One reason for the failure of Marxism to gain a large following in England, not explicitly covered by other writers, is the partial or complete rejection of Marxism by the founders of the modern British socialist movement. This study attempts to explain their reaction to Marxism and to evaluate their criticism. The influence of other thinkers on these men is analyzed when that influence appeared to be significant.

In many nations, children's literature is a propaganda element for society. The structure of society, both real and imagined, and the composition of the immature mind make children's literature, both good and bad, a method by which to shape future citizens. Through studying the literature of a particular period and in one country, the relationship between children's literature and the history of the times and the ideals of the adults of that age is made clearer. Literature for the young is a record of the spirit of the times.

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Tea is a drink the Western world associates with Britain. Yet at one time tea was new and exotic. After tea was introduced to Britain, tea went through a series of social transformations. The British gradually accepted tea consumption as a sign of gentility and all social classes enjoyed the drink. After 1834, when the East India Company lost their monopoly on the trade with China, a new tea industry began in India and control passed to British entrepreneurs. Faced with difficulty in their efforts to make their industry into a facsimile of Chinese methods, the British reconstituted their tea industry from the ground up. British ingenuity flourished under the guidance of innovators with machines reshaping the industry. As tea became part of British society and industry, an image of tea formed. Advertising brought that image to the public, who accepted the concept of a proper cup of tea.

In early Victorian England, a coalition of men of Government and the local community established a centralized and uniform policy toward public health. The long and arduous campaign (1831-1875) for public health impelled the need to solve the serious social, political and economic problems spawned by the Industrial Revolution. This study concludes that Britain's leaders came to believe that Government indeed had an obligation to redress grievances created by injustice, a decision which meant the rejection of laissez-faire. Through legislation based on long study, Parliament consolidated the work of sanitation authorities, trained medical officers, and essential environmental improvements. The public sanitation program soon decreased the mortality rate by breaking the frequent cycle of cholera, typhoid, typhus, and dysentery plagues, all this notwithstanding that no doctor of that age knew that bacteria and viruses caused disease.

This thesis deals with the selected topics and themes in the work of John William Waterhouse and its aim is to define the influence of classical tradition in his work, which has not been independently scrutinised. The second and the third chapter discuss the history of research of the work of J. W. Waterhouse, the specific problems associated with research, the aim of the thesis and artist's curriculum vitae. The core of the thesis is in the fourth chapter and consists of selected topics and themes from the work of J. W. Waterhouse: scenes from everyday life, dolce far niente, historical painting, water myths and ancient love myths. Their selection is based on the fashion preferences of displaying the antique motives in the 19th and early 20th century. In particular subchapters of fourth chapter the artist's paintings are compared with the works of his contemporaries and successors in Victorian England and partly in continental Europe. Comparison shows the differences in processing of subject matter, in used techniques, in linkups to the trends in art and in other elements. The end of each subchapter contains the summary of the results obtained from the comparison with the emphasis on the J. W. Waterhouse's contribution to the topic. The final chapters summarize the overall picture of the work of...

Sir John Tenniel worked for the Victorian magazine Punch for over fifty years, from 1850 to 1901, and served as head cartoonist for the latter thirty-seven years of his tenure at the magazine. Tenniel's cartoons effectively became the heart of Punch's visual lineup, and the sentiments expressed by these cartoons both reflected and influenced the opinions of the magazine']s vast middle class readership. However, they did not generally reflect the opinions of the cartoonist himself: Tenniel had little to no say in decisions regarding the content or stance of his cartoons. The artist ostensibly had no problem with this arrangement, once telling a historian, "As for political opinions, I have none… [I] profess only those of my paper." This project argues that the artist did indeed inject a degree of personal opinion into his work, albeit in hidden and unconscious ways. Instead of using the medium of cartoons as an overt vehicle for his opinion, Tenniel's values and views come out in his use of iconography and his choice of models for his drawings. As a conservative Victorian man operating in the rapidly changing world of the latter nineteenth century, Tenniel used his drawings as a way to tap into the England of his youth and possibly reclaim the art world he originally studied to join as a young man. His iconography frequently looked back to medieval England, framing current events within these themes until the end of his career. Furthermore, Tenniel doggedly refused to update his mental drawing models for certain forms of technology, even when his depictions became obviously anachronistic. This thesis examines these tendencies through the threefold lenses of Material Culture Studies, Social Constructivism, and Nostalgia Studies in an attempt to link Tenniel's treatment of medieval iconography and depiction of modern technology with the nostalgic past. / Master of Arts

