Men Making Home: Masculinity and Domesticity in Eighteenth‐Century Britain

Eighteenth‐century England is, for many scholars, the time and place where modern domesticity was invented; the point at which ‘home’ became a key concept sustained by new literary imaginings and new social practices. But as gendered individuals, and certainly compared to women, men are notable for their absence in accounts of the eighteenth‐century domestic interior. In this essay, I examine the relationship between constructs of masculinity and meanings of home. During the eighteenth century, ‘home’ came to mean more than one's dwelling; it became a multi‐faceted state of being, encompassing the emotional, physical, moral and spatial. Masculinity intersected with domesticity at all levels and stages in its development. The nature of men's engagements with home were understood through a model of ‘oeconomy’, which brought together the home and the world, primarily through men's activities. Indeed, this essay proposes that attention to how this multi‐faceted eighteenth‐century ‘home’ was made in relation to masculinity shifts our understanding of home as a private and feminine space opposed to an ‘outside’ and public world.     

Multiple-clause petitions to the English parliament in the later Middle Ages: instruments of pragmatism or persuasion?

This discussion considers how and why some parliamentary private petitions were written as lists of separate requests or complaints between the late thirteenth and mid-fifteenth centuries. These petitions constitute a small, but visually distinctive, sub-group of The National Archives series SC 8 (‘Ancient Petitions’). Although the practicalities of writing complicated requests were often a key factor, the article argues that other more subtle considerations could lead to the adoption of a ‘multiple-clause’ petition: it could be part of a rhetorical strategy; it might have been determined by bureaucratic expediency; or it could indicate co-operation between petitioners with a common cause. Overall, the discussion contributes to our understanding of the mechanics of writing petitions in the late medieval period and it offers new insights into the strategies adopted by petitioners to gain a favourable outcome to their requests.     

‘The land and its people’: reflections on artistic identification in an age of nations and nationalism

From the late eighteenth century onwards, increasing numbers of visual artists came to identify with their nations and with the homeland and its people. This development was strongly influenced by growing national cultural support and regulation of the arts by academies, art schools, museums and art markets in Western Europe. On a subjective level, the Rousseauan movement of a ‘return to Nature’, Herder's espousal of vernacular cultural self‐expression and, above all, the widespread Romantic cult of authenticity, were potent influences on the inner self‐identification of visual artists after 1800, and were manifested in the novel importance accorded to landscape and rural genre painting in Western Europe. Here I consider the role of national sentiment, the ‘return to Nature’ and the cult of authenticity, first in landscape paintings by Paul Sandby, J. M. W. Turner and John Constable in early nineteenth‐century Britain, and then in the rural genre paintings of Jean‐Francois Millet and Jules Breton in nineteenth‐century France and Josef Israels, Anton Mauve and Vincent Van Gogh in the later nineteenth‐century Netherlands. Their work reveals how nineteenth‐century visual artists became inwardly identified with the ‘land and its people’, and how they in turn contributed, especially through prints and engravings, to the dissemination of national imagery and a cultural nationalism.     

Time to write: convict petitions in the 19th century

Nineteenth-century convicts regularly used their right to petition the state. Their institutionalised lives were spent under repressive and harsh penal systems, designed to inhibit communication, but petitioning provided a channel of expression that must have been sorely absent from the monotony of their life in prison. Convicts commonly used petitions to complain about perceived injustices in their sentencing or to request early release on probation, leaving written records of the different experiences, motivations and objectives of petitioners. These written voices therefore provide the basis for a unique window into convict lives in the 19th century.     

‘Working for’ and ‘Working’ among Western Arrernte in Central Australia1

This article discusses some conflicts between kin‐ and market‐based society as they are reflected in the lives of Western Arrernte in and around Ntaria (Hermannsburg). Both political economy and cultural analysis provide accounts of concomitant ‘problems about work’ and training initiatives in remote communities. Neither brings together, however, the issues of economic marginalisation and a history of cultural difference with its own transformations. This discussion takes its departure from the Arrernte's attempts to reconcile kinship service (‘working for’) and paid employment (‘working’) in everyday practice. It demonstrates that this attempt is part of broader change concerning the ways in which hunter‐gatherer people in Australia have been compelled to adapt to a world of cash and commodities, and waged employment. In this discussion, the focus is on remote indigenous Australians today.     

