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                  <text>“Biography.” &lt;em&gt;Spenser Online&lt;/em&gt;, http://www.english.cam.ac.uk/spenseronline/scholarly-resources/biography/. Accessed March 2018. &lt;br /&gt;&lt;br /&gt;Hadfield, Andrew. &lt;em&gt;Edmund Spenser: A Life&lt;/em&gt;. Oxford UP, 2012. &lt;br /&gt;&lt;br /&gt;Judson, Alexander C. &lt;em&gt;The Life of Edmund Spenser&lt;/em&gt;. Edited by Greenlaw, E., Osgood, C.G., Padelford, F.M., Heffner, R.Oxford UP, 1945. &lt;br /&gt;&lt;br /&gt;Maley, Willy. &lt;em&gt;A Spenser Chronology&lt;/em&gt;. MacMillian, 1994. &lt;br /&gt;&lt;br /&gt;Spenser, Edmund. &lt;em&gt;Selected Letters and Other Papers&lt;/em&gt;. Edited by Christopher Burlinson and Andrew Zurcher, Oxford UP, 2009.</text>
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                <text>Spenser would have traveled through or around the Bog of Allen, the largest in Ireland and a noted problem for soldiers; the Bog dominates the Irish midlands to the west of Dublin. Spenser compares the forces besieging the Castle of Alma to insects that torment travelers on the Bog in the &lt;em&gt;FQ&lt;/em&gt;&amp;nbsp;II.ix.16. (Judson, 95)</text>
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                  <text>“Biography.” &lt;em&gt;Spenser Online&lt;/em&gt;, http://www.english.cam.ac.uk/spenseronline/scholarly-resources/biography/. Accessed March 2018. &lt;br /&gt;&lt;br /&gt;Hadfield, Andrew. &lt;em&gt;Edmund Spenser: A Life&lt;/em&gt;. Oxford UP, 2012. &lt;br /&gt;&lt;br /&gt;Judson, Alexander C. &lt;em&gt;The Life of Edmund Spenser&lt;/em&gt;. Edited by Greenlaw, E., Osgood, C.G., Padelford, F.M., Heffner, R.Oxford UP, 1945. &lt;br /&gt;&lt;br /&gt;Maley, Willy. &lt;em&gt;A Spenser Chronology&lt;/em&gt;. MacMillian, 1994. &lt;br /&gt;&lt;br /&gt;Spenser, Edmund. &lt;em&gt;Selected Letters and Other Papers&lt;/em&gt;. Edited by Christopher Burlinson and Andrew Zurcher, Oxford UP, 2009.</text>
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                <text>Spenser granted permission to postpone term arrearages of rent due on Buttevant Abbey, a property he had obtained for his son, Peregrine. (Judson, 195; Hadfield, 363-64)</text>
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                  <text>“Biography.” &lt;em&gt;Spenser Online&lt;/em&gt;, http://www.english.cam.ac.uk/spenseronline/scholarly-resources/biography/. Accessed March 2018. &lt;br /&gt;&lt;br /&gt;Hadfield, Andrew. &lt;em&gt;Edmund Spenser: A Life&lt;/em&gt;. Oxford UP, 2012. &lt;br /&gt;&lt;br /&gt;Judson, Alexander C. &lt;em&gt;The Life of Edmund Spenser&lt;/em&gt;. Edited by Greenlaw, E., Osgood, C.G., Padelford, F.M., Heffner, R.Oxford UP, 1945. &lt;br /&gt;&lt;br /&gt;Maley, Willy. &lt;em&gt;A Spenser Chronology&lt;/em&gt;. MacMillian, 1994. &lt;br /&gt;&lt;br /&gt;Spenser, Edmund. &lt;em&gt;Selected Letters and Other Papers&lt;/em&gt;. Edited by Christopher Burlinson and Andrew Zurcher, Oxford UP, 2009.</text>
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                <text>Mary Stuart beheaded; Spenser later writes in &lt;em&gt;FQ&lt;/em&gt;&amp;nbsp;about Queen Elizabeth&amp;rsquo;s reluctance to kill her cousin and the justice of Mary&amp;rsquo;s punishment. (Judson, 122)</text>
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                    <text>The Feria de Mataderos is an opportunity to bring some of the country lifestyle into the city.
