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Petitions, politics, and the African Christian converts of the nineteenth century
Hlonipha Mokoena

come to mean ‘a well-meaning white person’ in South Africa. This chapter will trace the collapse of the liberal tradition in southern Africa through the instrument of the petition, which emerged as an important tool for marking sites of contestation and expressing the grievances of educated and converted African Christians (amakholwa), as well as of black professionals, black journalists, black clergy, and other marginalised groups in the nascent literary culture of nineteenth-century South Africa. The petitioners are almost always black/African and their ideas about

in Worlding the south
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John Lydgate’s ‘Soteltes for the coronation banquet of Henry VI’
Heather Blatt

. In contrast, the rest of the court, clergy, and prominent London citizenry seated at the tables, and even the common citizenry assembled to watch from galleries, most probably heard the verses as they were read aloud, perhaps as the subtleties were processed into the hall. That reading aloud of the subtleties adds a vocal aspect to their materiality, one that could intersect with the acoustics of the hall. In these ways, the materiality of the Great Hall at Westminster affects the material process of engaging with the subtleties by creating contexts for reading the

in Participatory reading in late-medieval England
Suzanne Conklin Akbari

they passed on the streets. With the sudden change in spirit one could see the Christians go out as spirited horses, rattle their arms, wave their spears, and boisterously celebrate with acts and speeches.’21 In his account of the siege of Antioch, written before 1185 on the eve of the fall of Acre to Saladin during the Third Crusade, William of Tyre amplifies Raymond’s account to accentuate both the devastating hunger of the crusaders and the devotion of the clergy attending them: ‘the bodies of beasts which had died of suffocation or disease were dug up and

in Pulp fictions of medieval England
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Sukanta Chaudhuri

opposite planes might be said to occur in some instances of religious pastoral. The Bible yields its own pastoral material, most famously in Psalm 23 but with more metaphoric potential in the allied but distinct topos of Christ the Good Shepherd. This topos enters into piquant interaction with the trope of ‘pastoral care’ in the clergy, and its extension in ecclesiastical allegory. The shepherds of the Nativity are simpler in metaphoric function. There are also innovations like the pastoral setting for gospel narrative in Giles Fletcher (matching his brother Phineas

in Pastoral poetry of the English Renaissance
The inflection of desire in Yvonne Vera and Tsitsi Dangarembga
Elleke Boehmer

ordination of BOEHMER Makeup 3/22/05 2:55 PM Page 173 John's G5:Users:john:Public:John's Mac: John's Job Yvonne Vera and Tsitsi Dangarembga 173 homosexual priests, for example, which was strongly resisted by African and other Third World clergy, reiterated if not reinforced widely held views that homosexuality is a western perversion, or even a foolish indulgence.5 With respect to African women specifically, many of whom live with the dayto-day reality of female genital surgery or ‘circumcision’ across areas of North, West and East Africa, speaking of sex rights or

in Stories of women
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What lovers want
Arlyn Diamond

Paintings (Oxford, 1963). 41 Rickert, Painting in Britain, pp. 162–3. 42 Caroline Babington, Tracy Manning and Sophie Stewart, Our Painted Past (London, 1999), p. 30. McKisack lists the wide range of those invited to attend parliament in the later Middle Ages: ‘lords spiritual and temporal, certain councillors and officials, proctors for the clergy, and representatives of shires, cities, and boroughs’: The Fourteenth Century, p. 182. 43 Ward, English Noblewomen, pp. 71–3; Parsons, ‘Introduction’, p. 10. 44 W. M. Ormrod, ‘In bed with Joan of Kent’, in Jocelyn Wogan

in Pulp fictions of medieval England
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A short essay on enthusia
David Herd

the assertion of identity with God. Thus there is no question that, in his Preface, Penn defends enthusiasm, and the prophesying – the inspired utterance – that follows from it: Quakerism precisely ‘allowed greater liberty to prophesy; for they admitted any member to speak or pray... even without the distinction of clergy or laity; persons of any trade, be it never so low and mechanical’. At the same time, he wants to distinguish Quakerism from such sects as the Ranters (who forgot their ‘humble dependence’), from antinomians and perfectionists who believed that in

in Enthusiast!
Sukanta Chaudhuri

Pastoral Poetry of the English Renaissance contains the text of the poems with brief headnotes giving date, source and other basic information, and footnotes with full annotation.

in Pastoral poetry of the English Renaissance
Marie Lennersand and Linda Oja

4 Beyond the witch trials Responses to witchcraft in Sweden Responses to witchcraft in late seventeenth- and eighteenth-century Sweden The aftermath of the witch-hunt in Dalarna Marie Lennersand The witch-hunts of the early modern period must have left a profound mark on many local communities. The intense trials and executions which took place during the second half of the seventeenth century were dreadful events that touched many people. All those involved, from the accused and the witnesses to the judges and the clergy, had to make decisions that changed

in Beyond the witch trials
The discourse of spirits in Enlightenment Bristol
Jonathan Barry

and mesmerism. In religious terms they sought an ecumenical alliance of groups emphasising Biblical and Trinitarian ideas against Deist and Unitarian tendencies within both dissent and Anglicanism, though their response to evangelical Methodism was mixed. Public infidelity and private belief? 119 Dyer and several of his closest friends, including Durbin, were drawn to Wesleyan Methodism, but remained attached to the Church of England, many of whose clergy in Bristol shared similar Pietist inclinations, but in religion, as medicine, they were eclectic, seeking out

in Beyond the witch trials