Conclusion

2019 ◽  
pp. 147-156
Author(s):  
Matthew C. Bingham

The conclusion considers how the book’s central argument might impinge more broadly upon the widespread historiographical assumption that one can appropriately and coherently describe a distinctive “Baptist” identity during the English Revolution and Interregnum. The labels with which we describe the past inevitably presuppose and project an interpretation of that past. But these embedded interpretations are almost always implicit rather than explicit and often inherited from historiographical predecessors rather than chosen with intention and care. Religious labels often confuse rather than clarify, and it is not at all obvious that the labels affixed to mid-seventeenth-century “Baptists” have helped to clarify the self-identity of the men and women they purport to describe.

2019 ◽  
pp. 1-11
Author(s):  
Matthew C. Bingham

Ushering the reader into both the world of early modern radical religion and the considerable body of scholarly literature devoted to its study, the introduction offers a précis of what is to come and a backward glance to explain how the proposed journey contributes to ongoing scholarly conversations. After orienting readers to the basic methodological boundaries within which the book will operate and briefly situating the book within the wider historiography, the introduction adumbrates the shape of the work as a whole and encapsulates its central argument. The introduction contends that the mid-seventeenth-century men and women often described as “Particular Baptists” would not have readily understood themselves as such. This tension between the self-identity of the early modern actors and the identity imposed upon them by future scholars has significant implications for how we understand both radical religion during the English Revolution and the period more broadly.


Author(s):  
Matthew C. Bingham

Orthodox Radicals explores the origins and identity of Baptists during the English Revolution (1640–1660), arguing that mid-seventeenth century Baptists did not, in fact, understand themselves to be part of a larger, all-encompassing “Baptist” movement. Contrary to both the explicit statements of many historians and the tacit suggestion embedded in the very use of “Baptist” as an overarching historical category, the early modern men and women who rejected infant baptism would not have initially understood that single theological move as being in itself constitutive of a new group identity. Rather, the rejection of infant baptism was but one of a number of doctrinal revisions then taking place among English puritans eager to further their ongoing project of godly reformation. Orthodox Radicals thus complicates our understanding of Baptist identity and addresses broader themes including early modern religious toleration, the mechanisms by which early modern groups defined and defended themselves, and the perennial problem of historical anachronism. By combining a provocative reinterpretation Baptist identity with close readings of key theological and political texts, Orthodox Radicals offers the most original and stimulating analysis of mid-seventeenth century Baptists in decades.


Author(s):  
Pamela Anderson

A reading of Luce Irigaray suggests the possibility of tracing sexual difference in philosophical accounts of personal identity. In particular, I argue that Irigaray raises the possibility of moving beyond the aporia of the other which lies at the heart of Paul Ricoeur's account of self-identity. My contention is that the self conceived in Ricoeur's Oneself as Another is male insofar as it is dependent upon the patriarchal monotheism which has shaped Western culture both socially and economically. Nevertheless there remains the possibility of developing Ricoeur's reference to 'the trace of the Other' in order to give a non-essential meaning to sexual difference. Such meaning will emerge when (i) both men and women have identities as subjects, and (ii) the difference between them can be expressed. I aim to elucidate both conditions by appropriating Irigaray's 'Questions to Emmanuel Levinas: On the Divinity of Love.'


1990 ◽  
Vol 22 (4) ◽  
pp. 607-632 ◽  
Author(s):  
Michael Finlayson

Historians and literary scholars have long agreed that the rate of change in English society in the seventeenth century was so great that only the label “revolution” can do justice to its magnitude. For the past hundred years, most historians who have written about the political upheavals of the middle decades of the century, for example, have taken it for granted that these events constituted a “revolution.” Indeed, the custom of referring to the political turmoil in England between 1640 and 1660 as the “English Revolution” is so established that many scholars would deny that they are relying upon an assumption at all, but would insist that they are simply stating an obvious fact. After 1660, most scholars agree, England's political and constitutional practices and presuppositions were fundamentally different from what they had been before 1640. The permanence of the change, combined with the extraordinary character of political events during the Interregnum, makes the label “revolution” the obvious and appropriate one.


2019 ◽  
pp. 40-58
Author(s):  
David Cunning

This chapter features a selection of excerpts from Cavendish’s book, Philosophical and Physical Opinions. The passages treat a number of topics and issues: whether or not there are inherent capability differences between men and women; gender; atomism; whether or not goodness and badness are objective qualities in the natural world; empty space and the impossibility of vacuum; the struggle for creatures to maintain their structural integrity; striving; individuation; creation; annihilation; chance; causation; teleology; knowledge; motion; perception; mental illness and the brain; and physicians and disease. The chapter begins with a note that Cavendish writes “To the Two Universities” in which she says that the main reason for differences in the skills and capacities of women and men is that men have put into place structures that make it impossible for women to develop and flourish. She also looks ahead to a future time when different structures will be in place and the self-same work that she has produced in the seventeenth century will have an opportunity to secure a foothold.


