History: Reviews of New Books最新文献_第6页

A Companion to Margaret More Roper Studies: Life Records, Essential Texts, and Critical Essays 玛格丽特·莫尔·罗珀研究的伴侣:生活记录，基本文本和评论文章

History: Reviews of New Books

Pub Date : 2023-08-16 DOI: 10.1080/03612759.2023.2237252

Jaime Goodrich

引用次数: 0

The Olympics that Never Happened: Denver ‘76 and the Politics of Growth 从未发生过的奥运会:76年丹佛和经济增长的政治

History: Reviews of New Books

Pub Date : 2023-08-16 DOI: 10.1080/03612759.2023.2237261

N. E. Sarantakes

引用次数: 2

Pyne, Lydia. Postcards: The Rise and Fall of the World’s First Social Network Pyne丽迪雅。明信片:世界上第一个社交网络的兴衰

History: Reviews of New Books

Pub Date : 2023-08-16 DOI: 10.1080/03612759.2023.2237255

J. Larkin

Eurasians’ fears of water during the Middle Ages. Carr includes the infamous story of the downing of Frederick Barbarossa in 1190 while on a Crusade to the Holy Land. The sudden drowning of Barbarossa socked all of Europe to and further exacerbated Europeans’ fears of the water. The more popular story surrounding people’s apprehension to swim or engage with water during the time may fears of witches and witchcraft. In Medieval Europe, water served as a testing grounds for those accused of witchcraft. People—typically women—accused of witchcraft were thrown in water. If they float, they were then in fact a witch; if they drowned, then they were not. For centuries this would be the narrative of non-swimmers to justify their fears of the water. The increasing popularity of swimming among progressive young intellectuals would shift this perspective as it soon captivated the attention of the upper and middle classes. The theme of class and its inextricable link to swimming is one that Carr carries through the entire book. Despite fears of water linked to drowning, religion, or matters of indecency, Carr suggests that since the Iron Age, elites had a keen interest in learning how to swim. When Greeks and Romans first learned how to swim, they attempted to emulate the sophistication of the Egyptians. By the sixteenth century, swimming remained popular among the elite classes. Despite stories and anecdotes of deaths by drowning that occurred in prestigious American Universities and elite circles, swimming became a fad for young progressive intellectuals. Part in parcel with the rise of middle-class culture, publications and manuals teaching young men became popular among younger generations in Europe and North America. By the nineteenth century, however, middleclass conservatives learned how to swim not only as a leisure activity, but the health benefits that accompany it. Perhaps one of Carr’s most salient strengths is the ability to weave together the histories and cultures of different groups. Those familiar with the scholarship on swimming may be preview to other monographs such as Jeff Wiltse’s (Wiltse 2010) Contested Waters: A Social History of Swimming Pools in America and parts of Victoria Wolcott’s (Wolcott 2014) Race, Riots, and Roller Coasters: The Struggle over Segregated Recreation in America. While such works, including Carr’s, have delved into the use of water, particularly swimming pools, as a site of segregation, her discussion of minority groups’ dominance of the water equally serves as a source of empowerment. For centuries, while Europeans feared the waters and did not know how to swim, Africans, for example, continued to embrace it as part of their cultural fabric. What is interesting about Carr’s argument regarding swimmers and non-swimmers is the fact that it was the groups later enslaved by Europeans were in fact exceptional swimmers. In fact, it was not uncommon for Europeans to employ Africans to teach their children how to swim