Like many other fairs in Buenos Aires, it is an open market filled with exotic and artisanal
products, and occurs every Sunday. In some cases, the Feria de Mataderos has had over 700
stands selling these goods, with around 15,000 people (locals and tourists alike) experiencing
the fair.
At the fair you can expect to see mate, clothing, jewlrey, musical instruments, art, and
handmade goods. Along with the crafts, the Feria also has a good selection of food, with stands
offering empanadas, choripan, locro, and more. While you eat, you’ll likely be able to see a
cultural show, such as regional music and dance or displays of gaucho (or cowboy) related
abilities.
What separates the Feria de Mataderos from the other fairs you might come across is the
authenticity. Only a small percentage of tourists make their way to the fair, making it a mostly
unaltered experience of the culture. This also affects the entire atmosphere, as the locals are
frequently as excited to be there as the tourists. This energy and authenticity is what makes the
fair such a great destination.
Whether you’re interested in shopping, eating, or just absorbing the culture, the Feria de
Mataderos is a great event to attend.

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                    <text>Feria de San Telmo
Fería de San Telmo is a street fair held every Sunday from 10 to 4 in Buenos Aires near
the historic Plaza de Mayo. Here, 270 exhibitors set up shop each Sunday to sell wonderful
antiquities to the people of Argentina and travelers to the city. The fair may be hard to navigate
at first glance as it is usually host to 10’s of thousands of people each week, making it one of the
city’s largest and most popular street fairs.
To help aid shoppers in finding what interests them most, the fair categorizes itself in
different ways depending on what is being sold in that area. For instance, the fairs “Feria de las
Artes” identifies a section of vendors who are solely dedicated to selling works of art that
showcase the unique artistic flair of Buenos Aires. Likewise, the fairs “Walk of Native People”
section showcases vendors who sell crafted goods that originated in Argentina such a jewelry,
bags, and hand stitched sweaters. Outside of these sections, vendors are given free range to sell
any items from antiques to crafted goods to start up ideas developed by small businesses. Even
the surrounding shops participate in the festivities by opening their doors and bringing products
outside to sell.
The fair, however, is not simply about blindly selling goods to a consumer. Instead, it
shows the culture of Argentina not only through the goods being sold but through festivities such
as tango, singing, food, and other public displays. Whether you are looking to explore more of
the Argentinian culture or simply looking for a souvenir to bring home, Fería de San Telmo is a
must stop destination on your next trip to Buenos Aries.

