Colonial memory De Mul, Sarah
2011., 20110524, 2012, 2011, 2011-05-24, Letnik:
48419
eBook
Exploring the intersections between memory, gender and the postcolonial, Colonial Memory starts with the observation of a widespread cultural recall of colonial scenes and topics, a compulsion to ...return to the colonies that follows the belatedness of the postcolonial moment. Focusing on Britain and the Netherlands, the author explores the phenomenon of colonial memory through the specific genre of women's travel writing. De Mul criticizes postcolonial studies for its tendency to engage with general and abstract allegories of self and other, which she seeks to substitute with historicized accounts of the cultural frames that shape the contacts between Britain and the Netherlands and their respective (former) colonies, both in the past and the present.
The Goethe era of German literature was dominated by men. Women were discouraged from reading and scorned as writers; Schiller saw female writers as typical 'dilettantes'. But the attempt to exclude ...did not always succeed, and the growing literary market rewarded some women's determination. This study combines archival research, literary analysis, and statistical evidence to give a sociological-historical overview of the conditions of women's literary production.
Highlighting many authors who have fallen into obscurity, this study tells the story of women who managed to write and publish at a time when their efforts were not welcomed. Although eighteenth-century gender ideology is an important pre-condition for women's literary production, it does not
necessarily determine the praxis of their actual experiences, as this study makes clear. Using a range of examples from a variety of sources, the real story of women who read, wrote, and published in the shadow of Goethe emerges.
This book presents the lives and works of eleven Jewish women authors who lived in the Soviet Union, and who wrote and published their works in Russian. The works include poems, novels, memoirs and ...other writing. The book provides an overview of the life of each author, an overview of each author's literary output, and an assessment of each author's often conflicted view of her "feminine self" and of her "Jewish self".
At a time when the large Jewish population which lived within the Soviet Union was threatened under Stalin's prosecutions the book provides highly-informative insights into what it was like to be a Jewish woman in the Soviet Union in this period. The writers presented are: Alexandra Brustein, Elizaveta Polonskaia, Raisa Bloch, Hanna Levina, Ol'ga Ziv, Yulia Neiman, Rahil' Baumwohl', Margarita Alliger, Sarah Levina-Kul'neva, Sarah Pogreb and Zinaida Mirkina.
The central issue Bush finds in these works is how their authors have dealt with the authority of Mormon Church leaders. As she puts it in her preface, "I use the phrase 'faithful transgression' to ...describe moments in the texts when each writer, explicitly or implicitly, commits herself in writing to trust her own ideas and authority over official religious authority while also conceiving of and depicting herself to be a 'faithful' member of the Church." Bush recognizes her book as her own act of faithful transgression. Writing it involved wrestling, she states, "with my own deeply ingrained religious beliefs and my equally compelling education in feminist theories that mean to liberate and empower women." Faithful Transgressions examines a remarkable group of authors and their highly readable and entertaining books. In producing the first significant book-length study of Mormon women's autobiographical writing, Bush rides a wave of memoir publishing and academic interest in autobiography and other life narratives. As she elucidates these works in relation to the religious tradition that played a major role in shaping them, she not only positions them in relation to feminist theory and current work on women's life writings but ties them to the long literary tradition of spiritual autobiography.
Pauline Elizabeth Hopkins was perhaps the most prolific black female writer of her time. Between 1900 and 1904, writing mainly for Colored American Magazine, she published four novels, at least seven ...short stories, and numerous articles that often addressed the injustices and challenges facing African Americans in post–Civil War America. In Pauline Hopkins and the American Dream, Alisha Knight provides the first full-length critical analysis of Hopkins’s work.
Scholars have frequently situated Hopkins within the domestic, sentimental tradition of nineteenth-century women's writing, with some critics observing that aspects of her writing, particularly its emphasis on the self-made man, seem out of place within the domestic tradition. Knight argues that Hopkins used this often-dismissed theme to critique American society's ingrained racism and sexism. In her “Famous Men” and “Famous Women” series for Colored American Magazine, she constructed her own version of the success narrative by offering models of African American self-made men and women. Meanwhile, in her fiction, she depicted heroes who fail to achieve success or must leave the United States to do so.
