Academic literature on the topic 'French Legends'
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Journal articles on the topic "French Legends"
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Kovačević, Ivan. "Tolerance or Assimilation: The Legends of the Chinese Restaurant and "The Gypsy's Tavern"." Issues in Ethnology and Anthropology 4, no. 3 (December 10, 2009): 67–80. http://dx.doi.org/10.21301/eap.v4i3.4.
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Studying urban legends, the French folklorist Véronique Campion-Vincent posed the question of whether some of the more recent legends preach tolerance. The "elevator incident" or "swallowed ticket" legends display a different attitude to Others from that found in classic xenophobic urban legends. This different attitude is also to be found in two legends recorded in Serbia, namely, the legend of the Chinese restaurant and the legend of "The Gypsy's Tavern". An analysis of the two legends shows that the ambiguity of "tolerance legends" does not arise from the fact that they speak about a xenophobic environment while at the same time having a denouement that "preaches" tolerance, but rather from the fact that the "preaching" relates to those Others who have gone through a process of acculturation, who have been assimilated and who have accepted the rules of "our" culture. These legends do not preach tolerance towards the Otherness of Others but towards Others who are striving to become or have managed to become "Us".
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Havas-Kovács, Dominika. "Vie de Saint Alexis : the elements of the antique novel live on in a holy life." Graeco-Latina Brunensia, no. 1 (2023): 53–73. http://dx.doi.org/10.5817/glb2023-1-4.
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One of the most well-known legends of the Middle Ages, the life of Saint Alexius, has been immortalized in both Latin and French poetry. The story, known from Latin and French sources, has been combined from several previous versions into a single legend over long centuries. My essay analyses the earliest Old French version of Saint Alexius's story, showing how a relatively dryly written sacred life can transform into a narrative enriched by romantic turns and emotional lyrical inserts.
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Naha, Anindita, and Dr Mirza Maqsood Baig. "Overview Of Story- Le Morte D' Arthur." Think India 22, no. 2 (June 20, 2019): 138–43. http://dx.doi.org/10.26643/think-india.v22i2.8322.
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The legend of King Arthur and his knights of the Round Table is immemorial. The heroic knights and their king’s tales contribute western society a great literature that is still well- known today. King Arthur along with the theme of chivalry greatly impacted not only western civilization, but all of society throughout the centuries. King Arthur and his Knights of the Round Table have been around for thousands of years but are only legends. The first reference to King Arthur was in the Historia Brittonum written by Nennius a Welsh monk around 830A.D. The fascinating legends however did not come until 1133 A.D in the work Historia Regum Britaniae written by a Welsh cleric, Geoffrey of Monmouth. His work was actually meant to be a historical document, but over time many other writers added on fictional tales. The Round Table was added in 1155 A.D by a French poet Maistre Wace. Both the English and French cycles of Arthurian Legend are controlled by three inter-related themes:
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Naha, Anindita, and Dr Mirza Maqsood Baig. "Overview Of Story- Le Morte D' Arthur." Think India 22, no. 3 (September 21, 2019): 500–505. http://dx.doi.org/10.26643/think-india.v22i3.8316.
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The legend of King Arthur and his knights of the Round Table is immemorial. The heroic knights and their king’s tales contribute western society a great literature that is still well- known today. King Arthur along with the theme of chivalry greatly impacted not only western civilization, but all of society throughout the centuries. King Arthur and his Knights of the Round Table have been around for thousands of years but are only legends. The first reference to King Arthur was in the Historia Brittonum written by Nennius a Welsh monk around 830A.D. The fascinating legends however did not come until 1133 A.D in the work Historia Regum Britaniae written by a Welsh cleric, Geoffrey of Monmouth. His work was actually meant to be a historical document, but over time many other writers added on fictional tales. The Round Table was added in 1155 A.D by a French poet Maistre Wace. Both the English and French cycles of Arthurian Legend are controlled by three inter-related themes:
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KRAVETS’, Yarema. "LEGENDS AND CUSTOMS OF THE UPPER AND LOWER LUSATIAS IN THE RESEARCH OF THE FRENCH SLAVICIST MARIE DE VAUX PHALIPAU." Problems of slavonic studies, no. 68 (2019): 175–80. http://dx.doi.org/10.30970/sls.2019.68.3078.
