Haute-Mauricie, Québec. Le train avance lentement entre lacs et forêts. À la gare de Rapide-Blanc, la vieille Mikona Awashish en descend pour rejoindre sa fille, qui l’attend sur le quai. Par la fenêtre du wagon, l’agent de protection de la faune André Chillas épie les deux Atikamekw, persuadé qu’elles sont là pour braconner. Mais c’est à un autre type de chasse que les femmes ont l’intention de s’adonner. Et elles entraîneront dans leur sombre dessein la jeune Lorie, venue se recueillir au bord du lac à Matte, sur le site de camping où sa mère a été assassinée l’été précédent. Un paradis où, la nuit venue, rôdent toutes sortes de prédateurs... Maureen Martineau est comédienne, metteure en scène et auteure. Elle vit à Tingwick, dans le Centre-du-Québec.
Exotic, corrupt, and dangerous, Roman Catholicism functioned in the popular Victorian imagination as a highly sensationalized and implacably anti-English enemy. Maureen Moran’s lively study considers a wide range of key authors—including Charlotte Brontë, Robert Browning, Wilkie Collins, and George Eliot, as well as a number of non-canonical writers—to give a detailed account of the cultural tensions between Catholics and Protestants. Moran shows that rather than representing a traditional religious schism, the demonizing of Catholics resulted from secular fears over crime, sex, and violence.
This guide to Victorian Literature and Culture provides students with the ideal introduction to literature and its context from 1837-1900, including: - the historical, cultural and intellectual background including politics and economics, popular culture, philosophy - major writers and genres including the Brontes, Dickens, Eliot, Hardy, Trollope, Thackeray, Conan Doyle, Ibsen, Shaw, Hopkins, Rossetti and Tennyson - concise explanations of key terms needed to understand the literature and criticism - key critical approaches - a chronology mapping historical events and literary works and further reading including websites and electronic resources.
This book provides the first full-length biography of Elizabeth Wolstenholme Elmy (1833–1918) – someone referred to among contemporaries as ‘the grey matter in the brain’ of the late-Victorian women’s movement. A pacifist, humanitarian ‘free-thinker’, Wolstenholme Elmy was a controversial character and the first woman ever to speak from a public platform on the topic of marital rape. Lauded by Emmeline Pankhurst as ‘first’ among the infamous militant suffragettes of the Women’s Social and Political Union, Wolstenholme Elmy was one of Britain’s great feminist pioneers and, in her own words, an ‘initiator’ of many high-profile campaigns from the nineteenth into the twentieth century. Wright draws on an extensive resource of unpublished correspondence and other sources to produce an enduring portrait that does justice to Wolstenholme Elmy’s momentous achievements.
This book examines the marriages of British peers to American women within the context of the opening up of London and New York society and the growing competitiveness for high social status. In London, American women were often blamed for the growing hedonism and materialism of smart society and for poaching in the marriage market. They were invariably described as frivolous, vain and calculating – a description which points to the simmering anti-American sentiment in Britain. It was even suggested that titled Americans were having a detrimental effect on the British peerage because of their failure to produce male heirs. A brilliant analysis of the reasons why American women were viewed pejoratively not only in terms of anti-American feeling and the social transformation of the British upper class, but also the threat of women who did not appear to conform to aristocratic notions of a peeress’s duties as a wife and mother. Originally published in 1989, this book has unique appendices listing details of peer marriages in this 1870-1914 period.
The children of an influential Ojibwe-Anglo family, Jane Johnston and her brother George were already accomplished writers when the Indian agent Henry Rowe Schoolcraft arrived in Sault Ste. Marie in 1822. Charged by Michigan's territorial governor with collecting information on Anishinaabe people, he soon married Jane, "discovered" the family's writings, and began soliciting them for traditional Anishinaabe stories. But what began as literary play became the setting for political struggle. Jane and her family wrote with attention to the beauty of Anishinaabe narratives and to their expression of an Anishinaabe world that continued to coexist with the American republic. But Schoolcraft appropriated the stories and published them as his own writing, seeking to control their meaning and to destroy their impact in service to the "civilizing" interests of the United States. In this dramatic story, Maureen Konkle helps recover the literary achievements of Jane Johnston Schoolcraft and her kin, revealing as never before how their lives and work shed light on nineteenth-century struggles over the future of Indigenous people in the United States.
This innovative book helps K–6 teachers infuse the entire school day with research-based literacy best practices. Classroom-tested strategies are presented for planning and implementing each component of the "exemplary literacy day"--vocabulary and word study sessions, literacy work stations, differentiated guided reading groups, reading and writing workshops, and interdisciplinary projects. Teachers get tips for organizing a print-rich classroom, supporting students' social–emotional well-being, and using assessment to guide instruction. User-friendly features include vivid vignettes, classroom management tips, questions for discussion and reflection, and 15 reproducible forms, checklists, and lesson templates. Purchasers get access to a Web page where they can download and print the reproducible materials in a convenient 8 1/2" x 11" size. Note: this book is a contemporary follow-up to Morrow's influential earlier title Organizing and Managing the Language Arts Block.
