During the Victorian age, the law and society were in conversation with each other, and the law reflected Victorian gender norms. Nineteenth-century gender attitudes intersected with the law, medical discourse, and social customs in a multitude of ways. Abuse and gender violence occurred beneath the veneer of Victorian respectability. The models of nineteenth-century social conduct were highly gendered and placed men and women in separate social spheres. As this research indicates, the lived practices of Victorians, across social and economic strata, deviated from these accepted models of behavior. This thesis explores the ways that accepted and unaccepted standards of female behavior manifest in Victorian legal discourse and literary sources. The three tropes of female behavior analyzed in this thesis are: “the angel in the house,” “the mad woman,” and “the fallen woman.” Victorian men repeatedly failed to protect their wives, daughters, and companions and were often the sources of abuse and violence. Women, in turn, were unable to shape themselves to fit the accepted model of Victorian womanhood. This thesis suggests that widespread Victorian gender attitudes and social causes that are taken up by politicians are reflected in the legal system. This thesis unearths the voices of Victorian women, both literary and historical ones, in order to tell their stories and analyze the ways that their experiences are a result of social conventions and legal standards of the nineteenth-century.

John Gardner’s Grendel examines the ways in which humans make meaning out of their lives. By changing the original Beowulf monster into a creature who constantly questions the conflicting narratives set before him, Gardner encourages us to confront these tensions also. However, his emphasis on Grendel’s alienation helps us realize that community is essential to creating meaning. Most obviously, community creates relationships that foster a sense of moral obligation between its members, even in the face of the type of uncertainty felt by Grendel. Moreover, community cannot exist without dialogue, which perpetually stimulates the imagination to respond to the tensions contained in a plurality of viewpoints. Gardner encourages us to question narratives which no longer serve us and to use our imagination to tell new stories that cultivate positive ideals such as love and hope.

Through his use of "foundation" and "house" metaphors in his "First Sermon Preached to King Charles at St. James, 3 April 1625," John Donne discreetly presents his ideologies and principles before the new king, while simultaneously criticizing his contemporaries' misguided bickering over religio-political factions. This essay seeks to unpack the history surrounding, as well as the casuistical logic found within Donne's first sermon preached during the Caroline period, which both explicitly and implicitly addresses the foremost anxieties of the people of the changing age.

Eugenic discourse is apparent in the work of many writers in the early 20th century, but is especially explicit in D.H. Lawrence's novel, Lady Chatterley's Lover, as well as his private letters. A close reading of these works illustrates Lawrence's attempts to grapple with his advocacy of eugenic.

This thesis analyzes medical manuals published in England between 1500 and 1770 to trace developing medical understandings and prescriptive approaches to conception, pregnancy, and childbirth. While there have been plenty of books written regarding social and religious changes in the reproductive process during the early modern era, there is a dearth of scholarly work focusing on the medical changes which took place in obstetrics over this period. Early modern England was a time of great change in the field of obstetrics as physicians incorporated newly-discovered knowledge about the male and female body, new fields and tools, and new or revived methods into published obstetrical manuals. As men became more prominent in the birthing chamber, instructions in the manuals began to address these men as well. Overall these changes were brought about by changes in the medical field along with changes in culture and religion and the emergence of print culture and rising literacy rates.

This work asks how and for whom humiliation can be therapeutic. J. M. Coetzee, in his works Waiting for the Barbarians, Life & Times of Michael K and Disgrace, does not simply critique the mentality of Empire, an “Enlightenment” or colonialist mode of knowing that knows no bounds to reason, but offers an alternative through the Magistrate, Michael K and David Lurie, all of whom are brutally shamed and “abjected”. Each character, I propose, experiences a Lacanian “therapy of humiliation” resulting in a subversion of their egos, which they come to understand as antagonistic, a site of misrecognition. In doing so, these characters confront limitation, whether by means of a Lacanian “death drive” or the abjection of the self. I argue, this subversion of their egos necessitates a return to the humility of the body resulting in a new ethical openness to others and an engagement with the world through “care” or “love” or “beauty” which manifests as careful negotiation and attentiveness. Confrontation with death, thus, allows the Magistrate, Michael K and David Lurie to slough off “Enlightenment” values in favor of an anti-humanist way of living.

