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The Word Of The Body: Gender And The Body In The Writings Of The Bluestocking Circle, 1750-1800 / “Grass Growing Where None Grew Before”: Community, Family, And Identity For New England Seafarers’ Wives, Based On Their Diaries, 1797-1802
No full textThe Word of the Body: Gender and the Body in the Writings of the Bluestocking Circle, 1750-1800:This paper explores the role of gender and the body in the writings of members of the Bluestocking Circle, a social and intellectual network of wealthy British women that was active during the eighteenth century. The paper covers pieces written between 1750 and 1800, and in it I argue that the women of the Bluestocking Circle used bodily experiences and different perceptions of the body to articulate ideas about gender transgression. I relate this to the concept of “unsexing.” To be “unsexed” as a wealthy white woman in eighteenth-century England was to have lost both the emotional and physical qualities of femininity in one’s pursuit of “masculine” public and intellectual activities. Unsexing highlights how eighteenth-century gender was fundamentally mutable and unstable. For the Bluestockings, it was their pursuit of knowledge that created that dimension of instability. “Grass Growing Where None Grew Before”: Community, Family, and Identity for New England Seafarers’ Wives, Based on Their Diaries, 1797-1802:This paper discusses the experiences of two women in New England who were both married to whalemen. They are Abigail Gardner Drew, on the island of Nantucket, and Lydia Hill Almy, just across the water in Portsmouth, Rhode Island. Lydia kept her diary from 1797-1799, while her husband was whaling off of Cape Horn. Abigail wrote consistently in her diary from 1799-1802, but the document also includes fragmentary entries from 1803-1818. Her husband was at sea for some of this time and home for short bouts in between voyages. I argue that what the drudgery, distress, and inner thoughts of these women attest to are the complexities of life for the wives of seafarers. Their ways of life aligned in some ways with the same rhythms of the sea that commanded the time, presence, and labor of their husbands, but their experiences of the mobility and instability engendered by the maritime economy were specific to their positions as moderately well-off white women. This interplay of mobility and instability was based in the willingness of their communities to care for them, a mutual desire for affective community with other women, and the consistency of their identities of wives and mothers.HistoryMaster of Arts (M.A.
Investigating The Environmental And Molecular Dependence Of Single-Molecule Blinking-Based Multiplexing
Get PDFVisualizing nanoscale biological systems allows us to uncover their detailed structure and functions, which have major implications in the biomedical field. Super-resolution microscopy is a powerful tool for fluorescence imaging because, by overcoming the diffraction limit of light, it accesses structural detail with unprecedented spatial resolution. Although multicolor super-resolution imaging has been successfully implemented in many experiments, its efficiency is limited by reliance on spectral measurement for emitter identification, which limits the combinations of compatible probes to be used together. Blinking-based multiplexing (BBM) is a novel approach that circumvents the need for spectrally-distinct emitters by instead exploiting the intrinsic differences in their blinking dynamics, or the stochastic fluctuations in emissive and nonemissive intensities of single-molecules under continuous photoexcitation. We find that BBM is most efficiently carried out using multinomial logistic regression (LR) to classify hundreds blinking dynamics obtained through single-molecule spectroscopy (SMS). Blinking dynamics are captured for three emitters—quantum dots (QD), rhodamine 6G (R6G), and pyrromethene 605 (PM605)— both on glass substrate and in complex poly(vinyl alcohol) (PVA) matrix for analysis with LR. Our results show that LR rapidly generates highly accurate predictive models for a variety of emitter systems under many experimental conditions.ChemistryMaster of Science (M.Sc.
Dataset: Baywide distribution of benthic ecological functions in the past decades in the Chesapeake Bay
No full textWe undertook the collection and analysis of long-term benthos data from the Chesapeake Bay Benthic Monitoring Plan. Multiple ecological function traits related to feeding and disturbance were assigned to each observed benthic species based on a thorough literature review. The spatial distributions of the ecological function groups will be utilized in a 3D hydrodynamic biogeochemistry model simulation. This approach aids in estimating the contributions of benthos to estuarine hypoxia and nutrient dynamics. Furthermore, it fosters a connection between ecologists and modelers, promoting collaborative efforts in understanding and modeling the ecosystem.Virginia Institute of Marine Scienc
How Can Communities Be Engaged in Climate Change?
