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Is the historical novel the outmoded genre that some people imagine--form inseparable from romanticism, nationalism, and the nineteenth century? In this stimulating volume, Margaret Scanlan answers a convincing \"no,\" as she demonstrates the relevance of historical novels by well-known figures such as Anthony Burgess, John le Carr, Graham Greene, Doris Lessing, Iris Murdoch, and Paul Scott, as well as by less well established writers such as Joseph Hone and Thomas Kilroy. Scanlan shows what a skeptical, experimental approach to the relationship between history and fiction these writers adopt and how radically they depart from the mimetic conventions usually associated with historical novels. Drawing on contemporary historiography and literary theory, Scanlan defines the problem of writing historical fiction at a time when people see the subject of history as fragmentary and uncertain. The writers she discusses avoid the great events of history to concentrate on its margins: what interests them is history as it is experienced, usually reluctantly, by human beings who would rather be doing something else. The first section of the book looks at fictional representations of England's difficult history in Ireland; the second examines spies, aliens, and the loss of public confidence; and the third probes the theme of Apocalypse, nuclear or otherwise, and depicts the collapse of the British Empire as an instance of the greatly diminished importance of Western culture in the world. Originally published in 1990. ThePrinceton Legacy Libraryuses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These paperback editions preserve the original texts of these important books while presenting them in durable paperback editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Hierdie artikel het die godsdienstige aspekte van drie van Iris Murdoch se romans binne die raamwerk van ’n Christelike leesteorie ontleed. Die artikel het die gebruik van die Christelike leesteorie verdedig eerder as teorieë wat dekonstruksie, Marxistiese teorie of psigoanalise as vertrekpunte neem. Die argument in die artikel was dat, alhoewel Murdoch nie self ’n ortodokse Christelike geloof voorgestaan het nie, daar wel in haar werk ’n echo of the Divine, soos beskryf deur Laurence Hemming, bespeur kan word. Dit was veral duidelik wanneer sy oor godsdiens skryf in die drie romans wat in die artikel in oorweging gekom het. Hierdie geestelike weerklanke is geloofwaardig en kom ook opvallend ooreen met ortodoks Christelike spiritualiteit. Die doel van die artikel was dus om ’n paar indrukke te noteer, ’n belangrike vraag aan die orde te stel en om ’n paar antwoorde te oorweeg oor die aard van die echo of the Divine wat aangetref word in die gekose uittreksels uit hierdie drie romans.

Sheila Allan was just 17 years old when Japanese forces invaded Malaya in late 1941. British leaders surrendered at Singapore in 1942, subjecting hundreds of thousands of soldiers and civilians to Japanese internment for the duration of the war — including Allan. During that time, she became infatuated with the women's camp commandant, Dr Elinor Hopkins, whom she described as a ‘dream mother’. Her love and admiration blurred the lines between familial intimacy and sexual desire. Meanwhile, Allan was categorised as ‘Eurasian’ by both her Japanese captors and other European captives. She longed to be regarded as British and Australian, like her father. Nonetheless, white women condemned Eurasian women as sexually lax and immoral and questioned their right to be interned. As a result, Allan's desires for a white ‘dream mother’ reveal the fraught nature of racial, gender and sexual identities in wartime and under colonialism. These influenced not only her methods and strategies of coping during the war, but her hopes of finding love and intimacy when it was over. Her story reveals how fragile colonial categories and wartime violence fractured the destinies of colonial subjects, while love and devotion could be life-affirming.

The Life of Catalina de Erauso, the Lieutenant Nun: An Early Modern Autobiography examines Vida y sucesos de la Monja Alférez as a form of autobiography through a comparative study with early-modern secular life narratives: the picaresque novels La vida de Lazarillo de Tormes, y de sus fortunas y adversidades (anonymous), La pícara Justina by Francisco López de Úbeda, the chronicle Relación que dio Alvar Núñez Cabeza de Vaca de lo acaescido en las Indias en la armada donde yva por governador Pánfilo de Narváez desde el año de veynte y siete hasta el año de treinta y seis que bolvió a Sevilla con tres de su compañía by Cabeza de Vaca and the soldier’s narrative Vida, nacimiento, padres, y crianza del Capitán Alonso de Contreras natural de Madrid Cavallero del orden de San Juan Comendador de una de sus encomiendas en Castilla, escrita por el mismo by Alonso de Contreras. Two questions are addressed: How is Vida y sucesos similar to or different from picaresque novels, chronicles of the New World, and soldiers’ narratives? How are the similarities and differences between Vida y sucesos and these forms of writing related to theoretical parameters for an autobiography? In order to conduct this comparative analysis, four theoretical parameters are established for assessing autobiographical texts. These parameters (coincidence of narrator and protagonist, historical referentiality, whether the subjective narration has a plausible basis in the experience and belief structure of the narrator and the intention of the narrator to tell an autobiographical truth) are based upon the critical approach of hybridity and intersubjectivity, but also draw upon related theoretical work. This book argues that Vida y sucesos should be considered as a form of autobiography, with the understanding that autobiography is an intersubjective and hybrid form or a forma fronteriza.

