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3 Settling down to business W hen Henry Dresser returned home from Texas in October 1864 he found his family’s situation had changed drastically as his father had gone bust in the ‘money panic’ caused by the Civil War.1 His father had liabilities and debts amounting to £157,521 against assets and property worth £99,425; he was owed £68,000 by one firm alone.2 Henry Dresser senior was eventually discharged as a bankrupt in June 1866.3 He had to give up the town house in Westbourne Terrace, the farm and Farnborough Lodge,4 and two London villas (possibly
worked on short time or by the project. Employment prospects and wages were much better in the lumber woods of Canada and the thriving commercial cities of America, and it was there that the sons went. As the correspondence reveals, the McLeeses were part of a culture within which emigration and return were already well established, 23 and offered a common and acceptable outlet for supernumerary children. In America these rural tradesmen sought the means of ‘settling down’ – material success, respectability, and marriage. Emigration
up to date with what she had earned over the previous year, and she was disappointed to find that, after tax, it was less than she had expected. ‘It is a dreadful waste of time writing books’, she complained to Richard in the next letter home. While Richard was elated at having had a long article accepted by the Economist , Barbara suddenly found herself in the doldrums about her work. On her return, Barbara tried to settle down to revising The Bad Travellers , but although she loved La Floresta, she found it difficult to concentrate fully on
manifested itself so tangibly in the stage action. The director’s concept for the production was not especially novel, but his orthodoxy suited the reviewers quite well because they believed that it appeared to let Shakespeare (more or less) speak for himself. Reaction to the 2006 Coriolanus reveals the critical community following Dromgoole in settling comfortably into the Globe; overlooking past
The Laws of Oléron are a compilation of regulations concerning sea conduct drawn up in the thirteenth century in French. Copies of the text appeared in varieties of French in England and on the Continent, but it was only in the sixteenth century that the code was translated into English. Multiple issues concerning this English text are still vague. An attempt at settling some of them, such as the relationship between different exemplars and determining their French source text, has been undertaken in two recent studies. This article tries to verify whether the conclusions reached there can be corroborated with the use of mathematical methods of analysis, and to measure the correlations between the extant copies of the English translation and a group of French texts named by different researchers as the source texts for the rendition. The analysis is conducted by means of text similarity measurements using cosine similarity.
James Baldwin’s arrest in Paris in December 1949 gave birth to his perfect storm. His ten days in Fresnes jail weakened him physically and emotionally. He made it out, but upon release he was mired in self-doubt and enveloped in a bout of depression. He returned to his hotel, ready to try to get back to his life, however daunting that effort would be. The hotelier’s demand that he settle his bill, and do it quickly, awakened his obsession with suicide. He simply could not handle one more obstacle in his path; he chose to kill himself in his room. Ironically, he saved his life when he jumped off a chair with a sheet around his neck. In a matter of seconds his death wish was replaced by his equally obsessive need to write, witness, think, party, drink, challenge, and love.
This article traces how the queer Black writer James Baldwin’s transnational palate and experiences influenced the ways he wrote about Black domestic spaces in the late twentieth century. In the 1960s and 1970s, while Black feminist cooks and writers like Edna Lewis, Jessica B. Harris, and Vertamae Smart-Grosvenor developed new theories of soul food in relation to the Black American community and broader American cuisine, Baldwin incorporated these philosophies and transnational tastes into his lifestyle and works. He traveled and worked around Europe, settling in places like Paris, Istanbul, and Saint-Paul de Vence for years at a time. In Saint-Paul de Vence, where he spent his last years, he set up his own welcome table, at which he hosted internationally renowned guests and shared his love of cuisine. Inevitably, Baldwin’s passion for cooking and hosting meals became a large, though scholarly neglected, component of his novels and essays. In his novels Another Country, which he finished in Istanbul and published in 1962, and Just Above My Head, which he finished in Saint-Paul de Vence and published in 1979, Baldwin’s depictions of food and Black kitchens take a queer turn. Instead of lingering on traditional Black family structures, these texts specifically present new formulations of intimate home life and reimagine relationships between food, kitchens, race, and sex in the late twentieth century.
clashes between the Twic and Ngok Dinka communities forced MSF to move to Abyei and Mayen Abun (in Warrap State), there was a sense of missed opportunity because none of this would have happened, had MSF relocated earlier. More than the sore of ‘losing it all’, some inside the organisation expressed the belief that MSF wasn’t simply caught up in deteriorating community relations but somehow played an active role in the conflict by attracting surrounding populations to settle
resources to their relatives in their home country. The majority lived in rented houses, except for four participants who said they were residing in the shelters managed by the Brazilian military. Half of the women who participated in the project reported having suffered some type of violence, verbal or physical, during the migratory process or after settling in Brazil. All the participants were adequately informed about the research and that the information they shared in the
military intervention in the 1990s, most notably in Somalia, Bosnia and Rwanda, eventually settling for an evidence-driven témoignage, which sought to promote change through reasoned arguments shored by medical data. Despite its limitations, témoignage managed to combine reason and emotion at different stages of its evolutions, although it rarely managed to achieve a balance between the two. It was partly so because it got caught between emotion