Search results

You are looking at 1 - 10 of 1,048 items for :

  • "providence" x
  • Refine by access: All content x
Clear All
Abstract only
Emma Wilson

At the start of Providence , the camera moves slowly towards a stone sign or marker bearing the inscription ‘Providence’ in curving, antiquated letters. The sign is entwined with foliage. The film cuts to images of trees in near darkness, the camera moving through their shadow. The films opens with markers of obscurity, with a tracking camera taking us deep into foliage, undergrowth. This opening

in Alain Resnais
Special worship in the British world, 1783–1919
Author: Joseph Hardwick

European settlers in Canada, Australia and South Africa said they were building ‘better Britains’ overseas. But devastating wars, rebellions, epidemics and natural disasters often threatened these new societies. It is striking that settlers in such environments turned to old traditions of collective prayer and worship to make sense of these calamities. At times of acute stress, colonial governments set aside whole days of fasting, humiliation and intercession so that entire populations could join together to implore God’s intervention, assistance or guidance. And at moments of relief and celebration, such as the coming of peace, or the birth of a royal, the whole empire might participate in synchronised acts of thanksgiving and praise to God. This book asks why acts of ‘special worship’ with origins in early modernity became numerous in the democratic, pluralistic and often secularised conditions found in the settler societies of the ‘British world’. Such intense and highly visible occasions had the potential to reach all members of a colonial society: community-wide occasions of prayer were hard to ignore, they required considerable organisation, and they stimulated debate and reflection on a range of political, social and religious issues. The book argues that religion, and more specifically traditional rituals and practices, had a vital role to play in the formation of regional identities and local particularisms in what remained, in many ways, a loosely networked and unconnected empire.

Martha McGill and Alasdair Raffe

For early modern Scots, the doctrine of providence – the claim that God actively governed his Creation – expressed basic truths about the universe. God was both creator and maintainer, legislator and executive. He defined the goal or end of human existence, while intervening in the daily lives of his creatures. He oversaw the affairs of princes and armies, and was also responsible for the most mundane of occurrences. As Scottish preachers reminded their congregations, Matthew’s gospel taught that even the most insignificant sparrow ‘shall not fall on the ground

in The supernatural in early modern Scotland
Lauren Cantos

Maternal breastfeeding was frequently characterised as a providential and a ‘natural’ practice in early modern sermons, domestic guidebooks, and other prescriptive literature. Providence during this period was understood as God’s knowledge about and involvement in both ordinary and extraordinary events. 1 The notion of breastfeeding as evidence of providence recurred as an explanation for the formation of breast milk as well as the ability to breastfeed. These writings essentially argued

in Religion and life cycles in early modern England
The churches and emigration from nineteenth-century Ireland
Author: Sarah Roddy

The book knits together two of the most significant themes in the social and cultural history of modern Ireland - mass emigration and religious change - and aims to provide fresh insight into both. It addresses the churches' responses to emigration, both in theory and in practice. The book also assesses how emigration impacted on the churches both in relation to their status in Ireland, and in terms of their ability to spread their influence abroad. It first deals with the theoretical positions of the clergy of each denomination in relation to emigration and how they changed over the course of the nineteenth century, as the character of emigration itself altered. It then explores the extent of practical clerical involvement in the temporal aspects of emigration. This includes attempts to prevent or limit it, a variety of facilitation services informally offered by parish clergymen, church-backed moves to safeguard emigrant welfare, clerical advice-giving and clerically planned schemes of migration. Irish monks between the fifth and eighth centuries had spread Christianity all over Europe, and should act as an inspiration to the modern cleric. Tied in with this reading of the past, of course, was a very particular view of the present: the perception that emigration represented the enactment of a providential mission to spread the faith.

Supernatural beliefs have been vital to Scottish cultural development. In the early modern period, the Kirk played an all-important role in parish life, schooling the Scots on how to interpret the invisible world. Theologians and philosophers mused about the nature of God’s providence and the wiles of the Devil. Folk tradition peopled the landscape with fairies and nature spirits. The witch trials displayed the very real consequences of belief systems that would later be reframed as fantastical.