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Background: The paper is devoted to the Sorabistic work of the French Slavicist Marie de Vaux Phalipau (1862-1946) Legends and Customs of the Upper and Lower Lusatias presented as a scholarly report in Amsterdam (September 1927). Author of a large number of Sorabistic publications and reports, published and annunciated in the 1920s – 1930s, she became a true champion of the Lusatian question. The scholarly problem of the study of the French Slavist Marie de Vaux Phalipau’s works is an integral part of Sorabistic studies in Ukraine, begun in the 1960-s. Purpose: In this research, the French scholar fell back on the the works of the reputed Slavicists, admirers of Sorabistic culture, viz. L.Kuba, V.Giusti a.o. This French scholar’s work is very important owing to its detailed descriptions of this people’s ethnography, local inhabitants everyday life. To highlight the proposed scholarly problem, Marie de Vaux Phalipau, out of the five delineated by her basic groups of the Lusatian legends, submitted two from each, viz.: legends of the land, those of water, legends stemming from historical reminiscences; legends and customs related to seasons; legends international in character. Some of them were treated in the researcher’s Sorabistic study The Green Venice. Lusatian Marshes (1927) when the problems in question resurfaced in the political and cultural European milieu. Results: The work by Marie de Vaux Phalipau written with a deep knowledge of Lusatian folklore is a component part of the extensive scholarly heritage of the French lady Slavicist, author of thorough research papers on the culture and everyday life of the Lusatian Sobs. Among her Sorabistic Studies, there still remain a number of works worthy of special attention; a narrative of them would enable one to create a full panoramic view of the Sorabistics of the outstanding French Slavicist admired by Lusatia. Key words: Marie de Vaux Phalipau, Sorabistic Studies, Upper Lusatia, Lower Lusatia, folklore, Lusatian legends, classification.
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Langbroek, Erika, and Francis Brands. "Der Fall Gregorius." Amsterdamer Beiträge zur älteren Germanistik 79, no. 2 (August 8, 2019): 227–73. http://dx.doi.org/10.1163/18756719-12340153.
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Abstract It may be that the French and German authors of La vie du pape Grégoire and Gregorius were so influenced by classical texts as part of their education that these Gregorian legends contain motifs and structural elements of a classical comedy or tragedy. Therefore these legends are compared with twelve comedies by Plautus and Terence.
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Zhuravleva, O. M., L. A. Ulianitckaia, and A. A. Shumkov. "“Flemish Legends” by Charles de Coster. The Peculiarities of the Traslations into Dutch." Discourse 7, no. 6 (December 21, 2021): 146–59. http://dx.doi.org/10.32603/2412-8562-2021-7-6-146-159.
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Introduction. Charles de Coster's “Flemish Legends” were published in 1858 in French. With the growth of the national consciousness of the Flemings, this book, having particular artistic and cultural meaning, had to be translated, anyhow, into the Flemish variant of Dutch. There have been several translations, which differ significantly. To understand the specifics and success of a particular translation, it is necessary to analyze the cultural-linguistic and socio-political circumstances of its creation, to study the personalities of the translators, their artistic biographies, and also to assess the impact of the culture-forming factors.Methodology and sources. The research methodology is based on the descriptive method. At that we take into account a lot of linguistic, historical, social and cultural variables. As a study material two translations of “Flemish Legends” into Dutch (1917 and 1998) are chosen, as well as several sources describing the history of Belgium after 1830. For collating the translations the comparative method is used, taking into account the lexical, grammatical and stylistic features of the analyzed texts.Results and discussion. Charles De Coster, being a bilingual, preferred the French language. This can be explained by his desire to make folklore an asset of the upper social class, mainly bilinguals and francophones, upon these legends being already known among the Flemings. In addition, for the proper resonance, it was more profitable to publish the book in French. It can also be assumed that the legends were collected throughout Flanders; therefore, there were significant dialectal differences and problems for choosing a unified version of the Flemish language. To convey the medieval flavor, Charles de Coster used a deliberately archaized language. At the beginning of the 20th century S. Streuvels created a specific translation, more reminiscent of calque from French and preserving the features of the original text. At the end of the 20th century, W. Spillebeen translated the French text into a modern language, which was not the Belgian Dutch, but the standard Dutch.Conclusion. The translations discussed are quite different. S. Streuvels retained the style and structure of the original text, so his work was difficult for perception even by his contemporaries, and today the translation has become practically unreadable. W. Spillebeen tried to translate the legends into a modern language, bringing the structural components in line with the modern norm and preserving only the most necessary archaisms. Nevertheless, the text of the “Flemish legends” in the Belgian Dutch does not exist: they are written either in dialects, or in the “Frenchified” Dutch, or in the standard Dutch.
