Ode to the past - a performance in nine fits, with gusto

Some of all the little snippets:

the mother and daughter who dance and can get along at the dance studio, even when they are not talking at home - where translation in to physical language mediates the conflict and makes it bearable

the animal experiment with gorillas (?) who share food with the stranger first and then the stranger offers the food to the protagonist's friend - the first sharing the beginning of a new relationship and the second sharing a signal that the new bonds will not disrupt the old friendships

hospitality as a way to understand how we negotiate between self and other, between us and them, and how the formality of the rules demonstrate willingness to interact beyond the specific content of the interaction (we may not agree on the points of discussion, but we will accept the meeting rules)

Aging - all ways / always - the recurring shift of perspective that comes with understanding, how we recreate our past as we understand more of our present

interactive fashion - clothing that lets you be on facebook - huh

my father when I was three or four - leaving a basket with sandwiches, milk and the morning paper so I would entertain myself until my mother woke up. Who came up with that idea

no

more

sugar

Very incomplete bibliography EMG

Harriet B. Applewhite & Darline G. Levy. Women & Politics in the Age of Democratic Revolution. Ann Arbor: U of Michigan Press, 1993.
Eve Tavor Bannet. The Domestic Revolution: Enlightenment Feminisms and the Novel. Baltimore: Johns Hopkins U P, 2000.
Nina Baym. American Women Writers and the Work of History, 1790-1860. Rutgers, 1995.
Susan Broomhall, Stephanie Tarbin. Women, Identities and Communities in Early Modern Europe. Ashgate, 2008.

Norma Clarke, The rise and fall of the woman of letters. London: Pimlico Random House, 2004.
Leonore Davidoff and Catherine Hall. Family Fortunes: Men and Women of the English Middle Class, 1750-1850, 1987.
Natalie Z Davis. Women on the Margins: Three Seventeenth-Century Lives. 1995.
E.Eger et al. eds. Women, writing and public sphere, 1700–1830. 2001.
E. Eger and L. Peltz, Brilliant women: 18th-century bluestockings. 2008.
Margaret Ezell. Writing Women's Literary History.1993.
Paula Findlen, Wendy Wassyng Roworth, and Catherine M. Sama, eds. “Italy's Eighteenth Century: Gender and Culture in the Age of the Grand Tour.” Stanford UP, 2009.
Folger Collective on Early Women Critics. Women Critics 1660-1820: An Anthology.Bloomington: Indiana UP, 1995.
Susan Foley. Women in France since 1789: The Meaning of Difference. Palgrave McMillan, 2004.
Estelle Freedman. Intimate Matters: A History of Sexuality in America. U of Chicago, 1988.
Catharine Gallagher. Nobody's Story: The Vanishing Acts of Women Writers in the Marketplace, 1670-1820. Berkeley and Los Angeles: U of California P, 1994.

