Relevant bibliographies by topics / Legends of Brittany

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Academic literature on the topic 'Legends of Brittany'

Author: Grafiati
Published: 26 July 2024

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Journal articles on the topic "Legends of Brittany"

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Klafkowski, Piotr. "Ona legends, tales, etc., an unpublished manuscript by E. Lucas Bridges from the manuscript remains of Martin Gusinde SVD." Estudios Latinoamericanos 21 (December 31, 2001): 125–35. http://dx.doi.org/10.36447/estudios2001.v21.art8.

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The paper is a publication of unpublished text by E. Lucas Bridges about Indigenous Fuegians. It has been published earlier in Breizb ba Poblou Europa (Bretagneet Peoples d'Europe (Brittany and the Peoples of Europe, Pennadou an enor da/ Melanges en l’honneur de / articles to honor Per Denez, ed. Herve ar Bihan, published by Hor Yezh, Rennes 1999, pp. 427-441).
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2

Richard, Ronan. "« Conspuez l’espion ! C’est l’Allemand qu’il nous faut ! » : Fausses nouvelles et fabrique de l’espion dans l’Ouest de la France durant la Première Guerre mondiale." Infox, Fake News et « Nouvelles faulses » : perspectives historiques (XVe – XXe siècles), no. 118 (September 10, 2021): 105–26. http://dx.doi.org/10.7202/1081085ar.

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During the war, the accumulation of tensions, anguish and collective traumas form a "breeding ground" most conducive to the birth and proliferation of false news, rumors and legends. The first of them, spy mania, explodes in the first hours of the conflict. The home front becomes the scene of a veritable jingoistic outburst, leading many civilians to relentlessly hunt down this "enemy from within" demonized by propaganda focusing on German barbarism. In Brittany, this psychosis was cleverly prepared by pre-war publications denouncing the presence on the coast of a "vanguard of the German army". In this context, rumors and fantastic gossip abound and create suspicion towards anything that seems strange. These elements of false news, sometimes relayed by newspapers, are mainly spread orally, through wounded soldiers on leave or even refugees. They generally pass through the main communication crossroads, especially train stations. Thus, fed with rumors and legends, the population of the home front is actively involved in the hunt for spies, often degenerating into vengeful and irrational popular violence all the more embarrassing for the authorities that, as in this case, these spies are simply imaginary.
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Blin-Rolland, Armelle. "Adapting Brittany." European Comic Art 10, no. 1 (March 1, 2017): 58–73. http://dx.doi.org/10.3167/eca.2017.100106.

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This article examines two bande dessinée versions of the Breton legend of the flooded city of Ker-Is, Robert Lortac’s 1943 À la découverte de Ker-Is (published in children’s magazine O lo lê) and Claude Auclair and Alain Deschamps’s 1981 Bran Ruz. It argues that through the continuation or appropriation of the legend, these comics offer ideologically filtered views of Bretonness and Brittany from two different politico-historical contexts, occupied France and the postcolonial era. The article also analyses how comic art can be used in productive ways to represent Brittany as a stateless culture, including through text-image reiteration or supplementarity, and using the double page for a bilingual parallel textual-visual practice. It concludes by suggesting that the study of internal colonialism and peripheries such as Brittany is an important addition to research into postcolonial comics.
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Classen, Albrecht. "A Handbook to Eddic Poetry: Myths and Legends of Early Scandinavia, ed. Carolyne Larrington, Judy Quinn, and Brittany Schorn. Cambridge: Cambridge University Press, 2016, xii, 413 pp., 12 b/w ill." Mediaevistik 31, no. 1 (January 1, 2018): 366. http://dx.doi.org/10.3726/med012018_366.

