959 research outputs found
Lydia H. Hart Diary
Full text linkDiary, 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
Full text linkWhen 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
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
Full text linkEven 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
Romans and Greeks in Early Imperial Lydia and Phrygia
Full text linkThis paper collects the evidence for corporate groups of “Romans and Greeks living at (village toponym)” in Lydia and western Phrygia in the early Roman imperial period. The author discusses seven honorific inscriptions and dedications, three of them very recently published; four derive from the near vicinity of Akmoneia in western Phrygia, reflecting the large number of resident Romans in the region. The author offers a detailed commentary on a newly published honorific inscription from Kastollos in Lydia, including various new readings and restorations (no. 1). The author discusses the precise meaning of the formula “Romans and Greeks” and the chronological and geographic distribution of the formula. Three of the seven inscriptions honour locals granted Roman citizenship by Mark Antony (no. 6) or Augustus (nos 1 and 3), and the author uses numismatic evidence to discuss the social standing of these newly enfranchised Roman citizens within their Lydian and Phrygian communities
Lydia: Anthem to the Unity of Women
Full text linkDr Kally Forrest, the author of Metal that Will not Bend – a history of the National Union of Metalworkers of South Africa(NUMSA) – is a former trade unionist and editor of the South African Labour Bulletin. Now she has written a remarkablebiography Lydia: Anthem to the Unity of Women
The Role and Function of Lydia as a Rhetorical Construct in Acts: A Sociorhetorical and Theological Interpretation
No full textThis thesis investigates whether Lydia of Thyatira functions as a figure that has a particular rhetorical and theological function and force in Acts 16:9-40. There are a number of factors that would suggest that Lydia was of interest to the author of Acts. These include Lydia’s placement at both the opening and closing to the Philippi visit, and the fact that the sole case of explicit divine initiative in the rhetorical unit is directed at Lydia. These and other indicators would suggest that it is highly probable that the author intended Lydia to contribute to the overall rhetorical movement and unity of the passage. Yet, biblical commentary has not been able to suggest how Lydia might contribute to the rhetorical development of the text. Ultimately, too many questions regarding Lydia’s prominent profile in the text have remained unanswered.
In response to uninvestigated questions raised by Lydia, this project employed socio-rhetorical interpretation (SRI), an exegetical approach that understands the cultural and social embeddedness of a rhetorical text. By means of an SRI analysis it was possible to identify the salient topoi of Acts 16:9-40, and to suggest how the author had used these in developing the rhetorical movement of the text. This project’s SRI analysis of Acts 16:9-40 shows that in stark contrast to the history of interpretation’s “Lydia the hostess,” a culturally-contextualized profile of Lydia presents the image of an immoral, degenerate, Lydian purple-selling “huckster.” Strikingly, however, Lydia’s inner heart is warranted by God, and her fidelity to God is argumentatively affirmed by the act of the Pauline group’s final visit to her home.
In presenting Lydia through a cultural profile that would suggest a potential contaminant to a salvific “place of prayer,” the author sought to invert prejudicial cultural stereotype-centered socio-religious logic. Most significantly, the author sought to invert the type of cultural codes of material triumphalism that are embodied in the history of interpretation’s construct of high-status “Lydia the hostess” by portraying the disciples’ encounter with Lydia within a socio-cultural framework of shame and dishonour
Selling infant safety: entanglements of childhood preciousness, vulnerability and unpredictability
No full textPurposeThis paper aims to examine, through a focus on the practice of child caring, how three qualities of childhood preciousness, vulnerability and unpredictability, are nurtured by being brought together as rationales for product re-design, innovation and diversification. The new parent of today is confronted with a myriad of products that are designed to “safeguard”, “guide” and “monitor” the young child and ensure its well-being.Design/methodology/approachThe paper draws on research into the organisation of encounter platforms that serve as communication forums for commercial practitioners and child carers, and includes insights derived from fieldwork and a cultural content analysis of the British retailer Mothercare, consumer exhibitions and brand–product websites.FindingsAfter providing a brief outline of the research on which this paper draws, the author present three ways in which child safety is present in the market that caters for young children and their care. This is followed by a discussion of two case studies, which respectively expand on how vulnerability and unpredictability are nurtured in commercial narratives.Originality/valueThe author concludes by drawing out the implications of the risk-averse culture, which this creates
The Role and Function of Lydia as a Rhetorical Construct in Acts: A Sociorhetorical and Theological Interpretation
No full textThis thesis investigates whether Lydia of Thyatira functions as a figure that has a particular rhetorical and theological function and force in Acts 16:9-40. There are a number of factors that would suggest that Lydia was of interest to the author of Acts. These include Lydia’s placement at both the opening and closing to the Philippi visit, and the fact that the sole case of explicit divine initiative in the rhetorical unit is directed at Lydia. These and other indicators would suggest that it is highly probable that the author intended Lydia to contribute to the overall rhetorical movement and unity of the passage. Yet, biblical commentary has not been able to suggest how Lydia might contribute to the rhetorical development of the text. Ultimately, too many questions regarding Lydia’s prominent profile in the text have remained unanswered.
In response to uninvestigated questions raised by Lydia, this project employed socio-rhetorical interpretation (SRI), an exegetical approach that understands the cultural and social embeddedness of a rhetorical text. By means of an SRI analysis it was possible to identify the salient topoi of Acts 16:9-40, and to suggest how the author had used these in developing the rhetorical movement of the text. This project’s SRI analysis of Acts 16:9-40 shows that in stark contrast to the history of interpretation’s “Lydia the hostess,” a culturally-contextualized profile of Lydia presents the image of an immoral, degenerate, Lydian purple-selling “huckster.” Strikingly, however, Lydia’s inner heart is warranted by God, and her fidelity to God is argumentatively affirmed by the act of the Pauline group’s final visit to her home.
In presenting Lydia through a cultural profile that would suggest a potential contaminant to a salvific “place of prayer,” the author sought to invert prejudicial cultural stereotype-centered socio-religious logic. Most significantly, the author sought to invert the type of cultural codes of material triumphalism that are embodied in the history of interpretation’s construct of high-status “Lydia the hostess” by portraying the disciples’ encounter with Lydia within a socio-cultural framework of shame and dishonour
- …
