Medieval Arthurian stories typically feature noble knights as their main characters, and follow these knights on various quests as they work to fulfill their destiny. Although women do not get to appear as the central characters in these stories, they are oftentimes afforded magical abilities that provide them with a great deal of power and influence. This thesis investigates the role of magical women, including fairies and sorceresses, in medieval Arthurian literature. I explore the conditions under which medieval authors permitted women characters to have power, magical or otherwise; for each of five different magical women appearing in Arthurian stories written between the 12th and 15th centuries, I discuss their different abilities, motivations, and major actions. Even when these fairies are fairly powerful and autonomous in their choices, their motivations are typically related to the interests of the male man character. Their relationship to the heroes of their respective stories determines their characterization. I argue that there are three major tropes that these characters fulfill: fairy caretakers, fairy lovers, or evil sorceresses.

In examining the popular culture of the United States today, one would find themselves hard-pressed to avoid mentions of texts and films that fall within the fantasy genre. In fact, many works within this genre find themselves amongst the ranks of the best-selling books and movies of all time (Moor; Harding and Thompson). Outside of their economic success, these stories have become an integral part of American culture. Extending from the domination of the entertainment industry, the characters and stories of the fantasy genre have influenced the collective ideals and perspectives of the United States population. Websites such as DeviantArt and Archive of Our Own serve as testament to how these stories inspire their fans, boasting thousands of pieces of artwork and writing that have been inspired by various fantasy texts and films. Beyond this, characters featured in these stories find themselves being applied elsewhere, ranging from their prevalence in online meme culture to their use during times of political strife. A notable example of this is a photograph of a protestor holding up a large sign boasting the claim that “Dumbledore wouldn’t let this happen,” which later became viral and was posted across several media platforms (whiskey-tango). The importance and impact of the fantasy genre can clearly be seen to take on many forms, and can be observed as playing a larger role than simple entertainment in the lives of the American public. While all of these examples highlight the deeply embedded nature of these tales in popular culture, it begs the question as to how and why these stories got to this status.

The call to crusade in 1145 prompted a movement fueled not only by religious writings and sermons, but by calls to arms in secular song. During the mid-twelfth to thirteenth centuries, French Trouvères and Occitan Troubadours wrote over one hundred crusade songs, the majority of which are rife with propaganda and support for the crusades and the attacks against the Saracens and the East. The crusade song corpus not only deals with sacred motivations to go overseas, such as the crusade indulgence present in papal bulls, but also summons biblical figures and epic persons as motivation to crusade.

Previous scholars have not adequately defined the genre of a crusade song, and have overlooked connections to the crusading rhetoric of the genre of crusade literature. I offer a precise definition of crusade song and examine commonalities between crusade literature and song. During the crusades, troubadours and trouvères wrote crusade songs to draw support for the campaigns. The propaganda in these songs demonstrates that the authors had an understanding of current events and may have had some knowledge of other crusading literature, such as papal calls to crusade, crusade sermons, the Old French Crusade Cycle, and various crusade chronicles. These documents show how the themes and allusions present in crusade song have broader connotations and connections to crusade culture in Medieval Europe.

From the time of his death in 323 BC, the life and exploits of Alexander of Macedon were continually reimagined and reinterpreted in various literary works throughout the ancient world. While modern historians prefer such authorities as Arrian or Plutarch, in Late Antiquity there emerged an amorphous collection of stories, anecdotes, and apocryphal letters now subsumed under the title of the Alexander Romance, which elaborate in remarkable detail upon Alexander's Eastern campaigns. This project seeks to examine a popular episode of the Alexander Romance: the prophecy of the Sun and Moon Trees in the apocryphal letters of Alexander to his tutor, Aristotle, which appear as interpolations in the Romance text. We will trace the various permutations of this episode, from its earliest known versions in Latin and Ancient Greek, to its medieval translations in Old English, Old French, and Arabic. Through a close philological reading of these texts, we will examine the thousand-year history of a single tale about Alexander, and see how this single literary thread unites so many different peoples and cultures which at first seem so far apart.