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Vo, Khai Hoang. "THE LEGEND OF THE ANTI-FRENCH HERO NGUYEN TRUNG TRUC IN THE CULTURAL LIFE OF RESIDENTS IN SOUTHERN VIETNAM." Scientific Journal of Tra Vinh University 1, no. 35 (January 8, 2020): 22–27. http://dx.doi.org/10.35382/18594816.1.35.2019.199.
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This paper presents the legend of the hero Nguyen Trung Truc in the life of Southern residents. The results showed that the hero Nguyen Trung Truc had left a deep impression in the hearts of the people. People have worshiped and created many fantastic, strange stories about his life and career which associated with the painful and proud history period of the nation. Those are the legends about the youth, the glorious feats of arms, the death and the reincarnation of the national hero.
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Gambino, Francesca. "Francis, France, the French. Was French culture in fact central to St. Francis of Assisi?" Zeitschrift für romanische Philologie 139, no. 1 (March 9, 2023): 187–235. http://dx.doi.org/10.1515/zrp-2023-0007.
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Abstract This article explores Francis of Assisi’s relationship with France, starting with his name, and concluding that the importance of courtly culture for his personal development is generally overestimated in scholarship. In some hagiographic sources, it is indeed said that Francis used to praise God in French, but the contexts make it clear that this ability is instilled by the Holy Spirit and is therefore a glossolalic (‘divinely inspired speech’) phenomenon. Other references to French culture appear only in hagiographic legends, never in the writings of Francis, and are mainly attributable to the cultural climate of the period in which these later works were written.
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Kruszyński, Bartosz. "Regiments from the Province of Posen in the Final Engagements of the Battle of Verdun in December 1916." Przegląd Historyczno-Wojskowy 23, no. 2 (2022): 60–83. http://dx.doi.org/10.32089/wbh.phw.2022.2(280).0003.
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The last episode of the Battle of Verdun took place in December 1916. At that time, the French army, having a considerable advantage in this section of the front, conducted a daring offensive. Four French divisions were opposed by five German divisions, including the 10th Infantry Division from the Province of Posen. The French side threw elite colonial divisions into the fray, who conducted daring strikes and managed to recapture ground that was lost in the previous months. This area included sites that have grown to become symbols and legends of the Battle of Verdun – the Fort de Douaumont and the village of Douaumont.
Dissertations / Theses on the topic "French Legends"
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Bevevino, Lisa Shugert. "Demis Defors: the Narrative Structure and Cultural Implications of the Contemplation of Death in Medieval French Courtly Literature." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1343794962.
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Ailes, Marianne J. "A comparative study of the medieval French and Middle English verse texts of the Fierabras Legend." Thesis, University of Reading, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.386185.
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Pereira, Joceli da Silva. "Um olhar intertextual em " A legenda de São Julião Hospitaleiro" de Gustave Flaubert." Universidade Presbiteriana Mackenzie, 2007. http://tede.mackenzie.br/jspui/handle/tede/2140.
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Salhi, Sonia. "Mythes et légendes dans la didactique du Français langue étrangère." Thesis, Toulouse 2, 2014. http://www.theses.fr/2014TOU20052/document.
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La présente recherche s’inscrit dans le cadre de la didactique des mythes en classe de Français Langue Etrangère. Elle s’interroge sur les différents problèmes rencontrés au niveau de l’exploitation des mythes en classe de FLE en Tunisie et s’articule autour de trois grands axes de recherche. Le premier axe est consacré au cadre théorique se rapportant aux catégories mythiques et leurs enjeux alors que le deuxième consiste à attirer l’attention sur le statut privilégié des mythes dans les programmes officiels tunisiens. Il rend compte de leur exploitation dans les pratiques de classe à travers un module d’apprentissage au programme des troisièmes. Le troisième volet expose les résultats d’une enquête sur le terrain pour ressortir les représentations que se font les élèves du texte littéraire mythique et les problèmes qui s’opposent à la réception de ce genre de récit. L’enquête aboutit à un plan d’action et à des propositions didactiques dont le rôle est de sensibiliser les jeunes à la lecture du texte littéraire impliquant le mythe, agir contre leurs représentations pour aider à la préservation d’un patrimoine culturel universel et à l’amélioration de la qualité du système scolaire tunisienThis research is registered in the outline of myths didactics in classes of French taught as a Foreign Language. It examins the different problems encountered while dealing with myths in classes of FFL in Tunisia. It in fact, goes round three big axes of research. The first axis is about the theoretical plan which is linked to the mythical categories and their stakes whereas the second axis consists in catching the eye on the privileged status of myths in Tunisian official programs. It renders an account of their exploitation in classes practices via a learning module in the third form programm. The third axis sets out the results of a research in progress so as to take out the representation that pupils make of a mythical literary text and the difficulties set against the reception of such genre of account. This research leads to a programm of studies and didactic propositions which role is to make yougesters aware of the importance of a literary text including a myth, act against their representations so as to help in protecting the universal cultural patrimony and the improving of the quality of the Tunisian academic system
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Pouffary, Marion. "Robespierre, le poids des mots, le choc de l’échafaud. L’image de Robespierre dans le discours politique de la Restauration à la fin du XIXe siècle." Thesis, Sorbonne université, 2019. http://www.theses.fr/2019SORUL138.
