1,458 research outputs found
Lydia H. Hart Diary
No full textDiary, 1823-1830, 1875 and loose papers 1813, 1831, and undated of Lydia H. Hart of Richmond, Virginia and later Walden, Orange County, New York. The Diary was started by Lydia H. Hart, the wife of Reverend William H. Hart, who was the rector of St. John’s Church in Richmond, VA and later St. Andrews Church in Walden, New York. Diary entries include day-to-day activities and meetings with local neighbors and church patron’s. These neighbors included Elizabeth Van Lew and her parents, which Lydia Hart writes about several times. Most dated entries also include discussion of specific bible verses or Rev. Hart’s sermons. Notable entries include a description of the funeral service for Rev. John Buchanan, former rector of St. John’s Church from 1795 to 1822. Diary entries are chronological and more frequent for 1823 and become less frequent in 1823. In 1828, Lydia Hart moved to New York and eventually to Walden, New York in May 1830.At the end of the diary entries is an entry form another author, possibly by Mary. W. Hart dated 1875. Lydia Hart died in 1831 and could not have made the entry.At the back of the diary and upside down to the diary entries are transcriptions of letters and poems of Lydia Hart’s to various newspapers and and personnel correspondence. Entries include a plea for support to the city of Richmond to take care of its ‘destitute children’, letters to the editor of local newspapers, and poems for the birth of a child or death of a patron.Loose papers include a letter dated Jan 8th 1813, a bequeath request from William H. Hart for the placement of a Tombstone for Lydia Hart, a table of contents for various letters or sermons, a letter from William Hart to a friend from Richmond, and 2 loose undated papers of unknown authorship. The letter from William Hart speaks of the events of Lydia’s death, and inquiries about events taking place in Richmond
Translation and response between Maurice Blanchot and Lydia Davis
No full textWhen an author translates a text by another writer, this translation is one form of a response to that text. Other responses may appear in their own writings that are more inflected with their authorial persona. Lydia Davis translated six books by Maurice Blanchot, including fiction and theoretical writings. Blanchot’s concept of the récit privileges non-conventional forms of narrative and it can be considered to have influenced Davis, a view shared in critical writing about Davis. However, responses to his fiction can also be found in Davis’s work. This article reads Lydia Davis’s story “Story” as a response to Maurice Blanchot’s récit, La Folie du jour, translated by Davis as “The Madness of the Day”. Both texts develop a narrative that questions the possibility of arriving at a single story: Blanchot’s narrator cannot tell the story of how he came to have glass ground into his eyes, while Davis’s narrator must try to understand a contradictory story told to her by her lover. However, Davis responds to Blanchot by reversing the perspective in the story: where Blanchot’s narrator must and cannot create a story that explains his situation in a judicial/medical context, Davis’s narrator is struggling to understand her lover’s story which does not explain the situation that they find themselves in. Davis’s narrator is therefore motivated by an emotional need to find an acceptable story that is absent from Blanchot’s narrator. This difference in motivation is central to the difference between Davis’s and Blanchot’s approach, and complicates any reading of his influence on her because she responds to his text in her own
The suspension of routine inspections renders care homes invisible to scrutiny and costs lives
No full textAlison Tarrant and Lydia Hayes explain how certain regulatory changes have led to legal standards being potentially contravened behind care homes’ closed doors. Researchers and regulators now face an urgent mission to stop such violations and save lives
8 good reasons why adult social care needs sectoral collective bargaining
No full textIn this booklet, Dr Lydia Hayes sets out the lessons learned from her interdisciplinary research into the social care sector, and builds upon the recommendations made in the Institute of Employment Rights' Manifesto for Labour Law: a comprehensive revision of worker’s rights to propose a sectoral collective bargaining structure for the negotiation of wages and conditions
The suspension of routine inspections renders care homes invisible to scrutiny and costs lives
No full textAlison Tarrant and Lydia Hayes explain how certain regulatory changes have led to legal standards being potentially contravened behind care homes’ closed doors. Researchers and regulators now face an urgent mission to stop such violations and save lives
The Journal of Law and Society at 40: history, work and prospects
No full textAn interview with Phil Thomas, Editor, as told to Cristos Boukalas and Lydia Hayes
The crisis in social care is connected to the gendered inadequacy of labour law
No full textLydia Hayes writes that social care is a feminist issue. Highlighting some of the appalling conditions that care workers tolerate, she explains how employment law fails to protect women's employment and to value feminised labour. She concludes that unless social care provision is revolutionised, women will have little choice but to serve as unpaid carers: stuck at home, excluded from public life, and denied life choices
Lydia Netzer, 36th Annual ODU Literary Festival
No full textLydia Netzer is the author of Shine, Shine, Shine. She was born in Detroit and educated in the Midwest. She lives in Virginia with her two home-schooled children and math -making husband. When she isn\u27t working as a book doctor, blogging, or drafting her second novel, she writes songs and plays guitar in a rock band called The Virginia Janes
Lydia S. Wierman letter to Thomas Earl
No full textLetter from Lydia S. Wierman to Thomas Earl of Philadelphia, care of George Forman. Wierman's letter has been truncated somewhat -- here, we have only pages 4 and 5 of what presumably is a longer letter. Weirman speaks eloquently and passionately about the life and work of her brother, abolitionist Benjamin Lundy. Page 4 of the letter opens in the midst of recounting a story by which someone crawls to safety in a wintry woods. The letter continues in a consideration of Lundy's tremendous life's work in abolitionism from Wierman's perspective. Benjamin Lundy (1789-1839) was a prominent Quaker abolitionist best known for his development of abolitionist periodicals. His Genius of Universal Emancipation was first published in 1821 from his home in Mt. Pleasant, Ohio, and enjoyed a wide circulation across the antebellum United States. In the 1820s, the young William Lloyd Garrison came to work for The Genius. Benjamin Lundy traveled widely seeking subscriptions to The Genius, giving talks a
Contrapunteos de Lydia Cabrera
No full textEven today in the history of Cuban anthropology, little attention is paid to the writer and anthropologist Lydia Cabrera, who has only recently begun to be part of the list of intellectuals in official Cuban culture. However, because of her work and life trajectory, Cabrera can be considered the modern founder of studies on Afro-Cuban religions.
The main purpose of this text is to analyse Lydia Cabrera’s ethnographic work based on the idea that there was a ‘counterpoint’, a dialogue, a metaphorical game, between the liminal identity of the author herself – manifested in a racial, cultural, gender, social and political sense – and her interest and dedication to the contribution of slaves and the population of African origin to the history, culture and, ultimately, the identity of their Cuban homeland.Todavía hoy en la historia de la antropología cubana se presta poca atención a la escritora y antropóloga Lydia Cabrera, quien solo muy recientemente ha empezado a formar parte de la nómina intelectual de la cultura cubana oficial. Sin embargo, en función de su obra y trayectoria vital puede considerarse a Cabrera como la fundadora moderna de los estudios sobre las religiones afrocubanas.
El objeto central de este texto es analizar el trabajo etnográfico de Lydia Cabrera a partir de la idea de que existe un contrapunteo, un diálogo, un juego metafórico, entre la identidad liminar de la propia autora -manifiesta en un sentido racial, cultural, de género, social y político- y su interés y dedicación a la aportación de los esclavos y la población de origen africano a la historia, a la cultura y, en última instancia, a la identidad misma de su patria cubana
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