This poem begins—or at least I intended it to—where maps fail.
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I was certainly aware, long before I wrote this poem, that the act of mapmaking is an act of power and that I—as a poet, as a woman and as a witness to the strange Irish silences which met that mixture of identities—was more and more inclined to contest those acts of power. He highlights that any kind of distance —physical, temporal, intellectual and affective— supplies the background setting in which the poet works out the imperfect and imprecise meaning of things But such play with distance or empty spaces between the portrayed objects is the mechanism which provides, as in painting, the perspective 14 A twin declaration is her famous statement: But such spaces are not simply absences.
Indeed, the limits of paintings are surveyed as well. In Night Feed Boland uses some paintings as poetic matter: And how much control Stand by the window: This leads her to poetically re-landscape—re-create, reshape, reconstruct— the past which remains out of history and out of maps and to meaningfully link it to the present. She employs memory as a means to particularly rescue disregarded instances of oppression and injustices from the past and again link it to the present.
Pictorial landscaping of these poetic concerns results in an appropriate metaphor for approaching the very many nuances of her craft, as well as it is for her, who continues to use these images liberally. An Interview with Eavan Boland. An International Journal of Contemporary Writing The Politics of Place in Boland and Heaney.
Irish Women Writers and National Identities.
U of Alabama P, New Essays in Literature and Culture. Gillis and Aaron Kelly. The Poetry of Eavan Boland. U of Tennessee, Tennessee Research and Creative Exchange. Sex, History, and Myth. Eavan Boland and the Reconstruction of Identity. A Review of Irish Books 7. The Edwin Mellen Press, A Review of Irish Books Toni Morrison, autobiography, novel, African American literature. Aunque el papel de la The Grove. Relying on memory and her own resources, she cobbled together neglected rites, merged Europe medicine with native, scripture with lore, and recalled or invented the hidden meaning of things.
Found, in other words, a way to be in the world. Toni Morrison, A Mercy Throughout her writing career, Toni Morrison has been often asked whether her novels can be analyzed from an autobiographical standpoint. From her earliest interviews, she has steadfastly disavowed any conscious use of autobiography in her writing, on the grounds that the core of her writing lies mainly in the realm of imagination, combined with personal and collective recollections and some research.
Likewise, as a member of the African American community in the United States, she feels indebted to autobiography as a genre since it represents the origins of written African American literature in her country. Literary archaeology is described by Morrison in the following terms: On the basis of some information and a little bit of guesswork you journey to a site to see what remains were left behind and to reconstruct the world that these remains imply. As a matter of fact, the recollections Morrison uses in her narrative usually hark back to her own African American community —their socio-cultural dimension together with their ethnic lore— her family and even herself.
Thus, her endeavors to explore the interior life of her ancestors, her family and the world she came from, imply an ensuing self-knowledge and encounter with her own self in what is clearly an implied autobiographical drive. Duvall claims the interconnectedness between both genres which sometimes escapes the conscious intentions of the writer: Jones she leaves the door open to a deeply close connection between what is actually autobiographical and what is not.
Morrison expresses this in-between position as follows: Her childhood and upbringing weigh heavily on all her works, as well as a special concern with ethnogenesis and identity politics, which is intimately connected to her own lived experience as an African American woman in the United States. Music, the oral tradition of storytelling, myth, dream The Grove.
This is an autobiographical sketch of part of her family, some of whom appear in her novels. A grandeur, a cohesiveness, a constant reminder of what they all had done to survive and even triumph over He spoke the language in the old way The song in Song of Solomon is a song from that wing of the family in Alabama. So I altered the words for Song of Solomon. Thus, there is a The Grove. Therefore, the name Son Green in Tar Baby appears as a doubly loaded name and attests to undeniable autobiographical connections. Claudia was born the same year as Morrison.
Both come from poor but non-self-debased families, unlike the Breedlove family. I have an older sister, but our relationship was not at all like the girls in The Bluest Eye. But here are scenes in The Bluest Eye that are bits and pieces—my father, he could be very aggressive about people who troubled us. The story line of a young girl who hankers after blue eyes was also taken The Grove.
The ending is highly revealing in this respect: I was Pecola, Claudia And I fell in love with myself. I reclaimed myself and the world—a real revelation. She remembers overhearing her mother and other women talk about a woman named Hannah Peace in a way that implied there was some kind of unspeakable secret around her. Female bonding will reappear as a main thematic line in Love. The theme of the Great Migration of African Americans to the North at the beginning of the twentieth century will appear again in Jazz.