Daniel Juan Gil. "Before Intimacy: Modernity and Emotion in the Early Modern Discourse of Sexuality." ELH 69.4 (2002) 861-887
Ulrike Gleixner and Marion W. Gray. Gender in Transition: Discourse and Practice in German-Speaking Europe, 1750-1830. Ann Arbor: U of Michigan, 2006.
Deena Goodman. The Republic of Letters: A Cultural History of the French Enlightenment. 1994.
----. Becoming a Woman in the Age of Letters. Cornell UP, 2009.
Harriet Guest, Small change: women, learning, patriotism, 1750–1810. U of Chicago P, 2000.
Carla Hesse. The Other Enlightenment: How French Women Became Modern. Princeton UP,
2001.
Vivien Jones. Women in the Eighteenth Century: Constructions of Femininity. New York: Routledge, 1990.
G. Kelly, ed., Bluestocking feminism: writings of the bluestocking circle, 1738–1785, 6 vols.,1999.
Joan Kelly."Did Women Have a Renaissance" in Becoming Visible: Women in European History. 1977.
Linda Kerber. Toward an Intellectual History of Women: Essays. U of North Carolina P, 1994.
Laqueur, Thomas. Making Sex: Body and Gender from the Greeks to Freud. Harvard UP, 1990.
S. H. Myers, The bluestocking circle: women, friendship, and the life of the mind in eighteenth-century England. 1990.
Mary Beth Norton, Liberty’s Daughters: The Revolutionary Experience of American Women, 1750-1800. Boston & Toronto: Little, Brown, 1980.
N. Pohl and B. Schellenberg, eds., Reconsidering the bluestockings, 2003.
Roy Porter. Flesh in the Age of Reason. Norton, 2004.
Roy Porter and M. Teich, eds. Sexual Knowledge, Sexual Science: The History of Attitudes to Sexuality. Cambridge: Cambridge UP, 1994.
Raffaella Sarti. Europe at Home. Yale UP, 2004.
Joan Scott. "Gender: A Useful Category of Historical Analysis." American Historical Review, 1986. 
http://courses.commarts.wisc.edu/955/documents/scott-gender.pdf
Alexandra Shepard. Meanings of Manhood in Early Modern England. Oxford, Oxford U P, 2003.
Robert B. Shoemaker. Gender in English Society, 1650-1850: the Emergence of Separate Spheres? Longman, 1998.
Bonnie Smith. The Gender of History. Harvard UP, 1998.
Hilda Smith. Reason's Disciples: Seventeenth Century English Feminists. U of Illinois Press, 1982.
Theresa Ann Smith. The Emerging Female Citizen: Gender and Enlightenment in Spain. UC Press, 2006.
Rosemary Sweet and Penelope Lane.Women and Urban Life in Eighteenth-Century England: On the Town.  Ashgate, 2003.
Barbara Taylor and Sarah Knott. Women, Gender & Enlightenment.  Palgrave McMillan, 2007.
Janet Todd. The Sign of Angelllica: Women, Writing, and Fiction, 1660-1800.
Cheryl Turner. Living by the Pen: Women Writers in the Eighteenth Century. Routledge, 1992.
Mary Seidman Trouille. Sexual Politics of the Enlightenment: Women Writers Read Rousseau. 1997.
Dror Wahrman. The Making of the Modern Self: Identity and Culture in Early Modern Europe. 2004.
Merry Wiesner. 2nd ed. Women and Gender in Early Modern Europe. Cambridge UP, 2000.

Gerda Lerner is a classic, both on women in history and gender historiography.
Lawrence Stone and Keith Wrightson in argument over family and marriage.
Margaret Jacob, Lynn Hunt.
Anything else depends on particular interests: family, artisans, the salons and philosophers, shop keepers or prostitutes .... geographical scope and discipline - medical, philosophical, historical or literary ...

Journals
Studies in Early Modern Sexuality
Early Modern Women: an Interdisciplinary Journal http://humanities.miami.edu/publications/emwj/

Links to other sources:
http://www.personal.psu.edu/special/C18/women.htm
http://history.rutgers.edu/dmdocuments/Women%20and%20Gender%20Comprehensive%20Reading%20List.pdf

More on the Purported Marriage Act

Start by explaining it was a joke, then explain what kind of joke it was not (not tied to any legislation by Mansfield - or public performance by Mansfield (he did preside over d'Eon trial and made the rule about legitimacy of children) - or other marriage legislation proposed).
Then explain what it was about - Vanity, marriage relations, Authenticity, Capitalism - - questioning motives and the distinction between internal and external self
Other examples - foundlings in books, the self-made man, the artist as original genius, copyright legislation, revolutionary war,


Chesterfield 
Letters to his son
- marriage a common topic for false wit
- marriage not well understood, instanced by separations
- marriage contracts different in France than in England (in England all goes to the husband who then gives wife pin-money, in France there is community property).

Note that Chesterfield and so many others are talking about dissemination and artificiality, at the same time we see the increased desire for originality and authenticity (orphan's whose birthright comes out, the artist as original genius).
ALSO Locke's Tabula Rasa makes it seem anyone can be anything and Chesterfield says - in Letter CXLVII - that a mind must be cultivated. Sometimes there is native genius, like Shakespeare, but imagine how good he would have been with training ... there is a tension here between desire for the freedom to cultivate new knowledge and create a new reality, and the fear of scams and fakery.

& & & & & & & & & & & & & & 

Gordon Riots book talks about the tensions caused by imperialism ... English identity is in question - Argus by Gillray, published in May 15,1780, shows the King surrounded by Scottish advisers - Horace Walpole when describing the riots points to "an universal anarchy of opinion" (Gordon Riots, 102)...

Authenticity -
John T. Lynch. Deceptions and Detection in 18th C Britain. Ashgate.
Christine Roulston and Louis Regis. Virtue, Gender and the Authentic Self in Eighteenth-Century Fiction.

Copyright legislation happens when?
Questions about identity were common - gender, race, nationality
Questions about truth were common -
Questions about authority were common - who is an expert, who can speak?
Questions about marriage, finally, were also common - increasing choice and increasing anxiety about those choices?