Rational Mechanics in the Eighteenth Century. On Structural Developments of a Mathematical Science

Rational Mechanics in the Eighteenth Century. On Structural Developments of a Mathematical Science. The role of mathematics in eighteenth‐century science and of eighteenth‐century philosophy of science can hardly be overestimated. However, philosophy of science frequently described and analysed this role in an anachronistic manner by projecting modern points of view about (formal) mathematics and (empirical) science to the past: From today's point of view one might be tempted to say that philosophers and scientists in the seventeenth and even more in the eighteenth century became aware of the importance of mathematics as a means of ‘representing’ physical phenomena or as an ‘instrument’ of deductive explanation and prediction. But such modernisms are missing the central point, i.e. the ‘mathematical nature of nature’ according to mechanical philosophy. Moreover, the understanding of this mathematical nature changed dramatically in the course of the eighteenth century for various (i.e. mathematical, philosophical and other) reasons – a fact hardly appreciated by former philosophical analysis. Philosophy of science today should offer a more accurate analysis to history of science without giving up its task – not always appreciated by historians – to uncover the basic concepts and methods which seem relevant for the understanding of science in question. This paper gives a ‘structural account’ on the development of rational mechanics from Newton to Lagrange that tries to give justice to the fact that rational mechanics in the eighteenth century was primarily understood as a mathematical science and that – starting from this understanding – also tries to give good reasons for the fundamental change of the concept of science that took place during this period.     

The Choosers or the Dispossessed? Aspects of the Work of some French Eighteenth Century Pacific Explorers

This paper links the work of eighteenth century French explorers with that being done by contemporary anthropologists. Good ethnographic writers are not necessarily limited by the texts they read before going into the field and, since the time of Bougainville, have actively evaluated what they saw against what they had read. Bougainville himself has been much underrated as an ethnographer and this paper accounts for the trivializing of his work. Furthermore, the paper makes it clear that there was not one unified attitude concerning the Other in eighteenth century France. In noting that abridged or re-written forms of the explorers' journals were extremely popular, the paper posits the idea that at any one time there is a limit as to how much We want to know about Them. Finally, the paper considers the role of the exotic in obliging the French to re-define the knowledge systems they were building in their own culture. In this context, the ethnographic text is seen as a provocation in proportion to the amount of the exotic world of ‘other’ it conveys.     

Arthur Schopenhauer: Manuscript remains,volume IV; The manuscript books of 1830–1852 and the last manuscripts

This article presents and compares aspects of Charles Taylor's and Hans Blumenberg's seemingly opposing views about agency and epistemology, setting them in the context of the tradition in German ideas called ‘philosophical anthropology’, with which both align their thinking. It presents key strands of this tradition, from their inception in the late eighteenth century in the writings of Herder, Schiller and others associated with anthropology to their articulation by thinkers such as Max Scheler, Arnold Gehlen and Karl Löwith in the early twentieth century. The main issues here are: man's status as part of nature or as ‘radically divorced’ from nature; the possibility of objective knowledge of man versus the epistemological status of human ‘meaning’; the view of knowledge as abstraction versus ‘concrete’ or ‘lived’ experience. Within these parameters the article contrasts Taylor's emphasis on ‘engaged’ agency, embedded in discourses, bodies and predispositions, with Blumenberg's sense of our ‘indirect’ relation to reality: ‘delayed, selective, and above all “metaphorical”’. It concludes that each position may be traced back to a key strand in philosophical anthropology: the one emphasising man's unique freedom, the other that sees man's grasp of reality as uniquely interwoven with a background of meanings.     

Status,scale and secret ingredients: the retrospective invention of London porter

Porter, a dark style of beer that was the staple of London in the eighteenth and nineteenth centuries, is conventionally addressed as a discrete invention, suited to large‐scale production, whose appearance led rapidly to enclosure of the trade by a few industrial‐scale producers. This paper by contrast presents the capitalist industrialization of brewing as co‐extensive with, and reinforced by, the long‐term emergence of a consensus definition of porter; the invention story is a retrospective construct that telescopes a century or more of technical change. Balancing established economic accounts, I address the role of product identity as a rhetorical device. London’s greatest brewers were in part assisted in capturing smaller competitors’ trade by the enshrining of large‐scale production as a ‘secret ingredient’ in its own right, essential to the nature of the ‘true’ product.     

Society as a Code: Bentham and the Fabric of Order

The essay argues that Jeremy Bentham played a major role in the transitional process between the eighteenth and the nineteenth centuries leading to the ‘discovery' or ‘invention of society' as an order, i.e., as an autonomous object of knowledge. By comparing Bentham's discourse with those developed by select protagonists of that transition, particularly Ferguson, Sieyès, and Mirabeau, it is shown how society emerges as the logical and historical space of a set of relationships that affects both the rationalisation and the practice of government. In contrast with Michel Foucault's interpretation of Bentham's role in the genealogy of neoliberalism, recently developed by Pierre Dardot and Christian Laval, this paper suggests that ‘the new governmental reason’ rose from within the discourse of law. Consequently, the problem of ‘constitution’ was not left behind by the epistemological change of the eighteenth century, as they argue. Rather, the scientific and political understanding of society as a code became the base for an innovative conception of both law and politics.     

