This study approaches the representation of Guinevere of the Arthurian legend from a Jungian-feminist perspective. Employing a revised quaternity of feminine archetypes, I indicate how the figure of Guinevere generally attracted to itself the negative aspects of the archetypes of the Mother, Maiden, Wise Woman, and Warrior. Viewed within the cultural context of the last quarter century, even the favorable depiction of the queen in several medieval romances and in nineteenth and twentieth century texts, has been perceived by modern fantasy authors as a negative portrayal. These modern fantasy writers, working within a genre favorable to revisionist characterization and drawing upon highly speculative theories of primitive goddess worship, have created a Guinevere that reflects ongoing feminist concerns.

Earlier scholars have made some unsubstantiated comments about similarities between Chinese Yuan and English Renaissance theaters. The present comparative study explores the significant similarities and differences between these two theaters. The two theaters are shown to be strikingly similar in the theatrical conventions they employ. We see similarities between these two theaters in crucial aspects. Both were open theaters with a bare stage surrounded by the audience on at least three sides. Both stages lacked scenery and used portable properties transported by stage hands. Audience were equally noisy. The players, clad in magnificent costumes, were flexible and skillful in acting, singing, dancing, and tumbling. They spoke, chanted, or sang in both prose and verse forms. They also followed similar procedures in their presentation. These areas of similarity required players of both theaters to act with a theatricality or stylization. In this study, I have applied the approaches taken by the scholars of English Renaissance theater to the study of Chinese Yuan theater. This has enabled me to explore some areas that scholars on Yuan theater have not touched. This synchronic comparison of two theatrical conventions bearing no traces of mutual influence also shows that, given similar historic, economic and social soils, people in different civilizations will bring similar flowers to bloom.

The paradoxical principle I explore in the fiction of Dickens and O'Connor is perhaps best expressed this way: the archetype of the child reveals that isolation, smallness, and apparent insignificance can create connectedness, expansiveness, and meaning. The archetype surfaces in any character that suffers these first three fates, be it the solitary child or the seemingly insignificant, outcast adult (or "little man," in O'Connor's words). Central to the study is my suggestion that the small, often childlike narrative consciousness O'Connor describes as fundamental--even exclusive--to the short story can exist in the novel, as well. The "little man" of the short story, O'Connor writes, "impose(s) his image over that of the crucified Jesus" (The Lonely Voice 16). I believe that by looking at the way in which O'Connor characterizes the paradoxical rhythm of smallness and expansiveness, as well as the way that rhythm manifests itself mythologically, we can open up new avenues (through the small portal of the childlike figure) to larger works of fiction, as well. The fiction of Charles Dickens, which includes some of the most sprawling novels in all of literature, becomes illuminated in the context of the myth and the short story. Dickens's short installments (a feature of the literary tradition of nineteenth-century England); his oral, fireside narrative voice; and his extensive depiction of small and childlike characters all reveal the explosion of events in tiny but potent milieus.

No description available.

No description available.

No description available.

No description available.

No description available.

This dissertation examines what I refer to as the politics of multiculturalism and the politics of friendship as represented in five texts: Rudyard Kipling's Kim, E.M. Forster's A Passage to India, Meera Syal's novel Anita and Me, Syal's film adaptation Anita and Me, and Gurinder Chadha's film Bend it Like Beckham. I argue these texts are dialogically engaged with larger political discourses concerning race relations, anticipating or problematizing contemporary multiculturalist debates and practices. I read the theme of interracial friendship, prioritized in all five texts, as a strategic narrative device through which larger political questions of race relations get played out. The colonial novels suggest friendship as a potential antidote to interracial tensions, but show (albeit inadvertently in Kim) how it cannot induce a future egalitarian world if one race rules another. In doing so, these novels anticipate multiculturalist discourses, which celebrate diverse cultures but do nothing to address the political inequalities of racialized peoples. The British-Asian texts already assume the futility of multiculturalist celebrations of cultural diversity as a means for progressive race relations and disrupt ideals of fraternal friendship that overlook cultural difference for the sake of social harmony. Even so, these texts still express the necessity of building connections between diverse peoples. Through various narrative strategies, I argue they promote the notion of political friendship, which supports the enunciation not elision of cultural difference, negotiating rather than avoiding the terrain of uneven, incommensurable differences between peoples and cultures to move toward a more promising future. . / English

This dissertation comprises a study revealing the differences and similarities between late Roman and medieval Christian conceptions of tragedy and classical Greek ideas of tragedy. Representative of the Roman conception of tragedy is the work of Lucius Annaeus Seneca. As the legends of the martyrs and the teachings of the Fathers made their way into the Middle Ages, they brought with them the mixture of Greek, Roman, and Christian tragical motifs as well as an awareness of, and at times anxiety over, the similarity of pagan and Christian elements. Our failure to understand the Roman conception of tragedy has caused us to miss much in medieval literature that is tragical. To miss the Senecan content of Boethius, for instance, is to miss the Senecan element in medieval conceptions of tragedy. My analysis of the tragedies of Seneca, early and medieval Christian commentaries thereon, and the influence of this tradition on medieval works reveals a direct line of influence from Seneca's Latin plays, through the Consolatione de Philosophiae of Boethius, to de Meun, Boccaccio, and Geoffrey Chaucer. My study culminates in a comprehensive, detailed investigation of tragedy as it appears in various of the works of Chaucer. It is my contention that Chaucer recognized the similarity of the pagan and Christian traditions, and explored the significance of this correspondence in his writings. I find evidence, in his Monk's Tale, for example, of a fully-developed understanding of the nature of Senecan tragedy with its characteristic defiance, as well as its shortcomings in light of the Boethian-Platonic interpretation of tragedy which postulates all misfortune as a Good, i.e. a part of the workings of the inscrutable divine plan. The Chaucerian conception of tragedy, I conclude, is the philosophically and artistically inclusive playfulness by which he reveals the surprising similarities and crucial differences between classical and Christian viewpoints. Thus I attempt to reconnect the literatures and attitudes towards tragedy of these periods, by tracing continuities, literary patterns in which pleasure, transcendence, even comedy are merged with motifs that are generally considered tragical.