In the early years of the republic, the United States government negotiated with Indian nations because it could not afford protracted wars politically, militarily, or economically. Maureen Konkle argues that by depending on treaties, which rest on the equal standing of all signatories, Europeans in North America institutionalized a paradox: the very documents through which they sought to dispossess Native peoples in fact conceded Native autonomy. As the United States used coerced treaties to remove Native peoples from their lands, a group of Cherokee, Pequot, Ojibwe, Tuscarora, and Seneca writers spoke out. With history, polemic, and personal narrative these writers countered widespread misrepresentations about Native peoples' supposedly primitive nature, their inherent inability to form governments, and their impending disappearance. Furthermore, they contended that arguments about racial difference merely justified oppression and dispossession; deriding these arguments as willful attempts to evade the true meanings and implications of the treaties, the writers insisted on recognition of Native peoples' political autonomy and human equality. Konkle demonstrates that these struggles over the meaning of U.S.-Native treaties in the early nineteenth century led to the emergence of the first substantial body of Native writing in English and, as she shows, the effects of the struggle over the political status of Native peoples remain embedded in contemporary scholarship.
Describing the Irish as 'female' and 'bestial' is a practice dating back to the twelfth century, while for women, inside and outside of Ireland, their association with children, animals and other 'savages' has had a long history. A link among systems of oppression has been asserted in recent decades by some feminists, but linking women's rights with animal advocacy can be controversial. This strategy responds to the fact that women's inferiority has been alleged and justified by appropriating them to nature, an appropriation that colonialism has also practiced on its racial and cultural others. Nineteenth-century feminists braved such associations, for instance, often asserting vegetarianism as a form of rebellion against the dominant culture. Vegetarianism and animal advocacy have uniquely Irish implications. This study examines a tradition of Irish women writers deploying the 'natural' as a gesture of resistance to paternalist regulation of female energies and as a self-consciously elaborated stage for the performance of Irish identity. They call into question the violent dislocations and disavowals required by figurative practices, particularly when utilizing Irish topography, an already 'unnatural' cultural construct shaped by conflict and suffering.
Ingrid Bergman's engaging screen performance as Sister Mary Benedict in The Bells of St. Mary's made the film nun a star and her character a shining standard of comparison. She represented the religious life as the happy and rewarding choice of a modern woman who had a "complete understanding" of both erotic and spiritual desire. How did this vibrant and mature nun figure come to be viewed as girlish and naive? Why have she and her cinematic sisters in postwar popular film so often been stereotyped or selectively analyzed, so seldom been seen as women and religious? In Veiled Desires--a unique full-length, in-depth study of nuns in film--Maureen Sabine explores these questions in a groundbreaking interdisciplinary study covering more than sixty years of cinema. She looks at an impressive breadth of films in which the nun features as an ardent lead character, including The Bells of St. Mary's (1945), Black Narcissus (1947), Heaven Knows, Mr. Allison (1957), Sea Wife (1957), The Nun's Story (1959), The Sound of Music (1965), Change of Habit (1969), In This House of Brede (1975), Agnes of God (1985), Dead Man Walking (1995), and Doubt (2008). Veiled Desires considers how the beautiful and charismatic stars who play chaste nuns, from Ingrid Bergman and Audrey Hepburn to Susan Sarandon and Meryl Streep, call attention to desires that the veil concealed and the habit was thought to stifle. In a theologically and psychoanalytically informed argument, Sabine responds to the critics who have pigeonholed the film nun as the obedient daughter and religious handmaiden of a patriarchal church, and the respectful audience who revered her as an icon of spiritual perfection. She provides a framework for a more complex and holistic picture of nuns on screen by showing how the films dramatize these women's Christian call to serve, sacrifice, and dedicate themselves to God, and their erotic desire for intimacy, agency, achievement, and fulfillment.
The story of the English marriage is unique and eccentric. Long after the rest of Europe and neighbouring Scotland had reformed their marriage laws, England clung to the chaotic and contradictory laws of the medieval Church, making it all too easy to enter into a marriage but virtually impossible to end an unhappy one. If England was a 'paradise for wives' it could only have been through the feistiness of the women. Married women were placed in the same legal category as lunatics. While Englishmen prided themselves on their devotion to liberty, their wives were no freer than slaves. It was a husband's jealously guarded right to beat his wife, as long as the stick was no bigger than his thumb. Only after 1882 could a married woman even retain her own property. But then marriage was all about property in a society which was both mercenary and violent, where a girl was virtually sold into marriage and a price was put on a wife's chastity. With a cast of hundreds, from loyal and devoted wives in troubled times to those who featured in notorious trials for adultery, from abusive husbands whose excesses were only gradually curbed by the law to the modern phenomenon of the toxic wife, acclaimed historian Maureen Waller draws on intimate letters, diaries, court documents and advice books to trace the evolution of the English marriage. It is social history at its most revealing, astonishing and entertaining.
This comparative study uncovers the differences and similarities in the experiences of Black women enslaved in colonial Canada and Jamaica, and demonstrates how differences in the exploitation of women's productive and reproductive labor caused slavery to falter in Canada and excel in the Caribbean. The research suggests that while the majority of Black women enslaved in early Canada were domestics, the majority of Jamaican women were field laborers, often performing some of the most labor-intensive work on the sugar plantations. While the efforts of the planter class to increase the number of children born to Jamaican women were not completely successful, reproduction seems to have been less of a concern in Canada where many Black women were often sold or freed because there was no use for them. The Canadian slave context seems to have allowed a broader range of material comfort as well. Despite obvious labor differences, Black women in Canada and Jamaica rejected their chattel status and condition, and resisted slavery similarly. This study is unique in its desire and ability to place Black Canadian slave women at the center of research, and then contextualize it with a Caribbean model.
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