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Cookery texts as a source in lived religion
Lauren F. Winner

laypeople’s practices. Dawn Coleman has examined how antebellum American sermons can reveal ‘listening’ as a religious practice. Jacob Blosser and Marie Griffith have identified sermons in which ministers castigate congregations for sleeping or chatting during services; these excoriations reveal something about laypeople’s behaviour during, and experience of, corporate worship. 5

in Reading and writing recipe books, 1550–1800
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Sarah C.E. Ross and Elizabeth Scott-Baumann

the high Anglicanism of the Church of England, and were in favour of the right of Protestant congregations to form voluntarily and freely. After the restoration of the monarchy in 1660, Hutchinson continued to be closely allied to Nonconformist preachers in London (those who did not conform to the Act of Uniformity in religion of 1662). Given the centrality of religion to identity and affiliation in the seventeenth century, it might be expected that religious outlook would determine the networks and communities in which women wrote. To a large extent it did

in Women poets of the English Civil War
Vincent Quinn

ones and that ancient spoken forms have a primordial authenticity that our modern habits lack. Instead of positing a sharp historical divide between silent reading and reading aloud, I prefer to think in terms of an ongoing tension between interior and exterior reading. This has two results, which I will explore in more detail in the rest of this chapter. First, it enables us to grasp that reading out loud can itself produce an experience of interiority; as we will see, this is especially the case with religious recitation. Second, it suggests that privacy

in Reading
The educational vision of John McGahern
Kevin Williams

but the young McGahern was happy then to abandon the farm and embrace the world of culture. The relaxed, non-punitive climate of the school and the quality of the teaching contributed to his delight at school. As he explains in ‘My education’, the Presentation Brothers, unlike the Christian Brothers, were ‘liberal’ and they ‘encouraged reading’ (LW 111). Although the atmosphere of the school was religious, it was ‘certainly not oppressively so’ and eschewed ‘the narrow, restrictive, inward-looking’ spirit of a time ‘dominated by a dark Church that emphasised sin

in John McGahern
Susana Onega

clash between Jeanette’s sexual orientation and the views on homosexuality of her mother and their religious congregation is the topos of a short tale describing a scene in which ‘a table [is] set at feast, and the guests are arguing about the best recipe for goose’ (O 89). The mention of the goose links this tale with the tale of the prince in search of the perfect woman, since the prince’s advisor is a goose he beheads for daring to contradict him (O 62). In the new tale, the ‘elect’, who ‘have always been this way’ – like the members of the Pentecostal Evangelist

in Jeanette Winterson
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Babel Tower and A Whistling Woman
Alexa Alfer and Amy J. Edwards de Campos

congregation undertook to rebuild the windows, after the war, using the broken lights, but he was not able, or even willing, to reconstitute the narratives as they had been. What he made was a coloured mosaic of purple and gold constellations, of rivers of grass-green and blood-red, of hummocks of burned amber and clouded, smoke-stained, once-clear glass. ( BT

in A. S. Byatt
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Michael G. Cronin

investigated and had the legal power to compel witnesses from the religious congregations and state agencies. The commission was established in response to some survivors of the institutions discussing their experiences publicly during the 1990s. In particular, two television documentaries played a key role in this: Dear Daughter (1996) and States of Fear (1999). In addition Mary Rafferty, the producer of the latter film, also co-wrote a book on the Industrial Schools: Mary Rafferty and Eoin O’Sullivan, Suffer the Little Children: the inside story of Ireland’s Industrial

in Impure thoughts
Gavin Edwards

agency. It turns a negative into a kind of positive in the same paradoxical, ironic way as the capital turns Nowhere into somewhere. An initial capital letter combined with a slight change of spelling can even convert a church with no congregation into its own new, religious denomination. In Little Dorrit , Arthur Clennam, just off the boat from Marseille, heads towards his mother’s house by the Thames ‘through some of the crooked and descending streets which lie (and lay more crookedly and closely then) between the river and Cheapside. Passing, now the mouldy hall

in The Case of the Initial Letter
Kipling and the Jews
Bryan Cheyette

nation’ following the exclusion of Muslims from the nation-state, unlike Lalun’s ‘eclectic’ or cosmopolitan salon – a sanctuary from Indian political and religious strife situated on the borders of the city – with Lalun significantly not associated with any one religious or ethnic grouping.38 As well as defining the limitations of Indian nationalism, ‘On the City Wall’ also speaks to a contemporaneous European nationalism where ‘the Jews’ like ‘the Muslims’ present what Mufti calls ‘an insurmountable problem for narratives of national existence’.39 These questions

in In Time’s eye
Deciphering ugly faces
Naomi Baker

instance, betray incompatible views of the significance of ugly bodies. Cain’s blemish, a physical emblem of divine judgement, becomes a useful figure for those articulating a clear position in the religious and political schisms of the era, suggesting that perpetrators of evil are readily identifiable. Despite the reassuring implication that the morally corrupt cannot hide their ‘naughtiness’, 5 however, the symbolic

in Plain ugly