Milkman Dead, Son Green, Sethe, Joe and Violet Trace, Heed and Christine Cosey and Florens are some examples of characters re-born to a renewed identity, after either having confronted a painful past or having acknowledged and claimed a previously disavowed ethno- cultural and ancestral baggage. Brought up in a working-class family in the steel town of Lorain, Ohio, she soon learned the vital importance of being faithful to oneself and to family.
To her father, who during his upbringing in the South had lived amidst racism and violence against African Americans, whites were inferior to blacks precisely because of their amorality and inhumanity. Although she was raised in a multicultural town where workers from different European origins lived and there were not actually black neighborhoods, she could still experience some instances of segregation in places which were reserved to whites only.
Thus, she soon learned about race and its implications from her parents and grandparents. Whereas her father and grandfather were wary of whites and had no hope of change, her mother and grandmother held a more optimistic view on the issue of racism and oppression. At home, with your people. Just go to work; get your money and come on home. This is what I heard: Whatever the work, do it well, not for the boss but for yourself.
Your real life is with us, your family. You are not the work you do; you are the person you are. On another occasion, Morrison tells another lesson from her father related to work and dignity. He worked as a ship welder and Morrison remembers how one day he told her he had welded such a perfect seam that he had signed his name on it.
When his daughter, Morrison, asked him what the use was of a signed work nobody would ever see, his father provided another sustaining lesson: The idea of survival is very much in keeping with that of ancestral connection. Conversations with the dead and visitations from the beyond are abundant in her books. Such concern for the ancestors has a lot to do with her background, both with her African American milieu and with her own family, where ancestors and the supernatural were one more element of their daily lives.
The Ancestor as Foundation. And it is out of these learned and selected attitudes that I look at the quality of life for my people in this country now. Ancestral characters meddle in spiritual matters and provide guidance and solace to others. They are the connection with spirits of the dead.
In the idea of the black outlaw woman coalesces supernaturalism, mother wit, tricksterism and healing skills. Although some of these women do not actually perform as a literal healer or conjure woman, all of them provoke to some degree The Grove. They came for other kinds of medical care too. At home she grew up immersed in the tradition of storytelling, listening to ghost stories told by her parents and her grandmother kept a dream book to interpret the dream symbols.
Although Morrison converted to Catholicism when she was a teenager Li 12 , she draws on both Catholic religion and African American religious beliefs and her novels are good proof of this hybridity. When talking about her novel Paradise, the author points to this conscious religious syncretism, resorting once again to autobiographical elements: First, we live in a dual existence.
We are American citizens, yet, we are not. We have one identity that are two identities, Secondly, we may embody a predisposition to diunity that arises from our African identity. As such, their ambiguous and indeterminate attributes are expressed by a rich variety of symbols, In fact, their real identity or nature is not always clear and they leave the door open to multiple interpretations by the reader.
Their marked bodies in most cases hint to a supernatural connection. In her interview with Cecil Brown, she states: Thus, by advocating liminality, in- betweenness, paradoxes and defending the merging of different points of view and diverse voices in her work, Morrison is once again taking the cue from the lessons she learned from her family and the richness of her ethno-cultural background. In a similar vein, 4 According to Bass, conjurers are usually physically marked by a birthmark or red eyes, for example Although Morrison has always tried not to talk about her husband and her divorce, she has nonetheless referred to her married life in the following terms: When she is actually asked about her diverse roles in life, she is prompt to assert that nothing is as important to her in life as writing, except her being a mother to her children Ross.
Morrison has found in writing her safe haven and her life, a path to self-discovery through the recollections and imaginative exploration of her personal experience and that of her family and community. A Collection of Critical Essays.
Englewood Cliffs, New Jersey: An Interview with Toni Morrison. Readings in the Interpretation of Afro-American Folklore. University Press of Mississippi, What Moves at the Margin: Beyond Black or White: The Identifying Fictions of Toni Morrison: Modernist Authenticity and Postmodern Blackness. Princeton University Press, Gates, Henry Louis, Jr. A Conversation with Toni Morrison. Harding, Wendy and Jacky Martin. A World of Difference: Originally published in Other Voices Explorations in Literary Criticism.