To demonstrate the way in which Benedict Anderson's theory of imagined communities applies to Vietnamese nationalism, a work of historical fiction was written to illustrate several of Anderson's key points. These scenes were then elaborated on in the second non-fiction portion, which analyzes the history of Vietnamese nationalism and how they are portrayed creatively in the first section to prove the accuracy and utility of applying a constructivist model to the origin of the Vietnamese nation.

Vivid illuminations of the aristocratic hunt decorate Bibliothèque nationale de France, MS. fr. 616, an early fifteenth-century illuminated manuscript of Le livre de chasse composed by Gaston Fébus, Count of Foix and Viscount of Béarn (1331-1391 C.E.), in 1389. Gilded miniatures visualize the medieval park, an artificial landscape designed to facilitate the ideal noble chase, depicting the various methods to pursue, capture, and kill the prey within as well as the ritual dismemberment of animals. Medieval nobles participated in the social performance of the hunt to demonstrate their inclusion in the collective identity of the aristocracy. The text and illuminations of Le livre de chasse contributed to the codification of the medieval noble hunt and became integral to the formation of cultural memory which served as the foundation for the establishment of the aristocracy as different from other parts of society in the Middle Ages. This study contributes new information through examination of previously ignored sources as well as new analysis through application of critical theoretical frameworks to interpret the manuscript as a meaning-making object within the visual culture of the Middle Ages and analysis of the illuminations reveals the complexities surrounding one of the most important acts of performance for the medieval elite.

This study examines transnational connections between art as advertising and the tourism industry. The development of railroads, and later airlines, played a crucial role in the growth of travel. Art posters supported this expansion. By the mid-twentieth century, art posters gained wide acceptance for encouraging leisure travel. Posters and paintings were constructed by artists to visualize destinations, underscoring the social status and modern convenience of tourism. This thesis describes how advertising, as an aspect of popular visual culture, offered compelling parallels to stylistic developments in modern art.

Graffiti at the Arena Chapel and Issogne Castle engage in conversation with the frescoes and the functions of the spaces. These marks produce discussions of cultural issues. The graffiti found in the chapel and castle can be considered ritual and performative acts, visually documenting conversations among diverse audiences in the late medieval and early modern periods. Scholars of the Arena Chapel frescoes have studied the intricate painted iconography. Adding graffiti to the analysis of the chapel allows for a different interpretation of one of the most famous fresco programs. Abundant marks appear on figures in the scene of Hell in the Last Judgment, and are analyzed in terms of the medieval concepts of optics and sight, as well as in respect to class. At Issogne Castle, visitors inscribed graffiti on figures and scenes to represent their responses to key social issues. These included questions of class and occupation, along with political and religious concerns. Contextualizing graffiti in this way enables contemporary scholars to uncover a more complex and subtle understanding of the conversations on the wall in the late medieval and early modern periods through case studies of two monuments of art history.

ABSTRACT Emile Zola is considered one of the fathers of 19th century French Naturalist literature. He is famous for his eloquence, sarcasm and is well known for being a provocateur. He wants to follow the principles of science: observation of his characters in their living environment (or milieu). He holds that individuals inherit physical and personality traits from their ancestors, such as atavism, which can be passed from grandfather to father and father to son. This assumption leads to Social Darwinism and impacted Zola like many other European intellectuals who believed in the new social sciences. Religion was going extinct on the old continent and the trend was to apply these theories to literature and humanities. The author also captures the political and social unrest of a struggling working class in his novel Germinal, where starving miners rebel against the bourgeois class that exploits them. Baldomero Lillo is a Chilean naturalist follower of Emile Zola who found inspiration in Germinal to write Sub Terra-short stories depicting the grim life of the coal miners. The author knows them well since he shared his existence with the miners in Lota, in the southern region of Santiago. Unlike Zola, Lillo, who was less educated and less inclined to trust science, opts for a compassionate Naturalism which relates more to his culture and personal inclinations. Le milieu or el medio ambiente in the Sub Terra stories is dreadful and the author seeks to expose the master/slave relationship in a society that still resembles the European Middle Ages. Le milieu, that is to say the external forces that surround the miners (their geographical, social and political environment), eventually engulfs and condemns them to a life of servitude and misery. Determinism on both continents decides the fate of each member of the society.