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L’étude de l’image de Robespierre dans le discours politique de la Restauration à la fin du XIXe siècle met en lumière le processus de construction de la légende dorée de Robespierre, légende qui n’a jamais été étudiée de manière précise, bien qu’elle ait influencé fortement l’historiographie. Forgée à partir de 1830 par des militants appartenant à la composante radicale du parti républicain, elle présente Robespierre comme le défenseur de l’égalité politique et sociale, le théoricien du droit à l’insurrection et l’apôtre d’une religion fraternelle qui doit servir de base à un nouveau contrat social. Cette étude montre aussi que la légende noire de Robespierre est traversée par des fractures idéologiques mal discernées jusqu’ici. La légende noire conservatrice/contre-révolutionnaire née sous la Révolution fait de Robespierre à la fois un tyran et un anarchiste niveleur et impie. La légende noire libérale qui se développe sous la Restauration en fait seulement un tyran clérical. Les légendes noires communiste et anarchiste, apparues respectivement au tournant de 1840 et sous la Deuxième République, dénoncent non seulement le cléricalisme de Robespierre mais aussi son manque d’ambition sociale. A la différence de la légende noire communiste, la légende noire anarchiste reprend l’image du tyran et critique le rôle de Robespierre dans la Terreur. Enfin, la légende noire libérale-républicaine apparue à partir du milieu du XIXe siècle s’inscrit dans le prolongement de la légende noire libérale tout en étant influencée par les légendes noires communiste et anarchiste et fait de Robespierre un tyran politique et clérical dont elle souligne le peu d’intérêt pour les questions économiquesStudying the image of Robespierre in the political discourse from the Restauration to the end of the 19th century highlights the construction process of the golden legend of Robespierre, which has never been precisely analysed, although it influenced profoundly historiography. Built from 1830 onwards by militants belonging to the radical fringe of the republican movement, it presents Robespierre as the defender of political and social equality, the theoretician of the right to insurrection and the apostle of a brotherly religion, basis of a new social contract. This study also shows that Robespierre’s dark legend is split by ideological divides which remained until now unclear. A dark legend which can be called “conservative/counter-revolutionary” appeared during the Revolution. It describes Robespierre at the same time as a tyrant and as a godless leveller anarchist. The liberal dark legend appeared under the Restoration presents Robespierre only as a clerical tyrant. The communist and anarchist dark legends, which emerged respectively at the beginning of the 1840’s and under the Second Republic, point out not only Robespierre’s clericalism but also his lack of social concerns. Unlike the communist dark legend, the anarchist dark legend reuses the image of the tyrant and denounces Robespierre’s implication in the Terror. Finally, a republican-liberal dark legend emerges in the middle of the 19th century. It is a continuation of the liberal dark legend which is also influenced by the communist and anarchist dark legends. It presents Robespierre as a political and clerical tyrant and stresses on his lack of interest in economic issues
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Pouffary, Marion. "Robespierre, le poids des mots, le choc de l’échafaud. L’image de Robespierre dans le discours politique de la Restauration à la fin du XIXe siècle." Electronic Thesis or Diss., Sorbonne université, 2019. http://www.theses.fr/2019SORUL138.