Churchill’s plays incorporate intensity, complexity, and imagination to create a theatrical landscape that is rich in danger and possibility. Examining her plays through the theoretical lens of Antonin Artaud’s “theater of cruelty” allows an open investigation into the way that violence, transgression, and theatricality function in her work to create powerful and thought-provoking pieces of theatre. By creating her own contemporary “theater of cruelty,” Churchill creates plays that actively and violently transgress physical, social, and political boundaries. This paper examines three of Churchill’s plays spanning over thirty years of her career to investigate the different ways Churchill has used concepts of Artaudian cruelty to layer and complicate the theatrical experience, and each offers a different vision of a modern “theater of cruelty.” A Mouthful of Birds provides a starting point for exploring Artaudian concepts in connection to her work and uses physical, embodied cruelty as a catalyst through which the characters must come to terms with their subjectivity in a system which has allocated their rightful “place” in society. Hotel incorporates the same magnitude of cruelty into everyday rituals and mundane actions, and an Artaudian reading reveals the way in which an ‘invisible’ cruelty acts on both the characters and the audience as a form of erasure through which the “vanished” characters “signal through the flames” in an attempt to re-assert their subjectivity. In Seven Jewish Children, Churchill inverts the cruelty and re-enacts onstage the Artaudian ‘double’ of the terror occurring during the Gaza conflict in order to force the characters and audience into a direct relationship with the cruelty. Using Artaud as a framework through which to investigate Churchill’s work foregrounds the way in which the interplay of cruelty rips apart the commonly accepted cultural norms on which our understanding of the world is based and opens complex and multi-faceted possibilities of interpretation and understanding that are absolutely necessary for investigating the intensity of the theatrical experience in her plays.

This Thesis is an exploration of white fathers in three post-apartheid novels: Mark Behr's The Smell of Apples, Nadine Gordimer's The House Gun, and J. M. Coetzee's Disgrace. By examining the link between private white hegemonic masculinity and the apartheid government, the Thesis analyzes the transitional process as these men try to adopt less authoritative identities.

In his groundbreaking work of postcolonial theory, Orientalism, Edward Said puts forth the idea that imperial Europe asserted an identity by constructing the character of its colonized subjects. Said writes that his book tries to “show that European culture gained in strength and identity by setting itself off against the Orient as a sort of surrogate and even underground self” (3). The object of this thesis is a related project, for it too is a search for imperial Britain’s surrogate or underground self. Yet rather than positioning this search within the British colonies, this thesis takes as its context a land and people that were at once more intimate and more alien: the races and landscapes of Fairyland. This Thesis attempts to situate the fairy folklore and literature from the Victorian era within the context of greater social and political ideologies of the age, specifically those pertaining to national identity, imperial power and race. In doing so it will analyze Charles Kingsley’s Water-Babies, Lewis Carroll’s Alice’s Adventures in Wonderland, Kenneth Grahame’s The Golden Age, George MacDonald’s The Princess and the Goblin, Charlotte Brontë’s Jane Eyre and Frances Hodgson Burnett’s The Secret Garden concluding that the British self proposed by these works was an uncomfortable manifestation, and haunted by the anxieties and discontinuities that arose as imperial Britain attempted to navigate an identity within Victorian conceptions of race and power.

This thesis addresses issues of class as represented through the narrative agency exercised by the servant-narrator in Castle Rackrent and Wuthering Heights. Thady Quirk and Ellen Dean are servant-narrators who strategically use feigned allegiance, astute perception, and selective disclosure to wield power over the lives of their masters. These “arts of subordination” allow the servant-narrator to tell his or her own life narrative, while appearing to share the masters’ memoirs. While both servant-narrators are motivated by economic means, Ellen Dean’s involvement throughout Wuthering Heights is further complicated by her desires of emotional connection. However, each servant-narrator achieves his or her goals by manipulating the events and relationships that constitute his or her masters’ lives.