Jones and Audrey L. Henry Louis Gates, Jr. Holt, Rinehart, and Winston, Playing in the Dark: Whiteness and the Literary Imagination. Marlo Thomas New York: Simon and Schuster, , The Art and Craft of Memoir. Gloria Naylor and Toni Morrison. Originally published in Southern Review McGraw Hill, , The Art of Fiction. Originally published in Massachusetts Review 18 Cornell University Press, Such a sisterhood, which can be found in a wide range of circumstances, operates as a counterbalance or compensation for the hardness of the personal and social conditions surrounding female characters.
To support this thesis this paper will analyze two African novels which share the same colour1 in their title: In both books this colour shares a similar symbolic meaning that will be explained in the article. Hopefully, by the end of this paper, readers will have been shown that sisterhood is an essential element, as well as a repeated behavioral model, in the literature written by African women.
However, as she is not an African but an Afro-American woman writer, I have purposely left it out of my analysis. In order to clarify key concepts, I have considered relevant to begin with an explanation of the meaning, connotations and different interpretations of the word sisterhood. Besides, this term does not have an alternative concept —as womanism versus feminism3— and, on the other hand, it also leads to shortcomings since it assumes solidarity among women rather than considering it a goal to be reached, as I will explain in the next paragraphs.
Due to this perception, the feminist ideology could not identify itself with a word referring to motherhood because this was a doomed concept, something that its followers wanted to avoid. On the other hand, feminist women found it possible to identify themselves with sisters who feared the father and wanted to become separated from their mothers: The mother-daughter relationship was hierarchical, but sisters were equal. Sisterhood, which developed to signal the gender exclusivity necessary for white women to escape male control, also symbolized common victimhood and shared oppression, which made for equal relations and solidarity.
Here in lies the historical and cultural roots of sisterhood. This author holds the view that western feminist discourses follow the same path, since they consider the white woman as the general rule and the model to look at. On the other hand, western feminists were the ones to study, to create knowledge and do research, thus making clear that they were intellectually superior to all the other women. Besides, from the west, many African traditions are viewed as barbaric because their own perspectives or contexts have not been considered.
Once explained the connotations of the term sisterhood, I will start the analysis of the two novels considered in this article. Both book titles possess a symbolic content. Their friendship bond is strong, The Grove. By that turning point of her existence, she has learnt that the person who has been battered by life is the most resilient against adversities. Her husband, who had never shown any love or respect towards her, has died; her in-laws have thrown her and her children away from their former home and, in spite of all these adversities, Kauna even dares to dream with a better future and with worthwhile men, as her farewell conversation with her friend Ali shows: You have not seen anything yet.
You know what happens to the mahangu millet? She never complains about them, even though it is going to be much harder to start a new life with the children under her charge, but in African societies motherhood4 is extremely valued and very rarely will a woman reject her maternal responsibilities. However, Kauna does not accept passively tradition —which keeps women almost permanently pregnant— but, on the contrary, she secretly takes contraceptives that Sustera, the local nurse, has provided her. Nevertheless she does it in secret as Kauna knows that, if her husband knew it, he would kill her and the nurse.
This is a fact that does not only appear in this novel but in many others written by African women. While a few items will traditionally be sold by men, most of the trading activity is conducted by women. For example, the United Nations Development Fund estimates that 80 percent of all food production, processing, and marketing in West Africa is carried out by women. Chamlee 79 In this respect, I would like to clarify that one of the basic differences between African and Western women refers, precisely, to work.
In this case Adaku, unhappy with her limited existence, decides to build up a more satisfactory one. In order to reach her goals which, in the long run, will be based on trading, she starts by abandoning her husband and by entering prostitution as a means to improve her own life and that of her daughters. Actually, those around Adaku admire this woman, who has the courage to become successful even though her methods have not aways been orthodox. But this associative tradition is not at all new: In rural environments the most important female bonds usually take place among members of the same family but in the city, where a new way of life takes place, the closest relationships of sisterhood have to be established with the neighbours, who are the people available7.
And in the second novel, Puple Hibiscus, the female bond takes place between in-laws because Beatrice has no other options, as she does not have any relationship with other women apart from with her sister-in-law Ifeoma. However, the main supportive aspect from The Purple Violet of Oshaantu I want to concentrate on involves a wider solidarity than the expected from a close friend. I cannot but fully agree with A. She uses this solidarity among her female characters to counter the oppressive gender ideologies and hierarchies in their society … The women in the community thus provide a supportive network for Kauna, 7 African novels written by women provide numerous examples of these situations in which the closest bonds among women take place with neighbours.
