Pub Date : 2023-10-18DOI: 10.1080/01440357.2023.2257406
Carolyn Williams
Click to increase image sizeClick to decrease image size Additional informationNotes on contributorsCarolyn WilliamsCarolyn Williams is Distinguished Professor and Kenneth Burke Chair in English at Rutgers University in New Brunswick, New Jersey. In addition to many essays on Victorian theater, poetry, and the novel, she is the author of Gilbert and Sullivan: Gender, Genre, Parody (2011) and the editor of the Cambridge Companion to English Melodrama (2018). Earlier books are Transfigured World: Walter Pater’s Aesthetic Historicism (1989) and the co-edited collection of essays (with Laurel Brake and Lesley Higgins), Walter Pater: Transparencies of Desire (2002). She is currently writing a study of Victorian melodrama, under the working title ‘Melodramatic Form.’
点击放大图片大小点击缩小图片大小附加信息关于贡献者的说明scarolyn Williams scarolyn Williams是新泽西州新不伦瑞克市罗格斯大学的杰出教授和Kenneth Burke英语教授。除了许多关于维多利亚时代戏剧、诗歌和小说的文章外，她还是《吉尔伯特和沙利文:性别、类型、戏仿》(2011年)的作者，也是《剑桥英语情节剧指南》(2018年)的编辑。早期的著作有《变形的世界:沃尔特·佩特的审美历史主义》(1989)和《沃尔特·佩特:欲望的透明度》(2002)(与劳雷尔·布雷克和莱斯利·希金斯合编)。她目前正在写一篇关于维多利亚时代情节剧的研究，暂定名为“情节剧形式”。
{"title":"Notework: Victorian Literature and Nonlinear Style <b> <i>Notework: Victorian Literature and Nonlinear Style</i> </b> , by Simon Reader, Stanford, CA, Stanford University Press, 2021, 238 pp, ISBN 978-1-5036-1526-7 Published in the Stanford University Press series “Text Technologies” (ed. Ruth Ahnert and Elain Treharne).","authors":"Carolyn Williams","doi":"10.1080/01440357.2023.2257406","DOIUrl":"https://doi.org/10.1080/01440357.2023.2257406","url":null,"abstract":"Click to increase image sizeClick to decrease image size Additional informationNotes on contributorsCarolyn WilliamsCarolyn Williams is Distinguished Professor and Kenneth Burke Chair in English at Rutgers University in New Brunswick, New Jersey. In addition to many essays on Victorian theater, poetry, and the novel, she is the author of Gilbert and Sullivan: Gender, Genre, Parody (2011) and the editor of the Cambridge Companion to English Melodrama (2018). Earlier books are Transfigured World: Walter Pater’s Aesthetic Historicism (1989) and the co-edited collection of essays (with Laurel Brake and Lesley Higgins), Walter Pater: Transparencies of Desire (2002). She is currently writing a study of Victorian melodrama, under the working title ‘Melodramatic Form.’","PeriodicalId":39475,"journal":{"name":"Prose Studies-History Theory Criticism","volume":"24 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135883109","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}
Pub Date : 2023-09-29DOI: 10.1080/01440357.2023.2242256
John C. Havard
ABSTRACTThis paper reads Pequot William Apess’s (1798–1839) The Experiences of Five Christian Indians (1833) in light of Apess’s equation between racial equality and religious liberty. Disgusted by the prejudices of the Congregational church he was forced to attend as a young indentured servant, Apess joined the egalitarian Methodists. His masters admonished that as an Indian he was unprepared to choose his religion, which spurred his association between racial and religious liberty. Five Christian Indians cleverly elaborates these views. Apess marshals the conversion narrative genre to undermine stereotypes of Native Americans as a vanished heathen race. His appropriation inserts his brethren into public discourse as both persevering as a people and exercising spiritual agency. In the concluding essay “An Indian’s Looking-Glass for the White Man,” Apess challenges White Christians’ prejudices with scriptural, logical, and historical interpretations demonstrating racial equality. White treatment of Native Americans thus mirrors white Americans’ spiritual monstrosity. This dissident exercise of religious freedom, which gained Apess brief notoriety in 1830s New England as part of the antebellum social justice milieu, did not sway the hearts and minds of white readers. The idea that scripture’s meaning was so self-evident as to be immediately accessible to any individual’s moral sense was thoroughly ingrained in nineteenth-century U.S. American Protestantism. White Christians’ understanding of scripture was conditioned by a deep belief in racial hierarchy. Despite this roadblock to Apess’s effort, the work’s resuscitation in recent years illustrates the survivance of antebellum native dissent.KEYWORDS: William Apessreligious studiesconversion narrativecritical race studiesNative American studies AcknowledgmentI completed initial research on this project under the auspices of a Professional Improvement Leave at Auburn University at Montgomery and am grateful for that support. Moreover I presented an earlier version of the essay at the 2018 meeting of the Society for Comparative Literature and the Arts and am grateful for the feedback I received there, as well as for the feedback provided by Prose Studies’s anonymous reviewers.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. Joanna Brooks, “From Edwards to Baldwin,” 435.2. Bruce, Earnestly Contending, 45.3. Bruce, Earnestly Contending, 53–54.4. Gura, Life of William Apess, xiii-xiv.5. Krupat, “All that Remains,” 75.6. Apess, A Son of the Forest, 21.7. Elrod, “Piety and Dissent,” 152. See further Gura, Life, 17–18; O’Connell, Introduction, xxxi-xxxii; Warrior, The People and the Word, 19–20.8. Miller, “Mouth for God, 231–2.9. Apess, Son, 13.10. Apess, Son, 21.11. Compare Haynes, “Divine Destiny,” 35 on Apess’s embrace of Methodism as a crucible for his identity formation and way of productively processing his shame over prejudice and racial difference.12. Apes
