Chaucer's Tale of Melibee and the Failure of Allegory
Abstract When Chaucer calls his Melibee “a litel thyng in prose,” he signals a key formulation for understanding his inclusion of a translation as his contribution to the Canterbury Tales. This article argues that Chaucer draws upon the legal model of ownership and use developed in Henry de Bracton's De legibus et consuetudinibus Angliae as an analogue to literary ideas about textual ownership and borrowing. In doing so, he posits that the central problems the Melibee addresses revolve not around the specific political circumstances of Ricardian England, as has long been assumed by critics, but around the possibility of a vernacular author “owning” and “using” allegory.
Social Aesthetics and the Emergence of Civic Discourse from the Shipman's Tale to Melibee
Surprisingly, Chaucer's Tale of Melibee enters the Canterbury Tales as the solution to an aesthetic problem. The Host interrupts Chaucer's first tale, Sir Thopas, with an expression of sensory displeasure and (since at root the aesthetic concerns the senses) a qualitative evaluation: "Myne eres aken of thy drasty speche," he tells Chaucer, adding, "Thy drasty rymyng is nat worth a toord!" (VII 923, 930).1 The Host's earthy disgust points to the send-up in Sir Thopas s stultifying tail-rhymes?every one in the book, and every one hagridden with clich?. All form and no content, Sir Thopas betrays the obsolescence of the tail-rhyme romance, which had trans planted an Anglo-Norman tradition into English.2 Since Anglo-Norman was no longer anyone's native language by the late fourteenth century, such romances were residual cultural and literary forms. Chaucer's "rym dogerel," introduced as a "rym I lerned longe agoon" (VII 925, 709), is mired in nostalgic iteration. Cast in a form no longer capable of renova tion (or so this introduction suggests), Sir Thopas presents the upheavals of a multilingual culture as an aesthetic problem. The terms with which the Melibee is introduced are also aesthetic. Chaucer forewarns his audience that his version of Prudence and Melibee
Early Missionaries and the Ethnolinguistic Factor During the ‘Invention of Tribalism’ in Zimbabwe
There is evidence from across the disciplines that at least some of the contemporary regional names of African tribes, dialects and languages are fairly recent inventions in historical terms. This article offers some evidence from Zimbabwe to show that missionary linguistic politics were an important factor in this process. The South African linguist Clement Doke was brought in to resolve conflicts about the orthography of Shona. His Report on the Unification of the Shona Dialects (1931) shows how the language politics of the Christian denominations, which were also the factions within the umbrella organization the Southern Rhodesia Missionary Conference, contributed quite significantly to the creation and promotion of Zezuru, Karanga and Manyika as the main groupings of dialects in the central area which Doke later accommodated in a unified orthography of a unified language that was given the name Shona. While vocabulary from Ndau was to be incorporated, words from the Korekore group in the north were to be discouraged, and Kalanga in the West was allowed to be subsumed under Ndebele. Writing about sixty years later, Ranger focusses more closely on the Manyika and takes his discussion to the 1940s, but he also mentions that the Rhodesian Front government of the 1960s and 1970s deliberately incited tribalism between the Shona and the Ndebele, while at the same time magnifying the differences between the regional divisions of the Shona, which were, in turn, played against one another as constituent clans. It would appear then that, for the indigenous Africans, the price of Christianity, Western education and a new perception of language unity was the creation of regional ethnic identities that were at least potentially antagonistic and open to political manipulation. Through many decades of rather unnecessary intellectual justification, and as a result of the collective colonial experience through the churches, the schools and the workplaces, these imposed identities, and the myths and sentiments that are associated with them, have become fixed in the collective mind of Africa, and the modern nation states of the continent now seem to be stuck with them. Missionaries played a very significant role in creating this scenario because they were mainly responsible for fixing the ethnolinguistic maps of the African colonies during the early phase of European occupation. To a significant degree, these maps have remained intact and have continued to influence African research scholarship.