When a woman cannot complete the cultivation of her land on her own before the rains come, she invites other women in the community to help her with the required physical work on a particular day. Women are traditionally the ones in charge of farming as their husbands are far away working in cities or mines: Most of our husbands, in fact most able young men, worked hundreds of kilometres away from home. Except for the head- man and a few older men, this village was headed, literally, by us, the women.
Strong physical effort under an unbearable heat joined these village women together in a way that no other circumstances would have favoured. Probably one of the most moving and poetic parts of this novel is, precisely, the description of the shared time in the okakungungu and the beautiful consequences it brings about, as we can see in the following quotations: We worked and worked.
We worked with one spirit. We worked as if we competed for a prize. There was a wonderful spirit, a spirit of sisterhood. For once, all ill-feeling and hate were forgotten. We were one again, sisters sharing a common cause. I wished the spirit would last forever among us. Although this okakungungu lasted just one day, a feeling of sisterhood and communal responsibility enveloped us in a strange and cheerful sense of oneness. I felt connected to these women, these sisters, these mothers, these aunts, and grand-mothers.
As we parted I looked at them and thought, Yes girls, you have done it again. Ifeoma will play what I consider a maternal8 role with Beatrice: When Mainini is suffering from a non-diagnosed depression that makes her unable to look after her baby, to take care of herself and sometimes even to get up in the morning or eat, Lucia leaves her life and runs next to her sister. Her warm and protective presence will patiently lead her sister Mainini to reestablish contact with the other female community members in the village, to recover her spirit and be able to take on her responsibilities again.
It shows that she accepts me. However, she is extremely respectful and delicate with Beatrice, her sister-in-law, who lives and thinks very differently. That is why I describe such a relationship as maternal: Ifeoma unconditionally accepts Beatrice without any judgement but patiently listening and providing her sister-in-law with tenderness and with an affective closeness.
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On the other hand, Beatrice accepts her husband Eugene in silence, passively and resigned. In these situations Beatrice tries to comfort her children, to reduce the seriousness of these actions but she never reacts, an attitude that makes Kambili experience a mixture of contradictory emotions of love and rejection towards her mother that she does not fully understand: Mama reached out to hold my hand.
Her face was puffy from crying, and her lips were cracked, with bits of discolored skin peeling off. I wished I could get up and hug her, and yet I wanted to push her away, to shove her so hard that she would topple over the chair. Not only is he portrayed as an abusive and extremely strict father, but also as a remarkably worthy man, both intellectually and humanly, with a strong personal and political commitment despite the serious physical risk this behaviour involves in a military controlled country like his.
Eugene overtly rejects corruption and political tyranny; he is extremely rich but proportionally generous and not only through public donations, but also with other private generous actions that do not look for any public consideration. However, together with his virtues, Eugene can simultaneously present violent attitudes when what he considers correct is not done the way he wants and his disappointment can even lead him to take violent actions against the members of his own family: To sum up, Eugene embodies an idealistic but fanatic character suffering from the deep confrontation between his convictions and opinions on the one hand and his family behaviour on the other: It looks like denying a phenomenon and embracing it at the same time.
Simultaneously, this novel refers to the two main resistance focuses against military authority, which are journalism and university. In her search for family harmony, Beatrice even asks her children to be especially affectionate with a father who, at times, causes them so much physical and psychological pain: The second resistance focus, the university, is related to Ifeoma, whose job as lecturer presents readers not only with all the problems this institution has to face but also with the active response against goverment abuses of which students and some teachers are responsible for.
However, she is usually unable to react because her submission to her husband is so deeply internalized that she does not even imagine that she has the possibility to resist. There are thorny and painful matters which neither Beatrice nor Jaja or Kambili ever mention because of an unspoken agreement, as there are certain things that should not even be named. This happens between mother and daughter: Perhaps it was so that we would not ask the other questions, the ones whose answers we did not want to know. Had Jaja forgotten that we never told, that there was so much that we never told?
Perhaps we wil talk more with time, or perhaps we never will be able to say it all, to clothe things in words, things that have long been naked. This apparently innocent act becomes a symbol of his faith in the future, of his eagerness for change and of his deep hope. This is one of the reasons why not only Jaja and Beatrice, but Kambili as well, will experience a profound personal transformation. She will now be able to establish relationships with people apart from her father, mother and brother: When this one, devastated, communicates Ifeoma and Kambili that she has had a The Grove.