‘Halt! Be Men!’: Sikelgaita of Salerno,Gender and the Norman Conquest of Southern Italy

This article examines the career of Sikelgaita (1040–1090), wife of the Norman conqueror of southern Italy, Robert Guiscard, as a means of understanding the impact of the ‘other’ Norman conquest of the eleventh century. Sikelgaita is unusual in that she has left images in narrative sources both within and well beyond the confines of southern Italy. She is also well documented at a local level. Both types of material combine to reveal her crossing gender boundaries in titles she used, the way in which she managed property, her legendary presence alongside Robert on his campaigns and, more speculatively, in organising a campaign of written propaganda to ensure the succession of her son to his father's patrimony in preference to his half‐brother by Sikelgaita's predecessor as Robert's wife. Her history raises the problems of women's access to written texts, their conscious shaping of their own identities, their conflicting loyalties between natal and marital families, and the need for competing male heirs to prove themselves against a prevailing notion of masculinity in a period when one aggressively masculine group, the Lombards, was being supplanted in power by another, the Normans. As such, it demonstrates that the lives of so‐called ‘exceptional’ women continue to have a value to historians of gender in the middle ages, and can often demonstrate the patriarchal boundaries which even they could not cross.     

Telling it Like it is? Constructing accounts of settlement with immigrant and refugee women in Canada

This article reflects on the methodology of a study of immigrant and refugee women's settlement experiences in Vancouver, Canada. It specifically takes up the ways in which the women's accounts were co‐constructed through social and political processes and relations operating at different geographical scales, but were experienced at the local scales of body, home and neighbourhood. The study consisted of in‐depth interviews with 16 immigrant and one refugee woman and their teenaged daughters. Here we focus on the mother's accounts showing how their story‐telling of life since coming to Canada was framed by multiple discourses and local material conditions. We use two case examples from the study to raise substantive issues in the research, focusing particularly on the women's talk of work and health and how these framed their understanding of ‘womanhood’ in Canada, routes to a desired ‘integration’ and their daily practices. Their quotidian life embodied their multiple identities as women, mothers, wives, workers and immigrants and the interviews were used by them to express the frustrations and hardships which were in direct contradiction to their expectations as ‘desirable’ immigrants or refugees under protection. We argue that methodological reflection is not simply an important dimension of rigour in feminist qualitative research, but is also critical to the opening up of taken‐for‐granted categories brought to the politically charged study/construction of ‘the other’. In this research the identities of study participants and researchers, in the specific space of the interview, were intricately involved in ‘telling it like it is’ for these immigrant and refugee women settling in an outer suburb of one of the three major destination cities for immigrants to Canada.     

Aims and contradictions of cultural diversity policies in the arts: a case study of the Rich Mix Centre in East London

In recent years, the concept of diversity has become prominent in cultural policy, echoing community arts philosophies of the 1960s and 1970s that questioned the notion of universal artistic value and argued for greater recognition of the relationship between cultural identity and inequality. Cultural diversity policies today implicitly challenge the liberal‐humanist discourse of ‘the best’, and emphasise what is ‘relevant’ to particular communities. Official policy rhetoric can often hide contradictions that are only apparent in practice. How does ‘diversity’ shape the way organisations engage with audiences and does this contradict the still present discourse of ‘universalism’, with its emphasis on value judgements? This paper explores this tension through the study of Rich Mix, a multi‐functional arts centre in London's multi‐ethnic East End. It argues that Rich Mix is caught between discourses of universalism and diversity, leading to confusion over the project's rationale and ambivalence amongst artists about how their art is judged.     

‘If You Can't Pronounce My Name,You Can Just Call Me Pride’: Afro‐German Activism,Gender and Hip Hop

The history of the black German minority, now estimated at around 500,000, goes back several centuries. It is only since the twentieth century, however, that Germans of African descent have been perceived as a group. This did not lead to their recognition as a national minority, but rather, from the 1910s to the 1960s, they were defined as a collective threat to Germany's racial and cultural ‘purity’. When a sense of identity emerged among Afro‐Germans themselves in the 1980s, the majority population continued to deny the existence of ethnic diversity within German society. At the turn of the twenty‐first century, Afro‐Germans seemingly suddenly appeared as a new, ‘hip’ minority. This appearance was largely focused on the immense public success of the Hip Hop collective ‘Brothers Keepers’, conceived as an anti‐racist, explicitly Afro‐German intervention into German debates around national identity and racist violence. This article explains the success of ‘Brothers Keepers’ by contextualising it within the tradition of two decades of Afro‐ German feminist activism and the transnational Hip Hop movement of European youth of colour.     