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Eddic poetry constitutes one of the most important genres in Old Norse or Scandinavian literature and has been studied since the earliest time of modern-day philology. The progress we have made in that field is impressive, considering the many excellent editions and translations, not to mention the countless critical studies in monographs and articles. Nevertheless, there is always a great need to revisit, to summarize, to review, and to digest the knowledge gained so far. The present handbook intends to address all those goals and does so, to spell it out right away, exceedingly well. But in contrast to traditional concepts, the individual contributions constitute fully developed critical article, each with a specialized topic elucidating it as comprehensively as possible, and concluding with a section of notes. Those are kept very brief, but the volume rounds it all off with an inclusive, comprehensive bibliography. And there is also a very useful index at the end. At the beginning, we find, following the table of contents, a list of the contributors, unfortunately without emails, a list of translations and abbreviations of the titles of Eddic poems in the Codex Regius and then elsewhere, and a very insightful and pleasant introduction by Carolyne Larrington. She briefly introduces the genre and then summarizes the essential points made by the individual authors. The entire volume is based on the Eddic Network established by the three editors in 2012, and on two workshops held at St. John’s College, Oxford in 2013 and 2014.
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Thyr, Nicholas. "How the Welsh caught the Yellow Plague." Celtica 35 (2023): 108–44. http://dx.doi.org/10.58480/scs-zxu7m-m9vj9.

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The ‘Yellow Plague’ (pestis flava, buidechair, ball felen, etc.) is a term used by Irish and Welsh authors working in the tenth century and later to describe several epidemics of the sixth and seventh centuries. This paper examines one particular set of stories about this illness found in Welsh sources written between 1100 and 1223, in which the Yellow Plague is responsible for a mass migration from Wales to Brittany. This legend, I argue, was likely created at Llancarfan in the late eleventh century from various older sources, including annals and saints’ Lives from Ireland and Brittany; I also provide an account of how this legend may have been transmitted to other Welsh centers, and suggest connections to other contem- porary works of pseudo-history, such as Geoffrey of Monmouth’s De gestis Britonum.
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Mundal, Else. "Carolyne Larrington, Judy Quinn, and Brittany Schorn, eds., A Handbook to Eddic Poetry: Myths and Legends of Early Scandinavia. Cambridge: Cambridge University Press, 2017. Pp. xii, 413. $110. ISBN: 978-1-1071-3544-4. Table of contents available online at http://www.cambridge.org/gb/academic/subjects/literature/european-literature/handbook-eddic-poetry-myths-and-legends-early-scandinavia?format=HB#D1paf5roxvPyezod.97." Speculum 95, no. 3 (July 1, 2020): 847–48. http://dx.doi.org/10.1086/709765.

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Farley, Lisa. "‘Operation Pied Piper’: A Psychoanalytic Narrative of Authority in a Time of War." Psychoanalysis and History 14, no. 1 (January 2012): 29–52. http://dx.doi.org/10.3366/pah.2012.0098.

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The evacuation of British children during World War II is read alongside the legend of the ‘Pied Piper’ after which the mass migration was officially named. While virtually every British account of World War II makes mention of the evacuation, most are silent on the question of its ominous title: ‘Operation Pied Piper’. This paper traces the legend's key theme – on influencing and being influenced – as it surfaces in the writing of one child analyst and one social worker charged with the responsibility of leading a family of five hostels for British youth. At a time when Hitler's deadly regime reached unprecedented heights across the Channel, the legend of the ‘Pied Piper’ becomes a highly suggestive metaphor for thinking about D. W. Winnicott and Clare Britton's writing on what authority could mean in the face of leadership gone terribly wrong. Quite another, profoundly intimate loss of leadership haunts their words as well: Sigmund Freud, in exile from Hitler's Europe and leader of the psychoanalytic movement, died in London just weeks after the first wave of Blitz evacuations. It is in this context that Winnicott and Britton articulated a theory of authority that could address the losses of history without at the same time demanding the loss of the mind.
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Carleton, T. J. "Developments in Numerical Ecology. Proceedings of a Workshop Held at the Station Marine de Roscoff, Brittany, France, June 3-11, 1986.Pierre Legendre , Louis Legendre." Quarterly Review of Biology 64, no. 1 (March 1989): 85. http://dx.doi.org/10.1086/416181.

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9

Loshkareva, Maria E., and Pavel A. Ryazanov. "Saint Helen: On the Problem of British Origin." Izvestia of the Ural federal university. Series 2. Humanities and Arts 25, no. 1 (2023): 136–50. http://dx.doi.org/10.15826/izv2.2023.25.1.009.

