University of Macau / Faculty of Social Sciences and Humanities / Department of English

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

This thesis explores the relationship between the Female Gothic novel of the late eighteenth and early nineteenth century and the social context of women at that time. In the examination of the primary works of Ann Radcliffe, Mary Wollstonecraft and Mary Shelley, this study investigates how these female writers work within the Gothic genre to explore issues related to the role of women in their society, in particular those concerned with sexual identity. It is contended that the Gothic genre provides these authors with the ideal vehicle through which to critique the patriarchal definition of the female, a definition which confines and marginalizes women, denying the female any sexual autonomy. The Introduction defines the scope of the thesis by delineating the differences between the Female Gothic and the Male Gothic. Arguing that the Female Gothic shuns the voyeuristic victimisation of women which characterizes much of the Male Gothic, it is contended that the Female Gothic is defined by its interest in, and exploration of, issues which concern the status of women in a patriarchy. It is asserted that it is this concern with female gender roles that connects the overtly radical work of Mary Wollstonecraft with the oblique critique evident in her contemporary, Ann Radcliffe’s, novels. It is these concerns too, which haunt Mary Shelley’s texts, published two decades later. Chapter One outlines the status of women in the patriarchal society of the late eighteenth century, a period marked by political and social upheaval. This period saw the increasing division of men and women into the “separate spheres” of the public and domestic worlds, and the consequent birth of the ideal of “Angel in the House” which became entrenched in the nineteenth century. The chapter examines how women writers were influenced by this social context and what effect it had on the presentation of female characters in their work, in particular in terms of their depiction of motherhood. Working from the premise that, in order to fully understand the portrayal of female sexuality in the texts, the depiction of the male must be examined, Chapter Two analyses the male characters in terms of their relationship to the heroines and/or the concept of the “feminine”. Although the male characters differ from text to text and author to author, it is argued that in their portrayal of “heroes and villains” the authors were providing a critique of the patriarchal system. While some of the texts depict male characters that challenge traditional stereotypes concerning masculinity, others outline the disastrous and sometimes fatal consequences for both men and women of the rigid gender divisions which disallow the male access to the emotional realm restricted by social prescriptions to the private, domestic world of the female. It is contended that, as such, all of the texts assert the necessity for male and female, masculine and feminine to be united on equal terms. Chapter Three interprets the heroine’s journey through sublime landscapes and mysterious buildings as a journey from childhood innocence to sexual maturity, illustrating the intrinsic link that exists between the settings of Gothic novels and female sexuality. The chapter first examines the authors’ use of the Burkean concept of the sublime and contends that the texts offer a significant revision of the concept. In contrast to Burke’s overtly masculinist definition of the sublime, the texts assert that the female can and does have access to it, and that this access can be used to overcome patriarchal oppression. Secondly, an analysis of the image of the castle and related structures reveals that they can symbolise both the patriarchy and the feminine body. Contending that the heroine’s experiences within these structures enable her to move from innocence to experience, it is asserted that the knowledge that she gains, during her journeys, of herself and of society allows her to assert her independence as a sexually adult woman.

En el año 1764 el rey Carlos III permitió la exportación de un rebaño de ovejas merinas a Sajonia. Este permiso posibilitó el establecimiento de la cría de ovejas merinas fuera de España, primero en Sajonia y luego en otros países de Europa y en ultramar. El artículo investiga el motivo y origen de la petición de adquisición sajona y consulta para ello fondos del Archivo Estatal de Sajonia. Además se investiga por qué Carlos III permitió la exportación de ovejas merinas y con ello favoreció un desarrollo que a medio plazo significó la caída de la cría de ovejas merinas españolas así como la exportación de lana española. De la investigación se deduce que con la adquisición de las ovejas españolas el gobierno sajón tenía dos fines: la reconstrucción de los rebaños de ovejas diezmados por la Guerra de los Siete Años y el fomento de la producción textil de lana autóctona. La idea de refinar lana mediante el cruce de razas autóctonas y ovejas merinas españolas surgió en Suecia. El que Carlos III legalizara la exportación de ovejas merinas a Sajonia proviene sobre todo de relaciones dinásticas entre los Borbones españoles y la Casa de Wettin en Dresde. También fue favorable el cambio en la política agraria española que se empezó a dirigir contra los privilegios de la Mesta. El artículo aclara el papel decisivo del marqués de Esquilache en la entrega de las ovejas a Sajonia. Sin su recomendación a Carlos III y su apoyo administrativo no se habría cumplido el deseo sajón. / Im Jahr 1764 erlaubte König Karl III. die Ausfuhr einer Herde Merinoschafe nach Sachsen. Diese Erlaubnis ermöglichte den Aufbau einer eigenen Merinoschafzucht zunächst in Sachsen, später auch in anderen europäischen Ländern und in Übersee. Der Beitrag untersucht Hintergrund und Genese des sächsischen Beschaffungswunsches und wertet dazu Quellen im Sächsischen Staatsarchiv aus. Außerdem wird untersucht, warum Karl III. die eigentlich verbotene Ausfuhr von Merinoschafen genehmigte und damit eine Entwicklung begünstigte, die mittelfristig zum Niedergang der spanischen Merinoschafzucht und des spanischen Wollexportes beitrug. Aus der Untersuchung geht hervor, dass die sächsische Regierung mit der Beschaffung der spanischen Schafe zwei Ziele verfolgte: den Wiederaufbau der im Siebenjährigen Krieg dezimierten Schafbestände und die Förderung der einheimischen Wolltextilproduktion. Die Idee, einheimische Schafrassen durch die Kreuzung mit spanischen Merinoböcken zu veredeln, stammte allerdings aus Schweden. Dass Karl III. die Ausfuhr von Merinoschafen nach Sachsen freigab, hing vor allem mit den dynastischen Beziehungen zwischen den spanischen Bourbonen und den Wettinern in Dresden zusammen. Günstig für die Erfüllung des sächsischen Wunsches war auch, dass die Regierung Karls III. den Privilegien der Mesta zunehmend kritisch gegenüberstand. Der Beitrag macht die entscheidende Rolle deutlich, die der Minister Esquilache bei der Überlassung der Schafe an Sachsen spielte. Ohne seine Fürsprache bei Karl III. und seine administrative Unterstützung wäre der sächsische Wunsch unerfüllt geblieben. / Der Beitrag ist eine inhaltlich etwas veränderte und ins Spanische übersetzte Fassung des Tagungsbandbeitrags von Jörg Ludwig: Ein königlich-spanisches Geschenk. Die Beschaffung von Merinoschafen in Spanien 1764/65, in: Jörg Ludwig (Red.): Wissen – Wolle – Wandel. Merinoschafzucht und Agrarinnovation in Sachsen im 18. und 19. Jahrhundert, Halle/S. 2016, S. 137 – 154, ISBN 978-3-95462-757-8