中世纪欧亚人对水的恐惧。卡尔写了一个臭名昭著的故事，讲述了1190年弗雷德里克·巴巴罗萨(Frederick Barbarossa)在前往圣地的十字军东征中被击落的故事。巴巴罗萨号的突然沉没使整个欧洲陷入恐慌，并进一步加剧了欧洲人对水的恐惧。在这段时间里，人们害怕游泳或与水接触的更流行的故事可能是对女巫和巫术的恐惧。在中世纪的欧洲，水被用作那些被指控巫术的人的试验场。被指控使用巫术的人(通常是女性)会被扔进水里。如果他们漂浮，那么他们实际上是一个女巫;如果他们被淹死了，那他们就不是。几个世纪以来，这一直是不游泳的人用来证明他们对水的恐惧的说法。游泳在进步的年轻知识分子中越来越受欢迎，这改变了这种观点，因为它很快引起了中上层阶级的注意。课堂的主题以及它与游泳的不可分割的联系贯穿了卡尔的整本书。尽管对水的恐惧与溺水、宗教或不雅事件有关，但卡尔认为，自铁器时代以来，精英们对学习游泳有着浓厚的兴趣。当希腊人和罗马人最初学会游泳时，他们试图模仿埃及人的老练。到了16世纪，游泳在精英阶层中仍然很受欢迎。尽管在美国著名的大学和精英圈中发生了溺水死亡的故事和轶事，但游泳成为年轻进步知识分子的时尚。随着中产阶级文化的兴起，教导年轻人的出版物和手册在欧洲和北美的年轻一代中流行起来。然而，到了19世纪，中产阶级的保守派人士学会了游泳，不仅把它作为一种休闲活动，而且还把它作为一种健康活动。也许卡尔最突出的优势之一就是能够将不同群体的历史和文化编织在一起。那些熟悉游泳奖学金的人可能会预览其他专著，如杰夫·威尔茨(Wiltse 2010)的《争议水域:美国游泳池的社会史》和维多利亚·沃尔科特(Wolcott 2014)的《种族、骚乱和过山车:美国种族隔离娱乐的斗争》。虽然这些作品，包括卡尔的作品，都深入研究了水，特别是游泳池，作为隔离场所的使用，但她对少数群体对水的支配地位的讨论同样是赋予权力的来源。几个世纪以来，欧洲人害怕水，不知道如何游泳，而非洲人，例如，继续接受它作为他们文化结构的一部分。卡尔关于游泳者和非游泳者的论点有趣之处在于，后来被欧洲人奴役的群体实际上是优秀的游泳者。事实上，欧洲人雇佣非洲人教他们的孩子游泳并不罕见。尽管非洲人、东南亚人和美洲人都有游泳的知识和能力，但欧洲人却以这项精确的技能为借口奴役他们。在美国和世界上其他曾经存在种族隔离的地区，水是进一步隔离人们的空间。流动的水流是游泳史学中一个重要且受欢迎的补充。卡尔从古代起就对游泳者和非游泳者的复杂性进行了批判性的评估。从本质上讲，我们对为什么游泳在世界上某些地方更受欢迎的文化含义有了更深的理解，为什么有些人长大后会游泳，而另一些人却不会，为什么有些人继续重视或害怕水。对体育史、游泳史、社会史、阶级、种族、公共卫生和世界史感兴趣的学生(本科生和研究生都一样)和学者都会在这本见解深刻的专著中找到一些有趣的东西。

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引用次数: 0

Chaucer’s Italy

History: Reviews of New Books

Pub Date : 2023-08-16 DOI: 10.1080/03612759.2023.2237262

Leah Schwebel

pretended family relationship” (101). It was a reaction by the government to those Labor local authorities which had tried to tackle homophobia (e.g. Greater London Council setting up a Gay Rights Working Party in 1981) and to stop schools talking about homosexuality (e.g. Leicester teachers had published Outlaws in the Classroom: Lesbians and Gays in the School System [Outlaws in the Classroom 1987]). Baker shows how the right-wing press targeted many LGBT books and videos, not just Jenny Lives with Eric and Martin by Susanne B€ osche (1983). He takes us through the Parliamentary debates highlighting the main homophobic protagonists and their shocking arguments. As Baker suggests, homophobia was “pompous and authoritative” (25). A lot of the debate focused on the interpretation of words and phrases like “pretended family relationship” and “promote”. In the debate on 16 February 1988, “pretended” was mentioned 55 times and “promote” 63 times. Toward the end of the debate, Lord McIntosh of Haringey said “(and I [Baker] detect a note of weary sarcasm in the transcript)” that he defended the right of any noble Lords “to deal with this difficult – nay impossible – wording not only line by line and word by word but syllable by syllable if they want to” (14). It’s no surprise that Section 28 came at the height of the moral panic over HIV/AIDs pandemic. Chapter 4 “The Path of Most Resistance” takes us through the many responses to stop Section 28 showing how LGBT people united with many becoming political for the first time. Resistance was substantial. From Organization for Lesbian and Gay Action (OLGA) and the national Stop the Clause campaign to a group of lesbian protestors abseiling into the House of Lords on a clothesline to invading the BBC Six o’clock news. Protesting didn’t stop when Section 28 became law. Chapter 5 “Under the shadow of Section 28” explores the terrible effects and the far-reaching consequences Section 28 had. School life was “tense, frustrating and scary” (189) for LGBTQþ teachers (also captured in the film Blue Jean released in 2023) who felt unable to deal with cases of homophobia. It was even worse for students who were bullied or wanted to find out more about their sexuality. The vague wording of Section 28 reached far beyond schools and Baker considers its effect on lesbian mothers who faced increasing discrimination in child custody cases. The arts also suffered. Again Baker highlights campaigning of lesbians and the organization of a gala benefit “Before the Act” produced by twentieth Century Vixen run by Wendy Martin and Trina Cornwell. Michael Cashman describes how “a raft of known-to-be-gay” performers were suddenly “unavailable” or heading “out of town” (204). The penultimate chapter looks at the rocky road to repeal and why it took six years for the Labor government to abolish Section 28 despite election promises in 1997. There is also a brief look at the separate repeal and “Keep the Clause” campaign in Scotland. F

