The sexual behavior of people in any given society or subculture is guided by certain codes of conduct: written or unwritten rules on how to behave. Cupid on a Leash researches the different codes... Show moreThe sexual behavior of people in any given society or subculture is guided by certain codes of conduct: written or unwritten rules on how to behave. Cupid on a Leash researches the different codes of conduct that guided sexuality in Italy between c. 1450 and 1550. It identifies which codes were present for people of different genders, ages, social classes and sexual orientations. Moreover, the book examines how broadly these codes were shared within the source material, and analyzes the roots and rationalizations of their existence. A wide variety of sources, written by male as well as female authors, is used to analyze these sexual codes of conduct. These sources range from romance epics, novellas, and treatises on love, to sermons, anatomical treatises, and personal correspondence. By revealing the many, often contradictory codes of conduct guiding sexuality, Cupid on a Leash provides insight into the complexities of societal expectations in Renaissance Italy. It studies the arguments that people used to defend sexual codes of conduct, and analyzes the logic behind these arguments, seeking to explain why they were considered so important. Show less
Margaret of Burgundy (1374-1441) is known mainly for two reasons. Firstly, her marriage in 1385 to William of Bavaria, eldest son of the Count of Hainault, Holland and Zeeland, laid the foundation... Show moreMargaret of Burgundy (1374-1441) is known mainly for two reasons. Firstly, her marriage in 1385 to William of Bavaria, eldest son of the Count of Hainault, Holland and Zeeland, laid the foundation for the transfer of power in these principalities to the Burgundian dynasty some 50 years later. Secondly, she supported her only child Jacqueline of Bavaria, who fought many battles in order to prevent this. The combination of these two roles points to a conflict of interest. By supporting her daughter as the rightful Bavarian heir, Margaret inevitably came into conflict with members of her own dynasty of origin, the Valois Burgundians. The overarching question in the research presented in this thesis is what tilted the scales for Margaret as a political player in different phases of her life: was it her loyalty to the Burgundian or to the Bavarian dynasty, her connection with the Hook party in Holland, or was she driven mainly by self-interest, as is sometimes suggested? Related to this is the question whether her means were substantial enough to allow her to play her own game. In this biographical study, a chronological and a thematic approach have been combined. The loyalty question serves as guideline for the first part, in which the story of Margaret’s life is told chronologically within the broader context of political developments. The thematic second part is dedicated to her financial position as a widow, her court, and her religious and literary patronage. Show less
Taking a series of popular jokes about fictitious “anti-societies” as its point of departure, this article explores the responses to the transformation of reform in the decade between 1825 and 1835... Show moreTaking a series of popular jokes about fictitious “anti-societies” as its point of departure, this article explores the responses to the transformation of reform in the decade between 1825 and 1835 and places them in the context of social and political change brought about by Jacksonian democracy. Rooted in the tradition of the moral reform society, through specialization of its aims, the anti-society seemed to become a democratic pendant of older reform societies and was thought to play a more divisive role in local communities. Critics denounced the new societies for their prescriptive character, the prominent role women played, and the “spirit of opposition” they triggered. Contemporaries increasingly understood the evolution of reform culture from the relatively harmonious religious and moral reform societies of the Benevolent Empire of the first quarter of the 19th century to the oppositional and highly contested organizations of radical antislavery and temperance of the 1830s as a serious threat to the social order and the future of the United States. Using the Benign Violation Theory of Humor, this article argues that the American reaction to anti-societies suggests that while they were broadly perceived as a threat to the social order from the late 1820s on, this threat was at first understood to be benign, and thus could be laughed off, while from 1833 on, anti-societies were increasingly regarded as a destructive force, and provoked substantial fears that could justify violent responses as an alternative way to reinforce the “normal” order of things. Show less
This dissertation examines the memory cultures of Netherlandish migrants who left their homes during the Dutch Revolt (ca. 1568-1648) and the religious persecutions preceding it. It shows how... Show moreThis dissertation examines the memory cultures of Netherlandish migrants who left their homes during the Dutch Revolt (ca. 1568-1648) and the religious persecutions preceding it. It shows how narratives of exile and victimhood were transmitted between generations and cultivated in various social and religious settings until the eighteenth century. The consciousness of a shared past connected Netherlandish diaspora groups all over Europe and at the same time provided them with models of identification with their various local host societies. Integration into the various host societies in Germany, England and the Dutch Republic did not inhibit the commemoration of the refugee past, but led to an incorporation of exile narrative into new memory canons. New generations could often benefit from identifying with the fate of persecuted ancestors, especially in pietist and puritan circles in Germany and England. Having suffered for one’s faith served as a proof of religious steadfastness and the identification with the persecuted ‘small flock of true Christians’ appealed to many pietists without a migrant background. Exile narratives were increasingly shared by migrants and non-migrants and allowed individuals to participate in cultures of religious exclusivity Show less