Using an awakening narrative to leave behind a former national‐identity: an investigation of the conversion of national‐identity in Taiwan

National‐identity has become a civil religion and a major source of how people define themselves. Changing one's nationality thus is a salient event/social process in today's society; therefore, people's nationality conversion deserves more academic attention. Treating the convert as a social type and regarding people's self‐reports (or converts' accounts) as topics for analysis, this article examines the Taiwan case to illuminate how people tell their stories of converting nationality. ‘Converts’ usually employed an awakening narrative to leave their former national‐identity behind: For example, the ‘awakening’ plot is readily apparent, a huge contrast between a previous ‘wrong’ self and a current ‘correct’ self is mentioned, and the ‘awakening’ is delineated as an achievement. The symbolic awakening is harnessed as a strategic tool to create discontinuity autobiographically, to justify one's major change, to ensure that one's cognitive security remains intact, and to call for more awakenings. This article further notes that, since narrative itself is a practice, people always have ‘a self in the making’ which determines (and is determined by) how people (re)tell their life stories. Moreover, in Taiwan's case, we see that ‘awakeners’ usually admired early awakeners but blamed late awakeners (which constitutes an interesting triadic group relationship); people may also describe their experience of having multiple awakenings before the ‘grand’ awakening (‘Awakening’). © The author(s) 2015. Nations and Nationalism © ASEN/John Wiley & Sons Ltd 2015     

NORBERT ELIAS,THE CIVILIZING PROCESS: SOCIOGENETIC AND PSYCHOGENETIC INVESTIGATIONS—AN OVERVIEW AND ASSESSMENT

Norbert Elias's The Civilizing Process, which was published in German in 1939 and first translated into English in two volumes in 1978 and 1982, is now widely regarded as one of the great works of twentieth‐century sociology. This work attempted to explain how Europeans came to think of themselves as more “civilized” than their forebears and neighboring societies. By analyzing books about manners that had been published between the thirteenth and eighteenth centuries, Elias observed changing conceptions of shame and embarrassment with respect to, among other things, bodily propriety and violence. To explain those developments, Elias examined the interplay among the rise of state monopolies of power, increasing levels of economic interconnectedness among people, and pressures to become attuned to others over greater distances that led to advances in identifying with others in the same society irrespective of social origins. Elias's analysis of the civilizing process was not confined, however, to explaining changing social bonds within separate societies. The investigation also focused on the division of Europe into sovereign states that were embroiled in struggles for power and security. This article provides an overview and analysis of Elias's principal claims in the light of growing interest in this seminal work in sociology. The analysis shows how Elias defended higher levels of synthesis in the social sciences to explain relations between “domestic” and “international” developments, and changes in social structure and in the emotional lives of modern people. Elias's investigation, which explained long‐term processes of development over several centuries, pointed to the limitations of inquiries that concentrate on short‐term intervals. Only by placing short‐term trends in long‐term perspective could sociologists understand contemporary developments. This article maintains that Elias's analysis of the civilizing process remains an exemplary study of long‐term developments in Western societies over the last five centuries.     

The sun in Sámi mythology

The topic of this paper is the position of the sun, Biejvve, in the Sámi religion. The main source of our knowledge about Sámi religion is the accounts of the missionaries and priests from the seventeenth and eighteenth centuries, who measured the Sámi's beliefs by the standards of classical Greek/Roman religion. Consequently, Biejwe was seen as one of the major celestial gods. Many have continued to follow this line of thinking. There is, however, another context in which Biejwe should be viewed. In almost all circumpolar societies, there exists/existed the concept of female goddesses or ‘mothers’ who regulate fertility and protect the family, especially women during pregnancy and children. Sáráhkká, the Sámi goddess of the hearth, is one of these goddesses. Her realm is the fire in the middle of the tent, at the center of people's lives. Consequently, she intercedes in everyday life; she cares for the family and the upholding of social values. Biejvve is also part of this complex. She is the burning fire in the sky, the annually recurring force which in springtime makes the hillsides turn green again and ensures there is food for the reindeer. She protects the reindeer calves during spring and sees to it that women get milk from the animals during summer. Unlike Såråhkkå, she does not intervene directly in people's lives and doesn not have the same elaborate cult, but she does carry the same life‐giving force.     

Excavating Racial Capitalism in London's West India Docks

Focusing on the construction of London's West India Docks in 1802, I argue that this project established a feedback loop with conditions of production in the Caribbean. Through an analysis of committee minutes, letters, parliamentary papers and visual art, I move beyond economic accounts of slavery's impact to demonstrate how geographies of security and surveillance—first developed on the sugar plantation—were imported into the design and function of London's port. As such, I argue that London's docks produced a geography of segregation which offers a unique insight into the workings of racial capitalism and its exploitation of group-differentiated vulnerabilities. Positioning my discussion alongside London's contemporary landscape, I excavate Britain's repressed memories of slavery to illustrate how they still scar the urban environment.