Made available in DSpace on 2014-07-29T16:17:45Z (GMT). No. of bitstreams: 1 Arturo Branco-O Lobo e o Morcego.pdf: 1235942 bytes, checksum: 0b74e156434a143d64816de8c0937e40 (MD5) Previous issue date: 2009-08-21 / This thesis was written to uncover the process were a cultural symbol of a political oppressed people gets in possession of their oppressors, is modified, inserted in their literary imaginary, and then used by the neocolonialist ideology to disqualify the oppressed people‟s culture. The vampire, in popular culture, represents the supreme evil, for them, the foreigners, which do not have the same religion and simbology, being cursed by their God and obligated to walk on the living world, even after death. Studding this character of the popular imaginary, the english intellectual Sabine Baring-Gould change and bring it to the Victorian England mass culture. The evil represented by the vampire is no more the one that was exotic for the Balcanic people, but the foreigner for the english perspective, the uncivilized natives from the colonies. Based in Sabine Baring-Gould, Bram Stoker wrote his gothic fiction book, Drácula, as a way to propagate, for the Victorian citizens, the neocolonialist values of chastity, honor, civilization and xenophobia. Stoker‟s book, besides being a very popular entertainment book, is also famous for the exaltations to the civilized world denizen, the inhabitant of the colonial potencies, in their dominance relationship over the colonial people, the inhabitants of the dark corners of the world, presenting them as monsters capable of the worst depravations / Esta dissertação foi escrita tendo como principal objetivo o desvelamento do processo pelo qual a cultura popular de um povo politicamente oprimido acabou por ser ressignificada por seu opressor e então introduzida no imaginário deste, como símbolo do imaginário literário e artístico, a fim de corroborar a ideologia neo-colonialista, sendo usada para o desmerecimento do povo em questão. O vampiro, na cultura popular, representa o mal supremo, para estes, os estrangeiros que não compartilham de sua religião e de sua simbologia, que é amaldiçoado pela divindade e obrigado a vagar pela terra dos vivos, mesmo estando morto. Perscrutando esta personagem do imaginário popular, o estudioso inglês Sabine Baring-Gould o traduz e o ressignifica para a cultura de massas da Inglaterra Vitoriana. O mal representado pelo vampiro passa a ser não mais o que era estrangeiro para os povos dos Bálcãs, mas o estrangeiro para a perspectiva dos ingleses, o homem incivilizado nativo das colônias. Baseando-se em Baring-Gould, Bram Stoker escreve sua obra de ficção gótica, Drácula, como forma de difundir, entre os cidadãos vitorianos, os valores neo-colonialistas de castidade, honra, civilização e xenofobia. O livro de Stoker, além de ser uma obra de entretenimento extremamente popular, também se destaca por exaltar o cidadão do mundo civilizado, isto é, as metrópoles coloniais, em suas relações de dominação para com as pessoas das colônias, dos cantos escuros da Terra, apresentando estas como monstros incivilizados, capazes das maiores atrocidades

