No / This study investigated stable-isotope ratio evidence of weaning for the late Anglo-Saxon population of Raunds Furnells, Northamptonshire, UK. δ15N and δ13C values in rib collagen were obtained for individuals of different ages to assess the weaning age of infants within the population. A peak in δ15N values at about 2-year-old, followed by a decline in δ15N values until age three, indicates a change in diet at that age. This change in nitrogen isotope ratios corresponds with the mortality profile from the site, as well as with archaeological and documentary evidence on attitudes towards juveniles in the Anglo-Saxon period. The pattern of δ13C values was less clear. Comparison of the predicted age of weaning to published data from sites dating from the Iron Age to the 19th century in Britain reveals a pattern of changing weaning practices over time, with increasingly earlier commencement and shorter periods of complementary feeding in more recent periods. Such a change has implications for the interpretation of socioeconomic changes during this period of British history, since earlier weaning is associated with decreased birth spacing, and could thus have contributed to population growth.

Yes / Early life is associated with high vulnerability to morbidity and mortality - risks which can be reduced in infancy and early childhood through strategically high levels of parental or alloparental investment, particularly in the case of maternal breastfeeding. Recent evidence has supported links between early-life health and care patterns and long-term population health. This growing body of research regarding the broader impacts of infant-parent interactions transcends a traditional partitioning of research into discrete life stages. It also highlights implications of childhood data for our understanding of population health and behaviour. Skeletal and environmental data indicate that the 5-7th century cemeteries at Littleport and Edix Hill (Barrington A), Cambridgeshire represent populations of similar material culture but contrasting environments and health. The high prevalence of skeletal stress markers at Littleport indicates a community coping with unusual levels of biological stress, potentially a consequence of endemic malaria present in the marshy Fen environs. In contrast, Edix Hill was an inland site which exhibited lower skeletal stress marker prevalence comparable to wider British data for the early medieval period. Early life patterns relating to diet and physiological stress at Littleport (n=5) and Edix Hill (n=8) were investigated through analyses of carbon and nitrogen stable isotopes from incrementally-sampled deciduous dentine. Meaningful variation in isotopic values within and between populations was observed, and should be a focus of future interdisciplinary archaeological childhood studies. / The Society for the Study of Human Biology, the Durham University Institute of Medieval and Early Modern Studies, and by the Rosemary Cramp Fund.

No / This paper reviews the osteological evidence for execution in Anglo-Saxon England, which, in the cases of modern analysis, can reveal considerable detail about the methods of decapitation, in particular, and it also provides a critical appraisal of the considerably less reliable antiquarian reports. We suggest that secure evidence for execution, principally decapitation, can be identified through modern osteological analysis but it is limited, and we also argue that assertions made in antiquarian excavation reports about apparent examples of execution need to be treated with caution.

No description available.

Abstract : The field of literature taken as a sociological phenomenon has enlightened and deepened our knowledge and appreciation of several national literatures, and the works of Pierre Bourdieu and Georg Simmel in this field are now considered ground-breaking. In Québec, the Groupe de recherche sur l’édition littéraire au Québec (now operating under the name « Groupe de recherche sur l’étude du livre au Québec ») has been particularly active in studying the sociological conditions that make literature possible in this Canadian province. Parallel to this, the Équipe de recherche interuniversitaire en littérature anglo-québécoise (ÉRILAQ) has gathered researchers interested in the “contact zone,” to borrow an expression from Catherine Leclerc and Sherry Simon, that is Anglo-Quebec literature. This dissertation will combine these two interests in order to study in greater depth the discourse and works of the poets of the Jubilate Circle, a network of poets writing in English