She sat with her legs stretched out in front of her.
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She cried for a long time. She cried until my hand, clasped in hers, felt stiff. Jaja will soon be released from jail —where he had gone after he pleaded guilty of poisoning his father— and Kambili feels strong, full of future projects and capable of making plans involving her mother and cheering Beatrice up. The Purple Violet of Oshaantu. The Dynamics of African Feminism. Africa World Press, Female Identity in Contemporary Zimbabwean Fiction.
Bayreuth African Studies Series, The Joys of Motherhood. The Feminist Novel in Africa. Eldred Durosimi Jones, ed. Maternidad e Identidad Afroamericanas. Contemporary Perspectives on Southern African Literatures. Kalliope paperbacks, , Imag in ing knowledge, power and subversion in the margins. Mundo Negro, Here, the literary legacy becomes the main character. The reader should recognise this legacy in order to understand the novel. The purpose of this article is to analyze the intertext of the Russian literature and its components, and to distinguish their functions in the novel.
We identify direct mentions, quotations and allusions of some Russian writers. We also analyse references based on proper names, parodies and characters borrowed from the Russian literature. The most representative writers and poets are studied throughout the article in order to understand better the novel. Referencias a la literatura rusa El texto alude a unos treinta escritores.
En primer lugar, analizaremos las referencias de la novela al poeta Pushkin. La novela representa el reconocimiento de la grandeza del poeta. El nombre del poeta se menciona 48 veces en la novela. Las referencias directas cumplen varias funciones. Por un lado, Pushkin es uno de los objetos principales del pensamiento de algunos personajes de The Gift.
Por ejemplo, se comparan matices del ritmo de Pushkin y Nekrasov: Para Nabokov, Pushkin representa el comienzo de toda la literatura rusa. El protagonista cita a menudo las obras de su predecesor. Las citas se presentan en dos formas: He had only just got to the words: Las citas inexactas se emplean para caracterizar a los personajes. Por ejemplo, la cita del redactor Vasiliev: En primer lugar, el pasaje alude a Eugene Onegin: With soul full of regrets, And leaning on the granite, Eugene stood pensive — As his own self the Poet has described. Por ejemplo, Bux distingue al ingeniero Kern y al abogado Charsky Eshafot El apellido del The Grove.
El segundo pertenece al padrastro de Zina. Asimismo encontramos algunos personajes de Pushkin que cobran vida en The Gift. La pareja formada por el poeta y el improvisador de Noches egipcias aparece en la novela con diferentes variaciones. Una de ellas es el poeta Fyodor y el escritor Busch. Encontramos el triangulo amoroso de Eugene Onegin: Pushkin es la clave en la novela. Hay cinco menciones directas al poeta. Tamara, seducida por el demonio Lermontov y Kostomarov seducido por el tercer departamento, delata a Chernyshevski.
El poeta Nekrasov aparece como uno de los personajes secundarios en la novela. Una de ellas la encontramos en este pasaje: Otro poeta ruso que menciona la novela es Fet. Whispers, timid respiration, trill of nightingale. Written by a certain Fet, a well-known poet in his time. An idiot with few peers. El mismo Nabokov reconoce que Blok es The Grove. She always unexpectedly appeared out of the darkness, like a shadow leaving its kindred element.
This kind of blank verse Blok dedicated to Georgi Chulkov. Nabokov a menudo emplea la paleta de Blok: Aparte de las referencias a los poetas rusos, la novela alude a los escritores prosaicos. Para crear este tipo de prosa Fyodor consulta la experiencia de sus predecesores, entre ellos, de Bely. Encontramos uno de los ejemplos en la escena cuando Fyodor piensa en su futuro libro, al principio de la novela: Gogol aparece como maestro de la prosa rusa en The Gift.
Both feature freakish and morally repugnant characters, often bearing odd names, oftener still The Grove. Esto confunde al lector. Nabokov a menudo describe a Chernyshevski como un diablo. Pocas cosas aprecia de Dostoievski: But pastry shops seduced him not at all with their victuals… newspapers, gentlemen, newspapers, that is what they seduced him with! The growing and quivering of Bazarov? His highly unconvincing fussing with those frogs?
