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Victorian Art Criticism and the Woman Writer by John Paul M. Kanwit examines the development of specialized art commentary in a period when art education became a national concern in Britain. The explosion of Victorian visual culture—evident in the rapid expansion of galleries and museums, the technological innovations of which photography is only the most famous, the public debates over household design, and the high profile granted to such developments as the Aesthetic Movement—provided art critics unprecedented social power. Scholarship to date, however, has often been restricted to a narrow collection of male writers on art: John Ruskin, Walter Pater, William Morris, and Oscar Wilde.

 

By including then-influential but now lesser-known critics such as Anna Jameson, Elizabeth Eastlake, and Emilia Dilke, and by focusing on critical debates rather than celebrated figures, Victorian Art Criticism and the Woman Writer refines our conception of when and how art criticism became a professional discipline in Britain. Jameson and Eastlake began to professionalize art criticism well before the 1860s, that is, before the date commonly ascribed to the professionalization of the discipline. Moreover, in concentrating on historical facts rather than legends about art, these women critics represent an alternative approach that developed the modern conception of art history. In a parallel development, the novelists under consideration—George Eliot, Charlotte Brontë, Anne Brontë, and Elizabeth Gaskell—read a wide range of Victorian art critics and used their lessons in key moments of spectatorship.

 

This more inclusive view of Victorian art criticism provides key insights into Victorian literary and aesthetic culture. The women critics discussed in this book helped to fashion art criticism as itself a literary genre, something almost wholly ascribed to famous male critics.

When novelist Dinah Craik (1826–87) died, expressions of grief came from Lord Alfred Tennyson, Matthew Arnold, Robert Browning, T.H. Huxley, and James Russell Lowell, among others, and even Queen Victoria picked up her pen to offer her consolation to the widower. Despite Craik’s enormous popularity throughout a literary career that spanned forty years, she is now all but forgotten. Yet, in an otherwise respectable life bookended by scandal, this was precisely the way that she wanted it.

Victorian Bestseller is the first book to relate the story of Dinah Craik’s remarkable life. Combining extensive archival work with theoretical work in disability studies and the professionalization of women’s authorship, Karen Bourrier engagingly traces the contours of this author’s life. Craik, who wrote extensively about disability in her work, was no stranger to it in her personal and professional life, marked by experiences of mental and physical disability, and the ebb and flow of health. Following scholarship in the ethics of care and disability studies, the book posits Craik as an interdependent subject, placing her within a network of writers, publishers, editors and artists, friends, and family members. Victorian Bestseller also traces the conditions in the material history of the book that allowed Victorian women writers’ careers to flourish. In doing so, the biography connects corporeality, gender, and the material history of the book to the professionalization of Victorian women’s authorship.

The subject of Victorian Domesticity is family life in America. The life and works of Louisa May Alcott served as the vehicle for exploring and analyzing this subject. Although Alcott was deeply influenced by popular currents of sentimentality, her own experience exposed her to the confusions and contradictions generated when sentiment confronted the reality of life in 19th-century America.

In the first chapter Strickland outlines the ways in which sentimentality colored the perception of 19th-century Americans about such issues as courtship, marriage, the relationship between the sexes, generational relationships, and the relationship between the nuclear family and the community outside the family. Chapters two and three trace Alcott’s childhood and adolescent experiences, exploring the tensions that developed between Louisa and her father, and detailing the ways in which she carried the double burden of being both poor and female as she sought her identity as a writer.

The following six chapters treat the varieties of family life that appear in Alcott’s stories, the impact of feminism on her life, and her emphasis on the importance of child nurture. In the final two chapters the author treats the relationships that Alcott perceived between the family and the world around it and assesses the legacy of the Victorian family idea.

During the nineteenth century, British society was making rapid advancements in science and technology. While the men became materially productive, women were expected to be the fulcrums of society's changes. As one means of adjusting to these changes, many women focused on supernaturalism and spirituality.

In Victorian Ghosts in the Noontide, Vanessa D. Dickerson analyzes women's spirituality in a materialistic age by examining the supernatural fiction of Charlotte and Emily Brontë, Elizabeth Gaskell, and George Eliot and provides interpretive readings of familiar texts like Jane Eyre and Wuthering Heights. Other works by lesser-known authors are also examined.