in Québec at the turn of the twenty-first century. It will not only seek to prove the existence of a literary circle, it will attempt to showcase how the circle itself has contributed to advancing its members’ literary careers. In keeping with Pierre Bourdieu’s theories of cultural, symbolic and social capital, this dissertation will present, from the outset, a prosopographical sketch of the four poets that make up the Jubilate Circle, and examine the conditions in which they met, bonded as a group (of friends and of colleagues) and came to found the Jubilate Circle. Following this, the instances in which capital of all kinds (symbolic, cultural and social) were exchanged by the four poets will be examined through a close reading of correspondence, dedications, book jacket blurbs and even of the poetry itself. In an attempt to identify the homogeneous in the cacophony of discourse, to paraphrase Marc Angenot, the Jubilate Poets’ discourse on Canadian poetry, enunciated in interviews, essays, book reviews and in the press will then be examined. This will provide a better understanding of the position they hold, or wish to hold, within the field of Canadian poetry and indeed within its canon, existing or future. Finally, an analysis of the poetry they have produced will serve to underscore those aspects of their discourse that are deemed particularly relevant and will highlight areas in which some contradictions may be observed. As a whole, this dissertation will shed some light on the production of poetry, of its criticism and of its publication not only as a literary phenomenon, but also as a profoundly social one. // Résumé : L’étude du champ littéraire en tant que phénomène social a su éclairer et approfondir notre appréciation de plusieurs littératures nationales, et les travaux de Pierre Bourdieu et de Georg Simmel à cet égard sont aujourd’hui considérés fondateurs. Au Québec, le Groupe de recherche sur l’édition littéraire au Québec (aujourd’hui connu sous le nom « Groupe de recherche sur l’étude du livre au Québec ») a jeté les assises dans l’étude des conditions sociologiques qui rendent le phénomène littéraire possible dans cette province canadienne. Parallèlement, l’Équipe de recherche interuniversitaire en littérature anglo-québécoise (ÉRILAQ) réunit des chercheurs qui s’intéressent à cette “zone de contacte”, pour reprendre l’expression de Catherine Leclerc et de Sherry Simon, qu’est la littérature anglo-québécoise. Cette thèse combinera effectivement ces deux champs de recherche afin d’étudier de manière plus approfondie le discours et les œuvres des poètes du “Jubilate Circle”, un réseau de poètes publiant en anglais au Québec au tournant du vingt-et-unième siècle. Elle cherchera non seulement à prouver l’existence d’un cercle littéraire, mais tentera également de démontrer par quels moyens ce même cercle a pu contribuer à l’avancement des carrières littéraires de ses membres. Suivant les théories sur le capital culturel, symbolique et social énoncées par Pierre Bourdieu, cette thèse brossera, dans un premier temps, le profil prosopographique de chacun des acteurs du Jubilate Circle et se penchera sur les conditions qui ont favorisé leur rencontre, le bourgeonnement d’une amitié et d’une collaboration littéraire à long terme et la création du cercle littéraire. En second lieu, les instances dans lesquelles des échanges de capital ont lieu seront scrutées grâce à une lecture détaillée de la correspondance, des dédicaces, des textes de quatrième de couverture et même de la poésie elle-même. Dans le but de faire ressortir l’homogène que recèle la cacophonie du discours, pour paraphraser Marc Angenot, le discours tenu par les poètes du Jubilate Circle au sujet de la poésie canadienne contemporaine, énoncé lors d’entretiens, dans des essais littéraires, des comptes rendus et dans les quotidiens de ce pays sera examiné. Une telle étude permettra de faire la lumière sur leur posture et sur la position qu’ils occupent, ou souhaitent occuper, dans le champ de la poésie canadienne, voire dans son canon littéraire, présent ou futur. Enfin, une analyse de la poésie produite par ces quatre poètes sera l’occasion de souligner et d’illustrer certains aspects particulièrement significatifs de leur discours et révélera quelques instances dans lesquelles certaines contradictions peuvent être observées. Dans son ensemble, cette thèse vise à jeter un nouvel éclairage sur la production d’une poésie, de sa critique et de ses instances de publication non seulement en tant que phénomène littéraire, mais bien en tant que phénomène profondément social.

