The Body Embarrassed: Drama and the Disciplines of Shame in Early Modern England

1995 ◽  
Vol 90 (1) ◽  
pp. 138
Author(s):  
Kathleen McLuskie ◽  
Gail Kern Paster ◽  
Henk Gras
Author(s):  
Judith H. Anderson

In Romans 7:24, Paul utters a cry that has echoed down the centuries: “O wretched man that I am! Who shall deliver me from the body of this death?” Paul’s moving outcry attracted the sustained attention of poets in early modern England, among them Spenser, Donne, and Milton, not only because of Paul’s anguish but also because of his unusual phrasing and figuration. The Bible carefully specifies “this death,” which suggests that the death at issue is spiritual and that it results from sin, not simply from the physical constitution of humankind. Yet physical death is implicit in the Adamic sin that human beings inherit and is thus embedded in their fallen nature. Donne’s sermons, Spenser’s Maleger, and Milton’s figures of Sin and Death explore the inextricability of spirit and flesh in the body that is this death.


1996 ◽  
Vol 6 ◽  
pp. 235-245 ◽  
Author(s):  
Garthine Walker

Within the historiography of gender and reputation in early modern Europe, female and male honour are usually presented as being incommensurable; yet they are constantly compared. Female honour has been discussed primarily in the context of sexual reputation. Male honour is commonly imagined as ‘more complex’, involving matters of deference, physical prowess, economic and professional competence and die avoidance of public ridicule. Thus the predominant model of gendered honour has been oppositional—female to male, private to public, passive to active, individual to collective and, by extension, chastity to deeds. Such a model, however, is misconceived. Just as the honour of men could be bound up with sexuality and the body, so these constituted merely one—albeit powerful—concomitant of feminine honour. Sexual probity was indeed central to the dominant discourse of early modern gender ideology, and historians have quite properly noted the significance of a social code of female honour ‘which was overwhelmingly seen in sexual terms’. But the potency of this discourse has itself frequently led to the selection of sources in which sexual conduct and reputation are central issues, and in which sexual constructions of female dishonour are immediately visible Because women's honour has effectively been imagined in terms of dishonour, constructions of shame—especially those associated with sexuality and sexual behaviour—have been privileged over, or compounded with, those of affront. Even when it has been noted that sexual insult could be a mundane response ‘in every sort of local and personal conflict’, conceptualisations of women's honour have been defined overwhelmingly by the nature of such responses rather than the conflicts themselves.


1994 ◽  
Vol 25 (3) ◽  
pp. 735
Author(s):  
Byron Nelson ◽  
Gail Kern Paster

Author(s):  
Susan North

Sweet and Clean? Bodies and Clothes in Early Modern England challenges the widely held beliefs on bathing and cleanliness in the past. For over 30 years, the work of the French historian, George Vigarello, has been hugely influential on early modern European social history, describing an aversion to water and bathing, and the use of linen underwear as the sole cleaning agent for the body. However, these concepts do not apply to early modern England. Sweet and Clean? analyses etiquette and medical literature revealing repeated recommendations to wash or bathe in order to clean the skin. Clean linen was essential for propriety but advice from medical experts was contradictory. Many doctors were convinced that it prevented the spread of contagious diseases, but others recommended flannel for undergarments, and a few thought changing a fever patient’s linens was dangerous. The methodology of material culture helps determine if and how this advice was practised. Evidence from inventories, household accounts and manuals, and surviving linen garments tracks underwear through its life-cycle of production, making, wearing, laundering, and final recycling. Although the material culture of washing bodies is much sparser, other sources, such as the Old Bailey records, paint a more accurate picture of cleanliness in early modern England than has been previously described. The contrasting analyses of linen and bodies reveal what histories material culture best serves. Finally, what of the diseases—plague, smallpox, and typhus—that cleanliness of body and clothes were thought to prevent? Did following early modern medical advice protect people from these illnesses?


2019 ◽  
Vol 63 (3) ◽  
pp. 507-527
Author(s):  
ELEANOR BARNETT

AbstractAs the field of food history has come to fruition in the last few decades, cultural historians of early modern England have begun to recognize the significance of food and eating practices in the process of identity construction. Yet its effect on religious identities has yet to be written. This article illuminates a printed discourse in which Protestants laboured to define a new relationship to food and eating in light of the Reformation, from Elizabeth I's reign up until the Civil War. It is based on a wealth of religious tracts written by the clergy, alongside the work of physicians in the form of dietaries and regimens, which together highlight the close relationship between bodily and spiritual concerns. As a result of the theological changes of the Reformation, reformers sought to desacralize Catholic notions of holy food. However, by paying greater attention to the body, this article argues that eating continued to be a religiously significant act, which could both threaten spiritual health and enrich it. This discourse on food and eating helped draw the confessional boundaries and identities of the Reformation period, and so offers a rewarding and novel insight into English Protestantism.


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