The Lord d’Arenville has good looks, almost like a Greek sculpture, but has been called the Ice Earl because of the way he treats women. Tallie, a resident tutor, is busy planning a party for him. Then, she accidentally overhears him in conversation: “What I want for my wife, is someone who has good teeth and wide enough hips for childbearing.” Is that all he thinks of women? She becomes angrier still when she overhears that he thinks she’d make him a good wife!
Gallant Waif Kate Farleigh was absolutely stunned when her refusal to accept Lady Cahill's offer of 'charity' resulted in her being swept away in her sumptuous carriage. But the real reason behind the older woman's antics became stunningly clear upon meeting Lady Cahill's enigmatic grandson, Jack Carstairs. Wounded in the war and disowned by those he loved, Jack locked himself in his country estate. Kate wouldn't stand for such behaviour. Now, Jack has a new purpose -- to steer clear of Miss Farleigh's attempts to interfere with his lifestyle. Because, if he wasn't careful, Kate might succeed in making him want to re-join society! Tallie's Knight Miss Thalia Robinson, a destitute orphan, was fortunate that she had been allowed to look after her cousin Laetitia's three adorable children. Tallie usually spent her quiet life lost in daydreams, but the arrival of a house party to aid Magnus, Earl of d'Arenville, to find a wife, turned her world upside down. Magnus's cold facade had been pierced by a delightful small girl, and now he wanted his own children. For that, he needed a wife. But things didn't go according to Laetitia's plan, for he ignored the debutantes that were presented and was taken by Tallie's loving treatment of the children. He decided that she was the one he would marry!
The Literary Art of the Harlequin Mills & Boon Romance
Author: Laura Vivanco
Laura Vivanco's study challenges the idea that Harlequin Mills & Boon romances are merely mass-produced commodities, churned out in accordance with a strict and unchanging formula. She argues that many are well-written, skilfully crafted works, and that some are small masterpieces. For Love and Money demonstrates the variety that exists beneath the covers of Harlequin Mills & Boon romances. They range from paranormal romances to novels resembling chick lit, and many have addressed serious issues, including the plight of post-Second World War refugees, threats to marine mammals, and HIV/AIDS. The genre draws inspiration from Shakespearean comedies and Austen's novels, as well as from other forms of popular culture. " “Laura Vivanco’s For Love and Money is an impressive study of the popular fiction of Harlequin Mills and Boon that is a must read for any student of popular fiction and for those who write and love the genre” —Liz Fielding, author of over 50 Harlequin Mills & Boon romances. “Deep learning, wide reading, and clear thinking are very much in evidence in Vivanco’s exploration of HM&B. A welcome addition to popular romance criticism.” — Professor Pamela Regis, author of A Natural History of the Romance Novel. "Laura Vivanco’s analysis of the category romance is both meticulous and inspiring. And while Vivanco limits her examples and discussions to category romances by Harlequin Mills & Boon and the HQN imprint, her application of Frye’s mimetic modes begs for expansion to texts and authors across the genre. This piece of literary criticism should serve as a template for romance scholars to move from defending the genre to discussing its values and complexity as a literary art. — Maryan Wherry, Journal of Popular Romance Studies
The Seventh Crusade, led by King Louis IX of France, was the last major expedition for the recovery of the Holy Land actually to reach the Near East and its failure had wide repercussions both in the West and in Egypt and Palestine. This volume comprises translations of the principal documents and of extracts from narrative sources - both Muslim and Christian - relating to the crusade, and includes many texts, notably the account of Ibn Wasil, not previously available in English.
They came in the dead of night, marking the homes and businesses of their enemies with crude symbols and dire warnings. They plotted against those of other religious faiths and circulated secret lists of alleged traitors to the community and nation. They mailed anonymous threats to those who refused to be intimidated into silence, all the while claiming that they were the true champions of American justice and freedom. The above may seem an accurate description of the sinister activities that distinguished the Ku Klux Klan in the early twentieth century, but in Buffalo, New York, and, in fact, throughout much of the northeastern United States, such activities were as characteristic of the Klan's opponents as of the hooded order itself. While the revived Klan of the 1920s-- the largest and most influential manifestation of organized intolerance in American history--proceeded with relative impunity in many locales, it encountered a very different situation in Buffalo where powerful enemies opposed the organization at every turn. Shawn Lay here provides a riveting portrayal of how the Klan established itself in Buffalo. Most chillingly, he explains how otherwise ordinary, well-established citizens, caught up in a complex set of circumstances, were persuaded to join a notorious secret society that pandered to the darkest impulses in American society.
The emergence of symbolic culture is generally linked with the development of the hunger-gatherer adaptation based on a sexual division of labor. This original and ingenious book presents a new theory of how this symbolic domain originated. Integrating perspectives of evolutionary biography and social anthropology within a Marxist framework, Chris Knight rejects the common assumption that human culture was a modified extension of primate behavior and argues instead that it was the product of an immense social, sexual, and political revolution initiated by women. Culture became established, says Knight, when evolving human females began to assert collective control over their own sexuality, refusing sex to all males except those who came to them with provisions. Women usually timed their ban on sexual relations with their periods of infertility while they were menstruating, and to the extent that their solidarity drew women together, these periods tended to occur in synchrony. The result was that every month with the onset of menstruation, sexual relations were ruptured in a collective, ritualistic way as the prelude to each successful hunting expedition. This ritual act was the means through which women motivated men not only to hunt but also to concentrate energies on bringing back the meat. Knight shows how this hypothesis sheds light on the roots of such cultural traditions as totemic rituals, incest and menstrual taboos, blood-sacrifice, and hunters’ atonement rites. Providing detailed ethnographic documentation, he also explains how Native American, Australian Aboriginal, and other magico-religious myths can be read as derivatives of the same symbolic logic.