Many studies of fictions of city life take the flâneur as the characteristic metropolitan type and streets and plazas as definitive urban spaces. Looking at novels and films set in London and Paris from L'Assommoir to Nil By Mouth , this book shows that mass housing is equally central to images of the modern city.
Taking as its chronological starting-point the female body of late medieval devotional literature, the volume moves on to a consideration of the representation of gendered bodies in later literature. It then proceeds to examine sixteenth-century occupational orderings of the (male) body in education, the civil service and the army, and involves explorations into a variety of rituals for the purification, ordering and disciplining of the flesh. It includes enquiries into the miraculous royal body, demon bodies, the 'virtual' body of satire, and ends the late seventeenth century with dramatic representations of the diseased body, and the grotesque bodies of travellers’ tales as signifiers of racial difference. It pushes forward post-modern notions of the body as a site for competing discourses. It provides new dimensions to fantasies, rituals and regulations in narratives ('fictions') of the body as identifications of forms of knowledge unique to the early modern period. Each of the essays sheds new light on how these late medieval and early modern narratives function to produce specialized and discrete languages of the body that cannot be understood simply in terms, say, of religion, philosophy or physiology, but produce their own discrete forms of knowledge. Thus the essays materially contribute to an understanding of the relationship between the body and spatial knowledge by giving new bearings on epistemologies built upon pre-modern perceptions about bodily spaces and boundaries. They address these issues by analysing forms of knowledge constructed through regulations of the body, fantasies about extensions to the body and creations of bodily, psychic, intellectual and spiritual space. The essays pose important questions about how these epistemologies offer different investments of knowledge into structures of power. What constitutes these knowledges? What are the politics of corporeal spaces? In what forms of knowledge about spatial and bodily perceptions and p
1590s Drama and Militarism is a fascinating interdisciplinary study of various textual interventions into the military realities of the late Elizabethan period. Its major strength is its insistence on the discursive nature of militarism, and the author convincingly uses literary and non-literary texts-including manuals and contemporary military correspondence-to reconstruct the particular anxieties which surrounded the military exigencies of the 1590s, a particularly fraught and unstable period of the aging queen's reign. The literature of the 'art of war' has been little studied by literary scholars, despite their richly rhetorical nature. Dr Taunton's analysis thus brings to light a neglected but culturally significant form of Renaissance textuality. In doing so she is able to shed new light on the Renaissance drama, which she shows to have responded sensitively (and sometimes critically) to these textual constructions of actual warfare, and problematised the anxious idealisations of the military manuals. The particular readings of plays here are richly rewarding for the scholar of Renaissance drama-the significance of Henry's nocturnal surveillance of his own camp on the eve of the battle of Agincourt, for example, benefits immeasurably from being contextualised in the light of contemporary theories of encampment. The role of the women in Tamburlaine's camp in Marlowe's plays is also given particular significance when viewed in the light of the contemporary proscriptions regarding the presence of women in camps during the military campaigns in the Low Countries. In this study Dr Taunton makes appropriate (and critically inflected) use of Foucault's theories of surveillance, Lefebvre's theories about the ideological production of social space, and Michel de Certeau's theories of social practice are put to good use in her analysis of military strategy. These theoretical perspectives are usefully combined with highly specific and well-documented historical analyses.
A battle rages for the heart and soul of America. For one group, the idea of “American Exceptionalism” is dead. Some never tire of lecturing us about how out-of-step America is with the rest of the world and how she needs to get with it. Worse, America, they say, is bad for the world. Her freedom and prosperity are merely historical accidents. Of course, this narrative presupposes there are better places in the world to live. Are there? Were Alec Baldwin to leave the country permanently as he once promised, where would he go?