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&lt;p&gt;Bernstein, Aline.&amp;nbsp;&lt;em&gt;Masterpieces of Women's Costume of the 18th and 19th Centuries&lt;/em&gt;. Mineola, NY: Dover Publications, 2001.&lt;/p&gt;&#13;
&lt;p&gt;Efimova, L. V., and T. S. Aleshina.&amp;nbsp;&lt;em&gt;Russian Elegance: Country and City Fashion from the 15th to the Early 20th Century&lt;/em&gt;. London: Vivays Pub., 2011.&lt;/p&gt;&#13;
&lt;p&gt;Hahn, H.&amp;nbsp;&lt;em&gt;Scenes of Parisian Modernity&lt;/em&gt;. New York: PALGRAVE MACMILLAN, 2016.&lt;/p&gt;&#13;
&lt;p&gt;Hiner, Susan.&amp;nbsp;&lt;em&gt;Accessories to Modernity: Fashion and the Feminine in Nineteenth-Century France&lt;/em&gt;. Philadelphia: University of Pennsylvania Press, 2010.&lt;/p&gt;&#13;
&lt;p&gt;Perrot, Philippe.&amp;nbsp;&lt;em&gt;Fashioning the Bourgeoisie: A History of Clothing in the Nineteenth Century&lt;/em&gt;. Princeton, NJ: Princeton University Press, 1996.&lt;/p&gt;&#13;
&lt;p&gt;&lt;strong&gt;Pushkin, Alexander.&amp;nbsp;&lt;em&gt;Eugene Onegin:&amp;nbsp;&lt;/em&gt;A Novel in Verse (Oxford's World's Classics). Translated with an Introduction and Notes by James E. Falen. NY: Oxford University Press, 2009.&amp;nbsp;&lt;/strong&gt;&lt;/p&gt;&#13;
&lt;p&gt;Ribeiro, Aileen.&amp;nbsp;&lt;em&gt;The Art of Dress: Fashion in England and France, 1750-1820&lt;/em&gt;. London: Yale University Press, 1995.&lt;/p&gt;&#13;
&lt;p&gt;Salmond, Wendy R., et al. Konstantin&amp;nbsp;&lt;em&gt;Makovsky: The Tsars painter in America and Paris.&amp;nbsp;&lt;/em&gt;Washington, D.C., Hillwood Estate, Museum &amp;amp; Gardens, 2015.&lt;/p&gt;&#13;
&lt;p&gt;Takeda, Sharon Sadako., et al.&amp;nbsp;&lt;em&gt;Reigning Men: Fashion in Menswear, 1715-2015&lt;/em&gt;. Los Angeles County Museum of Art, 2016.&lt;/p&gt;&#13;
&lt;p&gt;&amp;nbsp;&lt;/p&gt;&#13;
&lt;p align="center"&gt;(Russian)&lt;/p&gt;&#13;
&lt;p&gt;Кирсанова Р. М.&amp;nbsp;&lt;em&gt;Костюм в русской художественной культуре&lt;/em&gt;. М.: Большая Советская Энциклопедия, 1995.&lt;/p&gt;&#13;
&lt;p&gt;Лотман Ю. М. Роман А. С. Пушкина &amp;ldquo;Евгений Онегин&amp;rdquo;: Комментарий // Лотман Ю. М.&amp;nbsp;&lt;em&gt;Пушкин: Биография писателя; Статьи и заметки, 1960-1990; &amp;ldquo;Евгений Онегин&amp;rdquo;: Комментарий.&amp;nbsp;&lt;/em&gt;- СПб.: Искусство-СПб, 1995. С. 472-762.&lt;/p&gt;&#13;
&lt;p&gt;Лотман, Юрий.&amp;nbsp;&lt;em&gt;Беседы о русской культуре&lt;/em&gt;. СПб.: Искусство-СПб, 1994.&amp;nbsp;&lt;/p&gt;&#13;
&lt;p&gt;&lt;em&gt;Русская культура&lt;/em&gt;. М.: Белый город, 1995.&lt;/p&gt;&#13;
&lt;p&gt;&lt;strong&gt;Пушкин А. С. &amp;ldquo;Евгений Онегин&amp;rdquo;// А. С. Пушкин. Полное собрание сочинений в 10 тт. Издание третье. М.: Наука. Т. 4. С. 6-213; 581-608.&lt;/strong&gt;&lt;/p&gt;&#13;
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                  <text>Permission to use images, from the Middleton album and exhibit, granted by Angie Dodson of Hillwood Estate, Museum and Garden. </text>
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                  <text>&lt;p align="center"&gt;&amp;nbsp;(English)&lt;/p&gt;&#13;
