Smith argues that the medical memoirs of Sir Frederick Treves can be read as a Gothic narrative. Treves failure to account for Joseph Merrick (aka ‘The Elephant Man’) in scientific terms is supplanted by an attempt to plot Merrick in relation to literary forms, such as the Gothic. Additionally, Treves uses the Gothic in order to suggest the fears of incarceration and threatened male violence felt by an apparently neurotic woman. It therefore becomes possible to read Treves‘ memoirs as a document which reveals both the particular flavour of the Gothic discourse at the end of the nineteenth century and as a critique of medical practice.
MUP FINAL PROOF – <STAGE>, 07/26/2013, SPi
Anne Kane: The transcendent role of
Catholic discourse in the Irish Land War1
Central to Paul Bew’s seminal study of the Irish Land War is explaining the
challenge that confronted Charles Parnell and the Irish National Land
League (INLL): how to resolve the conflict of interests between the
diverse social and political groups that constituted the land movement –
different classes of tenant farmers, Home Rulers, Fenians and radicals,
Irish Americans and the Irish Catholic Church (ICC).2 The challenge that
‘In greater nations, where large numbers of people create complicated social situations, where one can find plenty of riches, a lot of suffering, and high intelligence but also many degenerated individuals, the battle against self-murder can at times seem hopeless, and the onlooker is lead to believe it's all caused by grim determinism’.
This is how the Finnish physician Fredrik Wilhelm Westerlund (1844–1921) summarised the late nineteenth-century suicide discourse in April 1897. Observing
of this period – Till Death Us Do
Part (1965–75) and Love Thy Neighbour (1972–76)
– both of which raise questions about the ethics of generating comedy
through depictions of racist attitudes, actions and discourses. The question
of whether ‘race relations’ can ever be considered a
‘laughing matter’ will be examined. Are these particular 1960s
and 1970s situation comedies now no longer either funny or acceptable
recognising other human beings as autonomous and rational subjects and according them common courtesy, respect conferred on individuals is differentiated depending on their achievements and position on the social pyramid. Given such an understanding, it is perhaps not surprising that the liberal argument of deriving for persons a sense of equal dignity or respect from a legal or human rights perspective is not well accepted in Han-Chinese political conceptualisations. Since the discourse of respect for Han-Chinese overall pertains to hierarchy and order, minorities who
This chapter focuses on three colonial commodities in particular: pineapples, tea and Chinese porcelain. From the beginnings of European colonisation of the New World, pineapples were identified as a desirable commodity. The expense required to produce tropical fruit in Britain's non-tropical climate meant that pineapples remained accessible only to the elite. In the world of the country house, tea consumption became an important social ritual requiring specially designated spaces and accoutrements. Pineapples, tea and Chinese porcelain demonstrate that colonial commodities were not only consumables. Their cultural presence was sufficiently powerful that they had a significant impact on the social and aesthetic world of the country house. The adoption of pineapples, tea and Chinese porcelain as symbols of elite wealth and prestige required the acknowledgement that colonial commodities could function as the determinants of fashion in Britain.
Holger Hoock has recently examined the emergence of a public, state-sponsored political, military and imperial culture in Britain between 1750 and 1850. Already by the mid-eighteenth century, there was a long tradition of country-house commemorations of military and naval victories. As Berrington demonstrates, country-house owners found it difficult to deal with the central issues of the American Revolution. The nature of Captain James Cook's exploits, however, which did not occur in the context of war but, rather, were directed towards the exploration of unknown territory, made his commemoration different from celebrations of victory. After Seringapatam, there would be more commemorations of victories over colonial foes. The early imperial commemorations of Admiral Edward Vernon and Admiral George Anson were all in houses owned by the admirals themselves or by their relatives.
This chapter examines four collections amassed by Viceroys of India, comparing and contrasting two pairs who served consecutive terms: George Curzon and Minto and Lords Dufferin and Lansdowne. These four Viceroys, Curzon, Minto, Dufferin and Lansdowne, all amassed extensive collections of Indian objects in a manner that displayed their attitudes towards both empire and metropolis. Curzon's collection evinced his perception of the subcontinent as romantic, archaic and in need of clear hierarchical authority. Minto's was the collection of a pragmatic late imperial administrator who recognised the realities of Indian politics and, in particular, the challenge posed by growing nationalism. Dufferin saw India from an Irish perspective, because for him Ireland was as much a part of the metropolis as was the rest of Britain. His collection at Clandeboye reflected both his commitment to imperial service as an Irishman and his sense of the 'otherness' of the colonial world.
The Powers of Were-Goats in Tommaso Landolfi‘s La pietra lunare (The Moonstone)
Jewell links the were-animals in Tommaso Landolfis novel La pietra lunare to population ecology in the 1930s. Landolfi imagines and narrates a were-population explosion in the specific historical context of the changes fascism brought to rural life when it favored a grain-based economy. When state policy attempts to manage grazing populations and the culture of transhumance, the uncontrolled growth of fast-breeding, broad-ranging, mountain-going were-goats in the novel puts the validity of fascist agricultural policy into question. When in secret at the full moon they couple monstrously and multiply, were-animals thoroughly challenge the effectiveness of discourses of controlled population management.