Author(s):  
Viktoriya Durkalevych ◽  

The article explores the system of self-reference expressions as an important structural element of A. Chciuk’s recollective dilogy «Atlantis» and «Lunar Land». The question of complex and multidimensional connections between literature, self-identity and place is considered. It is shown how and with what strategies the literature works with a complex experience of loss. Most of contemporary literary studies devoted to the mentioned dilogy focus mainly on the specifics of the narrated world, the issues of bałak, the characteristics of ethnocultural discourse or genre and style features. Instead, there is a lack of research on the self-reflexive dimension widely represented in the dilogy «Atlantis» and «Lunar Land». Research of this dimension as an important structural element of A. Chciuk’s texts will provide a better understanding of the peculiarities of the creation and functioning of a particular model of memoirs with the possibility of its further typology and contextualization, in particular in terms of a clearly signaled need to create new historical literary projects. One of the characteristic features common to both books by A. Chciuk can be considered a developed self-reference dimension, which covers various aspects of the creation and functioning of the recollective emigration narrative. The narrator of «Atlantis» and «Lunar Land» is interested not only in what and how to tell, but also in the very nature of writing. In narrator’s opinion, writing is always an anthropocentric act, a way of self-expression, work with individual experience, an attempt to discover self-constitution, the search for self-identity. The self-reference discourse of «Atlantis» and «Lunar Land» also reveals the relationships that are built between literature, self-identity and place. The narrativization of memory is a work with complex traumatic experience, complex frontier space, complex anthroposphere, burdened with destructive autostereotypes and heterostereotypes. The complex analysis of A. Chciuk’s recollective dilogy «Atlantis» and «Lunar Land» allows us to assert that self-reference is one of its important structural elements. It is important for the narrator to find out the compositional, thematic and genre features of writing about the past. In the center of narrator’s interest are such fundamental categories as memory, reminiscence and recollection. Writing, according to the subject of the narration, is always self-centered, (re)constructive, and meaningful. Writing about the past also means showing the complex interrelationships between self-identity, place, and experience. The self-reference dimension also focuses on the ways and strategies of writing about the phenomenology of the local community and cultural frontier’s functioning. The dilogy offers, therefore, a kind of methodology for modeling a recollective emigration self-narrative through overcoming the stereotype of multicultural idyll.


2009 ◽  
Vol 43 (1) ◽  
pp. 211-243 ◽  
Author(s):  
CYNTHIA TALBOT

AbstractThe Kyamkhanis were a small Indian Muslim community who flourished in northern Rajasthan from c. 1450 to 1730. This article examines memories of the Kyamkhani past recorded in a seventeenth-century history of the ruling lineage, as a case study of both the process of Islamic expansionism in South Asia and the self-identity of rural Muslim gentry. While celebrating the ancestor who had converted to Islam generations earlier, the Kyamkhanis also represented themselves as local warriors of the Rajput class, an affiliation that is considered exclusively Hindu in India today. Their history was written in a local literary language, Braj Bhasa, rather than in the more cosmopolitan Persian that was widely used by Muslim elites at the time. The Kyamkhanis of the early modern era thus negotiated multiple social and cultural spheres, simultaneously participating in the local/vernacular as well as global/cosmopolitan arenas.


Author(s):  
Robert Morkot

This chapter examines the series of dynastic changes and military invasions in Egypt from the end of the New Kingdom to the reunification of the country under the rule of the Saïte pharaohs. The main evidence available at present for the study of prosopography and administration throughout the Libyan and Kushite periods comes from the Theban region and this shows a remarkable continuity through the various upheavals during the Third Intermediate Period. In the changes of the Third Intermediate Period there are traditional and innovative depictions that reflect unusual political geography and these changes must also reflect the self-identity of Libyans and Kushites, and the reactions of the Egyptian elite to foreign rulers.


Author(s):  
Jay Bergman

Because they were Marxists, the Bolsheviks in Russia, both before and after taking power in 1917, believed that the past was prologue: that embedded in history was a Holy Grail, a series of mysterious but nonetheless accessible and comprehensible universal laws, that explained the course of history from beginning to end; those who understood these laws would be able to mould the future to conform to their own expectations. But what should the Bolsheviks do if their Marxist ideology proved to be either erroneous or insufficient—if it could not explain, or explain fully, the course of events that followed the revolution they carried out in the country they called the Soviet Union? Something else would have to perform this function. The underlying argument of this book is that the Bolsheviks saw the revolutions in France in 1789, 1830, 1848, and 1871 as supplying practically everything Marxism lacked. In fact, these four events comprised what for the Bolsheviks was a genuine Revolutionary Tradition. The English Revolution and the Puritan Commonwealth of the seventeenth century were not without utility—the Bolsheviks cited them and occasionally utilised them as propaganda—but these paled in comparison to what the revolutions in France offered a century later, namely legitimacy, inspiration, guidance in constructing socialism and communism, and, not least, useful fodder for political and personal polemics.


Author(s):  
Daniel Marrone

This chapter draws together arguments about ambivalence, remembering and forgetting, narratives of the past, and the fortification of identity through the process of collecting. For Seth’s characters, collecting is a way of thinking. Through collection, what is being recollected is the self: identity is the absent thing being made present by the collection. Selection is understood as the most fundamental element of the process of collecting; to a large extent, the act of selection is what distinguishes the collection from the archive. Seth’s characters are often on the cusp of anachronism because they are continually attempting to fix their positions within narratives of the past. The collection helps to fortify identity by arbitrating between inside and outside, i.e. what is part of identity and what is not. Through collection and recollection, the collector means to keep loss at bay – Seth reveals the potential for meaning that resides in this loss.


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