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L’étude de l’image de Robespierre dans le discours politique de la Restauration à la fin du XIXe siècle met en lumière le processus de construction de la légende dorée de Robespierre, légende qui n’a jamais été étudiée de manière précise, bien qu’elle ait influencé fortement l’historiographie. Forgée à partir de 1830 par des militants appartenant à la composante radicale du parti républicain, elle présente Robespierre comme le défenseur de l’égalité politique et sociale, le théoricien du droit à l’insurrection et l’apôtre d’une religion fraternelle qui doit servir de base à un nouveau contrat social. Cette étude montre aussi que la légende noire de Robespierre est traversée par des fractures idéologiques mal discernées jusqu’ici. La légende noire conservatrice/contre-révolutionnaire née sous la Révolution fait de Robespierre à la fois un tyran et un anarchiste niveleur et impie. La légende noire libérale qui se développe sous la Restauration en fait seulement un tyran clérical. Les légendes noires communiste et anarchiste, apparues respectivement au tournant de 1840 et sous la Deuxième République, dénoncent non seulement le cléricalisme de Robespierre mais aussi son manque d’ambition sociale. A la différence de la légende noire communiste, la légende noire anarchiste reprend l’image du tyran et critique le rôle de Robespierre dans la Terreur. Enfin, la légende noire libérale-républicaine apparue à partir du milieu du XIXe siècle s’inscrit dans le prolongement de la légende noire libérale tout en étant influencée par les légendes noires communiste et anarchiste et fait de Robespierre un tyran politique et clérical dont elle souligne le peu d’intérêt pour les questions économiquesStudying the image of Robespierre in the political discourse from the Restauration to the end of the 19th century highlights the construction process of the golden legend of Robespierre, which has never been precisely analysed, although it influenced profoundly historiography. Built from 1830 onwards by militants belonging to the radical fringe of the republican movement, it presents Robespierre as the defender of political and social equality, the theoretician of the right to insurrection and the apostle of a brotherly religion, basis of a new social contract. This study also shows that Robespierre’s dark legend is split by ideological divides which remained until now unclear. A dark legend which can be called “conservative/counter-revolutionary” appeared during the Revolution. It describes Robespierre at the same time as a tyrant and as a godless leveller anarchist. The liberal dark legend appeared under the Restoration presents Robespierre only as a clerical tyrant. The communist and anarchist dark legends, which emerged respectively at the beginning of the 1840’s and under the Second Republic, point out not only Robespierre’s clericalism but also his lack of social concerns. Unlike the communist dark legend, the anarchist dark legend reuses the image of the tyrant and denounces Robespierre’s implication in the Terror. Finally, a republican-liberal dark legend emerges in the middle of the 19th century. It is a continuation of the liberal dark legend which is also influenced by the communist and anarchist dark legends. It presents Robespierre as a political and clerical tyrant and stresses on his lack of interest in economic issues
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Lai, ShuJen, and 賴沭臻. "Exploration on localization of local culture from environmental theatre－A case study on “The legend of anti-French” at Tamshui." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/3v8e8x.
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碩士國立臺灣師範大學
表演藝術研究所
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Under the wave of globalization, all countries in the world are also relatively emerging a fashion to reform their local cultures. Each County and City here in Taiwan spares no efforts to promote various local culture under two projects of the “Guidance of the County and City to transact the activities plan for small international culture and art” and the “Integral construction of communities” led by the Council for Cultural Affairs, hoping by the participation of cultural art to congregate local citizens’ common consensus, reconstruct an identification of ego culture, awaken community to an environmental consciousness, and reform the unique of city value and the local trait. These methods include using the existed local and traditional culture characteristics and the historical humanism to connect with the local action, through theatrical performing forms, or holding large art festivals, to manifest the local’s participation, cohere the common consensus, and emphasize the importance of cluster’s identification. In the other hand, by participation in cultural art activities, allow the artistic culture able to blend into daily lives naturally, and through the unobtrusive and imperceptible changes and influences, cultivate the artistic capacity and disposition, increase the population of art appreciation, and enhance the creativity by a long-term project, so as to stimulate the artistic consumption and build up a foundation of industrial development by local culture. This study is taking the environmental theater of “Legend of anti-French” as a case to explore the complexion of local culture by the theatrical performing form built in the said theater. In the process to develop the local culture, is it able to effectively promote the local culture through the cultural art activities to form a mechanism for local citizens jointly to join in? This article, therefore, will use the manners of deep interview and sub-information analyses, by references retrospect, participation and observation, to generalize a comprehensively studied result and propose, hoping to outline the relationship between the theatrical activities of environmental theater and the localization of local culture for references of oncoming and interesting readers.
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Shen, Jung, and 沈蓉. "A Research of Spontaneous Community Environmental Theater on Shaping City Cultural– A Case Study of The Legend of Sino-French War in Tamsui." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/9sbvb4.