This thesis explores the impact of Rome upon Anglo-Saxon politics, religion, and culture in the ninth century. From the Gregorian mission onwards, Rome helped shape the ecclesiastical and devotional contexts of Anglo-Saxon Christianity and occupied a central place in the imaginations of early English writers. Yet the extent to which these links continued into and throughout the ninth century remains obscure, with scholarship about religion and culture often treating the period as a hiatus. In political narratives, the ninth century is treated as a crucial period, and Roman involvement is most visible in this sphere. By redressing the imbalance between religion and politics, this thesis achieves a thorough appreciation of the part played by Rome in these various fields of experience, as well as showing how Anglo-Saxon writers located themselves and their pasts in relation to the city. It does so over the course of five thematic chapters, which progress from an analysis of the most fundamental issues to more imaginative ones. Chapter one examines contact and communication between England and Rome, arguing that the two areas were closely and constantly connected across the century. The second and third chapters explore the impact of Rome on religion and kingship respectively, finding that while Roman influence on the church was most pronounced in the first half of the century, in political terms the city played a significant and changing role throughout the period. Chapters four and five consider the position of Rome in Anglo-Saxon historical thought and geographical understanding, examining how writers continued to define their position in a wider Christian world with reference to the city and its past. This thesis argues that, in the ninth century, Rome continued to play an important role in English life, while also influencing Anglo-Saxon thought and experience in new and dynamic ways.

Cette thèse défend l’idée que plusieurs auteurs modernistes ont utilisé des concepts centraux à la croyance religieuse traditionnelle afin de préconiser le changement social. Au lieu de soutenir l'hypothèse de la sécularisation, qui prétend que les modernistes ont rejeté la religion en faveur d'une laïcité non contestée, j'argumente en faveur de ce que j'appelle « la spiritualité moderniste, » qui décrie une continuité intégrale des concepts spirituels dans l'agitation de la période moderniste qui a déstabilisée les institutions qui avait auparavant jeté les bases de la société Occidentale. En me basant sur les écrit de Sigmund Freud, William James et Émile Durkheim concernant les fins poursuivis par la religion, je développe cinq concepts centraux de la croyance religieuse que les modernistes ont cherché à resignifier, à savoir la rédemption, la communauté, la sacralité, le spectre, et la liturgie, et, dans chaque cas, j'ai montré comment ces catégories ont été réinterprétées pour traiter des questions considérées comme essentielles au début du vingtième siècle, à savoir ce que l’on identifie aujourd’hui comme le féminisme, l'écologie, la biopolitique, les crises, et le rôle du poète. Le chapitre I se concentre sur la rédemption par le féminin telle qu’on la trouve dans le recueil de vers de H.D. portant sur la Seconde Guerre mondiale, Trilogy (1944-1946), qui projette un certain espoir grâce à un mélange synchrétique de Christianisme, de mythes anciens, d’astrologie, et de psychologie. Mon deuxième chapitre discute de The Grapes of Wrath (1939) de John Steinbeck, qui élargit le rôle de la communauté en avançant une écologie universelle qui concevoit tous les gens comme étant intimement liés entre eux et avec le monde. Le chapitre III traite de la notion du sacré dans The Light in August (1932) de Willam Faulkner et Nightwood (1936) de Djuna Barnes, qui préconisent une foi privatisée qui accentue l'illégitimité des concepts de sacralité et de pollution en élevant des individus qui sont marginalisés biopolitiquement. Le chapitre IV cherche à comprendre le retour des morts, et je soutiens que le topos a été utilisé par les modernistes comme un symbole de crises sociales; le chapitre enquête d'abord sur “The Jolly Corner” (1908) de Henry James, que j'ai lu comme la séquence rêvée d'un homme faisant face à son propre spectre, Ulysses (1922) de James Joyce, où Stephen Dedalus est hanté de façon répétée par le spectre de sa mère, et Mrs. Dalloway (1925) de Virginia Woolf, qui se concentre sur le motif caché de la Fête des Morts. Ma cinquième section traite de la liturgie, la langue poétique utilisée pour les rites religieux, dans la première poésie de Wallace Stevens, qui conçoit le rôle du poète comme une vocation de l'imagination. / This dissertation argues that many modernist writers used concepts central to traditional religious belief in order to urge social change. Against the secularization hypothesis, which posits that the modernists fully jettisoned religion in favour of an unquestioned secularism, I argue for what I term “modernist