Made available in DSpace on 2017-07-10T17:55:33Z (GMT). No. of bitstreams: 1 Felipe_Salvador_Weissheimer.pdf: 973582 bytes, checksum: 2d0ce3d1338c58dd832ec4c7014011b5 (MD5) Previous issue date: 2014-03-13 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Amongst the various Kama-sutras published in the market, the classical version was written by Vatsyayana (I-IV centuries, approximately) and published in England in 1883 by the Kama-Shastra Hindu Society. Richard Francis Burton was the member with most importance in the Kama-Shastra Hindu Society, given that he not only fomented the publication, but also helped with the translation, edited and uttered several comments during the work. In his comments, we can notice how the project of translation and publication of the Kama-sutras pointed specially towards the institution of new sexual practices to his contemporaries. For him, mattered not only to know the other , but also to learn with the other , and the discourse of Vatsyayana was built by him in this learning manual . From the Kama-sutras, Burton imagined an exotic East , carrier of sexual and erotic knowledge. This imagined community by the translator-commentator created a discursive effect of considerable stimulus over the affective dispositions of the readers, fact that reinforced his ideological action of Victorian erotic and sexual practices transformation. Burton thought that the Kama-sutras was important for Englishmen, for it contained many new and interesting things about the union of sexes . Moreover, he observed that the ignorance about sex led Englishmen to not fully enjoy marital delights, as well as not completely satisfying the sexual desires of their wives. Thus, we notice that there was an immanent sense in the discourse of Burton about Indian past, in which the translator-commentator sought for the intent of reaching the truth about Indian past, strike English reality at the end of the 19th century. In the analysis of the extracts from those involved in the translation and publication of Kama-sutras, there can be seen, for instance, the existence of legal interdictions, such as those promulgated by the Obscene Publications Act of 1857, which regulated the publications of an erotic and sexual sort. Besides, after a historiographical review and taking the reports of those involved in the production of the Kama-sutras as a source, we have seen that the conflicts between the producers of the Kama-sutras and the guardians of chastity (who fought the so called obscene publications ) happened, above all, in the bosom of the bourgeois class, even if it was not an exclusively bourgeois conflict. In this sense, we analyze (not only the English translation of the Kama-sutra, but also other texts that were at the tangle of relationships interdiscursive), the representations, interventions and disciplines, social and culturally constructed in England in the late nineteenth century, that focused on bodies and on the identities of the Victorians / Dentre os vários Kama-sutras difundidos no mercado, a versão clássica foi escrita por Vatsyayana (século I-IV, aproximadamente) e publicada na Inglaterra em 1883 pela Sociedade Hindu Kama-Shastra. Richard Francis Burton foi o membro de maior importância na Sociedade Hindu Kama-Shastra, pois, além de fomentar a publicação, auxiliou na tradução, editou e enunciou vários comentários ao longo da obra. Em seus comentários, percebemos que o projeto da tradução e publicação do Kama-sutras visava em especial à instituição de novas práticas sexuais aos seus contemporâneos. Para ele, importava não apenas conhecer o outro , mas aprender com o outro , e o discurso de Vatsyayana foi constituído por ele neste manual de aprendizagem . A partir do Kama-sutras, Burton imaginou um Oriente exótico , portador de conhecimentos sexuais e eróticos. Este Oriente exótico do tradutor-comentador criou um efeito discursivo de considerável estímulo sobre as disposições afetivas dos leitores, fato que reforçou sua ação ideológica de transformação das práticas eróticas e sexuais dos vitorianos. Burton achava que o Kama-sutras era importante para os ingleses, pois continha muitas coisas novas e interessantes sobre a união dos sexos . Além disso, observava que a ignorância acerca do sexo levava o homem inglês a não desfrutar totalmente dos prazeres matrimoniais, além de não satisfazer plenamente os desejos sexuais de sua esposa. Assim, percebemos que havia um sentido imanente ao discurso de Burton sobre o passado indiano, no qual o tradutor-comentador buscou pela pretensão de se alcançar a verdade sobre o passado indiano, atingir a realidade inglesa do final do século XIX. Nas análises dos relatos dos envolvidos na tradução e publicação do Kama-sutras, constatamos, por exemplo, a existência de interdições legais, tais como as promulgadas pela Lei de Publicações Obscenas de 1857, que regulavam as publicações de cunho erótico e sexual. Além disso, a partir de uma revisão historiográfica e tomando os relatos dos envolvidos na produção do Kama-sutras como fonte, constatamos que os conflitos entre os produtores do Kama-sutras e os guardiões da castidade (que combatiam as ditas publicações obscenas ) se deram, sobretudo, no seio da classe burguesa, mesmo não sendo um conflito exclusivamente burguês. Neste sentido, buscamos analisar (não somente a tradução inglesa do Kama-sutras, mas, também, outros textos que estiveram no emaranhado de relações interdiscursivas), as representações, intervenções e disciplinas, construídas social e culturalmente na Inglaterra do final do século XIX, que incidiram sobre os corpos e sobre as identidades dos sujeitos daquele contexto

This dissertation shows the ideas of Victorian England, 1850-1914, as reflected in Victorian children's literature. To establish the validity of studying children's literature as a guide to the Victorian age, it was necessary first to show that children's literature in those years reflected and promoted adult ideals. Sources used include not only works by established authors but also children's periodicals and transient writings like "penny dreadfuls." There are four background chapters: an introduction, a brief social history, a history of publishing for children, and an examination of Victorian children's authors. Six chapters examine Victorian children's literature in relation to specific historical themes: class structure; the social problems of poverty; temperance; morality, manners, religion, and science; patriotism; and natives, slavery, and missionaries in relation to imperialism. Many findings support accepted historical theories. Attitudes on social class revealed definite class separations, mobility, and obligations. Stories on poverty and child labor show Victorian concern, but suggest few solutions other than charity. Literary items on religion and morality reflect a dominance of evangelical values. There was a morality separate from religion, and it was not threatened by the new developing science; indeed, the materials examined reveal how Victorians tried to reconcile the new science with theology. Religious obligations helped to promote and justify English nationalism and imperialism. Victorian children's literature also shows clearly that English imperialism existed before the late Victorian era, a finding which supports the Robinson and Gallagher thesis. In a survey of selected periodicals from 1861 to 1886, the number of items concerning imperialism followed a continuous growth pattern. Social Darwinism became an element of imperialism later in the Victorian age. Items on religion as distinct from morality declined in number. This survey also showed that the number of literary items about social problems remained almost constant, a demonstration of the strength of the Victorian reform ethic.