Although Florence Nightingale is more famous, Edith Cavell stands out as a nurse who made significant contributions to the nursing profession. She established the first nursing school in Brussels, Belgium. To accomplish this Cavell had to speak fluent French, overcome the disdain of the Catholic Church for replacing their untrained nuns with trained nurses, and establish the importance of her place as a woman in the medical profession. When Belgium was occupied by the German military in World War I, Cavell made a life-or-death decision to defy German laws by joining the Belgian Resistance movement and rescuing Allied soldiers. This article will offer background about Cavell, including Florence Nightingale’s influence on her career. The article presents the significant legacy of this British nurse, and the contributions she made to the nursing profession in her early career and during World War I, the Great War. Her story illustrates both the exemplary nursing leadership and the struggle many nurses experienced when faced with ethical dilemmas in practice. Cavell was a relatively unknown nurse who changed medical and military history. The conclusion considers Cavell’s relevance to nurses of today.

Early modern scholars continue to recognize and celebrate the Lieutenant Nun as historical figure, gender transgressor, theatrical persona, and myth. Although she never officially professed to any religious order, Catalina de Erauso’s epithet represents two distinct yet relevant realities, one which points to her life as a female novitiate in the Iberian Peninsula, while the other highlights her military prowess as lieutenant in the New World. As early as the title of the alleged self-account of her life, Historia de la monja alférez, Catalina de Erauso, escrita por ella misma, readers become aware of an impending dissonance in gender performance. Consequently, a critical examination of Historia requires the reader to consider questions of gender identity and sexual orientation that are not definitively supported within the text. Such a feat, while seemingly feasible because of sporadic gender-identifying grammatical structures and arguably suggestive episodes of sexual attraction, often leads to a clearly speculative reading based on limited details and little psychological insight from the protagonist. The present article confronts the critical notion that the Lieutenant Nun’s gender performance is a hyperbolic imitation of seventeenth-century gender normative male behavior and seeks to contextualize the authenticity of her masculine persona against the backdrop of the New World male experience.

Hans Burgkmair the Elder's Santa Croce in Gerusalemme, painted in 1504 as part of the Basilikabilder series at Augsburg's Dominican convent of St. Katherine, incorporates an intriguing catoptric motif in the Crucifixion scene. From the Good Centurion's polished armor, the reflected image of an ugly Jewish soldier stares back in horror. Blind to Jesus' christological identity and to his own nature, he appears as an antimodel of \"recognition\" (anagnôrisis), which Aristotle defines in The Poetics as a \"change from ignorance to knowledge.\" Set in confrontation with the Centurion, who exemplifies recognition, the character thematizes an enduring challenge to Christian conscience.

In their published memoirs of the Peninsular War, a surprising number of British officers mentioned visits to Portuguese convents and openly confessed to having flirted with the sisters – occasionally to the point of outright seduction – and abandoned them when the regiment moved on. This seems like a very negative self-fashioning to modern readers, but can best be understood in the context of the political and cultural climate in which these memoirs were produced. This article argues that officers' descriptions of convent visiting and their professions of sympathy for cloistered women revealed the influence of gothic, erotic, romantic, and travel literature on military life writing. Their depiction of nuns differed from nuns’ portrayal by common soldiers due to its infusion with masculine ideals of chivalry and sensibility. Elite memoirists saw no need to justify their abandonment of nuns because they viewed it in light of other literary accounts of soldiers who broke nuns’ hearts. At the same time, they contrasted themselves with the barbarism of the French, believing themselves to be far more compassionate and tolerant of Catholic strictures. Officers’ portrayals of Portuguese sisters can thus also be seen as an expression of Britons’ sense of their relationship with Portugal in the war.

The second largest group was the Sisters of the Holy Cross (63) of St. Mary's College in Notre Dame, Indiana.1 The other orders that participated in the war included the Sisters of St. Joseph, Sisters of Our Lady of Mount Carmel, Sisters of St. Dominic, Sisters of St. Ursula, Sisters of the Poor of St. Francis, Sisters of Mercy, Sisters of Charity, Daughters of Charity of St. Vincent de Paul, Sisters of Charity of Nazareth (KY) and the Sisters of Our Lady of Mercy.2 In 1861 when the Civil War broke out in Charleston Harbor, the Catholic sisters were almost the only women in America with any nursing experience. A visitor walking through the hospital observed a sister caring for a black patient with a rather repulsive wound and commented: \"Upon my soul, I believe if the devil himself got sick, the charity of these women would induce them to feed and nurse him. [...]they developed a nationwide health care system beginning with the opening of Saint Mary's Hospital in Cairo, Illinois in 1867.60 In May 2000, the Holy Cross Health System consolidated resources with the Sisters of Mercy's Detroit Regional Health System, creating the fourth largest Catholic healthcare system in the United States, Trinity Health.61 In May of 2013, Trinity Health and Catholic Health East consolidated to create one of the nation's largest Catholic health care systems. [...]of that merger they no longer own hospitals but many of the sisters still minister in what originally were hospitals owned by them.