Technological advances eliminated many of the jobs women were accustomed to doing. This left women looking for their place in society. A sense of "in-betweenness" developed in these women who were now expected to attend not only to the physical but also to the moral and spiritual needs of the family. As an answer to this "in-betweenness" some channeled their power toward the art of writing. Because people in the mid-1800s were so thoroughly engaged in scientific thought and advancements, supernatural folklore and spirituality were disreputable ideas for anyone, especially women, to explore. Ghosts and spirits were tied to old-wives' tales, superstitions, and legends. However, by focusing on these concepts and using fiction as an outlet, women were able to make great strides in being seen and heard. The art of writing functioned as an exploration of their spiritualism in which women discovered expression, freedom, and power.

This perceptive, well-written book will add a new dimension to our understanding of women's supernatural writings of the Victorian era. Scholars of Victorian literature, women's studies, and popular culture will benefit from its insights.

If Victorian women writers yearned for authorial forebears, or, in Elizabeth Barrett Browning’s words, for “grandmothers,” there were, Gail Turley Houston argues, grandmothers who in the late eighteenth and early nineteenth centuries envisioned powerful female divinities that would reconfigure society. Like many Victorian women writers, they experienced a sense of what Barrett Browning termed “mother-want” inextricably connected to “mother-god-want.” These millenarian and socialist feminist grandmothers believed the time had come for women to initiate the earthly paradise that patriarchal institutions had failed to establish.

 

Recuperating a symbolic divine in the form of the Great Mother—a pagan Virgin Mary, a female messiah, and a titanic Eve—Joanna Southcott, Eliza Sharples, Frances Wright, and others set the stage for Victorian women writers to envision and impart emanations of puissant Christian and pagan goddesses, enabling them to acquire the authorial legitimacy patriarchal culture denied them. Though the Victorian authors studied by Houston—Barrett Browning, Charlotte Brontë, Florence Nightingale, Anna Jameson, and George Eliot—often masked progressive rhetoric, even in some cases seeming to reject these foremothers, their radical genealogy reappeared in mystic, metaphysical revisions of divinity that insisted that deity be understood, at least in part, as substantively female.

“I imagine everyone has a center of gravity,” says Ellen Bromfield Geld. “Something which binds one to the earth and gives sense and direction to what one does.” For Ellen, this center is a writing table before a window that looks out upon groves of pecan trees and mahogany-colored cattle in seas of grass. The place is Fazenda Pau D’Alho, Brazil, where she and her husband, Carson, have lived and farmed since 1961.

Healing the ravaged coffee plantation, rearing five children, exploring the outposts, the Gelds have created a dynamic yet peaceful life far from Ellen’s native Ohio. Their practice of sustainable agriculture, and Ellen’s plea for the preservation of Brazil’s remaining wilderness areas, reflect the legacy of her father, the novelist and farm visionary Louis Bromfield. Their shared vision is crystallized in her account of a cattle drive across the Pantanal, the vast flood plain on Brazil’s side of the Paraguay River. She describes a two-hundred year symbiosis between ranchers and a fragile ecosystem that is being threatened by development.

View from the Fazenda is distilled from fifty years of living in Brazil, weaving daily life on the farm into her quest to understand a nation. It portrays a true melting pot of people who—as conquerers, immigrants, or slaves, their blood and history mingled with those of native Indians—have created the character of Brazil. This huge, diverse county, living in several eras at the same time, is ever changing through its people’s amazing ability to “find a way.”

Ellen Bromfield Geld evokes the land and people of Brazil and offers readers an invigorating glimpse into a soulful life. “It seems to me that being a bit of a poet is perhaps the only way one can survive as a farmer,” she explains. “For in the end, more than anything, farming is a way of life you either love or become bitter enduring.”

