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This paper considers how literary and cinematic constructions of Essex noir expose the darker, chaotic sides to working-class embourgeoisement: initially via post-War suburbanisation and later, via Margaret Thatcher's attempt to encourage competitive individualism and entrepreneurship. Noir angles a 'dark mirror' to suburban Essex and develops a distinctive aesthetics of social and cultural change, while also puncturing myths of social mobility and suburban security. The paper points to both affinities and breaks between noir's bleak pessimism and Walter Benjamin's understanding of history as overcoming the concept of progress. [ABSTRACT FROM AUTHOR]

To see how contemporaries understood the body’s place in differences between men’s and women’s homicidal violence, this paper disaggregates the data from a sizeable sample of English homicide records produced between c.1500–1680 to see who men and women were accused of killing, and how, and places that information within the context of early modern medical and legal works. Women killed far fewer people than did men, which accords with studies of homicide in other times and places; but if we include in our counts (as contemporaries would have done) both infanticide and killings by means of witchcraft, we see that women were disproportionately represented amongst those deemed to have committed murder rather than the less serious crime of manslaughter. Early modern responses to homicide, and thus the long-lived laws that grew from them and the bodies of evidence upon which we rely, had embedded within them humoural understandings of male and female difference that were premised on variations in vital heat. More so than their ‘hot-blooded’ counterparts, women were associated with cold-blooded killings. [ABSTRACT FROM AUTHOR]

The article discusses and presents papers in the manuscript collection of British statesman Sir Robert Walpole held by Cambridge University Library in England relating to the 1710 impeachment trial of English High Church clergyman and politician Henry Sacheverell. It comments on a speech Walpole gave which addressed resistance to British King James II and the toleration of protestant dissenters. The examination of Sacheverell’s printer Henry Clements at the trial is also considered.

Benjamin Disraeli described Thomas Attwood as a 'provincial banker labouring under a financial monomania'. The leader of the Birmingham Political Union, Attwood's Warwickshire accent and support for a paper currency were widely derided at Westminster. However, the themes of Attwood's brief parliamentary career were shared by the other men who represented Birmingham in the early- and mid-Victorian period. None of these MPs were good party men, and this article illuminates the nature of party labels in the period. Furthermore, it adds a new dimension to the historical understanding of debates on monetary policy and shows how local political identities and traditions interacted with broader party identities. With the exception of Richard Spooner, who was a strong tory on religious and political matters, the currency men are best described as popular radicals, who consistently championed radical political reform and were among the few parliamentary supporters of the 'People's Charter'. They opposed the new poor law and endorsed factory regulation, a progressive income tax, and religious liberty. Although hostile to the corn laws they believed that free trade without currency reform would depress prices, wages and employment. George Frederick Muntz's death in 1857 and his replacement by John Bright marked a watershed and the end of the influence of the 'Birmingham school'. Bright appropriated Birmingham's radical tradition as he used the town as a base for his campaign for parliamentary reform. He emphasized Birmingham's contribution to the passing of the 1832 Reform Act but ignored the currency reformers' views on other matters, which had often been at loggerheads with the 'Manchester school' and economic liberalism. [ABSTRACT FROM AUTHOR]

This article reviews the literature on the Sacheverell affair as it stood when it was delivered as a paper to the symposium held in March 2010 to commemorate the 300th anniversary of his impeachment. The basic narrative and prevalent interpretation of its significance were established by the late Geoffrey Holmes in his monograph The Trial of Doctor Sacheverell published in 1973. Holmes placed it in the context of a crisis in Church and state brought about by the Glorious Revolution and its aftermath. This led to the formation of the party conflict between high church tories and low church whigs. When the whigs, led by the junto, came to power between 1708 and 1710, their ascendancy provoked a reaction from tories claiming that the established Church was in danger. It was in this context that Sacheverell preached his provocative sermon on 5 November 1709, which brought on his impeachment for high crimes and misdemeanours. Holmes's detailed account of the trial, together with his separate analysis of the 'Sacheverell riots', have been generally accepted as definitive. Consequently, scholarly attention has tended to shift to the cultural aspects of the affair such as poems on affairs of state and political prints. These investigations have led, in turn, to attempts to establish an appropriate methodology for analysing their significance. [ABSTRACT FROM AUTHOR]

In early medieval Winchester, three monastic communities were enclosed together in the south-eastern corner of the town. By the later Anglo-Saxon period, Old Minster was a monastic cathedral and New Minster and Nunnaminster were monastic communities for men and women respectively. This paper addresses ways in which the three foundations collaborated and co-ordinated with each other and with the city. While gender segregated these communities, both liturgy and the urban context integrated them, as can be seen from the books used and produced by religious men and women in this city in later Anglo-Saxon England. The importance of prayer to the inhabitants of the city and the wider locale can be seen in the documents that request liturgical services - most often prayers and masses - in return for grants of land and other gifts. Ecclesiastical and lay individuals alike allied themselves to these religious houses, seeking commemoration and often also burial in their cemeteries and hoping to benefit spiritually from their prayers. The ways in which gender affected the religious experiences of Winchester's citizens and their consecrated brothers and sisters are complex, but they are also important in understanding how the saints and their servants on earth related to God, to each other and to the surrounding urban space. [ABSTRACT FROM AUTHOR]