For Lisbon

In Cascais:

Casa Das Historias - Paula Rego

 Museu Condes de Castro

Mafra and nearby village Ericeira

Museums in Lisbon:
Palacio da Ajuda
Sao Roque
Jeronimos
Palacio de Belem
Museu National de Arte Antigua
Palacio Fronteira (Benfica)
Museu do Azulejos
Gulbenkian


Neanderthals - Homo Sapiens - Celts - Romans - Visigoths (5th C) - Moorish Rule (711-) - Battle of Sao Mamede (1128) - Afonso I (1179) - Reconquista completed 1250 - Lisbon becomes capital 1255  - John I conquers Ceuta 1415 - Henry the Navigator  (1394-1460) - Treaty of Tordesillas 1494 - Massacre of "new christians" 1506 - Sebastiao (1554-1578) - Spanish Rule 1580 - 1640 - Duke of Braganza becomes John IV 1640 -  Sebastião de Melo, Marquis of Pombal (17-17) - Lisbon earthquake 1755 - Treaty of Paris 1763 (end of Seven Years War) - Brazil declares independence 1822 - 1890 British Ultimatum - Assassination of King Carlos I 1908 - King Manuel II is forced into exile and the First Republic declared 1910 - 1926 the coup d'etat that puts Salazar in power and leads to the Second Republic; Estado Novo - Salazar dies in 1969 and Caetano takes over - The Carnation Revolution that begins the Third Republic 1974 - Macao handed back to China 1999





Readings:
Rebordelo manuscript
Cecil Roth, "The Religion of the Marranos," The Jewish Quarterly, Vol. XXII, July 1931.
Eduardo Dias, UCLA, Portugal's Secret Jews - The end of an Era, Peregrinacao Publications.

Fontes, Manuel da Costa. "Mais Orações Criptojudias de Rebordelo" Revista da Universidade de Coimbra 1992.

The largest Jewish community of about 300 can be found in Lisbon, where there are two synagogues, one Sephardic, Shaare Tikva and one Ashkenazi, Ohel Yaacov (Ohel Jacob). Lisbon's Jewish community is centered around the Comunidade Israelita de Lisboa, or the Jewish Community of Lisbon, a community center that houses Shaare Tikva.

Ohel Jacob is the only Ashkenazi synagogue in the Iberian Peninsula and was originally established as an Orthodox congregation. The synagogue was inactive for a period, but following its reconstitution in the 1990’s the Bnei-anussim, or children of Marranos, who were interested in returning to Judaism, were welcomed at the Ohel Jacob synagogue.

Ohel Jacob is housed on the second floor of a rundown building at Avenida Elias Garcia 110.  Ohel Jacob will be rededicated on December 17th, 2006. This will be the first synagogue dedication in Portugal since the opening of the Belmonte synagogue in 1997.

Jewish visitors to Lisbon may be interested in visiting the remains of the medieval Jewish quarter and Rossio Square, the site of the Palace of the Inquisition, where 1,300 Jews were burned at the stake. A collection of Jewish tombstones, with inscriptions written in Hebrew, can be found at the Archaeological Museum.

A Jewish community lived in Obidos between the fifth and seventh centuries, when the city was occupied by the Visigoth. Another Jewish community lived there between the eighth and twelfth centuries, while it was under Arab rule. In Obidos’s Jewish quarter, a synagogue can be found that dates to the end of the 12^th century.

Also in the Costa de Prata region, in the city of Tomar, an ancient 15^th century Jewish synagogue and mikveh, one of the two surviving monuments of medieval Jewish heritage, can be found. The synagogue has become a national museum and features historic remains of medieval Portugese communities.

Riots Review

BUTLER, Historical Account of the Laws Respecting the Roman Catholics, and of the Laws passed for their Relief, etc. (London, 1795)

Charles Dickens. Barnaby Rudge.

http://umblepie-northernterritory.blogspot.com/2011/02/1778-catholic-relief-act-1780-gordon.html

Social Unrest and Popular Protest in England 1780-1840 by John E. Archer. New York: Cambridge UP, 2000. Short book for students.

Anti-Catholicism in Eighteenth-Century England, c. 1714-80: A Political and Social Study by Colin Haydon. Manchester: Manchester UP, 1993. (Argues that there was more anti-Catholic panic in 1745 than in 1715 and that it was the fault of the press. The press portrayed French treatment of Huguenots as awful and created fear - reviewer thinks this argument not successful. Better argument - After Jacobite threat was over in 1745, Hanoverians could afford to be more tolerant toward Catholics. Haydon says Rude was wrong and riots were about more class - there was a clear anti-Catholic sentiment among the plebs that was not matched in aristocratic sentiment and caused considerable friction.

