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Representations of Lower-Class Voices in Ann Radcliffe’s Novels
Reema Barlaskar

This paper investigates lower-class voices within the context of anti-Gothic criticism, using Ann Radcliffe’s novels and early Gothic critic Joseph Addison’s essays to highlight the ways in which Radcliffe reassigns value to the Gothic aesthetic. It further emphasizes Radcliffe’s reconfiguration of domestic roles as she positions patriarchal figures as anti-Gothic critics, the heroine as reader of gothic narratives, and lowerclass voices and tales as gothic texts. The Mysteries of Udolpho and Romance of the Forest subvert critical discourse and its motif of servants’ contagious irrationality. In Radcliffe’s novels, ‘vulgar’ narratives as superstitious discourse do not spread fear to susceptible heroines, embodiments of bourgeois virtue, but demonstrate the ways in which fear is a construct of patriarchal discourse. Servants and country people, in turn, construct a pedagogy for reading gothic texts that permit heroines to deconstruct metaphors of ghostly haunting embedded in their tales and resist patriarchal hegemony and interpretative authority over gothic texts.

Gothic Studies
Nils Freytag

the Interior, Rochow, horrified at reading this, who underlined the words and phrases in the above quotation. Additionally, he marked the passage by a large question mark in the margins. He also documented his astonishment at passages reporting widespread superstition throughout the Prussian realm – one was, after all, living in the nineteenth century. In no way did the enlightened Rochow agree with the Landrat ’s summary

in Witchcraft Continued
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Epistemology and Revolution in Charles Brockden Brown‘s Wieland
David Smith

In Wieland, Charles Brockden Brown attempted to negotiate varying forces confronting contemporary American religious and political life. Through the transformation of the temple into a Gothic zone Brown injects questions of epistemological uncertainty, clashing forces of rational Enlightenment and supernatural faith. Brown outlines the religiously motivated founding of the nation reacting to European oppression as allegorical to the Wieland patriarchs journey from the Old to New World, and his construction of the temple demonstrates the establishment of new institutions in the American landscape. Religious liberty turns into extremism, producing Gothic violence that transforms the temple into a site of horror and destruction. His children attempt to re-transform the temple along rational Enlightenment lines much the same as Brown perceived the need for America to distance itself from its revolutionary and religious extremist origins. Yet the failure of rationalism to expunge the supernatural aura from the temple allows for the tragic events to transpire that comprise the bulk of the novel. Ultimately, Brown‘s Gothic novel evinces the critical nature of the epistemological clash he sees taking place for the direction America will take, and his concerns that Gothic violence will reverberate throughout future generations find their expression in Wieland‘s temple.

Gothic Studies
Sandro Jung

The essay explores Ann Radcliffe‘s complex notion of sensibility in The Mysteries of Udolpho (1794) and considers the relationship between the servant class and the young Emily St Aubert. It is argued that the servants’ deployment of the comic Gothic moderates and qualifies Emily‘s heightened sensibility and facilitates her fashioning herself as a woman whose actions are informed by a working together of sensibility and reason, rather than an unquestioning trust in superstition. The comic mode, in that regard, serves as an important element in the development of Emily‘s personality and highlights the dangers of too excessive an indulgence of refined sensibility.

Gothic Studies
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Norse Terror in the Late Eighteenth to Early Nineteenth Centuries
Robert Rix

Antiquarian efforts to revive Old Norse poetry brought about an interest in Germanic superstition that could be exploited by literary writers. This article examines a subspecies of terror writing which took inspiration from Norse literature. Compared to the Catholic settings of many Gothic novels, Norse-inflected writing provided an alternative. It is a little known fact that the Old Norse religion and literature was used as a prism through which Britains ethnically Gothic past could be viewed and negotiated. The article discusses some examples of how the fashion for thrills was combined with a national project to recover a sense of ancestral heroism.

Gothic Studies
Open Access (free)
Digital Bodies, Data and Gifts
Kristin Bergtora Sandvik

interventions, such as enclosure systems and night raids, but UNHCR describes resistance to such registration practices as ‘Rejection of registration practice based on religion, customs or superstition: Disaffected groups in search of a pretext may reject the use of certain registration practices, such as invisible ink or wristbands, biometrics, or taking of photographs’ ( UNHCR, n.d.a ). My second example, inspired by the important work of Scott-Smith (2013) and Glasman (2018) , is the MUAC band

Journal of Humanitarian Affairs
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The Hungarian writings
Editor: Gareth Dale

When Karl Polanyi, in a letter of 1934, gave an account of 'the inner development' of his thought, he divided it into two periods. The first was his early life in Hungary, until 1919, the second was the fifteen years that followed, in Viennese exile. This book begins with a survey of Karl Polanyi's early life, and a summary overview of his engagement in emigre politics during his spells in Austria, Britain and North America. He became a central figure in its radical counter-culture, the members of which were to exert an influence upon twentieth-century thought. Polanyi's practical activities initially focused upon the Galilei Circle, a freemason-funded organisation of students and young intellectuals. The first part of the book talks about how ritual and superstition encompassed his everyday life. It discusses Mach's examination of the ideas concerning the so-called 'bodily' and 'spiritual' worlds; explaining why they are as they are, and elaborating useful concepts and rules. The next part explains history: the capitalist system will turn socialism into a state religion, just as the Roman Empire took over Christianity. Karl Kautsky's latest work presents a poignant picture of the disorderly retreat of Marxist socialism. The book looks at the Crossman intervention that is expected to weaken Winston Churchill's intellectual influence upon British foreign policy, and thereby hopefully open the way towards a better understanding, around the world, of the new, socialist Britain. Representative samples of his correspondence from these three periods are included in the final part of this book.

Marie Lennersand and Linda Oja

Ångermanland: ‘In the past, visions and superstitions caused much confusion in this province and elsewhere. In our enlightened time such things are regarded with contempt and even the famous journeys to Blåkulla and witchcraft are now mentioned without fear, showing the misbelief and confusion of the past.’ 24 This way of describing witchcraft and magical beliefs was typical of the male ‘enlightened’ elite of eighteenthcentury Sweden. Among many scientists, clergymen, civil servants and other men with a university education, there was a sceptical jargon concerning witchcraft

in Beyond the witch trials
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Belief and agency in wartime
Lucy Noakes

popularity with the introduction of a daily horoscope column by the Daily Express in 1930. Superstition and a belief in the supernatural were as much a part of the everyday lives of many as were a belief in the power of prayer, or the existence of God. This chapter explores people’s use of these everyday beliefs as they once again experienced total war, considering the ways that belief helped people to navigate war’s challenges, and to face the threat of death and bereavement. As Chapter 2 showed, the people who faced war in 1939 were part of an emotional economy that

in Dying for the nation
Hans Peter Broedel

new category (“witch,” variously defined), with which to carry out subsequent analysis. Second, they increasingly insisted upon the objective reality of their conceptions of witchcraft. In this chapter we take up a rather different set of ideas, all of which, from the clerical perspective, revolved around the idea of direct or indirect commerce with the devil: heresy, black magic, and superstition. Nonetheless, here again the processes of assimilation and reification strongly influenced how these concepts impinged upon categories of witchcraft. Heresy and the

in The Malleus Maleficarum and the construction of witchcraft