This book analyses the Scottish supernatural between about 1500 and 1800. Drawing together an international range of scholars with expertise in history, ethnology and literary studies, it explores the diverse ways in which Scots understood and experienced magical beings and extraordinary events. There are chapters on trance experiences, spirit-guides, angels, preaching on the supernatural, political prophecies, providence, astrology, Second Sight and the Enlightenment’s encounter with the paganism of classical antiquity. The book’s historical material is framed by two literary chapters: one on the ‘elrich’ supernatural in the poetry of the early sixteenth century, and one on the political supernatural in the poetry of the eighteenth century.

Overall, the book examines the cultural function of supernatural beliefs, and assesses how these beliefs evolved amid the upheaval of the Reformation, political and religious revolution, the emergence of the Enlightenment and the beginnings of romanticism.

Abstract only
Author: Emma Wilson

Resnais's films are often perceived as demanding, cerebral or soporific. Resnais's directorial ambitions were first realised in a series of documentaries and, from 1959 onwards, in feature films. As his career develops, his filmography replaces his biography in the spotlight of critical interest. This book offers introductions to individual films in its eight chapters. Reflecting on the disruption of chronology in Resnais's films, and their focus on intense pain and rarefied mental activity, notions of trauma and post-traumatic stress disorder have been key to recent critical discussion. In Hiroshima mon amour, the history of Hiroshima is embedded within the first traumatic and erotic images of the film. Resnais's second feature film, L'Année dernière à Marienbad, is composed of echoes of Chekhov. Muriel is a film which plays on our nerves. Between 1964 and 1976 Resnais made three films: La Guerre est finie, Je t'aime je t'aime and Stavisky; he also contributed a section to Chris Marker's collaborative Loin du Viêt-nam (1967) and worked on a number of projects which did not come to fruition. Providence is a film which is self-conscious about cinema as medium. From his extraordinary reckoning with parallel lives and human behaviour in Mon oncle à Amérique, he moves to a tightly interwoven yet farcical drama about history and education in La Vie est un roman, two delicate chamber pieces about love and death, L'Amour à mort and Mélo, and a burlesque yet melancholy film about an American cartoonist, I Want to Go Home.

Abstract only
Ireland in the early English Atlantic world
David Brown

ship their produce at reasonable rates, were ousted. The earl of Warwick’s other Caribbean project was Providence Island, now part of Colombia in the eastern Gulf of Mexico, and this was a very different colonial endeavour. The Providence Island colony existed from 1630 when it was established as a colonial Puritan haven until 19 May 1641 when the Spanish navy destroyed it. It was established under a royal charter by the Providence Island Company, whose members were mainly Puritan peers and their gentleman clients. These shareholders were the very people who made

in Empire and enterprise
Colonial experiment in America
Karen Ordahl Kupperman

without attribution. The design of every colony henceforth – whether the puritan colony in New England or the Roman Catholic colony in Maryland a few years later – followed the same plan: widespread land ownership, family formation and some form of representative government. There was one remarkable exception to this pattern – the colony of Provid­ ence Island, founded at the same time and with the same colonist profile as Massachusetts Bay, on an island off the coast of Nicaragua. Many Providence Island Company members also sponsored the northern colony, but they

in Ireland, 1641
Jerry Weinberger

immediate context. A few Price_06_Ch6 117 14/10/02, 9:41 am 118 Francis Bacon’s New Atlantis lines later, Bacon says that ‘by the contemplation of nature to induce and enforce acknowledgement of God, and to demonstrate his power, providence, and goodness, is an excellent argument, and hath been excellently handled by diverse.’10 One has to say that providence and goodness are no minor aspects of divine will – they are surely very important aspects of who God is and why he created the world and human beings. In the De augmentis, Bacon goes even further. There he says

in Francis Bacon’s New Atlantis