Honour and dishonour

10 1 Women of lost honour: honour and dishonour ‘The woman who has lost her honour has lost all her glory and good’, wrote Matteo Bandello, the literary friar, diplomat, bishop and mover in courtly circles, who had begun in the 1550s to publish his vast collection of realistic short stories.1 Less learned people could express the same sentiment in much the same words, perhaps with some help from court notaries. Testifying in 1556 in a breach-of-promise case in the northern diocese of Feltre, a widow declared that she wished both parties well, but hoped the

in Tolerance, Regulation and Rescue
Spenser, Sidney, and the early modern chivalric code

knightly service appear even more noble. Sir Henry served as a paradigm of honour for the next generation, of course for his sons, but also for Fulke Greville, Lodowick Bryskett, and very likely Edmund Spenser. Sir Henry Sidney was recalled from Ireland in March 1578, but, characteristically, did not leave Ireland until September. He had been given a seat on the Privy Council in 1575, and, when he returned from Ireland, he began to attend meetings

in The early Spenser, 1554–80

Established during the Guatemalan Peace Process, the Oslo Accord contemplates the question of compensating the victims of internal armed conflict. Not only was this accord founded on the principles of victims rights, but it also intends to contribute to the democratic reconstruction of Guatemalan society through a process of recognition of victims status and memory – intended to have a reconciling function. The article focuses on the work of two organisations implementing the Oslo Accord and aims to analyse the discourses and practices of the local actors and their perception of the application of victims rights. Civil society actors and members of the National Compensation Programme demonstrate different approaches both in practical work and in representations of what is right. However, revendication of local cultural values is present in all actors discourse, revealing their ambiguous position in regard to state government.

Human Remains and Violence: An Interdisciplinary Journal
New legislative contexts for twentieth-century burial

churchyard in the cemetery Chancellor of St Paul’s Cathedral, declared in 1899: ‘we are casting into the great crucible of the present ferment all manner of time-honoured institutions’.17 Certainly, at the local level, the Act underlined a crucial shift in meaning: in 1902 it was acknowledged that ‘“parishioner” now meant a ratepayer in a given locality, not a member of a Church in a given area’.18 At the local level, the churchyard remained the responsibility of the vestry which retained the ancient offices of churchwarden and sexton. However, the Act fractured village

in Churchyard and cemetery
Loyalty and protest in Māori politics in nineteenth-century New Zealand

political and no military consequences. Pākehā often only saw what they wanted to see: contented natives, grateful for the gifts brought to them from afar. In 1887, as part of the Golden Jubilee celebrations at Kaiapoi, north of Christchurch, Wiremu Nahiere of Ngāi Tahū was reported in the Evening Post as concluding his speech with, ‘We rejoice to honour the Queen, for she is a

in Mistress of everything
Open Access (free)
Humanitarianism in a Post-Liberal World Order

world politics, we know that these principles are mainly honoured in the breach. Most vulnerable is the idea that liberal space is somehow apolitical. To take an obvious example, no self-respecting liberal state could pass a law that required its citizens to practise the same religion or to curb their freedom to dissent against the government. Private freedoms are beyond the reach of public policy (with obvious complexities, e.g. around hate speech and blasphemy). The problem here is simply put. In the words of Brian Barry (1990 : 8): If the

Journal of Humanitarian Affairs
Dishonoured women and abandoned children in Italy, 1300–1800

This book seeks to contribute to Italian social history and to deepen understanding of Catholic charity and social policy in past times. It focuses on two groups of disreputable (or at least tarnished) women and children and on the arrangements made to discipline and care for them, both by public authorities and by voluntary organisations and would-be benefactors. The first group consisted of prostitutes, concubines, single mothers, estranged wives, and girls in moral danger. The second was composed of children, many born outside wedlock, who were abandoned by their blood parents, out of shame or poverty or both. A synoptic survey, the book examines the complications involved in the tolerance and regulation of activities considered bad but impossible to suppress. Could licensed prostitution be used as a lesser evil to counter supposedly greater abuses, such as sodomy, adultery or concubinage, and to protect ‘decent’ women? Could child abandonment be tamed and used against the greater evils of infanticide or abortion, to preserve the honour of women who had borne illegitimate children and to save fragile lives? And what should be done to protect and rescue the victims of sexual exploitation and children separated from their natural mothers?

Abstract only
Female honour in later medieval England

How can one know if a woman is honourable? In medieval culture, female honour rested most heavily on one thing: sexual continence, or chastity. But how could one be absolutely sure if a given woman was chaste? Practising Shame demonstrates how, in the literature of later medieval England, female honour is a matter of emotional practice and performance – it requires learning how to ‘feel’ in a specific way. In order to safeguard their chastity, women were encouraged to cultivate hypervigilance against the possibility of sexual shame through a combination of inward reflection and outward comportment. Often termed ‘shamefastness’, this practice was believed to reinforce women’s chastity of mind and body, and to communicate that chastity to others through a combination of conventional gestures. At the same time, however, medieval anxiety concerning the potentially misleading nature of appearances rendered these gestures suspect – after all, if good conduct could be learned, then it could also be counterfeited. Practising Shame uncovers the paradoxes and complications that emerged out of the emotional practices linked to female honour, as well as some of the unexpected ways in which those practices might be reappropriated by male authors. Written at the intersection of literary studies, gender studies, and the history of emotions, this book transforms our understanding of the ethical construction of femininity in the past and provides a new framework for thinking about honourable womanhood now and in the years to come.

Abstract only

In habit maad with chastitee and shame Ye wommen shul apparaille yow[.] ( The Wife of Bath’s Prologue , 342–3) 2 How can one know whether a woman is honourable? Such a question raises a number of problems, not the least of which is the definition of honour itself. The Middle English word honour encompassed good repute, respectability, and nobility of character, as well as

in Practising shame
Abstract only

Introduction Alan Kidd and Melanie Tebbutt This book of essays on British social and cultural history, ­eclectic, yet connected by similar themes and approaches, is in honour of Michael Edward Rose, Professor Emeritus at the University of Manchester. Mike’s deep knowledge of social and economic history and his commitment to making his subject accessible and relevant inspired generations of both students and colleagues. He was committed to blurring distinctions between the public and the ­ academy long before it became fashionable in university and funding

in People, places and identities