{"title":"William Apess, religious liberty, and the conversion narrative","authors":"John C. Havard","doi":"10.1080/01440357.2023.2242256","DOIUrl":"https://doi.org/10.1080/01440357.2023.2242256","url":null,"abstract":"ABSTRACTThis paper reads Pequot William Apess’s (1798–1839) The Experiences of Five Christian Indians (1833) in light of Apess’s equation between racial equality and religious liberty. Disgusted by the prejudices of the Congregational church he was forced to attend as a young indentured servant, Apess joined the egalitarian Methodists. His masters admonished that as an Indian he was unprepared to choose his religion, which spurred his association between racial and religious liberty. Five Christian Indians cleverly elaborates these views. Apess marshals the conversion narrative genre to undermine stereotypes of Native Americans as a vanished heathen race. His appropriation inserts his brethren into public discourse as both persevering as a people and exercising spiritual agency. In the concluding essay “An Indian’s Looking-Glass for the White Man,” Apess challenges White Christians’ prejudices with scriptural, logical, and historical interpretations demonstrating racial equality. White treatment of Native Americans thus mirrors white Americans’ spiritual monstrosity. This dissident exercise of religious freedom, which gained Apess brief notoriety in 1830s New England as part of the antebellum social justice milieu, did not sway the hearts and minds of white readers. The idea that scripture’s meaning was so self-evident as to be immediately accessible to any individual’s moral sense was thoroughly ingrained in nineteenth-century U.S. American Protestantism. White Christians’ understanding of scripture was conditioned by a deep belief in racial hierarchy. Despite this roadblock to Apess’s effort, the work’s resuscitation in recent years illustrates the survivance of antebellum native dissent.KEYWORDS: William Apessreligious studiesconversion narrativecritical race studiesNative American studies AcknowledgmentI completed initial research on this project under the auspices of a Professional Improvement Leave at Auburn University at Montgomery and am grateful for that support. Moreover I presented an earlier version of the essay at the 2018 meeting of the Society for Comparative Literature and the Arts and am grateful for the feedback I received there, as well as for the feedback provided by Prose Studies’s anonymous reviewers.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. Joanna Brooks, “From Edwards to Baldwin,” 435.2. Bruce, Earnestly Contending, 45.3. Bruce, Earnestly Contending, 53–54.4. Gura, Life of William Apess, xiii-xiv.5. Krupat, “All that Remains,” 75.6. Apess, A Son of the Forest, 21.7. Elrod, “Piety and Dissent,” 152. See further Gura, Life, 17–18; O’Connell, Introduction, xxxi-xxxii; Warrior, The People and the Word, 19–20.8. Miller, “Mouth for God, 231–2.9. Apess, Son, 13.10. Apess, Son, 21.11. Compare Haynes, “Divine Destiny,” 35 on Apess’s embrace of Methodism as a crucible for his identity formation and way of productively processing his shame over prejudice and racial difference.12. Apes","PeriodicalId":39475,"journal":{"name":"Prose Studies-History Theory Criticism","volume":"41 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135245780","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}
Pub Date : 2023-09-11DOI: 10.1080/01440357.2023.2231109
Bede Scott
During the years he spent conducting fieldwork in the Trobriand Islands, Bronislaw Malinowski became convinced that foreign cultures should be studied in their entirety, as fully integrated, “organic” structures. In what follows, I explore his attempt to achieve this objective, with regard to a specific cultural practice, in Argonauts of the Western Pacific (1922). I begin by discussing his use of certain tropes, discursive techniques, and narratorial modes that are more often associated with the genres of travel writing and adventure fiction. I then address his conviction that even the most mundane features of social and cultural life carry ethnographic value, allowing the anthropologist to produce a comprehensive overview of any given culture. As I argue, however, this totalizing impulse is frustrated on more than one occasion in Argonauts, when Malinowski encounters various “opacities” that cannot be so easily assimilated into ethnographic discourse, thus revealing the limits of the very omniscience that he claims to be pursuing.