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This article considers the problem arising from the legend formed of St Helen’s British origin. The sources from Late Antiquity known to the early medieval Latin reader do not give an exact answer to the question of the saint’s motherland. Nevertheless, Aldhelm’s treatise Prosa de virginitate and the Old English translation of Bede from the eleventh century first mention her son Constantine the Great’s birth in Britain. Conspicuously, these testimonies became the basis on which the literary and mythological plot about St Helen began to develop. According to A. Harbus, the most likely source of the legend was the translation of Bede’s text mentioned above, which, in turn, went back to Eutropius. As a result of a misunderstanding, the phrase “Constantinus in Brittania creatus imperator” was translated as “Emperor Constantine, born in Britain”. According to our hypothesis, another possible source of the plot about Constantine was the reverse Latin translation of the Greek text that was used by Aldhelm. This text went back to the Greek version of Eutropius’ Breviary made by Paeanius in the fourth century AD. The legend of St Helen further developed relying on local folklore traditions, which received literary adaptation and reinterpretation. In Historia Anglorum by Henry of Huntingdon and Historia Britonum by Geoffrey of Monmouth, St Helen became the daughter of British King Coel. The Late Antiquity evidence of the saint’s low origin (stabularia) was ignored or forgotten. Welsh legendary-historical genealogies and folklore motifs reflected in The Mabinogion played an important role in the formation of the myth. It was the version of Geoffrey of Monmouth that became widespread and was used by English chroniclers until the fifteenth century. Interpreting the version of Geoffrey, Adam of Usk presents Britain as the ancestral home of the Roman emperors and the Greek Basileis. The stability of the myth of the British Helen is explained by its extraordinary attractiveness: it turned out to be an important link between Britain and the Roman Empire allowing the island’s “peripheral” history to be woven into the fabric of world history.
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BROGAN, HUGH. "W. H. Auden, Benjamin Britten, and Paul Bunyan." Journal of American Studies 32, no. 2 (August 1998): 281–82. http://dx.doi.org/10.1017/s0021875898005921.

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Somewhat to the surprise of the critics and the public, the exiled company of the Royal Opera House had a great success with their production of Benjamin Britten's “operetta,” Paul Bunyan, just before Christmas, 1997. Everyone knew the difficulties in advance – for instance, the piece has absolutely no dramatic momentum – but no one seems to have foreseen that the splendid music would carry all before it in a theatre, or that a highly accomplished cast would find so many moments of real comedy and pathos in performance. Even now it is hard to imagine the piece entering the regular repertory, but it is easy to foresee frequent revivals, and still more frequent concert performances.To an Americanist, however, the work presented as many unexpected problems as pleasures. The fault was entirely W. H. Auden's. His libretto is in many respects as brilliant and beautiful as the music (though at times it sinks to doggerel) but the theme he expounds sticks in my craw. Once upon a time the New World, he says, was nothing but virgin forest. Then Paul Bunyan, the giant, was born, and dreamed of felling trees – of being the greatest logger in history. And such he became. When the forests had all been cleared, “America” had emerged – the America of the farmer, the clerk, the hotel manager, and Hollywood. Paul Bunyan therefore moved on, leaving his followers with the message, “America is what you make it.”The difficulty is not simply that this myth of America seems ecologically and historically unsound to anyone who knows something of the pollution and despoliation inflicted by American logging companies; nor even that the total elimination of the natives from the story (except for one reference to fighting Indians) is a grave falsification; nor even that the accumulation of these and many other simplifications produce an effect that in today's terms is politically incorrect and in 1941 seems to have been thought patronizing. It is that to anyone with actual knowledge, however slight, of American history, Auden's myth is so inaccurate as to make any suspension of disbelief largely impossible. To take but one detail: as Auden said himself, Paul Bunyan is a post-industrial-revolution myth: he is a product of the nineteenth-century frontier, in the tall-tale tradition. The loggers, like the mountain men, the boatmen, the cowboys, and the slaves, were at the mercy of large economic forces; they consoled themselves for their impotence by developing the legend of the giant lumberjack who was invincible and omnipotent. The forests were far from virgin: if they were silent it was because first the game and then the original inhabitants had been driven off by the process of European settlement. Even in 1939, when the influence of F. J. Turner was at its height, Auden could have discovered these points – probably did discover them. But he chose to ignore them.
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Dissertations / Theses on the topic "Legends of Brittany"

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Burdová, Zuzana. "Zobrazení smrti v legendárních příbězích Françoise-Marie Luzela, Anatola Le Braze a Françoise Cadica." Master's thesis, 2020. http://www.nusl.cz/ntk/nusl-436322.