&lt;p&gt;Bernstein, Aline.&amp;nbsp;&lt;em&gt;Masterpieces of Women's Costume of the 18th and 19th Centuries&lt;/em&gt;. Mineola, NY: Dover Publications, 2001.&lt;/p&gt;&#13;
&lt;p&gt;Efimova, L. V., and T. S. Aleshina.&amp;nbsp;&lt;em&gt;Russian Elegance: Country and City Fashion from the 15th to the Early 20th Century&lt;/em&gt;. London: Vivays Pub., 2011.&lt;/p&gt;&#13;
&lt;p&gt;Hahn, H.&amp;nbsp;&lt;em&gt;Scenes of Parisian Modernity&lt;/em&gt;. New York: PALGRAVE MACMILLAN, 2016.&lt;/p&gt;&#13;
&lt;p&gt;Hiner, Susan.&amp;nbsp;&lt;em&gt;Accessories to Modernity: Fashion and the Feminine in Nineteenth-Century France&lt;/em&gt;. Philadelphia: University of Pennsylvania Press, 2010.&lt;/p&gt;&#13;
&lt;p&gt;Perrot, Philippe.&amp;nbsp;&lt;em&gt;Fashioning the Bourgeoisie: A History of Clothing in the Nineteenth Century&lt;/em&gt;. Princeton, NJ: Princeton University Press, 1996.&lt;/p&gt;&#13;
&lt;p&gt;&lt;strong&gt;Pushkin, Alexander.&amp;nbsp;&lt;em&gt;Eugene Onegin:&amp;nbsp;&lt;/em&gt;A Novel in Verse (Oxford's World's Classics). Translated with an Introduction and Notes by James E. Falen. NY: Oxford University Press, 2009.&amp;nbsp;&lt;/strong&gt;&lt;/p&gt;&#13;
&lt;p&gt;Ribeiro, Aileen.&amp;nbsp;&lt;em&gt;The Art of Dress: Fashion in England and France, 1750-1820&lt;/em&gt;. London: Yale University Press, 1995.&lt;/p&gt;&#13;
&lt;p&gt;Salmond, Wendy R., et al. Konstantin&amp;nbsp;&lt;em&gt;Makovsky: The Tsars painter in America and Paris.&amp;nbsp;&lt;/em&gt;Washington, D.C., Hillwood Estate, Museum &amp;amp; Gardens, 2015.&lt;/p&gt;&#13;
&lt;p&gt;Takeda, Sharon Sadako., et al.&amp;nbsp;&lt;em&gt;Reigning Men: Fashion in Menswear, 1715-2015&lt;/em&gt;. Los Angeles County Museum of Art, 2016.&lt;/p&gt;&#13;
&lt;p&gt;&amp;nbsp;&lt;/p&gt;&#13;
&lt;p align="center"&gt;(Russian)&lt;/p&gt;&#13;
&lt;p&gt;Кирсанова Р. М.&amp;nbsp;&lt;em&gt;Костюм в русской художественной культуре&lt;/em&gt;. М.: Большая Советская Энциклопедия, 1995.&lt;/p&gt;&#13;
&lt;p&gt;Лотман Ю. М. Роман А. С. Пушкина &amp;ldquo;Евгений Онегин&amp;rdquo;: Комментарий // Лотман Ю. М.&amp;nbsp;&lt;em&gt;Пушкин: Биография писателя; Статьи и заметки, 1960-1990; &amp;ldquo;Евгений Онегин&amp;rdquo;: Комментарий.&amp;nbsp;&lt;/em&gt;- СПб.: Искусство-СПб, 1995. С. 472-762.&lt;/p&gt;&#13;
&lt;p&gt;Лотман, Юрий.&amp;nbsp;&lt;em&gt;Беседы о русской культуре&lt;/em&gt;. СПб.: Искусство-СПб, 1994.&amp;nbsp;&lt;/p&gt;&#13;
&lt;p&gt;&lt;em&gt;Русская культура&lt;/em&gt;. М.: Белый город, 1995.&lt;/p&gt;&#13;
&lt;p&gt;&lt;strong&gt;Пушкин А. С. &amp;ldquo;Евгений Онегин&amp;rdquo;// А. С. Пушкин. Полное собрание сочинений в 10 тт. Издание третье. М.: Наука. Т. 4. С. 6-213; 581-608.&lt;/strong&gt;&lt;/p&gt;&#13;
&lt;p&gt;&lt;em&gt;&amp;nbsp;&lt;/em&gt;&lt;/p&gt;</text>
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              <text>&lt;p&gt;&amp;laquo;Еще усталые лакеи&lt;/p&gt;&#13;
&lt;p&gt;На&amp;nbsp;&lt;span&gt;шубах&lt;/span&gt;&amp;nbsp;у подъезда спят&amp;raquo; (1, XXII, 14).&amp;nbsp;&lt;/p&gt;&#13;
&lt;br /&gt;&lt;br /&gt;&amp;ldquo;And while the weary band of servants&lt;br /&gt;&#13;
&lt;p&gt;Still sleeps on furs at carriage door&amp;rdquo; (Chapter 1, Stanza 22, Page 14).&lt;/p&gt;&#13;