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碩士中國文化大學
國際企業管理學系碩士在職專班
103
Name of Institute: Graduate Institute of International Business Administration of Chinese Culture University Graduate Academic Year and Degree Conferred: Master Degree for the 2nd Semester of Academic Year 2015 Graduate Student:Shen, Jung Supervisor:Hung, Meng-Chi, PhD. Abstract: The researcher devoted her life to performing arts and dedicated most of her rest time to the public sector-hosted local celebration festival (from 2007「Let Tamsui Fly Culture Festival」 to 2014 「New Taipei City Tamsui Envirment Arts Festival」) in Tamsui area. The objective of this research aims to investigate the core values of cooperation relationship between public sector, local art groups, and the local spontaneous participants based on constructing a jointly high quality performing platform to maintain sustainable development of New Taipei City Tamsui Envirment Drama Festival. Tamsui is the area in which attract the most artists and performers live here. Local people together with these artists hold the local celebration and ceremony for some particular factors of cohesion. Research sample are selected from Tamsui local residents, which owing characteristics of pure, simple, and happiness and their generations spread to accept of the common will. In-depth interview, narrative method, and field study approaches are used to realize the relationship of Tamsui district office and local artists how to work to each other for achieving the goal of performance of environment art festival each year. Participants are spontaneous to join these festivals since six years ago. This research expects to explore the resources of core values from the these local participants and performer groups to maintain their beliefs; why they never suspend and continuously join the performance of New Taipei City Tamsui Envirment Drama Festival.
Books on the topic "French Legends"
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Contes et légendes de France: A collection of French legends. Lincolnwood, Ill: National Textbook Co., 1993.
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Gautier. Le miracle de Théophile, ou, Comment Théophile vint à la pénitence. Paris: H. Champion, 1998.
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Gautier. Le Miracle de Théophile, ou, Comment Théophile vint à la pénitence. Paris: H. Champion, 1998.
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Bernard, Sergent, ed. Le guide de la France mythologique: Parcours touristiques et culturels dans la France des elfes, des fées, des mythes et des légendes. Paris: Payot, 2007.
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Celui qu'on cherche habite à côté: Dix contes. Casablanca: Croisée des chemins, 2018.
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Lévesque, Nannette. Nannette Lévesque, conteuse et chanteuse du pays des sources de la Loire: La collecte de Victor Smith, 1871-1876 : le répertoire narratif. Paris: Gallimard, 2000.
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Perro, Bryan. Contes cornus, légendes fourchues: Légendes théâtrales en démons majeurs pour acteurs-conteurs, sopranos de la rumeur. 2nd ed. Shawinigan, Québec: Glanures, 1997.
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Achard, Eugène. Contes, légendes et récits d'Eugène Achard. Paroisse Notre-Dame-des-Neiges, QC: Éditions Trois-Pistoles, 2012.
Find full textBook chapters on the topic "French Legends"
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Fagot-Largeault, Anne. "The Legend of Philosophy’s Striptease (Trends in Philosophy of Science)." In French Studies In The Philosophy Of Science, 25–49. Dordrecht: Springer Netherlands, 2009. http://dx.doi.org/10.1007/978-1-4020-9368-5_1.
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Rhoden, W. Jack. "From Dictator to Democrat? The “Black Legend” of Louis-Napoleon and Subsequent Historical Revisionism." In The Routledge Handbook of French History, 415–26. London: Routledge, 2023. http://dx.doi.org/10.4324/9780367808471-39.
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Diakite, Mamadou. "Historical legends of the Nioro region." In Corpus of Early Accounts of the Sunjata Epic, 1889-1959, 107–16. British Academy, 2023. http://dx.doi.org/10.5871/bacad/9780197267387.003.0008.
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Introduction to, analysis of and text of a second Arabic account of the Sunjata epic from Diakite (as chapter 6), written at Nioro in about 1900 and first published in French in 1904. Both accounts are compared and contrasted: this more detailed account is highly Islamised with marabouts afforded key roles in the narrative.
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Safiulina, Rano M. "Legends from the Works of the French Orientalist A.P. Caussin de Perceval in the Works of Ivan Bunin." In I.A. Bunin and his time: Context of Life — History of Work, 953–67. A.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2021. http://dx.doi.org/10.22455/ab-978-5-9208-0675-8-953-967.
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The paper considers the intertexts of Ivan Bunin that date back to the legends from the famous work of A.P. Caussin de Perceval «Essai sur l’histoire des Arabes avant l’islamisme, pendant l’époque de Mahomet et jusqu’à la réduction de toutes les tribus sous la loi musulmane» (Essay on the history of the Arabs before the adoption of Islam in the era of Mohammed). The scientific, philosophical and artistic interpretation of these legends from the history of the Arabs, their semantic evolution as interpreted by Bunin are examined in detail. The author comes to a conclusion that Bunin’s original interpretation of pre-Islamic and Islamic Arab legends is a demonstration of the highest level of writer’s ability to get inside the “Other”, to percept the history and cultural heritage of the peoples of the world as a single Memory of mankind.