假装的家庭关系”(101)。这是政府对那些试图解决同性恋恐惧症的工党地方当局的反应(例如大伦敦委员会在1981年成立了一个同性恋权利工作组)，并阻止学校谈论同性恋(例如莱斯特的老师出版了《课堂上的歹徒:学校系统中的同性恋者》[1987年课堂上的歹徒])。贝克展示了右翼媒体是如何将矛头指向许多LGBT书籍和视频的，而不仅仅是苏珊娜·欧舍(Susanne B€osche)的《珍妮与埃里克和马丁的生活》(Jenny Lives with Eric and Martin)(1983)。他带我们回顾了议会辩论，重点介绍了主要的恐同者和他们令人震惊的论点。正如贝克所言，恐同是“傲慢和权威的”(25)。很多争论集中在“假装家庭关系”和“促进”等词语的解释上。在1988年2月16日的辩论中，“假装”一词被提及55次，“促进”一词被提及63次。在辩论即将结束时，哈林盖的麦金托什勋爵说:“(我[贝克]在文字记录中发现了一丝令人疲惫的讽刺)”，他为任何贵族贵族都有权利“处理这种困难的——不可能的——措辞，不仅是一行一行、一个字一个字地处理，而且是一个音节一个音节地处理，如果他们愿意的话”(14)。毫无疑问，第28条是在艾滋病毒/艾滋病流行的道德恐慌达到顶峰时出台的。第4章“大多数抵抗之路”带我们通过许多回应来阻止第28节，展示LGBT人群是如何联合起来的，许多人第一次成为政治人物。阻力很大。从“同性恋行动组织”(OLGA)和全国性的“停止条款”运动，到一群女同性恋抗议者用晾衣绳绳绳滑入上议院，再到入侵BBC六点钟新闻。当第28条成为法律时，抗议并没有停止。第五章“在第28节的阴影下”探讨了第28节的可怕影响和深远影响。对于lgbtq老师(也出现在2023年上映的电影《蓝色牛仔》中)来说，学校生活是“紧张、沮丧和可怕的”(189)，他们无法处理恐同案件。对于那些被欺负或想要了解更多性取向的学生来说，情况更糟。第28条模糊的措辞远远超出了学校的范围，贝克认为它对女同性恋母亲的影响，她们在儿童监护案件中面临越来越多的歧视。艺术也受到了影响。贝克再次强调了女同性恋者的运动和由温迪·马丁和特里纳·康威尔经营的二十世纪荡妇组织的慈善晚会“在法案之前”。迈克尔·卡什曼(Michael Cashman)描述了“一大批已知是同性恋的”表演者是如何突然“找不到”或“出城”的(2004)。倒数第二章探讨了废除第28条的艰难之路，以及为什么工党政府花了六年时间才废除了第28条，尽管1997年的选举承诺。这里也简要介绍了苏格兰独立的废除和“保留条款”运动。最后，贝克以发人深省的一章“遗产已被刻下”作为结束语。虽然在LGBT法律平等方面取得了进展，但废除第28条并不意味着同性恋恐惧症的结束(贝克引用了Cibyl代表年轻人慈善机构Just Like Us在2021年进行的一项研究，该研究发现，lgbtq(在校儿童)更容易被欺负，更容易想到自杀，更容易每天感到孤独)。在英国，性教育仍然是一个问题(贝克引用了伯明翰教师安德鲁·莫法特的研究)。贝克还简要介绍了世界各地的LGBT歧视，以第28条的故事为例，说明事情可以如何改变。使这本书特别丰富的是活动家和积极分子的评论:苏珊娜·鲍耶(1988年2月2日，反对该条款的女同性恋者的一部分，从上议院会议厅的阳台上下来);迈克尔·卡什曼(Michael Cashman，在《伦敦东区》中饰演科林·拉塞尔，也是石墙乐队的联合创始人);查理·麦克米伦(西部艾滋病毒和艾滋病护理和教育项目首席执行官);安吉拉·梅森(1992 - 2002年同性恋解放阵线成员和石墙运动首席执行官);Stifyn Parri(在Brookside中扮演Gordon Collins的男友Chris);理查德·桑德尔斯(戏剧团体同性恋血汗工厂的演员)。有很多值得反思的地方。当第一位公开同性恋身份的国会议员克里斯·史密斯(Chris Smith)被问及他在辩论期间的感受时，他回答说:“坐在那里看完辩论真的很难受。说了一些可笑的话。它让你感到羞耻，让你生气，让你沮丧。但你必须坐在那里，尽可能礼貌地辩论。”伊恩·麦凯伦(Ian McKellan，演员，石墙运动的联合创始人)评论道:“尽管第28条几乎完全是围绕学校进行辩论，但当它通过时，它说它对学校的实际行为没有管辖权。”所以这一切都有点转移我的注意力”(188)。第28节的故事既有力又令人震惊。这是一本每个人都应该读的书，尤其是年轻人，他们可能从未听说过第28条，因为历史很容易被遗忘，赢得的权利肯定会失去。这是一本每个人都应该读的书，尤其是年轻人，他们可能从未听说过第28条，因为历史很容易被遗忘，赢得的权利肯定会失去。