No full textGrade Level: Advanced High School, AP, IB Students will use materials to practice how stakeholders engage in climate change adaptation planning to make decisions for Lynnhaven (the second largest watershed) in the City of Virginia Beach. Their Lynnhaven adaptation strategy project will demonstrate that they understand what community engagement for climate change adaptation planning is and how to conduct five phases of community engagement
Hasdai Crescas's Philosophical Biblical Exegesis
No full textIn this paper I present several examples of Crescas’s biblical exegesis in which his unique understanding of the text in question informs his philosophic ideas. We shall consider first a Crescasian interpretation of a biblical text in which there is a pointed and explicit departure from a Maimonidean interpretation: trials in general and the Aqeidah, the Binding of Isaac, in particular. What we shall see is that for Crescas, the purpose of this trial is to increase Abraham’s love for God, since, on Crescas’s understanding, the purpose of doing deeds—whether in the form of specific trials or in fulfilling commandments more generally—is to enable people to draw closer to God. God wants our love above all. For Maimonides, by contrast, the only way one draws near to God is by perfecting one’s intellectual apprehension of Him. Maimonides’ view is reflected in his interpretation of the very same phenomenon. The second example of Crescas’s biblical exegesis that we will consider also contains, though less explicitly, a deliberate departure from Maimonides concerning the matter of prayer. We shall see how Crescas’s interpretation of the verses Ps. 65:2, “Silence is praise to Thee” (lekha dumiyyah tehillah), and Ps. 4:5: “Commune with your heart upon your bed and be silent, Selah” (imru bilvavkhem al mishkavdhem vedomu selah), departs from Maimonides’ interpretation of them in Guide 3.59. We shall see that Crescas, unlike Maimonides who thinks the best prayer is silence (= no prayer!), God in fact welcomes all prayer, indeed encourages prayer, so long as the prayer of those who call upon Him is sincere. Two further interesting ways in which Crescas interprets the Torah to make a philosophical point concern reward and punishment. Arguing that true reward is spiritual and not material, Crescas must face the fact that there is nothing in Scripture that explicitly supports this view. He finds what he needs in the verse Gen. 21:12 (III-A.iii.3). When God tells Abraham to send Hagar and Ishmael away He says ki beyitzhaq yiqarei lekha zara‘—“for through Isaac will your seed be called.” Crescas contends that this can only be a spiritual promise and not a corporeal one, for if it were corporeal the trial of the binding of Isaac, soon to follow, could not be taken seriously by Abraham: he would know that Isaac could not die. Crescas finds then in this verse a clear indication that divine reward is not a matter of bestowing illusory good—that is, material good—but a matter of experiencing genuine good, that is, spiritual good. Concerning divine punishment Crescas again marshals a biblical text to teach its purpose (III-A.iii.1). Crescas cites Deut. 8:5: “As a man chastens his son, so the Lord your God chastens you.” This shows that punishment is a manifestation of God’s simple goodness and kindness. It is known that a father does not chasten his son with the intent of taking revenge, and not even for the sake of doing justice, but only to benefit his son. And so, when God chastens man, His intent is not to take revenge on him, and not even to achieve political justice. All punishment is for the good of those who are punished
Women In The Records Of The Virginia Company Of London
No full textMy thesis presents women from the Records of the Virginia Company of London, U.S. Government Printing Office, 1906, Library of Congress online. During the 1619-1624 years of the records’ Court Book, Lady Lawarr, widow of Virginia’s first governor named by the Company, was important in distributing Virginia Company shares. Lady Lawarr worked, usually with an agent, to transfer shares from Lawarr’s estate to diverse people. Women had surprising agency in dealing with the Company, but there were some limits. There were delays in implementing grants for compensations. Some women worked with agents to get property owed to them. Petitions filed in Virginia during the migration considered women’s own interests and deceased husbands’ property Small as well as large sets of land shares were distributed. Although the colony saw scarcity and dissension during 1619, transactions in Court generally proceeded according to expectations. Women were treated as valid transactors and complainants, although they sometimes worked with agents and sometimes did not achieve the specific results they hoped for. Women sometimes petitioned for their husbands’ interests. Men sometimes petitioned for interests of female as well as male family members. A November 3, 1619, proposal to bring to Virginia 100 young women to marry residents was intended so that residents would not want to leave the colony. After the initial settlement of women, the migration idea continued to appeal. The City of London and some livery company guilds supported colonization, although Court records show some strategic hesitation comparing costs of raising apprentices in England with the costs of sending young people abroad. November 15, 1620, the City’s continuing support of colonization benefits to individuals was adapted after there were complaints that the young migrants received too generous terms. The City did ask the Court to provide funds toward the migrants’ care and travel. After the large group of women and girls was sent to Virginia, bringing or taking wives to Virginia became somewhat common. For example, the Court learned June 13, 1621, that an apothecary would bring himself and his wife, paying transport himself, if the Company would transport two Children. July 16, 1621, a joint stock company was proposed for the subscription roll for sending women to Virginia to become wives. Governance was important to the colonists. They filed many petitions, and discussion of these generally appeared in Court records. Among the proposals was one to consolidate land and call it Mayds Towne. One conflict about the money to be paid to children brought to Virginia, settled at five marks rather than five pounds each, reflects a broader ambivalence about colonization. Women brought to Virginia came to a colony moving toward tobacco dominance in agriculture. Lady Lawarr’s dealings interacted with those of Henry Rolfe, brother of John Rolfe, who had been married to Pocahontas before she died. Religion was a significant part of colony formation.HistoryMaster of Arts (M.A.