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Trivellato, Francesca. "Distant Echoes." In The Promise and Peril of Credit, 162–96. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691178592.003.0008.
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This chapter analyzes the echoes of the legend of the Jewish invention of bills of exchange beyond France up to 1800 and how they intersected with a variety of discourses about the morality of commercial credit. The legend that pointed to Jews as the creators of European private finance did not travel along confessional lines. Developed in Catholic France, the legend also appeared in England, the Reformed areas of the Holy Roman Empire, and the United Provinces. A lag of more than fifty years separates the legend's appearance in French and its circulation in other languages. Translations of works by the Savary family and Montesquieu were the legend's most influential vehicles of diffusion and transmutation. Most non-French versions of the legend, however, adapted the tale to make it palatable to new readerships. At the same time, an increasing number of writers challenged the legend's accuracy.
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Nikiforova, Larisa. "Medea’s Russian Images on Stage and in Literature." In Mapping Medea, 39—C3P69. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192884190.003.0003.
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Abstract This chapter introduces the vicissitudes of Medea in Russia, including the performance and translation of German and French versions as part of transnational court culture. Nikiforova additionally explores prose versions of the Medea story written for a broader audience as well as Russian folklore with obvious parallels to the Greek myth. The chapter highlights the significant ways in which the Colchian story was invoked by Catherine the Great herself. In the Russian context, it becomes apparent that current political events were scrutinized in the guise of classical myth, combined with indigenous legends, during a century dominated by a strong female rulers.
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Guillot, René. "The Magic Arrow." In Corpus of Early Accounts of the Sunjata Epic, 1889-1959, 308–26. British Academy, 2023. http://dx.doi.org/10.5871/bacad/9780197267387.003.0019.
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Introduction to, analysis of and text of a short story for young readers based loosely upon the Sunjata epic written by French children's author René Guillot and published in 1950. Guillot was a schoolteacher in Dakar and drew inspiration for many of his short stories - often focused on the relationship between a youngster and an animal - from the legends and folktales of West Africa. While some aspects of his retelling are replete with colonialist clichés, his account of the epic is another demonstration of the use of the epic of Sunjata in education of the young.
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Kilcline, Cathal. "Made in France." In Sport and Society in Global France, 203–60. Liverpool University Press, 2019. http://dx.doi.org/10.3828/liverpool/9781781382899.003.0006.
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This chapter considers a selection of the key touchstones for nostalgic reminiscence in French sport, including the Tour de France cycle race and Saint-Étienne football club, and analyses what these reveal in regards to public memories of, and hopes for, sport and society generally. In this analysis, the ‘legends’ and ‘epics’ of France’s sporting past are frequently set against a backdrop of a utopian era of industrial triumph and working-class solidarity, distinct from the globalized information age of today. Nostalgia for this era, and its associated champions, values and aesthetics are increasingly being mobilised to promote sporting events and sell sportswear today.
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Loring, Stephen, Anthony Jenkinson, Chelsee Arbour, and Napes Ashini. "To Bring Back the Summer." In The Oxford Handbook of Global Indigenous Archaeologies, C50.S1—C50.N8. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780197607695.013.50.
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Abstract The Innu have a history in the Québec–Labrador Peninsula that reaches back at least 8,000 years as testified by Innu atanukana (“legends”) and archaeology. Though muffled by millennia, the stories people tell, such as Kautuasukuaniskuanast (the boy who brought back the summer and who was transformed into the White-Crowned Sparrow), are parables of Innu history that document the arrival of Innu ancestors in the peri-glacial world of Nitassinan. More recent history has been appropriated by colonial institutions presenting the past as belonging (like the present and future) to the newly arrived French (Mastukushut) and English (Akaneshaut). Other than as part of the backdrop to a heroic tableau involving intrepid French and English “explorers” and adventurers, the Innu are thoroughly absent. Archaeology has the potential to help “bring back the summer” and possibly give voice to an unwritten Innu history by recognizing and disrupting the currently unquestioned/unequal power dynamic between western and Indigenous versions of the past.
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Irujo, Xabier. "Impact of the Battle in the Medieval Tradition." In Charlemagne’s Defeat in the Pyrenees. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9789463721059_ch05.
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This chapter focuses on the magnitude of a historic episode that became a key literary and artistic topic of early medieval European art. It analyzes the characterization of the Frankish heroes as depicted in the epic poem La Chanson de Roland and in the Historia Caroli Magni et Rotholandi, and the interpretation of the battle by the master glassmaker who manufactured the exceptional stained-glass window of the Chartres cathedral, four centuries later. Chartres has been designated a World Heritage Site by UNESCO, which identifies the glass as ‘the high point of French Gothic art’. It is fascinating to study how real characters became legendary heroes and how real, historic events became legends; especially interesting is the analysis of the intentions behind this conversion from reality into fantasy.