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引用次数: 0

Gas Mask Nation: Visualizing Civil Air Defense in Wartime Japan 防毒面具之国:战时日本民防可视化

History: Reviews of New Books

Pub Date : 2023-08-16 DOI: 10.1080/03612759.2023.2237249

Annika A. Culver

ambulance unit in the HKVDC and had been a professor at Hong Kong University. After the surrender of Hong Kong, Major Ride played a key role in the establishment of the British Army Aid Group (BAAG). After his escape from captivity in Hong Kong, Ride proposed establishing an organization to help prisoners of war, internees and escapees from Hong Kong. It was set up in Kwantang Province and helped over 2000 prisoner of war escapees as well as smuggling food, drugs and messages to the prisoners of war. Hong Kong personnel from HKVDC such as Francis Lee Yiu-piu was one of the first agents of BAAG. He was betrayed to the Japanese Kempetai in April 1942. He was beaten and starved. The Japanese thought he was an intelligence officer of the Nationalist 187th Division and sent him to be shot by the collaborationists in Shenzhen. They released him to let the Nationalist government that they were only protecting the local population. Lee’s story is told throughout the book. He later took part in the Victory Parade London on 8 June 1946 and then worked for Douglas Clague, another BAAG member, after the war. There is a picture of them both in 1943 (123). This is one of the real strengths of this publication as the stories of the British officers are well-known but by diligent research the author tells the hitherto undiscovered stories of the Hong Kong personnel in the various units. The other Second World War unit that is well-documented, mainly by the behind the lines expert Mike Calvert in his Prisoners of Hope (1952), is the story of those who escaped to China with the aid of the BAAG and then fought in Burma in the Second Chindit Expedition as the 125 men of the Hong Kong Volunteer Company in 77th Indian Infantry Brigade under Calvert’s command. He divided the unit into three platoons according to their social and class backgrounds ‘unwittingly reinforcing the divide among them’ (149). One of which with the more experienced soldiers formed the Brigade Defence Platoon. Again the author tells their individual stories alongside the wider context of the Chindit Expedition and the campaign in Burma. He quotes Calvert’s assessment: “they had their shortcoming in attack, as they much preferred to win their battles by cunning, but they had their value in defence. They showed great aptitude for fieldcraft and concealment, and their fortitude under rigorous field conditions in Burma was first class.” (156). The last chapter of the book surveys military service during the Cold War, concluding that the military historical experience in the colonial period is a contested field but in more recent times has become an increasingly more important part of Hong Kong identity. The author has trawled the archives in Australia, the UK and Hong Kong to provide a very thorough examination. As the author states he found very little evidence of the role of locally enlisted personnel of the different ethnicities in Hong Kong such as Chinese, Portuguese, Eurasian and other national

