This first in-depth study of women’s politeness examines the complex relationship individuals had with the discursive ideals of polite femininity. Contextualising women’s autobiographical writings (journals and letters) with a wide range of eighteenth-century printed didactic material, it analyses the tensions between politeness discourse which aimed to regulate acceptable feminine identities and women’s possibilities to resist this disciplinary regime. Ylivuori focuses on the central role the female body played as both the means through which individuals actively fashioned themselves as polite and feminine, and the supposedly truthful expression of their inner status of polite femininity.

Women and Politeness in Eighteenth-Century England: Bodies, Identities, and Power

https://jps.library.utoronto.ca/index.php/renref/article/download/14343/11386

Laughing Matters: Farce and the Making of Absolutism in France

This article sketches a post-Occidental interpretation of the historical/conceptual relationships between modern western education and European civilizational identity formation. Modern western edu...

https://journals.sagepub.com/doi/pdf/10.2304/pfie.2012.10.1.4

Modernity/Coloniality and Eurocentric Education: Towards a Post-Occidental Self-Understanding of the Present

Cultural safety is an essential concept within New Zealand nursing that is formally linked to registration and competency-based practice certification. Despite its centrality to New Zealand nursing philosophies and the stated expectation of cultural safety as a practice element, there is limited evidence of its application in the literature. This research presents insight into public health nurse's (PHN) experiences, demonstrating the integration of cultural safety principles into practice. These findings emerged following secondary analysis of data from a collaborative, educative research project where PHNs explored the use of family assessment tools. In particular, the 15-minute interview tool was introduced and used by the PHNs when working with families. Critical analysis of transcribed data from PHN interviews, utilising a cultural safety lens, illuminated practical ways in which cultural safety concepts infused PHN practice with families. The themes that emerged reflected the interweaving of the principles of cultural safety with the application of the five components of the 15-minute interview. This highlights elements of PHN work with individuals and families not previously acknowledged. Examples of culturally safe nursing practice resonated throughout the PHN conversations as they grappled with the increasing complexity of working with a diverse range of families.

Expressions of cultural safety in public health nursing practice

This study examines the cultural and religious politics of dancing in late sixteenthand early seventeenth-century England. Although theologically dance was considered morally neutral, as a physical, embodied practice, context determined whether each occurrence was deemed acceptable or immoral. Yet, judging and interpreting these contexts, and thus delineating the boundaries between appropriate and inappropriate behaviour, was contested and controversial. Advocates argued that dance enabled controlled, graceful movement and provided a harmless outlet for youthful energy. Opponents decried it as a vain, idle, and lascivious indulgence that led to illicit sexual liaisons, profanation of the sabbath, and eternal damnation. The first chapter introduces early dance fundamentals, describing steps, genres, and sources. The chapter also discusses venues in which people danced, times of day and seasons that were most popular, and demographic details for dancers in western England. Chapter 2 demonstrates how, by varying details of their performance, dancers could influence a dance’s appropriateness, as well as express aspects of identity, such as gender and social rank. Chapter 3 examines how clergymen and religious reformers addressed and tried to undermine pro-dance arguments through their treatment of biblical dance references in sermons and treatises. Chapters 4 and 5 feature case studies of parochial clergymen and lay persons whose opinions about dancing became flashpoints for local

Reformation and Revelry: The Practices and Politics of Dancing in Early Modern England, c.1550-c.1640

This broad-ranging book on ideals of comportment and self-representation among Western European elites from the late medieval period through the early modern age is an erudite, wellargued, and theoretically sophisticated work. Its principal claim that the behavioral and linguistic patterns through which individuals present themselves to others structure, rather than result from, the hierarchy of status and power in a society is based on a fascinating and insightful comparison of the respective evolution in England and France of different norms for presenting self to other. In exploring these diverto retain the dialectic relationship between the subjective and the objective, giving the latter its necessary due. The human dependence on particular thought communities is illustrated by journeys into social history and anthropological space. Nowhere have I seen a more straightforward account of what makes society possible: intersubjective objectivity and the social construction of common worlds. The book is organized into chapters dealing with six cognitive acts: perceiving, attending, classifying, assigning meaning, remembering, and dealing with time. Cross-cutting these areas is particular attention to the politics of cognition, as well as the normative rules of the above that constrain our cognition. The book can be considered a frontal attack on the individualistic tabula rasa epistemology and the essentialist view that meaning is inherent only in the object. Related to this attack is an excellent discussion of reification, which is maintained throughout the book. The early chapter on social optics shows how our very sensed experience conforms to those of others and how we see through socially inherited projections. These form the lenses through which sensed experience is interpreted and given meaning. Zerubavel discusses how the social process helps determine what enters our minds in the first place and what thought communities render unthinkable. Included here is a discussion on the illogical but conventional nature of how different societies define the irrelevant and the relevant. This leads into an important consideration of whose feelings and existences we take into account and whose we never even consider. The chapter on social classifications strikes me as an excellent follow-up to Whorfs analysis of science and linguistics, with the usual abundance of needed illustrations. Not only do cultures group objects into likes and dislikes differently, but they have different styles of grouping. Some are inordinately rigid and intolerant of ambiguity, while others are quite flexible and open to ambiguity. "Mnemonic political battles" are illustrated in the chapter on social memories, as are "mnemonic decapitation" how we divide time into what is memorable "history" and forgettable "prehistory" depending on power relations. Some generalizations are presented e.g., we remember what fits into our culturally given schemata and stereotypes, and we tend to forget those things that our culture can not render readily sensible. The capacity to locate events in culturally relative, standard time frames is seen as a pillar of the intersubjective and the basis for coordinated human activity. Fundamentally different cultural conceptions of time are relatively ignored as Zerubavel concentrates on showing the arbitrary nature of our current time frames and their social origins. I have one serious reservation about this treatment of cognition. Sociologists and neuroscientists have demonstrated decisively the futility of separating cognition and emotion. As it would be foolhardy to discuss emotion without cognition, it is equally insufficient to discuss cognition without consideration of emotion. The latter is as socially guided as cognition, and both are necessary for each other. Such omissions are perhaps inevitable in a book of only 113 pages of text, but its brevity is a part of its effectiveness. We are left with a clear conclusion. If our minds mirror anything at all, it is certainly our society rather than some absolute rendition of the "natural world." The book succeeds unequivocally in introducing cognitive sociology as an exciting and important area of study.

A Genealogy of Manners: Transformations of Social Relations in France and England from the Fourteenth to the Eighteenth Century

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A Genealogy of Manners: Transformations of Social Relations in France and England from the Fourteenth to the Eighteenth Century