The Gothic is the discourse which embodies the dialectic of the Enlightenment, with its potential to push the frontier of reason into the mythologized darkness. Embarking on the use of genre fiction as political discourse and finding a voice to tell a story of her generation, Carter made a major breakthrough in her career. Making use of the Gothic palimpsest, Carters Marianne leaves behind the sphere of (feminine) ‘interiority’-the psychic spaces of desire and anxiety for the (supposedly masculine) catharsis in the Other world, as a sixties heroine of sensibility. Heroes and Villains calls for the reconstruction of enlightenment at the ‘post-modern’ ruins of civilization.

Gothic Studies

1,700 national employees. At headquarters they had fourteen desk managers to oversee the sixty-five projects. In addition, I was unclear about my role. I had practically no support, though the scope of my job was enormous, from strengthening the overall security framework to providing operational support at one of multiple field projects. What was expected of me? Technical support? Context analysis? Alerts? Operational, strategic and decision-making advice? Or simply reviewing the

Journal of Humanitarian Affairs
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A lived religious history of English Catholicism, 1945–82

Drawing upon a multi-disciplinary methodology employing diverse written sources, material practices and vivid life histories, Faith in the Family seeks to assess the impact of the Second Vatican Council on the ordinary believer, alongside contemporaneous shifts in British society relating to social mobility, the sixties, sexual morality, and secularisation. Chapters examine the changes in the Roman Catholic liturgy and Christology, devotion to Mary, the rosary and the place of women in the family and church, as well as the enduring (but shifting) popularity of Saints Bernadette and Thérèse.

Appealing to students of modern British gender and cultural history, as well as a general readership interested in religious life in Britain in the second half of the twentieth century, Faith in the Family illustrates that despite unmistakable differences in their cultural accoutrements and interpretations of Catholicism, English Catholics continued to identify with and practise the ‘Faith of Our Fathers’ before and after Vatican II.

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Coupe 06 22/3/07 01:14 Page 207 Postscript I trust that, as this study comes to a close, readers will feel able to concur with me that, once one has recognised the ‘Beat’ vision as the ‘beatific’ vision, the relationship between the fifties writers and the sixties songwriters becomes rather more intriguing than it would be if we relied on some vague notion of a bohemian legacy. Once one takes Beats such as Kerouac, Ginsberg and Snyder seriously as religious writers, exploring possibilities of spirituality with a view to mystical revelation, the achievement

in Beat sound, Beat vision
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This is a remark that Playboy has revisited over the years to underline the strength of its association with the Bond character; it would also suggest that Fleming himself understood the potential of the bond between them early on. Among other things that James Bond and Playboy have in common is the fact that they are both strongly associated with the sixties, having launched at about the same time in 1953, and remarkably they are still around over sixty years later. During the 1960s in particular, the print and screen versions of Bond made frequent appearances in

in The playboy and James Bond
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6 The bond beyond Since the November 1965 issue, Playboy magazine has maintained some strong connections to James Bond, albeit in changing cultural circumstances. Though the social and cultural landscape of Britain and America has changed dramatically since the sixties, the use of the Bond and Playboy formulas has largely endured, and for the most part the relations established between them continue over fifty years later. However, this does not mean there have not been some necessary adjustments, especially since critics and commentators have long speculated

in The playboy and James Bond

12 The Cordeliers Club and the 1 ­democratisation of English republican ideas Introduction The Cordeliers Club, which was established in the spring of 1790, grew out of the Cordeliers District – one of the sixty electoral districts of Paris that had been created to facilitate the elections to the Estates-General.2 It was one of the most radical of the revolutionary political clubs. The official title of the Club was the Société des amis des droits de l’homme et du citoyen, and the Cordeliers presented themselves as intent on ensuring that the radical promises

in The English republican tradition and eighteenth-century France
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A Vatican rag

Catholic family as an interpretative metaphor and a subjective actuality. This chapter commences with a short, partial, but essential introduction to the Second Vatican Council, and then outlines the methodologies and sources to be employed throughout this study, foregrounding the lived religious experiences of Catholics before and after the Council, and situating these discussions within broader debates in the mainstream twentieth-century historiography about secularisation, the sixties, and shifting gendered identities. * The Second Vatican Council, the twenty

in Faith in the family

cases of infanticide, ninety-nine were neonaticides (murder of newborns), and fifty were murders of a child under one year. The third category included the sixty-three bodies of newborn babies found in the public spaces of the city who could not be traced back to their origin. The final category of infanticides was those defined as infant murder, where evidence existed of premeditation and deliberate planning. Four such cases occurred in the period (see Table 7). These four categories reveal how attitudes to female crime and poverty were changing in this era. Under

in Murder Capital
Rothenburg, 1561–1652

Given the widespread belief in witchcraft and the existence of laws against such practices, why did witch-trials fail to gain momentum and escalate into ‘witch-crazes’ in certain parts of early modern Europe? This book answers this question by examining the rich legal records of the German city of Rothenburg ob der Tauber, a city that experienced a very restrained pattern of witch-trials and just one execution for witchcraft between 1561 and 1652. The book explores the factors that explain the absence of a ‘witch-craze’ in Rothenburg, placing particular emphasis on the interaction of elite and popular priorities in the pursuit (and non-pursuit) of alleged witches at law. By making the witchcraft narratives told by the peasants and townspeople of Rothenburg central to its analysis, the book also explores the social and psychological conflicts that lay behind the making of accusations and confessions of witchcraft. Furthermore, it challenges the existing explanations for the gender-bias of witch-trials, and also offers insights into other areas of early modern life, such as experiences of and beliefs about communal conflict, magic, motherhood, childhood and illness. Written in a narrative style, the study invites a wide readership to share in the drama of early modern witch trials.