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                <text>Text: Alexander Pushkin;&amp;nbsp;&lt;em&gt;Eugene Onegin&amp;nbsp;&lt;br /&gt;&lt;/em&gt;Image:&amp;nbsp;&lt;em&gt;Красавец мужчина&lt;strong&gt;. &lt;/strong&gt;Русский модник XVIII &amp;ndash; начала ХХ века / Авт. &amp;ndash;сост. Н.М. Виноградова&lt;/em&gt;</text>
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Image: M. Исторический музей</text>
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                  <text>Dr. Thomas Herron, ECU</text>
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                <text>Garden. View from east. Large ceramic planters are copied from Barryscourt, Co. Cork. Entry to bawn area is on the left, in the west wall.</text>
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                    <text>Gaudí: Nature, Religion and Politics
The documentary Antoni Gaudí by Teshigahara (1984) is a great showcasing of the
buildings that were designed by the architect, such as the Casa Milà, Colonia Güell, Park Güell,
and the Casa Batlló, but especially the Sagrada Família. The Sagrada Família is of the most
famous tourist destinations in Barcelona. This beautiful piece of architecture, like Gaudí’s work
in general, veered from the norm of the time. His architectural pieces were like nothing else in
the city. While many buildings were very straight edged and industrial, Gaudí worked with a
style that was more whimsical and curved, and he even tried to bring in aspects of the natural
world. Because it is known as Gaudí’s most famous work, Sagrada Família is the last building
shown in Teshigahara’s documentary, and its representation takes up the greatest chunk of time
(56:30-1:10:53). His work has allowed for so many advancements to be made in Barcelona, and
as a consequence, Gaudí will never be forgotten—his work will live on forever.
Today, no one dares to challenge or correct his work or question his stylistic choices;
however, this was not always the case. Prior to the Spanish Civil War (1936-39) there were
people who opposed Gaudí’s work. Some of the intellectuals of the time mocked Gaudí’s
creation, including George Orwell who called it “one of the most hideous buildings in the
world” (Sobrer 2002: 210). Orwell quoted in his Homage to Catalonia that “the Anarchists had
bad taste in not blowing it [Sagrada Família] up when they had the chance” during the Spanish
Civil War (Orwell 1938: 225). Gaudí’s work was also representative of Catalan Modernisme,
which was opposed by the Noucentistes (Sobrer 2002: 210). However, the traits that define
Noucentistes—“noucentisme, imperialisme, arbitrarisme, classicisme, civiltat”—all align with
Gaudí’s work as it improves previous architectural styles and encapsulates essence of Barcelona
(Sobrer 2002: 211). Today, the Sagrada Família stands as a monument to a vision born of a
period of social and ideological conflict; it is a supreme exemplar of values that Gaudí explored
in almost all of his works (Kent 2002: 227). It contributes to the “standard, popular, totalizing

�vision of Barcelona, figured as a combination of old and new emblematic elements” (Balibrea
2010: 204).
