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this while Forsaken, wofull, solitarie mayd Far from all peoples preace, as in exile, In wildernesse and wastfull deserts strayd, To seeke her knight (I.iii.3.1–5) Although this isolation proves intermittent in the story as it unfolds, the redeemed must always, at one level, be ‘all one’ – not at all in the sense of being united, but in the almost contrary sense of being ‘alone’.14 They must be, as Peter calls them, advenus et peregrinos (‘strangers and pilgrims’, 1 Pet. 2:11) in this world. Indeed, it is their very citizenship of the City of God that is the

in God’s only daughter
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Kelly’. South African reviewer Digbi Ricci wrote that, after eloping with Bassianus, ‘Lavinia, in wedding-gown and short white gloves, has a Voortrekker-maiden quality’ (81). The Voortrekkers, an Afrikaans language youth group, was founded in 1931 as an alternative to the Boy Scouts, which was perceived as too British by some Afrikaners. The organisation, which later included girls, placed more emphasis on Boer citizenship and Christianity than did its British counterpart, and it therefore appealed to the pious

in Titus Andronicus
Caesar at the millennium

pieces underscored by selfless idealism is as close to a seismic shift in the play’s production history as we can get. In place of those abstracted heroic virtues, we have found something grubbier, something more clearly marked by self-interest and expediency, but still shot through with a genuine quest to identify and pursue right action. This focus on citizenship, on individual choices which have major effects is

in Julius Caesar

-Cultural Change, University of Manchester, www.cresc.ac.uk/sites/default/files/The%20Arts%20in%20Criminal%20Justice.pdf (accessed 21.06.13). 25 Margaret R. Somers, ‘The Privatisation of Citizenship: How to Unthink a Knowledge Culture’, in Victoria E. Bonnell and Lynn Hunt, eds, Beyond the Cultural Turn

in Cultural value in twenty-first-century England

citizenship, multiple forms of allegiance, multiple forms of ethical obligation, multiple modes of moving through time, both sacred and historical’. 117 Echoing the moment in The Tempest when the travellers debate how Carthage, a lost world, has become Tunis, a site of diplomatic relations and arranged marriages, the oikos is no longer steadfast. As Shakespeare’s Antonio and Sebastian mockingly remark, the island on which they stand could be carried home like an apple, and Gonzalo, ‘sowing the kernels of it in the sea’ could ‘bring forth more islands’. 118 The

in Edmund Spenser and the romance of space

?’ 72 drew on a panoply of other ‘interdisciplinary’ values of engagement (including ‘achievement’, ‘diversion’, ‘escape’, ‘expression’, ‘health’, ‘income’, ‘self-esteem’, ‘skills/competency’, ‘employment’, ‘productivity’ and ‘citizenship’ 73 ), and attempted to link the short-term individual benefits of ‘subjective wellbeing’, and the

in Cultural value in twenty-first-century England
Thomas Watson, Christopher Marlowe, Richard Barnfield

Shakespeare, Marlowe and Their Contemporaries (Sussex: Harvester, 1977), pp. xvi–xvii; Clark Hulse, Metamorphic Verse: The Elizabethan Minor Epic (Princeton: Princeton University Press, 1981), p. 22; Jim Ellis, Sexuality and Citizenship: Metamorphosis in Elizabethan Erotic Verse (Toronto: University of Toronto Press, 2003), pp. 4, 241n6; Georgia E. Brown, Redefining

in Interweaving myths in Shakespeare and his contemporaries
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Whitehall. Membership in one of twelve principal guilds (or ‘livery companies’) conferred citizenship, and from these guilds came the Aldermen and the Mayor of London. In the Mercers’ company, for example, the guild of highest prestige among the twelve, members included the first Earl of Pembroke, Sir Thomas Gresham, Sir Lionel Cranfield, and the Earl of Bedford: Whitehall mingling with

in Shakespeare’s London 1613
Shakespeare in the time of the political

his counsel and retired – possibly a great deal earlier than most biographers imagine – to his garden at New Place’. This ecocritic therefore salutes ‘Shakespeare the Epicurean’ as a follower of the philosopher Epicurus, whose ‘garden was private property’ and whose quiet advice to ‘hide thyself’ disconnected happiness from citizenship. If the refusal to participate in

in Free Will
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The echoes of Rome in Julius Caesar

rhinoceros!’ 181 It was from Pompey’s games that Cicero dated the corruption of Roman citizenship, and he demanded to know what the pleasure was in seeing ‘some poor slave torn to pieces by a mighty beast, or fine animal impaled upon a spear?’ 182 Thus, when Roscius was an actor, in Cicero’s dejected account, nothing was sadder than to see the last of the old tragedians offer up their reputations in

in Free Will