曾任香港大学教授。香港投降后，赖德少校在建立英国陆军援助小组(BAAG)中发挥了关键作用。赖德从香港逃出后，提议成立一个组织，帮助香港的战俘、被拘留者和逃亡者。它成立于关唐省，帮助了2000多名战俘逃跑，并向战俘走私食品，毒品和信息。李耀彪等HKVDC的香港人员是BAAG的首批代理人之一。1942年4月，他被出卖给日本宪兵队。他挨打，忍饥挨饿。日本人以为他是国民军187师的情报官，把他送到深圳的通敌部队枪决。他们释放了他，让国民政府知道他们只是在保护当地居民。李的故事贯穿全书。1946年6月8日，他参加了伦敦的胜利游行，战后为另一位BAAG成员道格拉斯·克拉格(Douglas Clague)工作。有一张他们两人在1943年(123)的照片。这是这本出版物的真正优势之一，因为英国军官的故事是众所周知的，但通过勤奋的研究，作者讲述了迄今为止未被发现的香港人员在各个单位的故事。另一个被充分记录的二战部队，主要是由后方专家迈克·卡尔弗特(Mike Calvert)在他的《希望的囚徒》(1952)中讲述的，是那些在BAAG的帮助下逃到中国，然后在卡尔弗特的指挥下，作为第77印度步兵旅香港志愿连的125人，在第二次钦迪特远征中在缅甸作战的故事。他根据他们的社会和阶级背景将部队分为三个排，“无意中加强了他们之间的鸿沟”(149)。其中一个与经验更丰富的士兵组成了旅级防御排。作者再次将他们的个人故事与钦迪特远征和缅甸战役的大背景结合起来讲述。他引用了卡尔弗特的评价:“他们在进攻方面有缺点，因为他们更喜欢通过狡猾赢得战斗，但他们在防御方面有自己的价值。”他们在野外作业和隐蔽方面表现出了极大的天赋，他们在缅甸严酷的野外条件下表现出了一流的毅力。”(156)。该书的最后一章考察了冷战时期的军事服务，得出的结论是，殖民时期的军事历史经验是一个有争议的领域，但在最近的时代，它已成为香港身份的一个日益重要的部分。作者搜罗了澳大利亚、英国和香港的档案，提供了一个非常彻底的研究。正如作者所说，他发现很少有证据表明香港本地不同种族的人员，如华人、葡萄牙人、欧亚人和其他民族，在1941年的香港保卫战中所起的作用。在这部作品中，他充分地纠正了这一疏漏。与许多关于大英帝国的研究一样，英国军队的角色在由军队制作的官方记录支持的历史编纂中占据主导地位。因此，这是一项急需的研究，值得更广泛的阅读公众，而不仅仅是学术观众。尽管它也值得列入所有涵盖大英帝国军事历史的大学阅读清单。

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引用次数: 0

Back to the Shops: The High Street in History and the Future 《回到商店:历史与未来的商业街》

History: Reviews of New Books

Pub Date : 2023-07-04 DOI: 10.1080/03612759.2023.2221534

S. Elvins

ship on women’s experiences of birth is her focus on the ways the birth process created and defined community. Her arguments about community culminate in the fifth and final chapter, which explores the ways in which community was delineated by common exchanges surrounding birth. It is also in this chapter that Fox gives the clearest sense of how social status shaped women’s birth experiences. Women of the lower and middling classes defined their birthing communities by spatial proximity—women who lived nearby were connected by the intimate knowledge of one another’s reproductive lives forged by proximity, and they joined together to manage and celebrate the process of birth. Common rituals such as the tea gathering, when neighbors visited the mother and baby, or the practice of taking the new baby around to neighbor’s homes to receive gifts and recognition, provided occasions to delineate and reinforce community networks. In a literal sense, these practices demonstrated who was part of the mother’s and new baby’s community. Fox’s analysis of networks of information among women is particularly striking. As Fox writes, “Communal watching and waiting was not just a feature of birthing. It could, for example, encompass early pregnancy (with speculation about changing menstrual cycles of body shape), newly married couples or illicit sexual liaisons. Regardless of subject, this economy of talk and information sharing between neighbors reinforced and policed the moral values of the community and shaped rules for everyday living” (171). This kind of watching, for instance, allowed women to gain advance knowledge of illegitimate pregnancies and made it possible for them to act swiftly to support or repudiate unwed mothers. Indeed, Fox’s analysis of several cases of illegitimate births and infanticide accusations reveals that women who participated in exchanges of information tended to be incorporated into the community of women despite their transgressions, while those who were unwilling to do so were less likely to receive support and the crucial testimony that could shield them from legal repercussions. Fox’s book is engaging and readable and offers both a clear introduction to the practical and ritual elements of eighteenth-century childbirth as well as an intricate analysis of the social significance of birth practices. Her work would be strengthened by more attention to the significance of class differences in shaping the birthing process. Many of her most intimate sources, for instance, come from the personal correspondence of the English gentry; the importance of Fox’s analysis of these sources is not lessened by the fact that her conclusions do not apply to the full spectrum of English society, but it would be helpful to have more clarity about the limits of these interpretations. Although Fox’s narrative is rightly centered on the concept of continuity, she does tie her analysis to key changes in the social landscape, suggesting that “while the f