spirituality,” which identifies an integral continuance of spiritual concepts within the dire turmoil of the modernist period that destabilized the institutions such as an established organized religion that had previously formed the foundations of Western society. Hence, in each of my dissertation chapters, I have looked outside of organized religion to literature to find that spiritual impulse. Building upon the purposes of religion as defined by Sigmund Freud, William James, and Émile Durkheim, I name five concepts central to religious belief that the modernists sought to resignify, namely redemption, community, sacredness, the spectre, and liturgy, and, in each case, I have shown how these categories were reinterpreted to treat issues considered vital in the early twentieth century that would now be identified under the categories of feminism, ecology, biopolitics, crisis, and the role of the poet. The first function of spiritual belief addresses the intertwining of redemption and humanity’s actions within history, and for this reason, Chapter I focuses on redemption through the feminine as seen in H.D.’s book of World War II verse, Trilogy (1944-1946), which offers hope through a syncretistic blend of Christianity, ancient myths, goddess traditions, astrology, and psychology. My second chapter discusses John Steinbeck's The Grapes of Wrath (1939), which enlarges the role of community by positing a universal ecology of holiness that sees all people as connected with one another and with the land. Chapter III treats the notion of the sacred in William Faulkner’s Light in August (1932) and Djuna Barnes’ Nightwood (1936), both of which urge a privatized faith that emphasizes the illegitimacy of concepts of sacredness and pollution by elevating individuals who are marginalized biopolitically. Chapter IV seeks to comprehend the return of the dead in dreams or in visions, and I argue that the topos was used by modernists as a symbol of social crisis; the chapter first investigates Henry James’ “The Jolly Corner” (1908), which I read as a dream sequence of a man facing his own ghost, James Joyce’s Ulysses (1922), wherein Stephen Dedalus is haunted repeatedly by the ghost of his mother, and Virginia Woolf’s Mrs. Dalloway (1925), which is textually ordered by the hidden motif of the Day of the Dead. My fifth section is an epilogue that treats liturgy, the poetic language used for religious rituals, in the early poetry of Wallace Stevens, who revisions the role of the poet as a vocation of the imagination.

Cette lecture, tant critique, comparative, et théorique que pédagogique, s’ancre dans le constat, premièrement, qu’il advient aux étudiantEs en littérature de se (re)poser la question des coûts et complicités qu’apprendre à lire et à écrire présuppose aujourd’hui; deuxièmement, que nos pratiques littéraires se trament au sein de lieux empreints de différences, que l’on peut nommer, selon le contexte, métaphore, récit, ville; et, troisièmement, que les efforts et investissements requis sont tout autant couteux et interminable qu’un plaisir et une nécessité politique. Ces conclusions tendent vers l’abstrait et le théorique, mais le langage en lequel elles sont articulées, langage corporel et urbain, de la dépendance et de la violence, cherche d’autant plus une qualité matérielle et concrète. Or, l’introduction propose un survol des lectures et comparaisons de Heroine de Gail Scott qui centre ce projet; identifie les contextes institutionnels, historiques, et personnels qui risquent, ensuite, de décentrer celui-ci. Le premier chapitre permet de cerner le matérialisme littéraire qui me sert de méthode par laquelle la littérature, à la fois, sollicite et offre une réponse à ces interrogations théoriques. Inspirée de l’œuvre de Gail Scott et Réjean Ducharme, premièrement, et de Walter Benjamin, Elisabeth Grosz, et Pierre Macherey ensuite, ‘matérialisme’ fait référence à cette collection de figures de pratiques littéraires et urbaines qui proviennent, par exemple, de Georges Perec, Michel DeCerteau, Barbara Johnson, et Patricia Smart, et qui invitent ensuite une réflexions sur les relations entre corporalité et narrativité, entre la nécessité et la contingence du littéraire. De plus, une collection de figures d’un Montréal littéraire et d’une cité pédagogique, acquis des œuvres de Zygmunt Bauman, Partricia Godbout, et Lewis Mumford, constitue en effet un vocabulaire nous permettant de mieux découvrir (et donc enseigner) ce que lire et apprendre requiert. Le deuxième chapitre propose une lecture comparée de Heroine et des romans des auteures québécoises Anne Dandurand, Marie Gagnon, et Tess Fragoulis, dans le contexte, premièrement, les débats entourant l’institutionnalisation de la littérature (anglo)Québécoise et, deuxièmement, des questions pédagogiques et politiques plus larges et plus urgentes que nous pose, encore aujourd’hui, cette violence récurrente qui s’acharna, par exemple, sur la Polytechnique en 1989. Or, cette intersection de la violence