Carnivalesque #7Welcome to Carnivalesque, the Carnival of all things Early Modern. I have tried to pull together diverse sources, even from people who are not normally associated with history blogging. (BTW, this is actually the fifth Carnivalesque -- my error, but I don't want to cause a tremor in the Bloggosphere by changing the link.)
Let me thank Sharon for letting me host and for helping me find posts. Your reading should start with her post on Welsh identity and ritual defense of the trees.
Do Scientists have Souls?
Philosophical Fortnights, reviewing a book by John J Emerson, discusses the merits of Descartes mythology. He probably wanted to placate his theologically minded critics, but his work does not reject Christianity. Marc at Cliopolitical draws our attention to an article that says Newton, despite his description of a clockwork universe, rejected Deism. Hugo had a number of in depth posts about Galileo (I invite all to explore). Here he looks at the enduring legacy of the Galileo Affair in the theology of Benedict XVI. The artist formerly known as Cardinal Ratzinger claims that the Church dealt with Galileo rationally, looking at the social as well as the intellectual consequences of his teachings. Finally, Brandon at Siris considers how David Hume approached the history of religion: how could the evolution of something built on passion be understood by reason?
Historians are People Too
Eb at Delayed Reaction considers Simon Schama's comments on returning to the traditions of narrative history (and those who respond to Schama). Zid at Blitztoire notes Arlette Farge's comments on the vulgarisation (speaking to the non-specialists) of history. The Cranky Professor allies with Natalie Zemon Davis in the battle to interpret Carnival: they are complex and cannot be reduced to resistance or restoration. And Dr. History tells us where the jobs are.
Women and Men
Alterior at Fascinating History describes how English men found extra-marital sex. Chris at The Means synthesizes several sources (including James Collins' work) in order to describe the role that women played in the French economy. Sharon considers the Women's Petition of 1649 as part of her broader look at the historiography of women and gender. (Note for Sharon: a friend of mine, Barbara Stephenson, has an interesting reconsideration of the importance of ranks over gender: The Power and Patronage of Marguerite de Navarre.)
Dave at Barista describes how forensic research into the Medicis is going terrible wrong. And Ancarett's Abode is not impressed with the scandals surrounding the British royal family: their predecessors were far worse.
Words and Pictures
Misteraitch tells us about Strasbourgeois Sebastian Brant's Das Narrenschiff (Ship of Fools). Matthew Cheney at Mumpsimus looks at Georg Büchner's portrayal of Sturm und Dränger JMR Lenz based on the diaries of Oberlin (all three were in Strasbourg). At Thanks for not Being a Zombie, Isabella Whitney's authorship is put into the context of changing economy and print media.
For the Little Professor Anne Boleyn is poorly treated in historical fiction, revealing the problems of representing historical figures in literature. Tom at Stomata Blog reviews literature on Edward de Vere, the sogenannt "real" Shakespeare. Laura at Sorrow at Sills Bend hunts down an unnoticed reference in Jane Austen's Mansfield Park. At the 24-hour Cervantes blog 400 Windmills, Anne recounts comments made by Edith Grossman on translating Don Quixote.
The Old Church
Prattie Place has this wonderful portrait of Sor Juana, the Mexican writer and nun who enjoyed unprecedented intellectual freedom. Natalie at Philobiblion responds. And Positive Liberty compares the Pope Benedicts.
Protesters and Reformers
In part IV of his series Hermeneutics, Ecclesiology, and the Perspicuity of the Scriptures, Rev. Pahls at Bishop's Blog questions whether Luther's stand at the Diet of Worms was necessary. From Homer Kizer, the Swiss Radical Reformers struggle to use the Bible as a template for faith and the meaning of adult baptism. Deo Gratias takes an extended look at Melanchthon (just found the post myself).
I didn't want to be Chosen
Jonathan at Head Heeb finds an interesting moment in the records of the Old Bailey: on which scripture, Torah or New Testament, should an assimilated Jew swear? Nuno at Rua da Judiaria looks at the life of a Mishna commentator Yosef Caro. And I (right here at The Rhine River) look at attitudes in the Holy Roman Empire for religious minorities in the debate over Jewish books between Johann Reuchlin and the Cologne Dominicans.
Other Sides of the World
KM Lawson tells us that Japanese judges could not have applied light sentences without the tacit consent of the bureaucracy (call it judicial activism). At Far Outliers, Joel looks at the suspicions that the Japanese had of Europeans as they played out in the interrogations of Dutch sailors And Natalie at Philobiblion looks at the pioneering work of women in Australia.
America's Early Republic
Geitner at Regions of Mind looks back at tensions between the states and the uncertainty of the union after the Constitution (regular readers probably know that we blog back and forth about these issues). And Red Ted looks at a petition concerning funding religious education in Virginia.
Towards a Theory of Early Modernization
Herr Dresner at Frog in a Well elaborates the problems applying modernization theory to the history of Japan. Similarly, Historiological Notes asks whether it is possible to use standard periodization to the History of Ideas.
The Future of Carnivalesque
We need someone to host Carnivalesque #8 in July.
Sharon also asked me to raise the issue of whether or not it is worthwhile to continue Carnivalesque. History Carnival is very successful, appearing every second week. It covers ground normally taken by Carnivalesque.
I think it has a future. I tried to show here that History Carnival cannot cover everything. It is only as good, and as diverse, as the person compiling it. And great posts will be passed over.
Carnivalesque, however, must change. It should cover a broader period of time, perhaps 1000-1750 AD. And it should be interdisciplinary: there are many great posts from theologians, philosophers and lit scholars that don't get enough attention.
If you have any thoughts, post them below or send them to Sharon: sharon ***at*** earlmodernweb ***dot*** org ***dot*** uk.
Thanks to Sharon, Jonathan, Hugo, Natalie.