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James Pereiro

Henry Edward Manning (1808–92) was involved in some of the most pressing social issues of his time, from the defence of workers and trade unionism to finding a solution for the dock strike and the education of the poor. English Catholic social conscience, as a whole and with some singular exceptions, was somewhat slow in following the leadership of the cardinal in some of these matters. This article studies a barely known aspect of Manning’s social activity: his involvement in the British response to the Russian pogroms of 1881–82 and in other contemporary Jewish issues.

Bulletin of the John Rylands Library
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The material and visual culture of the Stuart Courts, 1589–1619

This book analyses Anna of Denmark’s material and visual patronage at the Stuart courts, examining her engagement with a wide array of expressive media including architecture, garden design, painting, music, dress, and jewellery. Encompassing Anna’s time in Denmark, England, and Scotland, it establishes patterns of interest and influence in her agency, while furthering our knowledge of Baltic-British transfer in the early modern period. Substantial archival work has facilitated a formative re-conceptualisation of James and Anna’s relationship, extended our knowledge of the constituents of consortship in the period, and has uncovered evidence to challenge the view that Anna followed the cultural accomplishments of her son, Prince Henry. This book reclaims Anna of Denmark as the influential and culturally active royal woman that her contemporaries knew. Combining politics, culture, and religion across the courts of Denmark, Scotland, and England, it enriches our understanding of royal women’s roles in early modern patriarchal societies and their impact on the development of cultural modes and fashions. This book will be of interest to upper level undergraduate and postgraduate students taking courses on early modern Europe in the disciplines of Art and Architectural History, English Literature, Theatre Studies, History, and Gender Studies. It will also attract a wide range of academics working on early modern material and visual culture, and female patronage, while members of the public who enjoy the history of courts and the British royals will also find it distinctively appealing.

. 123 Cited in Alexandra Walsham, ‘Yielding to the Extremity of the Time: Conformity and Orthodoxy’, in Alexandra Walsham, Catholic Reformation in Protestant Britain (Farnham: Ashgate, 2014), p. 57. 124 John Bossy, The English Catholic Community, 1570–1850 (London: Darton, Longman & Todd, 1975). 125 Vaux, Catechisme , fols 9v, 27v–28r. 126 Recent research on the church of Mary I has corrected older

in Manchester Cathedral
Jemma Field

identities In addition to Anna’s involvement with the masque, one other area of her life has received sustained scholarly focus: her confessional identity.84 Raised a strict Lutheran and accompanied to Scotland – and then England – by her German Lutheran chaplain, Johan Sering (1589–1619), two reports claim that Anna converted to Catholicism around 1592 or, perhaps, around 1600. This was not publicised and knowledge was restricted to James, a handful of Catholic dignitaries, and a select number of elite Scottish and English Catholics. While the queen is thought to have

in Anna of Denmark
Jemma Field

finally laid clear in a draft of the marriage treaty: Philip III required religious toleration for all English Catholics, while James only conceded the public exercise of Catholicism by the Infanta and her servitors. Despite this seemingly insurmountable stalemate, when the Bohemian revolt erupted in the spring of  1618 and Ferdinand II (1578–1637) was deposed as king, James’s diplomatic response included a refocus on the Spanish marriage.150 If ­brokered, James believed he would gain leverage with Philip III who would, in turn, hold sway over his Austrian cousin

in Anna of Denmark