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This thesis aims to approach the representation of the death in the Britannic folklore throughout the work of three important Britannic folklorists: Marie-François Luzel (1824- 1895), his disciple Anatole Le Braz (1859-1926) and abbé François Cadic (1864-1929). The work describes how the vison oh the death developed historically in the Celtic mythology and in Christianism. To give a more complex idea of Britannic folklore the thesis treats its typical aspects, describes the genesis and the transformation of its emblematic character, Ankou, and briefly presents the world of deceased souls, commonly called Anaon. It aims furthermore to introduce the life and the motivation of the three authors and to portray the socio-cultural context in contemporary Brittany. The second part is firstly based on the analysis of some chosen mythological tales and the courteous novel Lancelot ou le Chevalier de la charrette by Chrétien de Troyes, examining its characters by means of the archetypal triangle proposed by Daniela Hodrová and the initiatory journey of the main characters. Secondly, the work explains what the "veillée" represents in the oral literature, as well as its connection to the "récit légendaire" (developed by Le Braz) which is later compared to the Luzel tale. This part treats also the style of...
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Books on the topic "Legends of Brittany"

1

Lewis, Spence. Legends and romances of Brittany. Mineola, N.Y: Dover Publications, 1997.

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Lewis, Spence. Legendy i ryt͡sarskie predanii͡a Bretani. Moskva: "T͡sentrpoligraf", 2009.

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Roberts, Forrester. The legend of Tristan & Iseult: The tale and the trail in Ireland, Cornwall and Brittany. Gloucester: F. Roberts, 1998.

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David, Pykitt, ed. Journey to Avalon: The final discovery of King Arthur. York Beach, Me: Samuel Weiser, 1997.

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Barber, Chris. Journey to Avalon: The final discovery of King Arthur. Abergavenny [Wales]: Blorenge Books, 1993.

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Legends & romances of brittany. [Place of publication not identified]: General Books, 2010.

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Legends and Romances of Brittany. BiblioLife, 2009.

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Legends and Romances of Brittany. Creative Media Partners, LLC, 2022.

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Lewis, Spence. Legends and Romances of Brittany. Dover Publications, Incorporated, 2013.

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Lewis, Spence. Legends and Romances of Brittany. Dover Publications, Incorporated, 2013.

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Book chapters on the topic "Legends of Brittany"

1

Blair, John. "A Saint for Every Minster? Local Cults in Anglo-Saxon England." In Local Saints And Local Churches, 455–94. Oxford University PressOxford, 2002. http://dx.doi.org/10.1093/oso/9780198203940.003.0013.

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Abstract There [Tavistock] the holy bishop Rumon lies and is venerated, and is endowed with a beautiful shrine, although no written evidence attests to his legend. You will find this not merely there but in many places in England: only the bare names of saints are known, and whatever miracles they may still perform. All evidence for their doings has been obliterated, I believe, by the violence of enemy attacks. On the face of it, William of Malmesbury’s comment seems more appropriate to Celtic regions than to England. The plethora of obscure local cults in Wales, Cornwall, and Brittany is often thought to reflect a type of Christian organization fundamentally different from the more centralized and hierarchical church of the early English. The operations of the typical Welsh saint were small-scale, producing a pattern of very restricted, sometimes unique place-names and dedications which suggest, in How Pryce’s words, ‘intensely localized lay devotion’. In England, by contrast, the spotlight has been on a small number of major figures whose lives, or at least legends, are well recorded and well known: important prelates and abbesses, or politically significant royal martyrs.
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Williams, J. E. Caerwyn. "BRITTANY AND THE ARTHURIAN LEGEND." In The Arthur of the Welsh, 249–72. University of Wales Press, 2020. http://dx.doi.org/10.2307/jj.14491583.16.

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