By Dana Luciano
2008 Winner, MLA First e-book PrizeCharting the proliferation of kinds of mourning and memorial throughout a century more and more all for their historic and temporal importance, Arranging Grief deals an cutting edge new view of the cultured, social, and political implications of emotion. Dana Luciano argues that the cultural plotting of grief offers a particular perception into the nineteenth-century American temporal imaginary, because grief either underwrote the social preparations that supported the nation’s commonplace chronologies and subsidized alternative routes of advancing history.Nineteenth-century appeals to grief, as Luciano demonstrates, subtle modes of "sacred time" throughout either non secular and ostensibly secular frameworks, instantly authorizing and unsettling validated schemes of connection to the prior and the longer term. interpreting mourning manuals, sermons, memorial tracts, poetry, and fiction by way of Harriet Beecher Stowe, William Apess, James Fenimore Cooper, Catharine Maria Sedgwick, Susan Warner, Harriet E. Wilson, Herman Melville, Frances E. W. Harper, Frederick Douglass, Abraham Lincoln, Elizabeth Keckley, and Ralph Waldo Emerson, Luciano illustrates the ways in which grief coupled the affective physique to time. Drawing on formalist, Foucauldian, and psychoanalytic feedback, Arranging Grief indicates how literary engagements with grief positioned forth methods of difficult deep-seated cultural assumptions approximately background, development, our bodies, and behaviors.
Read or Download Arranging Grief: Sacred Time and the Body in Nineteenth-Century America (Sexual Cultures: New Directions from the Center for Lesbian and Gay Studies) PDF
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Extra info for Arranging Grief: Sacred Time and the Body in Nineteenth-Century America (Sexual Cultures: New Directions from the Center for Lesbian and Gay Studies)
19 These bodily emissions of the earthly were no longer rejected outright as false attachments to the temporal world, signs of a wayward preference for the ﬂesh; instead, if kept within certain bounds, they were embraced as expected, sincere, and appropriate tokens of human love. In 1828, for instance, the Congregationalist minister Jacob Scales reassured his New Hampshire congregation that the Bible did indeed permit weeping over the dead, because it was natural. Tears, he asserted, were “an expression of sensibility.
The picturesque rural world that Irving’s Crayon, in contrast to the bustle of the city, romanticized as holding fast to this “truer” emotional connection found material form in new locations for memorial: social spaces set aside for the indulgence of grief, which provided a refuge from the anxieties over acceleration that accompanied the nineteenth-century emphasis on progress. These new locations, arranged to accentuate their distance from the bustle of public life, permitted the mourner to focus attention on the continuities associated with the regenerativity of the human spirit.
H. Fowler explained in an 1856 sermon, The feelings center the thoughts on the lamented ones, and much is recalled in connection with them, that had passed entirely from us. The heart fondly dwells on the review, and one thing is suggested after another, until a multitude of particulars are remembered, of which no note before appeared. And the inﬂuence of the example which memory thus brings before us is greatly energized. 22 In the Presbyterian minister’s protopsychological understanding of the mourning process, the interaction of attachment and memory creates an 31 MOMENTS MORE CONCENTRATED THAN HOURS “energized” image of the departed with signiﬁcant power over the bereaved.
Arranging Grief: Sacred Time and the Body in Nineteenth-Century America (Sexual Cultures: New Directions from the Center for Lesbian and Gay Studies) by Dana Luciano