Crowds, Culture, and Politics in Georgian Britain by Nicholas Rogers. Oxford:Clarendon Press, 1998.

(Chapter 5 on the riots goes against Rude's class explanation to refocus on anti-Catholic sentiment, omits any mention of Wilkite crowds, changes Rude's definition of 'crowd' - questions EP Thompson's polarity between patricians and  plebs and argues that crowds were not just plebs.)

- - -- - - - - - - -
Sort of what happened:
It all started with the Catholic Relief Act 1778 - or with the reformation, however you want to think about it. With every back and forth since the reformation Catholics had ended up with many restrictions on their lives - on the books it was high treason to be a Catholic, in practice it meant you were unable to control your land, hold any positions or practice law, could not vote, and was always at risk of harsher measures still.

After 1745 when the Jacobite invasion was firmly put down, came the Quebec Act of 1774 - violently unpopular among Protestants.

The relief act was not necessarily coming out of a desire to do better for Catholics or be more tolerant, there were practical considerations like concerns American Independence would spur a a revolt in Ireland and the Bill seemed a way to ensure some loyalty from Catholics. It was still very restrictive, and demanded a particular oath for people to enjoy the limited freedoms offered.

Limited as it was, Protestants did not like the law - Catholics were seen as loyal to the Pope and friends with either France or Spain and thus unable to be loyal to England - and wanted to make sure nothing similar was enacted in Scotland. They formed an Protestant Association that protested in various ways (including some looting and destruction - organized demonstrations of the mob against the Catholics at Perth and Edinburgh, where on 2 February, 1779, the chapel-houses in Chalmer's Close, near Leith Wynd and in Blackfriars Wynd were burned) until there was a promise that no Scottish Bill would happen.Emboldened the PA formed several branches and went on to work on the repeal of the English Bill.

The president of both Scottish and English Associations was Lord George Gordon third son of the third Duke of Gordon, the Protestant head of the house. Lord George was eccentric, and unrestrained both in his fanaticism and in his passions; so much so that the mot, originally formed for Sir Fleetwood Sheherd, was adapted to him by Wilkes, "Nulla displicuit meretrix praeter Babylonicam" (R. Bisset, "George III", III, 167). This hero of the Protestant Association resolved on a great demonstration. He procured a petition for the repeal of Relief Bill, signed 30,000 to 40,000 names, carried it to the House of Commons, 2 June, 1780, in a huge procession, said in excitement of the time to have numbered 20,000 or even 40,000 men, all wearing blue cockades, and carrying blue flags with the legend: NO POPERY. In the House Lord George demanded an immediate vote, while his followers were pressing into the lobbies and maltreating all members whom they regarded as hostile to the repeal. The motion was postponed, however, and when evening fell attacks were made on the best known embassy chapels. The method of attack was more or less the same on all occasions. First the windows were broken, then the doors forced, the house sacked and the furniture thrown out and burned in the street, thereby setting fire to the whole building. Warwick Street chapel was eventually saved by soldiers, who also arrested some bystanders. Two or three of these upon examination "appears to be Catholics, but of excellent characters against whom, as no material circumstances appeared, it was thought they would get off" ("Public Advertiser", 6 June. 1780). The prisoners, presumably mere spectators, were remanded for trial to Newgate, whence they "got off" on the following Tuesday without any further investigations. Some disingenuousProtestants, however, have pretended that the burning of the chapels was really due to Catholics (cf. "Barnaby Rudge", lxxvii, end).

On Tuesday, 6 June, Parliament again met; and again the mob pressed in, preventing the progress of business, and handling roughly all who displeased them. Lord North himself, the prime minister, only escaped that evening by putting his coach-horses to the gallop, having lost his hat in the fray, which was thereupon torn up, and the pieces distributed as trophies among the crowd. The mob was henceforth undisputed master of the situation. All shops were closed, money was exacted from passers-by, and every one put on the blue cockade, and chalked NO POPERY on his door. 