关于女性的生育经历，她关注的是生育过程创造和定义社区的方式。她关于社区的争论在第五章也是最后一章达到高潮，这一章探讨了社区是如何通过围绕出生的共同交流来描绘的。也正是在这一章中，福克斯对社会地位如何影响女性的生育经历给出了最清晰的认识。中低阶层的女性通过空间接近度来定义她们的生育社区——住在附近的女性通过对彼此生育生活的亲密了解而联系在一起，她们联合起来管理和庆祝生育过程。一些常见的仪式，比如邻居拜访母亲和婴儿的茶会，或者把新生儿带到邻居家接受礼物和认可的做法，都提供了描绘和加强社区网络的机会。从字面意义上讲，这些做法表明了谁是母亲和新生儿社区的一部分。福克斯对女性信息网络的分析尤其引人注目。正如福克斯所写，“共同观察和等待不仅仅是生育的一个特征。例如，它可能包括早孕(推测月经周期的变化)、新婚夫妇或非法性关系。无论主题如何，邻里之间的谈话和信息共享的经济强化和管理了社区的道德价值观，并形成了日常生活的规则”(171)。例如，这种观察使妇女能够提前了解非法怀孕，并使她们有可能迅速采取行动，支持或拒绝未婚母亲。事实上，福克斯对几起非法生育和杀婴指控的分析表明，参与信息交换的妇女尽管有违法行为，但往往会被纳入妇女群体，而那些不愿意这样做的妇女则不太可能得到支持，也不太可能得到可以保护她们免受法律后果的关键证词。福克斯的书引人入胜，可读性强，既清晰地介绍了18世纪分娩的实践和仪式因素，又对生育实践的社会意义进行了复杂的分析。如果更多地关注阶级差异在塑造生育过程中的重要性，她的工作将得到加强。例如，她的许多最私密的资料都来自英国绅士的私人信件;福克斯对这些来源的分析的重要性并没有因为她的结论并不适用于英国社会的全部范围而降低，但更清楚地了解这些解释的局限性将会有所帮助。虽然福克斯的叙述正确地集中在连续性的概念上，但她确实将她的分析与社会景观的关键变化联系在一起，表明“尽管生育群体的功能在18世纪保持了相当的静态，但在产房里的个人的地位越来越多地被重构为与分娩妇女相似的社会地位”(164)。通过更充分地参与阶级动态，她可以更充分地融入英国社会正在发生的变化的意义，同时加强她关于连续性的论点。