This dissertation examines Elizabeth Robinson Montagu's relationships with three men: her husband, Edward Montagu; George Lyttelton, first baron Lyttelton; and William Pulteney, earl of Bath to show how these relationships were structured and how Elizabeth Montagu negotiated them in order to forward her own intellectual interests. Montagu's relationship with her husband Edward and her friendships with Lord Lyttelton and Lord Bath supplied her with important outlets for intellectual and political expression. Scholarly work on Montagu's friendships with other intellectual women has demonstrated how Montagu drew on the support of female friends in her literary ambitions, but at the same time, it has obscured her equally important male relationships. Without discounting the importance of female friendship to Montagu's intellectual life, this study demonstrates that Montagu's relationships with Bath, Lyttleton, and her husband were at least as important to her as those with women, and that her male friendships and relationships offered her entry into the political sphere. Elizabeth Montagu was greatly interested in the political debates of her day and she contributed to the political process in the various ways open to her as an elite woman and female intellectual. Within the context of these male friendships, Montagu had an opportunity to discuss political philosophy as well as practical politics; as a result, she developed her own political positions. It is clear that contemporary gender conventions limited the boundaries of Montagu's intellectual and political concerns and that she felt the need to position her interests and activities in ways that did not appear transgressive in order to follow her own inclinations. Montagu represented her interest in the political realm as an extension of family duty and expression of female tenderness. In this manner, Montagu was able to forward her own opinions without appearing to cross conventional gender boundaries.