Not merely an architectural genius, Gaudí also a member of the Asspciació Catalana
d’Excursions Científiques. This group, full mountain aficionados, was a good fit for Gaudí. All
of his life, Gaudí has had a special place in his heart for mountains. This affection and interest
only grew when Gaudí began to establish solid philosophies towards nature. He took inspiration
from another architect, Paul Abadie, the designer of a Parisian church located on the mountain
Montmartre. However, Gaudí took a different approach to Abadie’s idea. He decided to forego
using Barcelona’s mountains, Montjuïc and the Collserola range, and instead turn Barcelona
into a mountain itself. To accomplish this, Gaudí toyed with the relationship between
Barcelona’s neighboring city and the Sagrada Família (Sobrer 2002: 205-06).
Rarely is a mention of Barcelona made without a reference to Antonio Gaudí—known
for his unique and modern style that has made is works iconic. He drew many of his influences
from nature and paid close attention to detail in his structures. His work manages to be
“genuinely and forthrightly modern while still incorporating regional differences” (Hughes
2004: 113), an aspect that is important for Catalan architectural nationalism , as outlined by
architect Domènech i Montaner. In most if not all of his plans Gaudí let religion, in addition to
nature, inspire his design of the buildings. Heaven, or Paradise, was an inspiration for Gaudí.
He incorporated his thoughts of what he thought Paradise is like into many of his works, not
just Sagrada Família. When he designed and built Park Güell for example, “Gaudí created the
garden with a series of references to Paradise” (Kent 2002: 226).
Gaudí’s work also incorporated some political influences. When he was getting the
original financing for the Sagrada Família done, he was able to reach across class lines to get
people to donate to the project. Sobrer points out this fact, writing that “Gaudí himself, in his
fund-raising efforts, spoke of sacrifice, of giving ‘til it hurts’ as he gathered contributions from

�all runs of society” (Sobrer 2002: 218). This was unusual, as most of the time it was just people
from the upper class that would donate to such projects and finance them. People from lower
classes helping with funding was something that was not as common. He was also motivated
by a populist impulse as he used techniques like trencandís and maqueta funicular, notably for
the construction of Parc Güell.
Trencadís is using broken tile from various sources to tile and decorate a specific item,
there are different pictures and colors included when using this method. Gaudí asked people to
bring him broken pieces of tile. There is also a deeper meaning to trencadís, as Josep Sobrer
discusses in his article “Against Barcelona”: “in symbolic terms, trencadís exalts the poor, the
broken, the outcast” (Sobrer 2002: 212). Gaudí did not just use tile from the rich, and that is
one way that Gaudí was able to uplift the poor. Maqueta funicular is a technique using buckshot
and string, or chain, to calculate the shape of arches and inclination of columns. Gaudí’s
techniques, like his work, are also criticized for their anti-intellectualism and reactionary
conservatism (Sobrer 2002: 213). However, the evolutionary nature of Gaudí’s work was not
appreciated on a large scale until decades after his death. Indeed, in the middle of construction
for Sagrada Família Gaudí unfortunately died when he “was killed by a street car one June day
in 1926” (Hughes 2004: 128).
According to Sobrer, “[Barcelona]'s reputation in the non-negligible world of tourism is
built around Gaudí" (Sobrer 2002: 209). Antonio Gaudí’s unique style of architecture is
incredibly specific to Barcelona, it blends a surrealist style and traditional architectural design
into a beautiful functional structure. His designs truly are incomparable to those in any other
city in the world, and have been highlighted by many photographers and filmmakers alike.
Gaudí’s work was very different from that of other architects in his time; it has been closely
associated with Catalan spaces. In fact, it can be argued that “to decry Gaudí would be to decry
Barcelona, if not Catalonia” (Sobrer 2002: 209).

�—Edited by Camille Kresz and Benjamin Fraser with text from Victoria Bishop, Ariel
Fricke, Rachel Harris, Grace Langley, Tricia Malcom, Amy Musgrave, Kendall Schunk, Sarah
Spangler, Vyas Jayati and Claudia Woznichak

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