Hopkins risked and eventually lost her position at Colored American Magazine by challenging black male leaders, liberal white philanthropists, and white racists—and by conceiving a revolutionary treatment of the American Dream that placed her far ahead of her time. Hopkins is finally getting her due, and this clear-eyed analysis of her work will be a revelation to literary scholars, historians of African American history, and students of women’s studies.
Contributing to the growing interest in early modern women and religion, this essay collection advances scholarship by introducing readers to recently recovered or little-studied texts and by ...offering new paradigms for the analysis of women's religious literary activities. Contributors underscore the fact that women had complex, multi-dimensional relationships to the religio-political order, acting as activists for specific causes but also departing from confessional norms in creative ways and engaging in intra-as well as extra-confessional conflict. The volume thus includes essays that reflect on the complex dynamics of religious culture itself and that illuminate the importance of women's engagement with Catholicism throughout the period. The collection also highlights the vitality of neglected intertextual genres such as prayers, meditations, and translations, and it focuses attention on diverse forms of textual production such as literary writing, patronage, epistolary exchanges, public reading, and epitaphs. Collectively, English Women, Religion, and Textual Production, 1500-1625 offers a comprehensive treatment of the historical, literary, and methodological issues preoccupying scholars of women and religious writing.
1790 saw the publication of Edmund Burke's 'Reflections on the Revolution in France' - the definitive tract of modern conservatism as a political philosophy. Though women of the period wrote texts ...that clearly responded to and reacted against Burke's conception of English history and to the contemporary political events that continued to shape it, this conversation was largely ignored or dismissed, and much of it remains to be reconsidered today. Examining the works of women writers from Jane Austen and Mary Wollstonecraft to the Strickland sisters and Mary Anne Everett Green, this book begins to recuperate that conversation and in doing so uncovers a more complete and nuanced picture of women's participation in the writing of history.
The eighteenth century witnessed the rapid expansion of social, political, religious and literary networks in Great Britain. Increased availability of and access to print combined with the ease with ...which individuals could correspond across distance ensured that it was easier than ever before for writers to enter into the marketplace of ideas. However, we still lack a complex understanding of how literary networks functioned, what the term ‘network’ means in context, and how women writers in particular adopted and adapted to the creative possibilities of networks. This collection of essays address these issues from a variety of perspectives, arguing that networks not only provided women with access to the literary marketplace, but fundamentally altered how they related to each other, to their literary production, and to the broader social sphere. By examining the texts and networks of authors as diverse as Sally Wesley, Elizabeth Hamilton, Susanna Watts, Elizabeth Heyrick, Joanna Baillie, Mary Berry, Mary Russell Mitford, Mary Shelley and Elizabeth Barrett Browning, this volume demonstrates that attention to the scope and influence of women’s literary networks upends long standing assumptions about gender, literary influence and authorial formation during the Romantic period. Furthermore, it suggests that we must rethink what counts as literature in the Romantic period, how we read it, and how we draw the boundaries of Romanticism.
Displays of devout religious faith are very much in evidence in nineteenth-century sentimental novels such asUncle Tom's CabinandLittle Women, but the precise theological nature of this piety has ...been little examined. In the first dedicated study of the religious contents of sentimental literature, Claudia Stokes counters the long-standing characterization of sentimental piety as blandly nondescript and demonstrates that these works were in fact groundbreaking, assertive, and highly specific in their theological recommendations and endorsements.The Altar at Homeexplores the many religious contexts and contents of sentimental literature of the American nineteenth century, from the growth of Methodism in the Second Great Awakening and popular millennialism to the developing theologies of Mormonism and Christian Science.
Through analysis of numerous contemporary religious debates, Stokes demonstrates how sentimental writers, rather than offering simple depictions of domesticity, instead manipulated these scenes to advocate for divergent new beliefs and bolster their own religious authority. On the one hand, the comforting rhetoric of domesticity provided a subtle cover for sentimental writers to advance controversial new beliefs, practices, and causes such as Methodism, revivalism, feminist theology, and even the legitimacy of female clergy. On the other hand, sentimentality enabled women writers to bolster and affirm their own suitability for positions of public religious leadership, thereby violating the same domestic enclosure lauded by the texts.
The Altar at Homeoffers a fascinating new historical perspective on the dynamic role sentimental literature played in the development of innumerable new religious movements and practices, many of which remain popular today.
