2,712,821 research outputs found
Women's life writing 1760-1830 : spiritual selves, sexual characters, and revolutionary subjects
No full textPhDThis thesis uses print and manuscript sources to analyse and interpret women's life
writing at the end of the eighteenth and beginning of the nineteenth centuries. I
explore printed works by Catharine Phillips, Mary Dudley, Priscilla Hannah Gurney,
Ann Freeman, Elizabeth Steele, Mary Robinson, Helen Maria Williams, Mary
Wollstonecraft, Grace Dalrymple Elliott, and Charlotte West and discuss the
manuscripts of Mary Fletcher, Mary Tooth, Sarah Ryan, and Elizabeth Fox. Of these
sources, five have never been analysed in the critical literature and six have received
little attention. Considered as a group, this large corpus of texts offers new insights
into the personal and political implications of different models of female selfhood and
social being.
In chapter one, I compare the religious identities presented in the spiritual
autobiographies of Quakers and Methodists. For these women, religious identification
provides a powerful sense of social belonging and enables public participation.
However, it may also lead to a loss of self in the demand for religious conformity and
self-abnegation. In chapter two, I consider the life writing of late eighteenth-century
courtesans. These women adapt available models of femininity and female authorship
in order to establish themselves as socially connected subjects. However, their
narratives also reveal that dependence on the sexual and literary marketplace puts
female selfhood under pressure. In chapter three, I explore the eyewitness accounts of
British women in the French Revolution. I argue that, for these writers, connecting
personal identity to political history is an enabling source of self-definition but it also
exposes them to the risks of self-fragmentation.
In my focus on the social function of women's life writing, I present an alternative to
the traditional alignment of the eighteenth-century autobiographical subject with the
autonomous self of individualism. These narratives allow us to reconsider the
productive and problematic dialectic between personal expression and representative
selfhood, self-authorship and collective narratives, and individualism and social
being. They suggest that women's life writing has the potential to be both the self-expression
of a unique heroine and the self-inscription of a politicised subject
Letter from Mary Garvey, Irish immigrant, to her mother, October 24, 1850
No full textMary Garvey, an Irish immigrant, was the servant of Rescarrick Moore Smith, a Hightstown businessman and New Jersey State Treasurer. This letter was dictated to and transcribed by Smith's daughter, Mary Elizabeth. In this letter to her mother in Ireland, Garvey asks after various family members and friends. She asks her mother many time to consider leaving the "poor state of Ireland" to emigrate to America. She also discusses her work duties, wages, and social life
Mary Lee
No full textMary Lee was the third child of Juan and Louisa Cubillo. Her father, a wharfie, died in the Bombing of Darwin, 19 February 1942, when he was unloading the ship Neptuna. Mary married Herbert Lee in 1949 and together they raised eleven children. Mrs Lee studied at the University of Canberra and in 1994 at the age of 64, earned her Bachelor of Applied Science in Cultural Heritage Management. Mary Lee was also named NAIDOC Scholar of the Year 1994/5. She went on to be Director of Biliru Tours, Biliru Transport Services and Larrakia Cultural Experiences. As an elder of the Larrakia People, Mary Lee has been a leading figure in the Darwin community and matriarch of a large, respected Aboriginal family.
Source: Gary Lee, son of Mary Lee and Larrakia Land Corporation Newsletter, June 2006.Business WomanCommunity LeaderCompany DirectorIndigenous Australia
Mary Hayes
No full textMary and William Hayes as well as their children moved to Central Australia in 1884. They worked as contractors fixing fences and sinking dams on Mount Burrell and Owen Springs stations. They used horse and bullock teams to carry their equipment, belongings and steel telegraph poles which they used to replace the old wooden ones on the Overland Telegraph Line.
Mary, William and their children's life was very nomadic, until Mary convinced William to settle in one place. They leased Deep Well Station and later purchased Mount Burrell, Undoolya and Owen Springs Stations.
Twenty years later they became the most successful pastoralists in Central Australia. Mary as well as her two daughters Mary and Elizabeth learnt how to brand, drove, muster and slaughter cattle as well as build and maintain fences.
Mary also reared a number of Aboriginal children whose parents were not able to provide for them.