{"title":"Back to the Shops: The High Street in History and the Future","authors":"S. Elvins","doi":"10.1080/03612759.2023.2221534","DOIUrl":"https://doi.org/10.1080/03612759.2023.2221534","url":null,"abstract":"ship on women’s experiences of birth is her focus on the ways the birth process created and defined community. Her arguments about community culminate in the fifth and final chapter, which explores the ways in which community was delineated by common exchanges surrounding birth. It is also in this chapter that Fox gives the clearest sense of how social status shaped women’s birth experiences. Women of the lower and middling classes defined their birthing communities by spatial proximity—women who lived nearby were connected by the intimate knowledge of one another’s reproductive lives forged by proximity, and they joined together to manage and celebrate the process of birth. Common rituals such as the tea gathering, when neighbors visited the mother and baby, or the practice of taking the new baby around to neighbor’s homes to receive gifts and recognition, provided occasions to delineate and reinforce community networks. In a literal sense, these practices demonstrated who was part of the mother’s and new baby’s community. Fox’s analysis of networks of information among women is particularly striking. As Fox writes, “Communal watching and waiting was not just a feature of birthing. It could, for example, encompass early pregnancy (with speculation about changing menstrual cycles of body shape), newly married couples or illicit sexual liaisons. Regardless of subject, this economy of talk and information sharing between neighbors reinforced and policed the moral values of the community and shaped rules for everyday living” (171). This kind of watching, for instance, allowed women to gain advance knowledge of illegitimate pregnancies and made it possible for them to act swiftly to support or repudiate unwed mothers. Indeed, Fox’s analysis of several cases of illegitimate births and infanticide accusations reveals that women who participated in exchanges of information tended to be incorporated into the community of women despite their transgressions, while those who were unwilling to do so were less likely to receive support and the crucial testimony that could shield them from legal repercussions. Fox’s book is engaging and readable and offers both a clear introduction to the practical and ritual elements of eighteenth-century childbirth as well as an intricate analysis of the social significance of birth practices. Her work would be strengthened by more attention to the significance of class differences in shaping the birthing process. Many of her most intimate sources, for instance, come from the personal correspondence of the English gentry; the importance of Fox’s analysis of these sources is not lessened by the fact that her conclusions do not apply to the full spectrum of English society, but it would be helpful to have more clarity about the limits of these interpretations. Although Fox’s narrative is rightly centered on the concept of continuity, she does tie her analysis to key changes in the social landscape, suggesting that “while the f","PeriodicalId":220055,"journal":{"name":"History: Reviews of New Books","volume":"51 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-07-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131133099","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

From the Holy Roman Empire to the Land of the Tsars: One Family’s Odyssey, 1768–1870 从神圣罗马帝国到沙皇之地:一个家庭的奥德赛，1768-1870

History: Reviews of New Books

Pub Date : 2023-07-04 DOI: 10.1080/03612759.2023.2221535

K. Gerner

引用次数: 0

Only the Clothes on Her Back: Clothing and the Hidden History of Power in the Nineteenth-Century United States 《只有她身上的衣服:19世纪美国的服装和隐藏的权力历史》

History: Reviews of New Books

Pub Date : 2023-07-04 DOI: 10.1080/03612759.2023.2221530

Robin L. Cadwallader

引用次数: 1

Giving Birth in Eighteenth-Century England 18世纪英国的生育

History: Reviews of New Books

Pub Date : 2023-07-04 DOI: 10.1080/03612759.2023.2221533

Nora Doyle

death), and some people felt their sentences were unjust or ignorable, at least for a time. The second section addresses the consequences of excommunication for social life. It focuses on the idea that excommunicants were to be shunned by those in their communities—not speaking, eating, or doing business with them—the theory being that this would help convince excommunicants to correct their ways and seek absolution. Those who continued to associate with excommunicants themselves faced excommunication. Hill suggests that this type of ostracism was difficult and often not practiced, not least because excommunicants were not permanently to be shunned but only until they (presumably) sought absolution. Hill also relates this to canon law limitations on how excommunication could spread through such interactions, such as the well-known quoiniam multos provision (1078), that limited how far and in what circumstances excommunication could be contagious. These chapters also explore the social and legal consequences that excommunication placed on individuals, which could be particularly painful for prominent members of society. These included exclusion from church and from conducting legal business in the courts. Hill also emphasizes that excommunication could damage one’s reputation, particularly for prominent figures whose excommunications might be well publicized through large areas. This could have many consequences, not least in a legal culture where most evidence and arguments were based on oral testimony from witnesses and neighbors, who might reasonably have been influenced by rumors and publicized narratives of offenses of the type that might be publicized with excommunications. At the same time, Hill suggests the ways that general sentences of excommunication could be interpreted differently by different parties. The third section is the most innovative in the book and considers how excommunication served as kind of mass media broadcasting that could influence public opinion. Hill discusses cases in which prominent people sought to prevent the publication of sentences of excommunication, not excommunications themselves, as when Montfort prevented a papal legate from publishing sentences of excommunication against him (225–228). This section also includes a case study (in chapter 6) of a years-long dispute over the prebend of Thame in the 1290s, a conflict that involved excommunications on both sides of the conflict, whose different players had powerful friends within the church on the one hand and with the king on the other. The final chapter in section three (chapter 7) discusses the development of what was sometimes known as the “Great curse” in medieval England. Hill presents this as a particular formalization of the regular publication of offenses that led to automatic excommunication (latae sententiae). These sentences needed to be wellpublicized at regular intervals so that potential offenders would reasonably be aware that they were commi