Recordemos que en la novela Anna Karenin, antes de suicidarse, Anna lee un libro. A diferencia del libro de Tolstoi, que permite mirar la vida pasada, el libro de Nabokov le permite mirar hacia delante. Como ejemplo encontramos tomos de Annensky y de Jodasevich que son mencionados en el momento de la muerte de Yasha. En otros casos encontramos referencias a Gumilev en la novela.
No olvidemos que, aparte de un Koncheyev real —que no tiene nada que ver con el poeta Sirin— hay otro Koncheyev, creado por la mente de Fyodor. Estas posiciones no son generalmente reconocidas, sino que son asignadas por el autor de la novela. Nueva York y Londres: O russkij romanaj Vladimira Nabokova. Novoe literaturnoe obozrenie, Sobre las novelas rusas de Vladimir Nabokov]. Correspondence between Vladimir Nabokov and Edmund Wilson, El mundo literario sobre la vida y obra de Vladimir Nabokov].
Pushkinskaya paradigma v romane V. La Universidad Estatal de Kaliningrado, Intertext russkoi klassiki v prose Nabokova. Universidad de Novgorod, Se sabe que la obra dylaniana ha sido estudiada desde el punto de vista literario con mayor intensidad que la de cualquier otro cantautor,1 al menos de habla inglesa. Day ; Gray ; Scobie ; Dettmar II Abundan las alusiones al universo hispanoparlante en la obra dylaniana, tanto en su cancionero como en sus obras en prosa.
Para comenzar con Tarantula, en ese libro se destacan toda una serie de referencias, aparte de la lorquiana ya mencionada. El cancionero exhibe otras referencias argentinas: The Bootleg Series Vol. Thomas , The Bootleg Series Volume 8 Cohen es un devoto incondicional del vate andaluz. El eje Lorca-Cohen-Dylan es, seguramente, un relato de tres poetas. Gili y Peter Levi. Omega y Lorca Playwright and Poet, New York: Historia universal de la infamia. Borges, Jorge Luis y Margarita Guerrero. Don Quijote de la Mancha.
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Reading the Lyrics of Bob Dylan. The Cambridge Companion to Bob Dylan. Prophet of the Heart. Bringing It All Back Home. Mapas de carretera para el alma: The Art of Bob Dylan. Journal of the Society for American Music 3. Espasa-Calpe Austral , Poema del Cante Jondo. Poema del Cante Jondo, Romancero Gitano. Allen Josephs y Juan Caballero.
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Poet in New York. Poeta en Nueva York. Fanzimmer 13 Primavera Fanzimmer 2 Verano Edinburgh University Press, , pp. Ashgate, , ISBN , p. Brown, Parliament and Politics in Scotland, — Edinburgh: Ditchburn, eds, Atlas of Medieval Europe London: Cooper, Scottish Renaissance Armies — London: Contamine, "Scottish soldiers in France in the second half of the 15th century: Caldwell, "The Scots and guns", in A. Penman, eds, England and Scotland in the Fourteenth Century: Allmand, The Hundred Years War: England and France at War, c.
Dawson, Scotland Re-Formed, — Edinburgh: Tucker, Battles That Changed History: Navy Records Society, , pp. Macdougall, James IV Edinburgh: Tuckwell, , p. Murdoch, The Terror of the Seas?: Scottish Maritime Warfare — Leiden: Brill, , ISBN , pp. Consultado el 13 de enero de Brill, , ISBN , p. Whyte, The Changing Scottish landscape, — London: Atlantic, , ISBN , p.
Grant, Independence and Nationhood, Scotland — Baltimore: Edward Arnold, , pp. Art and Patronage in Medieval Scotland Edinburgh: Green, The Celtic World London: Vanderjagt, Princes and Princely Culture, — Leiden: Kidd, Subverting Scotland's Past: The National Archives of Scotland. Archivado desde el original el 16 de septiembre de Consultado el 12 de septiembre de Notify Me We will send an email as soon as we get it in stock. Write a Testimonial Few good words, go a long way, thanks!
Personalize Gift card We will send an email to receiver for gift card. Solidaridad femenina en los romances medievales ingleses Spanish Edition. Home Solidaridad femenina en los romances med Click on below image to change. Click on image to Zoom. Please enter valid pincode to check Delivery available unavailable in your area. Description Estudio de las relaciones femeninas en los romances medievales ingleses a trav s del an lisis de su interacci n verbal. Solidaridad femenina en los romances medievales ingleses Spanish Edition Author: Paper Back Publishing Date: