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Introduction

Shakespeare and 'the Personal Story'

Katherine Scheil and Graham Holderness

"It seems to be a kind of respect due to the memory of excellent men, especially of those whom their wit and learning have made famous, to deliver some account of themselves, as well as their works, to Posterity. For this reason, how fond do we see some people of discovering any little personal story of the great men of Antiquity, their families, the common accidents of their lives, and even their shape, make, and features have been the subject of critical enquiries. How trifling soever this Curiosity may seem to be, it is certainly very natural; and we are hardly satisfy’d with an account of any remarkable person, ‘till we have heard him describ’d even to the very cloaths he wears." (Nicholas Rowe, 1709)

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Carol Banks

When I was a child I remember being fascinated by a bundle of very old letters which my grandmother kept at the back of her writing desk, tied together with a piece of faded ribbon. The letters were still in their respective envelopes; some had stamps bearing Queen Victoria’s head – Penny Blacks and Reds – which I marvelled at, for these were collectors’ items already in the 1950s, or so my older sister informed me. The envelopes were addressed in different styles of copperplate handwriting in blue or black ink which had sometimes spitted a careless blot or two randomly across the neatly etched script. Inside, curling characters scrolled across the folded pages, which occasionally enclosed a small memento: a sepia photograph or a pressed flower – a violet still faintly blue. The writing itself seemed to speak volumes to a small child who was still painstakingly learning to form her own characters at school; but the letters were far more than mere handwriting to be deciphered and interpreted. For me, as for my grandmother, these were distinct voices from the past. And in their different rhythms of speech, forms of expression and often oldfashioned vocabulary, these individual letter-writers seemed to momentarily live again when their words were reiterated.

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In Memoriam

John Urry, 1946–2016

Bob Jessop

1970s, universities have changed enormously and the demands placed on academics and scholars have increased hugely. Yet John always maintained his love of learning, his curiosity about social change, a self-evident intellectual pleasure in delving into

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Introduction

Creative Critical Shakespeares

Rob Conkie and Scott Maisano

and cruces as he did depended on learning how (or at least trying) to do it ourselves? Drawing on humanist methods of imitatio and early modern ‘maker’s knowledge traditions’, this workshop will require participants to create new ‘Shakespearean

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David Allen Harvey

Despite its long-standing reputation for skepticism and irreverence, the Enlightenment took religion quite seriously. Historians have long recognized this fact, and have often represented the intellectual history of the eighteenth century in terms of the struggle between religious faith and philosophical skepticism. One common view of the period holds that religious dogmatism and intolerance, memorably condemned by Voltaire as l’Infâme, served as the negative pole against which the positive Enlightenment ideals of secularism, reason, and tolerance were articulated. Nearly a century ago, Ernst Cassirer characterized this view (which he did not entirely share) by writing, “French Encyclopedism declares war openly on religion,” accusing it of “having been an eternal hindrance to intellectual progress.” Around the same time, Carl Becker argued that the eighteenth-century philosophes sought to recast the “heavenly city” imagined by church fathers such as St. Augustine into a vision of a terrestrial utopian future. A generation later, Peter Gay described the philosophes as “modern pagans,” who “used their classical learning to free themselves from their Christian heritage.” For such scholars, the historical signifi cance of the Enlightenment lay in its break with religious tradition and embrace of “modernity”, defined primarily by secularism and rationality.

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Raphael de Kadt

district of Durban, he was not permitted to be in the company of more than one person at a time and he could not teach or supervise the thesis work of students. He was barred from entering the premises of centres of learning and instruction. Mr. Kruger, who

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Non “Religious” Knowing in Pilgrimages to Sacred Sites

Greek Cypriots’ “return” Pilgrimages to the Monastery of Apostolos Andreas (Cyprus)

Evgenia Mesaritou

Saint are present.” Learning History: The Distant and the “Living” Past Apart from the geographical knowledge and spatial awareness of Cyprus that people acquire while traveling to AA, there is also historical knowledge that may interest people

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Introduction

Knowledge, Ignorance, and Pilgrimage

Evgenia Mesaritou, Simon Coleman, and John Eade

preparation for their journeys. She also examines “post-Hajj learning,” noting how in their attempt to adjust to the return “home,” pilgrims “consum[e] media content” that allows them to revisit and relive their pilgrimage experience while also sharing