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The case of Le Menagier de Paris
Glenn Burger

in Section One lurks in the background—​ behind that book’s exploration of what a new married identity politics can mean for the issue of female conduct—​now comes to the fore in Section Two. This attention to household knowledges specific to the material needs of this bourgeois household—​and the ways that their consumption and production are complexly entangled with each other—​thus becomes a central feature of Section Two. As a result, I want to shift critical attention more directly to the question of knowledge in the Menagier and what it can tell us about the

in Household knowledges in late-medieval England and France
Open Access (free)
Nicola McDonald

, they are also stories in which desire functions as what Peter Brooks calls the ‘motor force’ of narrative.40 At the start of virtually every romance a desire is present, usually in a state of initial arousal, that is so intense (because thwarted or challenged) that action – some kind of forward narrative movement designed to bring about change – is demanded. Sexual desire (whether wanted, unwanted or feared) is one of the most common initiatory devices, but a desire for offspring, material wealth, a lost identity, political or religious dominion, or simply aventure

in Pulp fictions of medieval England
Kate Ash

1440s: Walter Bower’s Scotichronicon. I argue that Bower’s desire to create a history of Scotland that focused on identity politics meant that Margaret became for him a figure not only of sanctity but also of Scottish culture, and even Scottish identity or patriotism. While texts from the twelfth to the fifteenth centuries depict Margaret as a figure of what Karen Winstead calls ‘saintly exemplarity’, the ways in which these texts interpret what it meant to be saintly in a Scottish context differs greatly.1 Margaret as exemplum is understood quite differently in

in Sanctity as literature in late medieval Britain