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This text reprints selected non-fictional works by Haywood, with particular attention to the journalism, criticism, and "conduct and advice" material. Here, Haywood explicates and defends ideas on gender and culture that she develops obliquely elsewhere.
This text reprints selected non-fictional works by Haywood, with particular attention to the journalism, criticism, and "conduct and advice" material. Here, Haywood explicates and defends ideas on gender and culture that she develops obliquely elsewhere.
This text reprints selected non-fictional works by Haywood, with particular attention to the journalism, criticism, and "conduct and advice" material. Here, Haywood explicates and defends ideas on gender and culture that she develops obliquely elsewhere.
This text reprints selected non-fictional works by Haywood, with particular attention to the journalism, criticism, and "conduct and advice" material. Here, Haywood explicates and defends ideas on gender and culture that she develops obliquely elsewhere.
This text reprints selected non-fictional works by Haywood, with particular attention to the journalism, criticism, and "conduct and advice" material. Here, Haywood explicates and defends ideas on gender and culture that she develops obliquely elsewhere.
Mary Delany’s phrase “the matrimonial trap” illuminates the apprehension with which genteel women of the eighteenth century viewed marriage. These women were generally required to marry in order to secure their futures, yet hindered from freely choosing a husband. They faced marriage anxiously because they lacked the power either to avoid it or to define it for themselves. For some women, the written word became a means by which to exercise the power that they otherwise lacked. Through their writing, they made the inevitable acceptable while registering their dissatisfaction with their circumstances. Rhetoric, exercised both in public and in private, allowed these women to define their identities as individuals and as wives, to lay out and test the boundaries of more egalitarian spousal relationships, and to criticize the traditional marriage system as their culture had defined it.
Recent years have witnessed a heightened interest in eighteenth-century literary journalism and popular culture. This book provides an account of the early periodical as a literary genre and traces the development of journalism from the 1690s to the 1760s, covering a range of publications by both well-known and obscure writers. The book's central theme is the struggle of eighteenth-century journalists to attain literary respectability and the strategies by which editors sought to improve the literary and social status of their publications.
In seventeenth- and eighteenth-century Britain, captivity emerged as a persistent metaphor as well as a material reality. The exercise of power on both an institutional and a personal level created conditions in which those least empowered, particularly women, perceived themselves to be captive subjects. This "domestic captivity" was inextricably connected to England’s systematic enslavement of kidnapped Africans and the wealth accumulation realized from those actions, even as early fictional narratives suppressed or ignored the experience of the enslaved. Domestic Captivity and the British Subject, 1660–1750 explores how captivity informed identity, actions, and human relationships for white British subjects as represented in fictional texts by British authors from the period. This work complicates interpretations of canonical authors such as Aphra Behn, Richard Steele, and Eliza Haywood and asserts the importance of authors such as Penelope Aubin and Edward Kimber. Drawing on the popular press, unpublished personal correspondence, and archival documents, Catherine Ingrassia provides a rich cultural description that situates literary texts from a range of genres within the material world of captivity. Ultimately, the book calls for a reevaluation of how literary texts that code a heretofore undiscussed connection to the slave trade or other types of captivity are understood.