The Hayes family station was: 5,204 square miles (13, 478 kilometres) with 11,339 cattle, 1,316 horses, 1,192 goats and 400 sheep.Pastoralis
Mary Edwards Oral History
No full textThe original manuscript transcript of this interview is available in University Archives Oral History Collection in the Special Collections Research Center, Swem Library, College of William and Mary.This interview was conducted as part of the College of William and Mary Oral History Project. Mary Edwards was a William and Mary student from 1969 to 1973. Mary was one of the more articulate student leaders. She was the first student chairman of the Board of Student Affairs and in this interview she discussed student concerns of the period.College of William and Mar
Mary A. Davies to Mary Edwards Walker
No full textLetters to Mary Edwards Walker relating to Walker's lecture arrangements. 2 letters
[Mary Lincoln]
No full textSeated Mary Lincoln wearing mourning attire.After Willie Lincoln died of acute malarial infection on 20 February 1862, Mary wore only black until 1 January 1865 when she completely shed her mourning attire
Mary Costello
No full textOn 7 January 1865, Mary Scanlan married John Costello at Grabben Gullen, New South Wales. In 1882 John and Mary bought the Lake Nash station, which was a very large property that straddled the Northern Territory and Queensland border. They later bought another property along the Limmen River called ?Valley of the Springs'. Valley of the Springs was very isolated country and after 6 years they moved back to Lake Nash. Mary was considered one of the most informed and politically aware women in the Northern Territory. She subscribed to and read many newspapers and magazines, corresponded with many people, and encouraged political debate within the household. Mary and John were also admired for their close and equitable partnership. Mary and her daughters enrolled to vote in 1894, when the Northern Territorian and South Australian women were the first in Australia to win the right to vote. Eventually financial difficulties, followed by drought and flood, forced the family to leave the Northern Territory and they returned to New South Wales in 1902.PastoralistIris
A more comprehensive and commanding delineation: Mary Shelley's narrative strategy in Frankenstein
Full text linkThis thesis argues that the first edition of Frankenstein challenges conventional reading by employing what Simpson in Irony and Authority in Romantic Poetry calls Romantic irony, where the absence of a stable 'metacomment' precludes an authoritative reading. The novel hints at such readings but prevents them. The insights offered by Tropp's Mary Shelley's Monster, Baldick's In Frankenstein's Shadow, Poovey's The Proper Lady and the woman writer and Swingle's, 'Frankenstein's Monster and its Relatives: Problems of Knowledge in English Romanticism' are considered, but none recognises the full implications of the instability deriving from multiple first- person narratives. Clemit's The Godwinian Navel acknowledges the novel's indeterminacy, but reads a specific ideological purpose in it. Paradise Last provides a language to describe the relationship between the monster and Frankenstein, but proves too unstable to fix identity or establish moral value. Similarly, Necessity ultimately fails to provide a stable explanation in terms of cause and effect. The status of nature shifts between foreground and background, never allowing final definition. These uncertainties destabilise knowledge which is compromised by its provisional nature: no authoritative reading is possible, yet the novel has narrative coherence. The reader is encouraged to try to develop a reading the structure prevents. The radical nature of the first edition is highlighted by comparison with the 1831 edition, which removes much of the ambivalence and gives the novel a clearer morality. The novel challenges conventional methods of deriving authority by disturbing the reader's orthodox orientation in the world around him' (Simpson) in order to afford 'a point of view to the imagination for the delineation of human passions more comprehensive and commanding than any which the ordinary relations of existing events can yield' (Mary Shelley)
Mary Anne Finniss
No full textMary Ann came to South Australia with her parents Charles and Ann Vickerman at about age 3 in 1840. Her mother died in 1846 when Mary was about 9, leaving her, as the eldest daughter, to help her father raise four children. Mary Ann married William Peat in January 1857 in Adelaide, but William died 11 years later. Mary Ann married Frederick Finniss, ten years her junior and a police trooper at the time, in July 1870. Mary Ann followed her husband to the Territory in January 1872. In 1895 when Mary Ann was 58, she was one of the 82 women who enrolled to vote after the franchise was granted to South Australian and Territory women in 1894. Her occupation was listed as "married woman". Her husband, Frederick Finniss, contested the 1896 election against V.L. Solomon but was unsuccessful in his bid. Mary Ann left the Territory for Adelaide in 1909 following the death of Fred in 1908. Mary Ann herself died in Adelaide at 90 on 29 July 1927.PioneerEnglis
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