thief&#039;s use of &quot;capouns&quot; rather than &quot;hennes&quot; or &quot;coks&quot; functions both realistically, as an indicator of the value of the chickens, and symbolically, as a reminder of the sterility of the Pardoner.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267041">
    <dcterms:title><![CDATA[Arts of Letter-Writing, Literature, and Social Practice in Medieval England]]></dcterms:title>
    <dcterms:description><![CDATA[The medieval &quot;ars dictaminis&quot; evolved from fusion of rhetorical theory and letter-writing practice. Though originally an all-male art, epistolary form eventually became accessible to women. Examines PardT and other works.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267040">
    <dcterms:title><![CDATA[Good Vibrations : John/Eleanor, Dame Alys, the Pardoner, and Foucault]]></dcterms:title>
    <dcterms:description><![CDATA[Explores how the Pardoner and his interruption of WBP challenge the heteronormativity of CT. The opening lines of GP and WBT establish a heterosexual norm that the presence of the Pardoner challenges by making clear the constructed and contestable nature of the norm, a challenge similar to Lollard heterodoxy. Observes similarities between CkT and a London record of a cross-dressing prostitute; argues that fiction and archives can together be used to construct a queer history, important to a queer future.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267039">
    <dcterms:title><![CDATA[Medieval Masculinities and Modern Interpretations : The Problem of the Pardoner]]></dcterms:title>
    <dcterms:description><![CDATA[By making the Pardoner offensive, Chaucer &quot;established a negative stereotype of the effeminate male in Western literature.&quot; Modern critical tradition perpetuates the negative stereotype, often ignoring the fact that the Canterbury society tolerates the Pardoner.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267038">
    <dcterms:title><![CDATA[Virginity and Sacrifice in Chaucer&#039;s &#039;Physician&#039;s Tale&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[PhyT combines several conflicting ideas of virginity: its role in confronting the &quot;ritualized violence of sacrifice,&quot; its emphasis on &quot;bodily wholeness,&quot; and its &quot;figuration of innocence and purity.&quot; In comparison with its sources, PhyT emphasizes sacrifice and points up the violence inherent in it.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267037">
    <dcterms:title><![CDATA[Extant Analogues of the Franklin&#039;s Tale in the Turkish Oral Tradition]]></dcterms:title>
    <dcterms:description><![CDATA[Turkish tales that parallel the folkloric formula at the end of FranT-&quot;Which was the noblest act?&quot;-generally treat who is the most ignoble. So many Turkish stories fall into this category that Chaucer&#039;s Knight may have &quot;previewed a performance&quot; during one of his military campaigns.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267036">
    <dcterms:title><![CDATA[Faith and Fantasy: The Texts of the Jews]]></dcterms:title>
    <dcterms:description><![CDATA[In PrT, as in much canonical medieval literature, Jews are largely voiceless and depicted as vile. The lamentations, or &quot;kinot,&quot; of Hebrew liturgical poets who mourn the Jewish victims of the crusades record the voices of medieval Jews. The imagery and motifs of the kinot are often ironically reminiscent of PrT, including concern with mother/child relations, with study, with defilement, etc.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267035">
    <dcterms:title><![CDATA[Blood and Rosaries : Virginity, Violence, and Desire in Chaucer&#039;s &#039;Prioress&#039;s Tale&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[Although women and Jews were &quot;equivalent others&quot; in medieval orthodoxy, the doctrine of Mary&#039;s perpetual virginity enabled the Church to sever the &quot;historical ties between Christianity and Judaism&quot; and to &quot;exalt itself as a fixed and timeless institution.&quot; PrT reflects its narrator&#039;s frustration with her constrained role in the Church, contributing simultaneously to the Church&#039;s claim to absolute truth.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267034">
    <dcterms:title><![CDATA[The Fifteenth-Century Prioress&#039;s Tale and the Problem of Anti-Semitism]]></dcterms:title>
    <dcterms:description><![CDATA[PrT is anthologized apart from CT in three fifteenth-century manuscripts (Harley 1704, 2251, and 2382) that indicate that the Jews of the Tale were mere &quot;stock villains of Marian legends.&quot; The manuscripts (variants and glosses) provide no evidence that PrT was thought to vilify Jews in any particular way.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267033">
    <dcterms:title><![CDATA[He Says, She Says : Subjectivity and the Discourse of the Other in the Prioress&#039;s Portrait and Tale]]></dcterms:title>
    <dcterms:description><![CDATA[Examines an &quot;uncanny chain of othering&quot; whereby the GP description of the Prioress, the PrP, and PrT associate the Prioress with Jews through imagery of sensuality and filth. Also explores how this association reflects the &quot;fears and fantasies&quot; of dominant, male Christian attempts--and failures--to define self against these others.]]></dcterms:description>
</rdf:Description></rdf:RDF>