By E. L. Konigsburg
Eleanor of Aquitaine has each cause to be upset.
For centuries she's been patiently anticipating her husband, King Henry II, to meet her in Heaven. fortunately, she's sharing a cloud with a few outdated buddies who knew her whilst she and Henry governed perfect. so long as they're jointly, they might in addition gossip approximately previous times--and quickly all of Eleanor's adventures within the center a long time spring to lifestyles again.
Finally, simply when they're approximately to renounce on Henry, Eleanor spots three males floating towards them. in any case this time, may perhaps one among them be Henry?
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Extra resources for A Proud Taste for Scarlet and Miniver
What it does entail is a deconstruction of existing texts and a critical reappraisal of some of the specific issues upon which early medievalists have foundered. 27 Christopher Kniisel and Kathryn Ripley, in Chapter 8, address aspects of the relationships between gender identity and the body in early medieval Britain through a reconsideration of select archaeological funerary remains. By mapping 'discrepancies' between biological sex from skeletal analysis and grave goods associations in early medieval adult cemetery populations from Buckland, Dover, Kent; Sewerby, East Yorkshire; Norton, Cleveland; and Portway, Andover, Hampshire, the two authors begin to query the normative assumptions made by many scholars about the existence and extent of a female/male gender polarity in early medieval society, and about gender divisions in social roles and activities at the time.
It shows the plasticity and situatedness of kinship relations, often presented by historians (and especially archaeologists) as strictly bounded in preindustrial societies. Crick argues that the familiar analytical categories of 'individual' and 'family' or 'kin' have fallen short in explanations regarding the constitution of society, demonstrating the value of a fluid concept of social identity which is contingent upon social interaction. In Chapter 10, Tom Saunders employs a Marxist understanding of 'class' to consider some ways in which social location was central to early medieval identities.
Cubitt argues that idealized memories in many of these accounts fit into narrative archetypes (the 'topos of the deathbed scene', for example) when former (famous) members of a monastic community were concerned, but that such memories were also personalized in situations where the deceased had been known directly. Death, in particular, appears to have served as a 'central mnemonic moment in monastic life', and one frequently associated with specific material culture: relics and reliquaries; land donations; and church furnishings such as altar vessels, crosses, pictures and books.