Organizing for Citizenship and Democracy
Is there more to be said about the militant women's suffrage movement in Britain? Some readers might feel dubious. After all, there has recently been a slew of Pankhurst biographies notably Martin Pugh's The Pankhursts (2001), plus two in 2002 both entitled Emmeline Pankhurst, one by June Purvis and the other by Paula Bartley.1 Delving a generation further back, Antonia Raeburn's Militant Suffragettes (1973) included interviews with many surviving elderly suffragettes shortly before they died, while Andrew Rosen's Rise Up, Women! (1974) offered useful tabulations including age of women on arrest (so often under thirty) and arson targets (date, location, object, estimated value). Meanwhile, Virago Press republished Sylvia Pankhurst's 1931 The Suffragette Movement (1977), upon which the BBC had drawn heavily for its television drama series, Shoulder to Shoulder (1974).2 Alongside ran more articles on militancy than you could shake a stick at including most recently a heated debate on 'The Suffragettes: Heroes or Terrorists?' (2007).3 HWJ readers restive at the prospect of yet further accounts might prick up their ears at the track record of the two authors reviewed here, experienced suffrage historians both. Laura E. Nym Mayhall, an American academic, is already familiar to UK suffrage historians, initially through her influential article on 'Creating the "Suffragette Spirit"' (1995), which exam ined how from the 1920s onwards the Suffragette Fellowship's 'inclusion in the community of militant suffragettes rested upon the defining act of imprisonment' and slanted the suffrage narrative by privileging one 'sequence of events... arrest and incarceration'.4 More recently Mayhall discussed how, for the generation of women coming to political conscious ness during the Boer War, two competing understandings of women's citizenship emerged: one a gendered model of service, the other insisting
The women's suffrage movement: new feminist perspectives
Introduction: the writing of the women's suffrage movement - a "coming of age", Maroula Joannou and June Purvis. Now you see it, now you don't - the Women's Franchise League and its place in contending narratives of the women's suffrage movement, Sandra Stanley Holton a truly national movement - the view from outside London, Leah Leneman meanings of militancy - the ideas and practice of political resistance in the Women's Freedom League, 1907-1914, Claire Eustance "Pay the piper, call the tune!" - the Women's Tax Resistance League, Hilary Frances "A party between revolution and peaceful persuasion" - a fresh look at the United Suffragists, Krista Cowman six suffragette photographs, Diane Atkinson suffragette fiction and the fictions of suffrage, Maroula Joannou suffrage and poetry - radical women's voices, Deborah Tyler-Bennett women's suffrage drama, Katherine Cockin "A better world for both" - men, cultural transformation, the stage and the suffragettes, Claire Tylee Christabel Pankhurst and the Women's Social and Political Union, June Purvis "No surrender!" - the militancy of Mary Leigh, a working class suffragette, Michelle Mayall.
Italian Influence on the Development of Calvinist Scholasticism
THIS ARTICLE TRIES to show that the rise of Calvinist scholasticism, which was the most important development in Calvinist theology during the second half of the sixteenth century, stemmed largely from several converging Italian influences, particularly from the writings of Peter Martyr Vermigli and Jerome Zanchi. Here Calvinist theology refers not only to the personal thought of John Calvin but also to the teachings of the founders of the Reformed or Calvinist tradition as it spread out from Geneva and Switzerland to France, Germany, England, Scotland, Poland, and the Low Countries. In this context Calvin emerges as the brightest star in a galaxy of Reformed theologians which includes Heinrich Bullinger, Pierre Viret, Theodore Beza and Wolfgang Musculus as well as Martyr, Zanchi and others. These theologians were often more influential than Calvin himself at a given place or time or on a given point of doctrine. Bullinger, Martyr, and Martin Bucer were all more important for spreading Calvinist ideas to Edwardian England than was John Calvin. Early Elizabethan Protestantism looked more to Zurich than to Geneva, as did early Polish Calvinism. German Calvinism owed more to Heidelberg than to Geneva.' These leaders developed their theologies sometimes in mutual dependence, sometimes with surprising independence. By no means was their relation to Calvin simply that of disciple to master, for each gave a personal nuance to his style of Calvinism. Thus the sixteenth century Jesuit Cornelius Schulting states on the opening page of his five volume polemic against Calvin and Peter Martyr that Martyr was clearer and far more learned than Calvin.2 Recently John Bray has pointed out that research in seventeenth century Calvinism leads "to the conclusion that the impact of Calvin upon the Calvinistic movement has been greatly over-rated. It may well be that some of