meurtrière, la pratique littéraire, et la pédagogie qui en résulte se pose et s’articule, encore, par le biais d’une collection de figures de styles. En fait, à travers le roman de Scott et de l’œuvre critique qui en fait la lecture, une série de craques invite à reconnaître Heroine comme étant, ce que j’appelle, un récit de dépendance, au sein duquel se concrétise une temporalité récursive et une logique d’introjection nous permettant de mieux comprendre la violence et, par conséquent, le pouvoir d’une pratique littéraire sur laquelle, ensuite, j’appuie ma pédagogie en devenir. Jetant, finalement, un regard rétrospectif sur l’oeuvre dans son entier, la conclusion de ce projet se tourne aussi vers l’avant, c’est-à-dire, vers ce que mes lectures dites matérialistes de la littérature canadienne et québécoise contribuent à mon enseignement de la langue anglaise en Corée du Sud. C’est dans ce contexte que les propos de Jacques Rancière occasionnent un dernier questionnement quant à l’historique des débats et des structures pédagogiques en Corée, d’une part, et, de l’autre, les conclusions que cette lecture de la fiction théorique de Gail Scott nous livre. / This simultaneously comparative, theoretical, and pedagogical project is rooted in the recognition that it behooves students and teachers to ask about the costs, complicities, and competing interests constantly involved in learning to read and write (about) literature today; that literary practice takes place in a space or a structure of irreducible differences called, variously, but not exclusively, metaphor, narrative, or the city; and that the labour and investments required therefore to negotiate our (dis)course towards becoming increasingly learned and literate subjects is as costly and interminable as likewise a pleasure and a political necessity. While such conclusions tend toward the relatively abstract, the language of bodies and cities, and of addiction and violence, is meant to be all the more concrete and material therefore. The introduction maps out the landscape of readings and comparisons of Gail Scott's Heroine that are the centre of the project and identifies the institutional, historical, and personal contexts that threaten at every turn to decentre my practice here. Chapter one articulates and illustrates the literary materialist methods employed, whereby literature is the preferred medium for conducting such theoretical investigations. Derived first from Gail Scott and Réjean Ducharme's theoretical-fictions, and then from the work of Walter Benjamin, Elizabeth Grosz and Pierre Macherey, this materialism refers to a collection of figures of the world as a book, and to the close comparisons consequently of different representations of the practice of reading found, for instance, in George Perec, Michael DeCerteau, Barbara Johnson, and Patricia Smart, all of which invites an interrogation of the relationship between bodies and stories that make the simultaneous necessity and contingency of literary practice all the more legible and teachable. Similarly, a collection of figures of literary Montreal, and of the pedagogical city more generally, gathered from a range of writers including Zygmunt Bauman, Patricia Godbout, and Lewis Mumford, provides a vocabulary in which to better describe what the differential spaces of literature look and feel like and what reading in turn (and learning) requires. Chapter two reads Scott's Heroine alongside other contemporary Québécois women writers, including Anne Dandurand, Marie Gagnon and Tess Fragoulis, initially, in the context of debates surrounding the institutionalization of (anglo)Quebec literature, but then in terms too of the much broader and more urgent pedagogical and political questions raised by the recurrence of gun violence at schools like the Polytechnique in Montreal, in 1989. That question of the relationship between violence, literary practice, and pedagogy, here, is compelled and enabled, specifically, by a collection of literary figures. Specifically, a series of cracks in both Scott's narrative and across much of the body of critical writing about her work, invites a reading of Heroine as a narrative of addiction, so-called, whereby the peculiarly recursive temporality of addiction, as well as its logic of introjection, invite a better understanding of the violence and power of the practice of literature upon which, in turn, is grounded the pedagogy under construction here. Looking back, then, onto the work the project does as a whole, the conclusion looks forward also to the ways in which the materialist readings of literature here lead and contribute to the author's teaching of language to aspiring teachers of English as a foreign language in Korea. In this context, the assumptions investing Jacques Ranciere's work provide a frame for my intersecting of the history of educational debates and structures in Korea and the conclusions drawn in these close literary readings of Gail Scott's experimental prose.

