Female Suicide,Subjectivity and the State in Eighteenth‐Century China

This article examines the social and political significance of female suicide in Qing Dynasty China and its implications for women's agency, feminine subjectivity and the state's interpretation of violence. Tracing the development of state and elite interpretations of the propriety of women's suicides, it situates the discourse on female suicide in the context of state efforts to control the definition and enactment of moralised violence and pervasive rhetoric about women's incapacity for moral agency. Demonstrating the problematic ethical and judicial status of suicides committed in the wake of a violation of chastity, in particular, it argues that such suicides represented a distinctively female definition of moral order and the role of violence within it.     

Huguenot Belief and Practice in Eighteenth‐Century Paris

Protestantism was illegal in eighteenth‐century France, yet many French Reformed Protestants, better known as Huguenots, managed to maintain their religion and identity until the French Revolution granted religious freedom. Several thousand of them lived in Paris, but remained a tiny minority in a very Catholic city. Given this context, and little access to pastors or collective worship, what kind of Protestantism did they observe? This article suggests that, like other minority groups, their religious practice and thinking were influenced both by the Catholic environment in which they lived and by the culture of the late eighteenth‐century city. By 1789 they had moved away from certain Calvinist traditions, and some of them had adopted a surprising ecumenism.     

Gender,Slavery and the Making of New World Identities

Books reviewed in this article: David Barry Gaspar and Darlene Clark Hine (eds), More Than Chattel: Black Women and Slavery in the Americas Maggie Montesinos Sale, The Slumbering Volcano: American Slave Ship Revolts and the Production of Rebellious Masculinity     

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.     

Planting an Asylum for Religion: Berkeley's Bermuda Scheme and the Transmission of Virtue in the Eighteenth‐Century Atlantic World

Following the aftermath of the South Sea bubble, George Berkeley grew disenchanted with British morality and turned his attention to a new project: a missionary college in Bermuda. Not only did he personally lobby friends and government officials, but he also worked tirelessly to persuade the public of his scheme's value. To this end, he published his plan under the title A Proposal for the Better Supplying of Churches in Our Foreign Plantations (1724) and at the height of this enthusiasm wrote his only (existent) poem “America, or the Muse's Refuge” (1725/26). These verses were premised upon a classical commonplace, the notion of a translatio imperii and translatio religionis: the belief in the constant westward migration of empire and religion that provided the foundation of his plan. Through a contextual reading of these two pieces, this paper examines Berkeley's contributions to early eighteent‐century missionary activity in the Atlantic world.     

Women in the Formal and Informal Economies of Late Eighteenth‐Century Quebec, 1763–1830

This article challenges the conventional interpretation of the transition from French to British rule in Quebec, which has emphasised the increasing marginalisation of women in the colonial economy. Using hitherto unexplored criminal and civil court records and newspaper advertisements, reveals that women and in particular married women, both French and English speaking, were active in all facets of business life. Given the importance of imported British luxury items in the colonial economy following the American Revolution, this article argues that women occupied a particularly dynamic segment of business life in Quebec, and were especially prominent in the critical textile and fashion trades. A major theme of this article is to show the significance of informal trade networks in expanding economic development in the late eighteenth century, where women were demonstrably key players. The presence of women in both formal and formal economies goes far to locating Quebec in a burgeoning Atlantic economy, and to explaining the nature of consumer society in this new British colony.     

Squabbling Siblings: Gender and Monastic Life in Late Anglo‐Saxon Winchester

In early medieval Winchester, three monastic communities were enclosed together in the south‐eastern corner of the town. By the later Anglo‐Saxon period, Old Minster was a monastic cathedral and New Minster and Nunnaminster were monastic communities for men and women respectively. This paper addresses ways in which the three foundations collaborated and co‐ordinated with each other and with the city. While gender segregated these communities, both liturgy and the urban context integrated them, as can be seen from the books used and produced by religious men and women in this city in later Anglo‐Saxon England. The importance of prayer to the inhabitants of the city and the wider locale can be seen in the documents that request liturgical services – most often prayers and masses – in return for grants of land and other gifts. Ecclesiastical and lay individuals alike allied themselves to these religious houses, seeking commemoration and often also burial in their cemeteries and hoping to benefit spiritually from their prayers. The ways in which gender affected the religious experiences of Winchester's citizens and their consecrated brothers and sisters are complex, but they are also important in understanding how the saints and their servants on earth related to God, to each other and to the surrounding urban space.     

Gender,Nation and the Politics of Dress in Twentieth‐Century Philippines

This paper examines the politics of dress in twentieth‐century Philippines, exploring the imbrication of dress, politics and gender. It argues that there was an inherent tension between Western Dress/Filipino Dress in the period as the contrast between these two types of dress came to represent opposing political and gendered identities. The visual categories of Western Dress/Filipino Dress did not always 'naturally' correspond to not nationalist/nationalist, powerful/disempowered, modern/traditional, or even other/self. The gendering of costume mirrored men's and women's positioning in the political axis of the nation as the status of 'bearer and wearer of national tradition' shifted from women to men once the colony became an independent nation‐state.