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This book shows how authors in nineteenth-century Britain used the materials of writing (and of reading, drawing, and handicraft) for inspiration and creative composition. In doing so, it reshapes the sensory history of working on and with paper. These activities were many and varied: Charlotte Brontë composed poems and doodled in the margins of school books, George Eliot recorded writing ideas on her blotter, Elizabeth Barrett Browning sewed paper to paper to edit her poems, and Jane Austen employed straight pins to "cut and paste." Albums provided a playful space to collect and to produce text-and-collage gifts for friends, circumventing print culture for a more intimate book making, as Elizabeth Gaskell and Anna Atkins knew. Notebooks and commonplace books were vital to Eliot, Michael Field, and Emily Brontë as part of a writing process. Writers experimented with crafts and needlework to compose text without paper and ink, most notably in the case of samplers. What writing and drawing happened on—including bibles, sewing patterns, and walls—mattered, as related to, and generative of, the themes of the work. This expansive field of meanings that creativity with textual (and material) things could have was common to the Victorians, but the writers explored here were extravagant even among their self-reflexive contemporaries in their undoing, remaking, miniaturizing, encrypting, reusing, and transforming. The edge of the page, the width of the margin, the covers of the book, were limiting factors, but also provocations to push on further, be radical.
In the early decades of the 19th century, Indigenous Australians suffered devastating losses at the hands of British colonists, who largely ignored their sovereignty and even their humanity. At the same time, however, a new wave of Christian humanitarians were arriving in the colonies, troubled by Aboriginal suffering and arguing that colonists had
Blood Ground traces the transition from religion to race as the basis for policing the boundaries of the "white" community. Elbourne suggests broader shifts in the relationship of missions to colonialism B as the British movement became less internationalist, more respectable, and more emblematic of the British imperial project B and shows that it is symptomatic that many Christian Khoekhoe ultimately rebelled against the colony. Missionaries across the white settler empire brokered bargains B rights in exchange for cultural change, for example B that brought Aboriginal peoples within the aegis of empire but, ultimately, were only partially and ambiguously fulfilled.
James William Newland’s (1810–1857) career as a showman daguerreotypist began in the United States but expanded into Central and South America, across the Pacific to New Zealand and colonial Australia and onto India. Newland used the latest developments in photography, theatre and spectacle to create powerful new visual experiences for audiences in each of these volatile colonial societies. This book assesses his surviving, vivid portraits against other visual ephemera and archival records of his time. Newland’s magic lantern and theatre shows are imaginatively reconstructed from textual sources and analysed, with his short, rich career casting a new light on the complex worlds of the mid-nineteenth century. It provides a revealing case study of someone brokering new experiences with optical technologies for varied audiences at the forefront of the age of modern vision. This book will be of interest to scholars in art and visual culture, photography, the history of photography and Victorian history.