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Pub Date : 2020-09-15DOI: 10.1080/01440357.2020.1816874
Mario Grill
Much scholarly attention has been paid to Latinx fiction. Less scholarship has focused on Latinx nonfiction, especially in the contemporary period. This essay focuses on the affective and political function of the Chicana memoir, particularly Cherríe Moraga's Native Country of the Heart (2019). I explore how the emotions evoked by such a memoir aid in resisting dominant narratives of oppression. Counteracting such narratives of constraint and discrimination, Moraga creates a new conceptualization of empowering cultural imaginaries. I propose that the emotionalizing strategy of Native Country will provide new insight into how Chicana memoirs can function as and are voices of resistance against the marginalization of Mexican American women. Indeed, mentally and emotionally sharing such narratives might decelerate the constant fueling of a system of intersectional racism as Native Country exemplifies how even the memory of the unlettered can act as powerful means of resistance against the colonialization of the mind.
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Pub Date : 2002-01-01DOI: 10.1080/01440350208559421
Lisa Niles
Structuring the male homosociality of Blackwood's Edinburgh Magazine, the “bachelor,” one of Maga's most familiar “types,” shapes Blackwood's’ complex configurations of and responses to women. The series of essays analyzed here (1817–19), beginning with “Letters of an Old Bachelor,” uses “feminine” issues – fashion, the marriage market, domestic topics – as tropes to mediate the larger, masculinized concerns of the periodical project. As women are both producers and consumers in periodical culture, Blackwood's embraces its dually-gendered audience by invoking multiple femininities through competing views of women in its pages, while carefully maintaining the primacy of its masculinity under the governing principle of a bachelor typology.
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Pub Date : 2002-01-01DOI: 10.1080/01440350208559404
Donald J Newman
This study speculates on what effects narcissistic injuries inflicted during James Boswell's childhood might have had on the artistry in the London Journal. Drawing heavily on the theories of Erik Erikson, narcissism, and Jay Martin k theory of the fictive personality, it suggests that Boswell's literary talent was stimulated by the need to relieve the psychic distress of a painful identity crisis. When in London, he attempted to relieve this psychic pain by composing an entertaining journal narrative that would evoke mirror images of a talented writer in an audience of one.
{"title":"A pretty trifle: art and identity in Boswell's London journal.","authors":"Donald J Newman","doi":"10.1080/01440350208559404","DOIUrl":"https://doi.org/10.1080/01440350208559404","url":null,"abstract":"This study speculates on what effects narcissistic injuries inflicted during James Boswell's childhood might have had on the artistry in the London Journal. Drawing heavily on the theories of Erik Erikson, narcissism, and Jay Martin k theory of the fictive personality, it suggests that Boswell's literary talent was stimulated by the need to relieve the psychic distress of a painful identity crisis. When in London, he attempted to relieve this psychic pain by composing an entertaining journal narrative that would evoke mirror images of a talented writer in an audience of one.","PeriodicalId":39475,"journal":{"name":"Prose Studies-History Theory Criticism","volume":"25 2","pages":"25-50"},"PeriodicalIF":0.2,"publicationDate":"2002-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/01440350208559404","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"26480111","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}
Alice Thornton's seventeenth-century remembrances are not limited to a conventional record of God's deliverances and mercies; two of her manuscripts, in particular, provide a unique opportunity to explore an early modern self-representation of a Yorkshire gentry woman who transforms domestic and religious memoir into a consciously crafted defense of her social and spiritual identity. "My first Booke of my Life," a version of her autobiography begun in the first months of her widowhood, expands an earlier "booke of remembrances" in response to slanderous rumors surrounding the marriage of her daughter. A comparison of the two manuscript lives reveals in the transformation her rhetorical vindication, an apology of a life defined in terms of God, family, marriage, and motherhood.
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Pub Date : 1999-01-01DOI: 10.1080/01440359908586686
W Gan
This article examines Vernon Lee's travel essays and suggests that if, for the nineteenth‐century woman, traveling opened up the possibilityof transgressing national and gender boundaries, for Lee, such movements across boundaries have included psychic ones. Arrival in a foreign land is much like a return to the unconscious, the land of the Imaginary where a split subjectivity may be “healed,” and in Lee's travel essays there is a constant enactment of such a pattern. However, much as Vernon Lee sees herself as different from other women travelers and exempt from the impositions of patriarchy and the Symbolic Order, her attempt to return to the Imaginary and its narcissistic wholeness cannot in the end be sustained.
{"title":"A return to the imaginary: psychoanalysis and travel in Vernon Lee's travel essays.","authors":"W Gan","doi":"10.1080/01440359908586686","DOIUrl":"https://doi.org/10.1080/01440359908586686","url":null,"abstract":"This article examines Vernon Lee's travel essays and suggests that if, for the nineteenth‐century woman, traveling opened up the possibilityof transgressing national and gender boundaries, for Lee, such movements across boundaries have included psychic ones. Arrival in a foreign land is much like a return to the unconscious, the land of the Imaginary where a split subjectivity may be “healed,” and in Lee's travel essays there is a constant enactment of such a pattern. However, much as Vernon Lee sees herself as different from other women travelers and exempt from the impositions of patriarchy and the Symbolic Order, her attempt to return to the Imaginary and its narcissistic wholeness cannot in the end be sustained.","PeriodicalId":39475,"journal":{"name":"Prose Studies-History Theory Criticism","volume":"22 3","pages":"79-90"},"PeriodicalIF":0.2,"publicationDate":"1999-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/01440359908586686","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"40129676","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}
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