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Fray Antonio de Guevara (1482-1545), the most prolific writer of pseudo-historical prose in sixteenth-century Spain, was named official chronicler by Emperor Charles V in 1526. Despite his title, Guevara never wrote a conventional history. A master of fictional semblance, Guevara self-fashioned his own literary personae or masks - among them those of friar, bishop, chronicler, courtier, imperial counselor, and court buffoon. In his pseudo-historical prose, Guevara resoundingly uses the voices of both the novelist and the court buffoon, entertaining the reader with humor, wit, satire, and irony. Artistically manipulating both classical and contemporary history, Guevara innovatively creates a vast and labyrinthine web in which history and fiction form an inseparable hybrid: a pseudo-historical narrative that heralds the essay and the modern novel.
The codes of conduct imposed on females by Spain's dictator Francisco Franco after the Spanish Civil War (1936-39) created a stifling environment for women until his death in 1975. Beginning with Carmen Laforet's 1944 Nadal Prize-winning novel Nada, novels by women - many of which explore female identity - began to proliferate in Spain. The works examined in this study - Nada, Primera memoria (1960) by Ana Maria Matute, La placa del Diamant (1962) by Merce Rodoreda, Julia (1969) by Ana Maria Moix, El cuarto de atras (1978) by Carmen Martin Gaite, El amor es un juego solitario (1979) by Esther Tusquets, and Questio d'amor propi (1987) by Carme Riera - feature female protagonists struggling for self-realization and, by extension, for change in a restrictive Spanish society. Schumm's analysis of the seven novels demonstrates how examination of metaphoric tropes and mirror images provides insight into the protagonists' development.
Sometime in the 1740s, Sor María Magdalena, an indigenous noblewoman living in one of only three convents in New Spain that allowed Indians to profess as nuns, sent a letter to Father Juan de Altamirano to ask for his help in getting church prelates to exclude Creole and Spanish women from convents intended for indigenous nuns only. Drawing on this and other such letters—as well as biographies, sermons, and other texts—Mónica Díaz argues that the survival of indigenous ethnic identity was effectively served by this class of noble indigenous nuns. While colonial sources that refer to indigenous women are not scant, documents in which women emerge as agents who actively participate in shaping their own identity are rare. Looking at this minority agency—or subaltern voice—in various religious discourses exposes some central themes. It shows that an indigenous identity recast in Catholic terms was able to be effectively recorded and that the religious participation of these women at a time when indigenous parishes were increasingly secularized lent cohesion to that identity. Indigenous Writings from the Convent examines ways in which indigenous women participated in one of the most prominent institutions in colonial times—the Catholic Church—and what they made of their experience with convent life. This book will appeal to scholars of literary criticism, women’s studies, and colonial history, and to anyone interested in the ways that class, race, and gender intersected in the colonial world.
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This study, originally published in 1990, assesses a shift in the presentation of self-consciousness in two pairs of novels by Doris Lessing and Carmen Martín Gaite: 1) Lessing’s The Summer Before the Dark (1973) and Martín Gaite’s Retahílas (1974) and 2) Lessing’s The Memoirs of a Survivor (1974) and Martín Gaite’s The Back Room (1978). Three major structural divisions facilitate examining implications of the novels for 1) feminism 2) literary narrative and 3) the lives of people-at-large.
This is a definitive critical edition of the holograph manuscript (1639) of Calderón’s comedy. This volume traces the textual history of the play and lists variants from all known editions printed in or immediately after Calderón’s lifetime; it also gives a brief account of editions printed up to the end of the eighteenth century. Two sets of notes are provided: one listing and discussing all the emendations, additions and deletions made by Calderón in the course of the composition of the play; and the other offering clarification of words and allusions in the text which might cause difficulty for the modern reader.
An analysis of the use made of five structuring devices, or motifs -- the Bildungsroman, the patriarchal prison, the fairy tale, sexual politics and gender trouble --in a selection of representative women's novels from Spain and Latin America written between 1936 and the present. STEPHEN M. HART is Reader in the Department of Spanish and Latin American Studies at University College London.