Whereas questions of race, class and gender may be uppermost in the minds of many late twentieth-century scholars and critics, in the early modern period tradition and belief were the predominant preoccupations, in practical terms, custom and Christianity were inextricably intertwined within the changing culture of the sixteenth and seventeenth centuries. An awareness of these past concerns motivates each of the seven articles in this issue, articles which re-examine literary and historical texts, not as past mirrors in which we might speculate upon our own particular preoccupations, but as sources of a more anthropological and spiritual history.
Graeme Smart and Amelia Yeates
The study of Victorian masculinities is now a burgeoning field. In 1995 an emphasis on pluralities was registered in titles such as Herbert Sussman’s Victorian Masculinities: Manhood and Masculine Poetics in Early Victorian Literature and Art and Joseph A. Kestner’s Masculinities in Victorian Painting. Ten years on, Martin A. Danahay’s Gender at Work in Victorian Culture: Literature, Art and Masculinity would still be concerned with the many and competing ways in which masculinity was represented in the nineteenth century. This is not the only task of writers on masculinity, however. In 1995 R.W. Connell noted: ‘To recognize more than one kind of masculinity is only a first step. We have to examine the relations between them. Further, we have to unpack the milieux of class and race and scrutinize the gender relations operating within them.’ Much recent work on masculinity does just that and the essays published here reflect this imperative.
Angels and Demons
This special issue of Critical Survey stems from a conference at Canterbury Christ Church University in June 2010 that was intended to explore continuities and ruptures in the representation and deployment of angels and demons and related binaries, be they in nineteenth-century print media or seventeenth-century Protestant texts, twenty-first century bestsellers or company PR strategies. From the first it was decided that discussion should not be limited to actual angels and demons, but the more general binaries of good and evil, lucid self and obscure Other. Considerations of the generic processes of demonisation and its opposite were also welcome, as were attempts to think outside such binaries (insofar as such is possible). Was it the case that the undoing of binaries, vital to Cixous’ feminist enterprise and deconstruction generally, was salient today for the various politics of gender, sexuality, ‘race’, class, disability, and place, or had such deconstruction been so co-opted by conservative commercial culture (as was always possible according to Christopher Norris) that alternative strategies were necessary? All these ways of thinking about angels and demons are represented in the essays that follow.
Edited by Bryan Loughrey and Graham Holderness
class and disadvantaged students who might otherwise be denied any chance of social mobility. Though the Black Papers were highly controversial at the time, Brian was subsequently invited by the government to chair the ‘Cox Report (1989): English for
Creative Critical Shakespeares
Rob Conkie and Scott Maisano
planned very interesting creative critical pieces but were thwarted by the creative practice – through failure to obtain performance rights or through the non-running of a creative writing graduate class – that they were depending upon not, at last
Pippa Marland and Anna Stenning
by an awareness of the historical deployment of ‘nature’ as a construct to reinforce dominant ideologies around gender, class and race, as well as by the suggestion that the term ‘nature’ perpetuates an unhelpful conceptual divide between the natural
Phyllis Sutton Morris, co-founder of the Sartre Society of North America and member of its executive committee for several years, died on May 31, 1997 from complications due to cancer. Phyllis received her undergraduate degree in philosophy from the University of California at Berkeley and her doctorate from the University of Michigan. She taught for several years at Kirkland College in New York and was, at various times in more recent years, on the faculty at LeMoyne College, Oberlin College, and the University of Michigan. She was a devoted teacher who dedicated a great deal of time and energy to preparing her classes and to meeting with students.
Uncovering the Politics of Playtime
Since the publication in 1960 of Philippe Ariès’s foundational, if problematic, Centuries of Childhood, the history of childhood has developed into a rich and varied field. At the annual conference of the Western Society for French History in 2018, a call for panelists for a roundtable on the history of childhood expanded into two separate panels ranging from the medieval era through the thirty glorious postwar years. The panelists and the audience grappled with questions about the social construction of age, the ages of childhood, and the challenges of finding sources for a group that left few “ego documents.” Although children per se never exercised political or global power, attention to children clarifies how critical children were to political and international systems. Material generated by children themselves can be difficult to locate, but adults generated plenty of material about children. The intersectionality of the history of childhood with fields like labor history, urban history, the history of the welfare state, and the history of psychology parallels the intersectionality of children themselves, who come from every race, social class, and gender. All humans, it turns out, start out as children.
E. P. Thompson and The Making of the English Working Class
This special issue on E. P. Thompson’s The Making of the English Working Class (1963) grew out of a symposium I organized at the University of Illinois, Urbana-Champaign in October 2013 to commemorate the fiftieth anniversary of the book’s publication. I am, on the face of it, one of the least likely modern British historians to be organizing such an event. I can remember the first time I held the weighty tome in my hands: I was a junior in college, in the fall of 1982, and it was on the syllabus for a course I was taking on Victorian Britain, taught by Jonathan Schneer at Yale University. As did many feminist and postcolonial historians of my generation, I struggled with what I saw as Thompson’s indifference to women and gender (oh, those deluded followers of Joanna Southcott!) and his incapacity to see the evidence of race and empire in his sources even when they cried out from below the footnote line for all to see.
John Ireland and Constance Mui
principally to highlight its limitations and insufficiencies. Sartre saw groups, not classes, as agents of change; he did not believe in a dialectics of nature. He had serious doubts about Marx as an economist and as the leader of a political party. For