Philippa Gregory has critiqued gendered representations of Elizabeth Woodville and has stated that her 2009 novel The White Queen fictionalises Woodville’s history with the aim of challenging such depictions.
‘There is more to the story than this, of course’: Character and Affect in Philippa Gregory’s The White Queen
An up and coming movie about Grace O’ Malley (Grainne Uaile), Ireland’s famous female pirate!
In this paper, I will show how Nicolette is constantly, deliberately, changing, in appearance and identity, from the beginning of the story, and how she is thus Izzard’s action transvestite.
This essay offers resources from within medieval European Christianity in a feminist reading of the Christian dogma of hypostatic union, medieval political theory on royal twinning, and two medieval legends on the numinous double.
The view has been gaining ground of late that the Gawain of Sir Gawain and the Green Knight, a knight renowned as ‘Pat fyne fader of nurture’ (1. 919) and as ‘so cortays and coynt’ of his ‘hetes’ (1. I525), degenerates at the moment of leave-taking from the Green Knight, his erstwhile host, to the level of a churl capable of abusing the ladies of that knight’s household (11.2411 -28).
French royal courts in the late twelfth century were absolutely smitten with love. Troubadaours traveled from place to place reciting stories of knights and the ladies they wooed.
In this paper I re-examine Blanchandine‘s sex change in light of its relation to the issue of incest; as I will show, incest is directly related to the sex change and also punctuates the narrative at other points. Tristan de Nanteuil depicts two sexual and/or romantic relationships between cousins…
The famous line from that modern romance- “A kiss is just a kiss”- is the message the Gawain-poet gave his listeners six centuries ago.
Man, woman or monster : some themes of female masculinity and transvestism in the Middle Ages and Renaissance
This dissertation discusses medieval and Renaissance clerical and cultural constructions of femininity and female masculinity, and it analyses the complex relationship between such conceptions and the literary representation of the transvestite woman.
Theory and Practice in Scotland and Elsewhere Medieval Scotland’s law on bastardy is set out in the lawbook Regiam Majestatem (c.1320)…In England things were different, as Michael Hicks has demonstrated. Admittedly, English heraldic practice eventually followed the French, and the formula ‘X bastard of Y’ is occasionally found for magnates’ bastards.
In the early years of the tenth century several Anglo-Saxon royal women, all daughters of King Edward the Elder of Wessex (899-924) and sisters (or half-sisters) of his son King Athelstan (924-39), were despatched across the Channel as brides for Frankish and Saxon rulers and aristocrats. This article addresses the fate of some of these women through an analysis of their political identities.
She Shall Be Saved in Childbearing: Submission,Contemplation of Conception, and Annunciation Imagery in the Books of Hours of Two Late Medieval Noblewomen
In this piece, I suggest that such books were also constructed with the intention of instilling certain virtues within the young and newly-married woman—namely, submission and a humble desire for motherhood.
The chance of dying in pregnancy or childbirth was very real for medieval women, and still is in many Third World countries. In Medieval Catholic Western Europe, including Scandinavia, these risks, and the absence of medically schooled persons who could give efficient help, led many women to turn to the saints for intercession.
Fulk‟s letter therefore introduces us to some central aspects of Carolingian thinking about the appropriate behaviour of laywomen especially, and serves as a way into the principal themes of this article. In particular, it is noticeable that the archbishop highlighted his expectations of Richildis in two roles: her supposed misdemeanour was concerned specifically with a failure to meet her obligations as a widow and as a queen.