死亡)，有些人至少在一段时间内觉得他们的判决是不公正的或可以忽略不计的。第二部分论述了被逐出教会对社会生活的影响。它的重点是，被逐出教会的人应该被他们所在社区的人所回避——不和他们说话、吃饭或做生意——理论是，这有助于说服被逐出教会的人纠正他们的行为方式，寻求赦免。那些继续与被逐出教会的人交往的人面临着被逐出教会的命运。希尔认为，这种类型的排斥是困难的，而且通常不会实行，尤其是因为逐出者不是永远被避开的，而是直到他们(大概)寻求赦免。希尔还将此与教会法对逐出教会如何通过这种互动传播的限制联系起来，例如著名的“共同信仰”条款(1078)，该条款限制了逐出教会在多大程度上以及在什么情况下可以传播。这些章节还探讨了被逐出教会对个人造成的社会和法律后果，这对社会的杰出成员来说可能是特别痛苦的。其中包括被排除在教会之外，不能在法庭上从事合法业务。希尔还强调，被逐出教会可能会损害一个人的声誉，特别是对那些被逐出教会的知名人士来说，他们的名声可能会被广泛宣传。这可能会产生许多后果，尤其是在一个大多数证据和论点都基于证人和邻居口头证词的法律文化中，他们可能会受到谣言和公开叙述的影响，这些罪行可能会被逐出教会。与此同时，希尔指出，不同的当事人可能会对一般的逐出教会的判决做出不同的解释。第三部分是本书中最具创新性的部分，它探讨了被逐出教会如何成为一种影响公众舆论的大众媒体广播。希尔讨论了一些案例，在这些案例中，知名人士试图阻止被逐出教会的判决的公布，而不是被逐出教会本身，比如蒙特福特(Montfort)阻止教皇使节公布对他的逐出教会的判决(225-228)。本节还包括一个案例研究(在第6章中)，关于1290年代Thame的前bend长达数年的争论，这场冲突涉及冲突双方的驱逐，其中不同的参与者一方面在教会中有强大的朋友，另一方面与国王有关系。第三部分的最后一章(第七章)讨论了中世纪英格兰有时被称为“大诅咒”的发展。希尔将此作为导致自动逐出教会(latae sententiae)的犯罪行为的定期出版的一种特殊形式。这些判决需要定期被广泛宣传，这样潜在的罪犯就会合理地意识到，他们所做的行为本身就会使他们被逐出教会。出版的内容和种类的细节，希尔强调，教会人员无法准确控制那些目睹这些出版物的人如何解释这些出版物。这本书与许多现有的关于逐出教会的研究有很大的不同，因为它关注的是在一个社会中被逐出教会的实践和影响，因此很难与其他作品直接比较，其中许多作品关注的是教会法内制裁的发展。希尔自己表示，她的方法有点类似于维罗妮克·博朗德在《马勒尔》中的做法être除外?(Beaulande 2006)。它也可以与L . ara Magn ussard ottir的著作《Bannfæring og kirkjuvald a Islandi》(Magn usard ottir 2007)进行比较，后者也发现，例如，在冰岛的资料中，经常出现latae句子的逐出，这与之前一些研究人员提出的这种类型的逐出的背景相反。这本书涉及了许多不同的方法来驱逐教会，这本身就是一个复杂的制裁，有些事情肯定会比其他事情更不清楚。进一步讨论与赦罪有关的仪式(在第213页)会有所帮助。这些仪式和被逐出教会的仪式一样普遍吗?这位读者还发现，通过链接到一个词汇表的简短开头来引用特定类型的最新句子被逐出教会，这是一种阻碍，而不是一种帮助——简要提及为什么自动被逐出教会可能会更清楚，特别是因为大多数案件涉及对自动被逐出教会的核心神职人员或财产的犯罪类型。这是一本基于广泛的原始资料研究和仔细分析的优秀而创新的书，值得推荐。

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引用次数: 0

Misfire: the Sarajevo Assassination and the Winding Road to World War I 失败:萨拉热窝暗杀和一战的曲折之路

History: Reviews of New Books

Pub Date : 2023-07-04 DOI: 10.1080/03612759.2023.2221528

Stevan Bozanich

引用次数: 0