Red Britain sets out a provocative rethinking of the cultural politics of mid-century Britain by drawing attention to the extent, diversity, and longevity of the cultural effects of the Russian Revolution. Drawing on new archival research and historical scholarship, this book explores the conceptual, discursive, and formal reverberations of the Bolshevik Revolution in British literature and culture. It provides new insight into canonical writers including Doris Lessing, George Orwell, Dorothy Richardson, H.G Wells, and Raymond Williams, as well bringing to attention a cast of less-studied writers, intellectuals, journalists, and visitors to the Soviet Union. Red Britain shows that the cultural resonances of the Russian Revolution are more far-reaching and various than has previously been acknowledged. Each of the five chapters takes as its subject one particular problem or debate, and investigates the ways in which it was politicised as a result of the Russian Revolution and the subsequent development of the Soviet state. The chapters focus on the idea of the future; numbers and arithmetic; law and justice; debates around agriculture and landowning; and finally orality, literacy, and religion. In all of these spheres, Red Britain shows how the medievalist, romantic, oral, pastoral, anarchic, and ethical emphases of English socialism clashed with, and were sometimes overwritten by, futurist, utilitarian, literate, urban, statist, and economistic ideas associated with the Bolshevik Revolution.
Simply defined, the 'grace effect' is an observable phenomenon-that life is demonstrably better where authentic Christianity flourishes." What does Christianity give us beyond televangelists, potlucks, and bad basketball leagues? Not much, according to the secular Left. The world, they say, would be a better place without it. Historian and Christian apologist Larry Taunton has spent much of his career refuting just this sort of thinking, but when he encounters Sasha, a golden-haired Ukranian orphan girl whose life has been shaped by atheistic theorists, he discovers an unlikely champion for the transforming power of grace. Through the narrative of Sasha's redemption, we see the false promises of socialism; the soul-destroying influence of unbelief; and how a society cultivates its own demise when it rejects the ultimate source of grace. We see, in short, the kind of world the atheists would give us: a world without Christianity-cold, pitiless, and graceless. And yet, as Sasha shows us, it is a world that is not beyond the healing power of "the grace effect." Occasionally infuriating, often amusing, but always inspiring, The Grace Effect will have you cheering for the courageous little girl who shamed the academic elitists of our day. "This highly readable book is a collection of powerful insights into the long-term consequences of spiritual indifference and, above all, a remarkable example of how to conquer it." - Dr. Olivera Petrovich, research psychologist, University of Oxford "What would a world without Christianity look like? We don't have to guess because such a world does exist: it exists in the current and former Communist bloc. Through the inspiring story of a little girl born in Eastern Europe and now living in America, Larry Taunton draws a sharp contrast between the life-giving influence of Christianity and the worn out theories of atheism and radical secularism. The effect--The Grace Effect--is nothing less than powerful and moving." -- Dinesh D'Souza, former White House policy analyst, fellow of the Hoover Institute at Stanford University, and current president of Kings College
2016 Winner of the Gospel Coalition Book Awards At the time of his death, Christopher Hitchens was the most notorious atheist in the world. And yet, all was not as it seemed. “Nobody is not a divided self, of course,” he once told an interviewer, “but I think it’s rather strong in my case.” Hitchens was a man of many contradictions: a Marxist in youth who longed for acceptance among the social elites; a peacenik who revered the military; a champion of the Left who was nonetheless pro-life, pro-war-on-terror, and after 9/11 something of a neocon; and while he railed against God on stage, he maintained meaningful—though largely hidden from public view—friendships with evangelical Christians like Francis Collins, Douglas Wilson, and the author Larry Alex Taunton. In The Faith of Christopher Hitchens, Taunton offers a very personal perspective of one of our most interesting and most misunderstood public figures. Writing with genuine compassion and without compromise, Taunton traces Hitchens’s spiritual and intellectual development from his decision as a teenager to reject belief in God to his rise to prominence as one of the so-called “Four Horsemen” of the New Atheism. While Hitchens was, in the minds of many Christians, Public Enemy Number One, away from the lights and the cameras a warm friendship flourished between Hitchens and the author; a friendship that culminated in not one, but two lengthy road trips where, after Hitchens’s diagnosis of esophageal cancer, they studied the Bible together. The Faith of Christopher Hitchens gives us a candid glimpse into the inner life of this intriguing, sometimes maddening, and unexpectedly vulnerable man. “If everyone in the United States had the same qualities of loyalty and care and concern for others that Larry Taunton had, we'd be living in a much better society than we do.” ~ Christopher Hitchens
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