"A stunning, brilliant, absolutely compelling reading of Woolf through the lens of Kleinian and Freudian psychoanalytic debates about the primacy of maternality and paternality in the construction of consciousness, gender, politics, and the past, and of psychoanalysis through the lens of Woolf's novels and essays. In addition to transforming our understanding of Woolf, this book radically expands our understanding of the historicity and contingent construction of psychoanalytic theory and our vision of the potential of psychoanalytic feminism."—Nancy J. Chodorow, University of California at Berkeley

"Virginia Woolf and the Fictions of Psychoanalysis brings Woolf's extraordinary craftsmanship back into view; the book combines powerful claims about sexual politics and intellectual history with the sort of meticulous, imaginative close reading that leaves us, simply, seeing much more in Woolf's words than we did before. It is the most exciting book on Woolf to come along in some time."—Lisa Ruddick, Modern Philology

The essays in Vision/Re-Vision analyze in detail ten popular and important films adapted from contemporary American fiction by women, addressing the ways in which the writers' latent or overt feminist messages are reinterpreted by the filmmakers who bring them to the screen, demonstrating that there is much to praise as well as much to fault in the adaptations and that the process of adaptation itself is instructive rather than destructive, since it enriches understanding about both media.

In her writings, Terry Tempest Williams repeatedly invites us as readers into engagement and conversation with both her and her subject matter, whether it is nature or society, environment or art. From her evocation, in Desert Quartet: An Erotic Landscape, of an eroticism of place that defines erotic as "in relation," to the spiritual connectivity and familial bonds she explores in Refuge: An Unnatural History of Family and Place and the political engagement she urges in The Open Space of Democracy, much of her work is about relationship, connection, and community. Like much good writing, her books invite readers into thoughtful dialogue with the text. Frequently in demand for workshops, lectures, and other speaking venues and well known as an environmental activist, Williams has a public persona and voice almost indistinguishable from her written ones.

Thus, the interviews she has often granted--in print, on the radio, on the Web--seamlessly elaborate the ideas and extend the explorations of her written texts. They also tell us much about the genesis, context, and intent of her books. With her distinctive, impassioned voice and familiar felicity of language, she talks about wilderness and wildlife, place and eroticism, art and literature, democracy and politics, family and heritage, Mormonism and religion, writing and creativity, and other subjects that engage her agile mind. The set of interviews gathered and introduced by Michael Austin in A Voice in the Wilderness represent the span of Terry Tempest Williams's career as a naturalist, author, and activist.

Fourteen bold, dynamic, and daring women take the stage in this collection of women's lives and stories. Individually and collectively, these writers and performers speak the unspoken and perform the heretofore unperformed.

The first section includes scripts and essays about performances of the lives of Gertrude Stein, Georgia O'Keeffe, Mary Church Terrell, Charlotte Cushman, Anaïs Nin, Calamity Jane, and Mary Martin. The essays consider intriguing interpretive issues that arise when a woman performer represents another woman's life. In the second section, seven performers—Tami Spry, Jacqueline Taylor, Linda Park-Fuller, Joni Jones, Terri Galloway, Linda M. Montano, and Laila Farah—tell their own stories. Ranging from narrrative lectures (sometimes aided by slides and props) to theatrical performances, their works wrest comic and dramatic meaning from a world too often chaotic and painful. Their performances engage issues of sexual orientation, ethnicity, race, loss of parent, disability, life and death, and war and peace. The volume as a whole highlights issues of representation, identity, and staging in autobiographical performance. It examines the links among theory and criticism of women's autobiography, feminist performance theory, and performance practice.

Voices of the Diaspora offers, for the first time, representative works by major Jewish women writers from Austria, England, France, Germany, Italy, the Netherlands, Spain, and Russia. These stories and essays, written over the last twenty-five years, speak to the challenges confronting the post-Shoah generations of Jews living in Europe: a need to commemorate the lives extinguished in the camps; a desire to repair a ruptured culture; and a determination to reclaim a Jewish identity resistant to assimilation and the threats of anti-Semitism.

At the same time, these writers address themes specific to their national contexts. Berlin-born Barbara Honigmann questions the possibility of Jewish life in the country responsible for the "final solution." Maghreb-born Marlène Amar and Reina Roffé address the experiences of displacement and emancipation as Sephardic women in Western, post-colonial societies. Clara Sereni describes how Jews in post-Fascist Italy reemerged with a self-assertiveness that troubled a society that had found comfort in amnesia. Ludmila Ulitskaya portrays a Jewish girlhood on the eve of Stalin's death empowered by the religious traditions of Jewish resistance.

From the unique perspective of women's literary voices, this volume reveals to English-speaking readers the extraordinary vivacity and diversity of European Jewry, and introduces them to a new generation of women writers.