Conference papers on the topic "French Legends"
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Perktaş, Selcen Yüksel, and Bilal Eftal Acet. "Biharmonic Frenet and non-Frenet Legendre curves in 3-dimensional normal almost paracontact metric manifolds." In II. INTERNATIONAL CONFERENCE ON ADVANCES IN NATURAL AND APPLIED SCIENCES: ICANAS 2017. Author(s), 2017. http://dx.doi.org/10.1063/1.4981673.
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Radisavljević, Dejan S. "KRALj MILUTIN I NjEGOVO DOBA U ISTORIJI, ARHEOLOGIJI I NARODNOJ TRADICIJI KRUŠEVAČKOG KRAJA." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.177r.
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In this paper, through a multidisciplinary approach and analysis of available written material and material remains, we tried to shed light on the period of King Milutin's rule in the Kruševac area, laying the foundations for some future comprehensive research. According to the Žitije kralja Milutina (1324) by Archbishop Danilo II, this Serbian ruler stayed in the Kruševac area during a meeting with his brother King Dragutin in Mačkovac in the župa of Rasina, before the decisive attack on the state of Drman and Kudelin, most likely in the first half of 1292. Mačkovac can be reliably identified with today's village of the same name, about 8 km west of Kruševac. Based on the favorable geographical position not far from the crossroads of important medieval roads, it can be assumed that this settlement, before the rise of Kruševac in the second half of the 14th century, most likely enjoyed the status of a trg (mercatum, marketplace). At this time, the župa of Rasina was organized as a separate država (lord state) within Milutin's kingdom. Archaeological finds from the last decades of the 13th and the first decades of the 14th century are scarce, and we could talk only about two specimens of silver coins of King Milutin, accidentally found in the area of the villages of Laćisled and Mačkovac. The specimen from Laćisled, which was in secondary use as part of the jewelry, belongs to type 3.1, i.e. the dinar with the flag - de bandera, minted in Brskovo between 1282 and around 1310. The most significant written testimonies from the period of King Milutin's reign are two tombstone inscriptions. The first was carved on a massive river pebble, which today lies on the property of the Gajić family in the village of Zdravinje near Kruševac. It was performed in the Cyrillic alphabet in the Old Serbian language. He testified about the death of Marija Bogoslava (Bogoslav's wife), who died on June 8, 1292. In addition to Marija, the inscription also mentions her three sons, Radoslav, Radič and Vladel (Vladelj). This aristocratic family bore the family name or surname Poljak, from which the toponym Poljaci was derived, i.e. the name of their ancestral village in the neighborhood of Zdravinje. The second tombstone, discovered in 1967, was installed as an spolia in the bell tower of the church of St. Stephen in Kruševac (1377–1378). An inscription engraved on it speaks of the death of Vlkota, Medoš's son, who died between September 1, 1300 and August 31, 1301. It is characterized by East Slavic linguistic features, a consistent distinction between soft and hard semivowel (rabþ, vþ, sŠÿ1nþ, Vlýkota), as well as the use of the form oumér{iŠhþ1, in which é is used as a substitute for soft semivowel ý, which is attested in the tombstone inscription of the noblewoman Stanislava from the village of Gradec near Vidin (14th century), as well as in the fresco inscription between the figures of two deceased lords on the southern part of the western wall of the nave in the church of St. Nicholas in Staničenje near Pirot (1331–1332). Folk tradition links King Milutin to the origin of the toponym Milutovac near Trstenik, which is derived from the anthroponym Milutin, most probably according to the name of the lord or nobleman who owned this village during the late Middle Ages. According to local legend, King Milutin, as the greatest endower of Nemanjić family, was also the founder of the church of St. John the Baptist in Orašje near Varvarin. The original appearance and oldest past of this church, due to the absence of archaeological research and conservation research, as well as the lack of written sources, are not known to us. The existence of a medieval necropolis around its walls, dated on the basis of the appearance of tombstones in 14th and 15th century, and the mention of the priest Jovan in the Ottoman defter from 1476 indirectly indicate that this modest single-nave sacral building could have been erected as an endowment of some local lord during the period of Serbian independence before 1459, and could not be directly related to King Milutin. We hope that this article will draw the attention of the scientific public to the necessity of further multidisciplinary research of the medieval past of the Kruševac region, including the reign of King Stefan Uroš II Milutin, as one of the most famous Serbian medieval rulers.