This thesis discusses the comic discourse in Laurence Sterne's novel The life and Opinions of Tristram Shandy, Gentleman. It shows the way in which the theories of the comic of Henri Bergson and Sigmund Freud are applied in this novel. In Tristram Shandy, the principles of the comic of Bergson and Freud do not function in their usual manner; they are fulfilled by the structure and the process of narration. The comic in this novel is also enhanced by the fact that aspects of narration that are usually static and unchanging throughout a novel (such as the nature of the narrator) gained dynamism in Tristram Shandy. This dynamism offers a space for the structural comic to origin. The comic of Tristram Shandy also draws from the principle of association. This novel inspired later theories of humour and the comic in general.

O objetivo deste trabalho consiste em entender-se como ocorreu a escolha, por volta do ano 1000, dos textos em inglês antigo reunidos no manuscrito conhecido como Nowell Codex ou manuscrito de Beowulf. O manuscrito aqui enfocado é a parte chamada de Nowell Codex, que somado ao Southwick Codex, integra o Cotton Vitellius A.xv, hoje em poder da British Library, em Londres. O Nowell Codex é composto pelos seguintes textos: Vida de São Cristovão, em prosa; Maravilhas do Oriente, em prosa; Carta de Alexandre para Aristóteles, em prosa; Beowulf, em poesia e Judite, em poesia. Ao buscar-se entender a unidade temática do manuscrito, é fundamental tocar em questões codicológicas juntamente com as textuais, isto é, questões materiais acerca da produção do codex. Esta abordagem foi muito pouco explorada pelos estudiosos que já se dedicaram aos textos do Nowell Codex, especialmente àqueles que se dedicam ao poema Beowulf. Defende-se aqui que os textos foram escolhido devido a uma semelhança em um arco maior de ideias que abarca todos os conteúdos do manuscrito: o Oriente. Não somente um Oriente geográfico, mas um Oriente como origem ancestral para os anglo-saxões. A palavra Níðwundor (terrível maravilha) resume todos os paradoxos e semelhanças deste Oriente construído pelos anglo-saxões e escolhido como tema para unir estes textos no manuscrito / The aim of this study is identify how happened the choice, around the year 1000, of Old English texts gathered in the manuscript known as Nowell Codex or Beowulf manuscript. The manuscript focused on here is the part called Nowell Codex, which added to Southwick Codex, includes the Cotton Vitellius A.xv, now held by the British Library in London. The Nowell Codex consists of the following texts: Life of Saint Christopher, in prose; Wonders of the East, in prose; Letter of Alexander to Aristotle, in prose; Beowulf, and Judith, in poetry. By be sought for understanding the thematic unity of the manuscript, it is essential to touch codicológicas issues along with the context, that is, material issues regarding the production of the codex. This approach has been very little explored by scholars who have devoted themselves to the Nowell Codex texts, especially those engaged in the poem Beowulf. It is argued here that the texts were chosen because of a similarity in a larger arc of ideas which all the contents of the manuscript: the East. This East is not only a geographical East, but it is an East as ancestral origin to the Anglo-Saxons. The word Níðwundor (terrible wonder) summarizes all the paradoxes and similarities of the East as is thought by the Anglo-Saxons and chosen as a theme to unite these texts in the manuscript