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Living spirituality

Between 1598 and 1800, an estimated 3, 271 Catholic women left England to enter convents on the Continent. This study focuses more particularly upon those who became Benedictines in the seventeenth century, choosing exile in order to pursue their vocation for an enclosed life. Through the study of a wide variety of original manuscripts, including chronicles, death notices, clerical instructions, texts of spiritual guidance, but also the nuns’ own collections of notes, this book highlights the tensions between the contemplative ideal and the nuns’ personal experiences. Its first four chapters adopt a traditional historical approach to illustrate the tensions between theory and practice in the ideal of being dead to the world. They offer a prosopographical study of Benedictine convents in exile, and show how those houses were both cut-off and enclosed yet very much in touch with the religious and political developments at home. The next fur chapters propose a different point of entry into the history of nuns, with a study of emotions and the senses in the cloister, delving into the textual analysis of the nuns’ personal and communal documents to explore aspect of a lived spirituality, when the body, which so often hindered the spirit, at times enabled spiritual experience.

Frederika Bain

emotion at being put to death, but it is one in accordance with the tacit aims of the genre. The emotions, or lack thereof, of all participants in the spectacle of state-ordered death appear shaped by convention in numerous accounts, found in both drama and cheap print. 2 The ruler who orders the execution, the executioner, the condemned, the spectators who bear witness to the

in The Renaissance of emotion
Laura Suski

and intensive model of parenting, affects a more universal and collective call for a global international humanitarianism. While social media provides opportunities to share and discuss information about toy safety, it will be argued that emotion is an important part of humanitarian mobilisation, and that the emotions of consumption are often thwarted by the identity politics of consumption

in Global humanitarianism and media culture
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Private, official and press photography as emotional practices
Beatriz Pichel

Emotions were not limited to intimate circles and personal albums. The regulation of photography on the front lines had granted limited authorisations to amateur photographers, provided that they kept their photographs private. 13 However, not all complied with the regulations. Amateur photographers sent photographs to their loved ones and even submitted their images to the press. Joëlle Beurier has written extensively about the collaboration between amateur photographers and Le Miroir since the magazine announced that it would ‘pay whatever price to documents related

in Picturing the Western Front
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‘Hogarth would have admired him forever’
Katie Barclay

defendant that was subject to scrutiny by the court. This chapter looks at the display and use of the body by a range of legal actors, from judges to lawyers, witnesses, plaintiffs and defendants. It explores how clothing, physical characteristics and particularly displays of emotion were used as evidence of character, arguing that bodily performances shaped men’s ability to negotiate power in the courtroom. Clothes make the man He had used the precaution to come down to the dock that morning in his best attire, for he knew that with an Irish jury, the next best thing to

in Men on trial
Renaissance emotion across body and soul
Erin Sullivan

IN THE STUDY OF Renaissance emotion, especially in relation to Shakespeare and his contemporaries, it doesn’t take long before coming across the work of Thomas Wright ( c. 1561–1623). 1 His The Passions of the Minde in Generall , first published in 1601, has become something of a touchstone for literary scholars, offering

in The Renaissance of emotion
Laurence Lux-Sterritt

6 • Divine love, an emotional panacea? Seventeenth-century English Benedictines, like all their Sisters and Brothers in Catholic Orders, were exhorted to make every effort to tame their worldly emotions. Their entire focus should be on Christ. Any bond of worldly friendship, though it might feel precious (especially within the confines of the cloister), was a distraction from spiritual pursuits. Even when they focused upon their spiritual quest, religious men and women were prey to human emotions which they saw as negative. When they went through times of doubt

in English Benedictine nuns in exile in the seventeenth century
Open Access (free)
Farah Karim-Cooper

conflict, vulnerable to deception and held hostage to the emotions. Aurélie Griffin shows in her contribution, for instance, how this is noted by early modern writers who were concerned about the effects of love melancholy upon the eyes. Griffin also highlights an important point that medievalists tend to pay more attention to than those of us working with later texts, and that is the notion that there are five external and three internal senses. As scholars of early modern texts, we need to be aware of the ways in which sensory theory changed or evolved from one epoch

in The senses in early modern England, 1558–1660
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The emotional economy of interwar Britain
Lucy Noakes

Britain remains to be buried, meant for many there was a lack of a body around which burial rites could be enacted. In place of pre-war mourning practices then, there grew up new rites and rituals, largely centred around the war memorials that appeared across the country and the ceremonies on and around Armistice Day on 11 November each year. These rituals were enacted and experienced by individuals within a society that had a particular emotional culture; a culture that privileged stoicism, self-control and resolve over public displays of emotion. The next section of

in Dying for the nation
Defining emotional reform and affectivity in John of Fécamp’s Confessio theologica
Lauren Mancia

acquaintances, and the wider Anglo-Norman audience of his work. The Confessio theologica ’s central argument is the following: Christians desiring a connection to the divine needed to work to reform their devotional emotions , not just their devotional actions. John demands readers ‘enter into the interior of [their] mind[s]‌’. 2 For John, even the most devout Christian was in need of a conversio – a turning back to God – because even the most devout Christian relapsed into habitual behaviours, dulling his or her awareness of the divine. At the

in Emotional monasticism