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Submitted by EDUARDO TSUTOMU MURAYAMA null (eduardomurayama@yahoo.com) on 2016-05-16T03:37:16Z No. of bitstreams: 1 TESE EDUARDO T MURAYAMA - CORRIGIDA - MAIO 2016.pdf: 14126120 bytes, checksum: 4f523f7eea397c8b25b61bc401609c63 (MD5) / Approved for entry into archive by Juliano Benedito Ferreira (julianoferreira@reitoria.unesp.br) on 2016-05-18T19:17:04Z (GMT) No. of bitstreams: 1 muruyama_et_dr_ia_par.pdf: 1794404 bytes, checksum: 333482f5a959893eb149fd9e8ec63099 (MD5) / Made available in DSpace on 2016-05-18T19:17:04Z (GMT). No. of bitstreams: 1 muruyama_et_dr_ia_par.pdf: 1794404 bytes, checksum: 333482f5a959893eb149fd9e8ec63099 (MD5) Previous issue date: 2016-04-01 / Não recebi financiamento / Esta pesquisa tem como objetivo dar continuidade ao trabalho iniciado na minha dissertação de mestrado, sobre a obra pictórica de Jesuíno Francisco de Paula Gusmão, conhecido na historiografia da arte brasileira como Padre Jesuíno do Monte Carmelo (1764-1819). Apresentada em 2010, os estudos iniciais cobriram as obras do artista então encontradas na Igreja da Ordem Terceira do Carmo de São Paulo e seu processo de restauração, sob coordenação do Instituto do Patrimônio Histórico e Artístico Nacional – IPHAN. Daquele momento até o presente, outras relevantes descobertas envolvendo Jesuíno foram efetuadas na cidade de Itu (SP): na Igreja Matriz de Nossa Senhora da Candelária, onde o padre pintor trabalhou em parceria com o Mestre José Patrício da Silva Manso (1740-1801), foram resgatadas pinturas parietais do século XVIII e indícios da participação de outros artífices até então desconhecidos pelos pesquisadores, além de trechos de um tabuado com pinturas inéditas de Jesuíno. Desse modo, a finalização do restauro da Carmo paulistana, mais as recentes descobertas da Matriz ituana e a possível recuperação do painel do teto da Igreja do Carmo de Itu, também de autoria de Jesuíno, somadas à busca dos possíveis referenciais iconográficos utilizados pelo sacerdote artista, ampliam a obra pictórica do padre Jesuíno do Monte Carmelo e fornecem material para que se realize uma revisão sobre a relevância de sua produção para a história da arte paulista e brasileira. / This research aims to continue the work started in my master's dissertation about the pictorial work of Jesuíno Francisco de Paula Gusmão, known in the history of Brazilian art as Priest Jesuíno do Monte Carmelo (1764-1819). Presented in 2010, the initial studies covered the works of the artist found in the Church of the Ordem Terceira do Carmo de São Paulo and its restoration process, coordinated by the Instituto do Patrimônio Histórico e Artístico Nacional - IPHAN. From that time until the present, other relevant discoveries involving Jesuíno were made in the city of Itu (SP): in the Church of Nossa Senhora da Candelária, where the painter priest worked with the Master José Patrício da Silva Manso (1740-1801), parietal paintings from the eighteenth century were rescued and evidence the involvement of other craftsmen hitherto unknown by the researchers, as well as fragments from a clapboard with new paintings by Jesuíno. Thus, the completion of the restoration of the Igreja do Carmo de São Paulo, more recent discoveries of Itu’s Mother Church and the possible recovery of the ceiling painting of the Igreja do Carmo de Itu, also authored by Jesuíno, together with the search for possible iconographic references used by the priest artist, extend the pictorial work of Priest Jesuíno do Monte Carmelo and provide material for that conduct a review of the relevance of its production to the history of São Paulo art and Brazilian art.

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Made available in DSpace on 2014-06-11T19:22:28Z (GMT). No. of bitstreams: 0 Previous issue date: 2010-11-25Bitstream added on 2014-06-13T18:08:20Z : No. of bitstreams: 1 murayama_et_me_ia.pdf: 8954631 bytes, checksum: 7677f7f3604d5c963fa90e96204b991b (MD5) / Universidade Estadual Paulista (UNESP) / Esta pesquisa tem como objetivo descrever a redescoberta e o processo de restauro das pinturas inéditas do artista santista Jesuíno Francisco de Paula Gusmão (1764- 1819), mais conhecido como padre Jesuíno do Monte Carmelo, na Igreja da Ordem Terceira do Carmo de São Paulo. O resgate da chamada pintura invisível do padre artista só foi possível graças às suspeitas levantadas pelo crítico de arte Mário de Andrade (1893-1945). Estudando a pintura do artista santista, na década de 1940, o modernista desconfiou que o grosseiro painel central visível no teto da nave do templo dos terceiros carmelitas da capital – e que viria ainda a sofrer inúmeras interferências e retoques nas décadas posteriores – estava deslocado entre os elementos arquitetônicos e não condizia com os aspectos plásticos e estilísticos de Jesuíno, concluindo que a composição original do padre artista ainda poderia existir intacta, porém sob camadas de repintura. Com o tombamento da obra pictórica paulistana de Jesuíno pelo IPHAN, iniciaram-se os procedimentos de averiguação da teoria da pintura invisível, que resultou na recuperação de uma esplêndida pintura representando Nossa Senhora do Carmo cercada de anjos e querubins, observada com devoção pelos profetas Elias e Eliseu, e por uma corte de santos, beatos e mártires carmelitas. Análises e comparações com outras obras do artista santista justificam porque esta pintura pode vir a tomar o posto de melhor obra do padre Jesuíno, gerando, desse modo, uma revisão sobre a história da pintura colonial paulista / This research aims to describe the process of rediscovery and restoration of new paintings of Santos-born artist Jesuíno Francisco de Paula Gusmão (1764-1819), better known as Priest Jesuíno do Monte Carmelo, at the Church of the Third Order do Carmo of São Paulo. The rescue of the called invisible paint from this artist priest was only possible due to the suspicions raised by the art critic Mário de Andrade (1893-1945). Studying the Santos artist's painting, in the 1940s, the modernist writer suspected that the coarse central panel visible on the ceiling of the nave of the Carmelites Thirds Temple in the capital – which would still suffering from numerous interferences and touches in later decades – was displaced between architectural elements and did not fit the stylistic aspects and plastic of Jesuíno, concluding that the composition of the original artist priest could still be intact but under layers of repainting. With the toppling of Jesuíno’s paintings made in São Paulo by IPHAN, the procedures for reviewing the theory of invisible paint started and resulted in the recovery of a magnificent painting of Our Lady of Mount Carmel surrounded by angels and cherubs, devoutly observed by the prophets Elijah and Elisha, and by a court of Carmelite saints and beatified martyrs. Reviews and comparisons with other works by this Santos artist justify why this painting might take the place of the Priest Jesuíno best work, generating thus a review of the history of São Paulo colonial painting