The house of Lord Chief Justice Mansfield was sacked and burned, so were those of the justices, and even of the witnesses who had given evidence against the rioters. Some prisons were fired and prisoners released - in others the prisoners were let out to quiet things down. ... The bridges across the Thames were seized; the Bank of England was twice attacked, and only saved by soldiers. On Wednesday night thirty-six different conflagrations might be counted from London Bridge. Fortunately the air was still, and the flames did not spread, or the consequence would have been terrible, for the mob had injured the fire-pumps and thrown the hoses into the burning buildings. (this all is from Catholic Encyclopedia - New Advent)

In the end, King George III himself got involved and called in the military. By Thursday evening all organized disturbance was over, but 210 were killed in the streets, 75 died in hospital, and 173 were severely wounded. Of the prisoners taken, 52 were convicted, and of these between 20 and 30 executed.

Marriage in 18th C Britain

Articles and images and monographs:

George Booth, Earl of Warrington, "Considerations upon the Institution of Marriage"
John Gregory "A Father's Legacy to His Daughters" London 1774
Jonathan Swift "Cadenus and Vanessa" 
Stoops to Conquer - School for Scandal -

Marriage à-la-mode - the Rake's Progress - the Harlot's Progress

"Narrating Marriage in Eighteenth-Century England and France" Christine Roulston

"Marriage and Love in England: Modes of Reproduction 1300-1840" by Alan Macfarlane. Blackwell, 1986

"Family Fictions and Family Facts: Harriet Martineau, Adolphe Queteley and the population question in England 1798-1859" Brian Cooper. Routledge.
 Lawrence Stone: 
   An Open Elite? England 1540-1880 (1984) with Jeanne C. Fawtier Stone, 
   Road to Divorce: England, 1530-1987 (1990) 
   Uncertain Unions: Marriage in England, 1660-1753 (1992) 
   Broken Lives: Separation and Divorce in England, 1660-1857 (1993)

Daily Life in 18th C England Kirstin Olsen (pages 46-49 or so)

Check parliamentary discussions and articles on:

Marriage Act of 1753
(An Act for the Better Preventing of Clandestine Marriage - 26 Geo. II. c. 33) better known as Lord Hardwicke's Act.

Royal Marriages Act 1772 
(An Act for the better regulating the future Marriages of the Royal Family - 12 Geo 3 c. 11) Requires the king's consent for a Royal to marry, if consent is not given royal can declare intent to marry after one year and unless both houses of Parliament disagreed, the marriage would be legal.

King George III's brother Prince Henry had married a commoner in 1771 - the king's son George married Fitzherbert in 1785.

Lord Bishop of Landaff 's bill for the preventing of adultery. 

Divorce and Matrimonial Causes Act 1857 - 20 & 21 Vict., c. 85
made divorce possible without a private act of parliament or an annulment
Check Tatler and Spectator for comments on marriage and reviews of novels discussing marriage 
http://www.bodley.ox.ac.uk/ilej/

Thomas Salmon "A Critical Essay Concerning Marriage" 1724
"The Honorableness of Marriage Adjusted and Defended" 1740 ECCO

Canadian Bar Journal, Volume 2, 1959, page 175
Law Notes, Volume 54, 1935, page 355
Check Turner v. Vaughan (2 Wils. 339)

snippets from Jonathan Swift's 'Cadenus and Vanessa' :

---
That modern love is no such thing
As what those ancient poets sing;
A fire celestial, chaste, refined,
Conceived and kindled in the mind,
Which having found an equal flame,
Unites, and both become the same,
In different breasts together burn,
Together both to ashes turn.
But women now feel no such fire,
And only know the gross desire;
Their passions move in lower spheres,
Where'er caprice or folly steers.
A dog, a parrot, or an ape,
Or some worse brute in human shape
Engross the fancies of the fair,
---
Hence we conclude, no women's hearts
Are won by virtue, wit, and parts;
Nor are the men of sense to blame
For breasts incapable of flame:
The fault must on the nymphs be placed,
Grown so corrupted in their taste.

---
She made a speech in open court;
Wherein she grievously complains,
"How she was cheated by the swains."
On whose petition (humbly showing
That women were not worth the wooing,
And that unless the sex would mend,
The race of lovers soon must end);
"She was at Lord knows what expense,
To form a nymph of wit and sense;
A model for her sex designed,
Who never could one lover find,
She saw her favour was misplaced;
The follows had a wretched taste;
She needs must tell them to their face,
They were a senseless, stupid race;
And were she to begin again,
She'd study to reform the men;
Or add some grains of folly more
To women than they had before.
To put them on an equal foot;
And this, or nothing else, would do't.
This might their mutual fancy strike,
Since every being loves its like.
END

 

articles on C

This is really just for me to collect links to information and resources.

Three year survival results of CORE

Xeloda or Xeloda and Oxaliplatin with radiation for rectal cancer

Managing side effects