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Yuikan Shirik

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“It is perhaps surprising that in eighteenth century travellers' accounts Glasgow is most often compared with Oxford for the beauty of its prospect and the excellence of its ambience. It was post-industrial Revolution accounts of the city that began to articulate the 'Glasgow discourse' which was to become hegenomic. Initially signalled in urban planning and public health reports of the nineteenth century, this discourse was powerfully accelerated by tabloid journalistic accounts of gang warfare in interwar Glasgow and by folkloric embellishments of these. The result was that a monstrous Ur-narrative comes into play when anyone (not least, it should be said, Glaswegians themselves) seeks to describe or deal imaginatively with that city. In this archetypal narrative, Glasgow is the City of Dreadful Night with the worst slums in Europe, its citizens living out lives which are nasty, brutish and short. The milieu of Glasgow is so stark, so the narrative runs, that it breeds a particular social type, the Hard Man, a figure whose universe is bounded by football, heavy drinking and (often sectarian) violence. The image of Glasgow, which beckons, Circe-like, to any who would speak or write of that city, is one of men celebrating, coming to terms with or (rarely) transcending their bleak milieu. An order of marginalisation, if not exclusion, is served on women.”

ViolenceIndustrial RevolutionSectarianismGlasgowHard ManHeavy DrinkingGlaswegians
Book:The Cinematic City
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“The Oxford Movement, however, brought a new element into the religious life of the nineteenth century. It stood above all for the preservation of the spiritual identity of Christianity, and represents an attempt to restore the Catholic conception of an objective supernatural order and the Catholic idea of divine authority within the boundaries of the Established Church of Protestant England. It was by Newman that these principles were most clearly realized, and through him that they received their full intellectual formulation, but in spite of the differences of character and mentality between the leaders of the Movement, Newman, Keble, Froude and Pusey were all in complete agreement on this fundamental issue. They all stood for Authority and Tradition against Liberalism, for Supematuralism against Rationalism and Naturalism. The fundamental note of the Oxford Movement was its anti-modernism. It is true that they began on the political ground — in a protest against the secularization of the modem State and its claim to interfere with the rights of the Church. But almost at once the conflict became an internal one between the opposing forces in the Church of England — not, however, between High Church and Low Church, between Catholic and Evangelical, but between religious Traditionalism and religious Liberalism. In fact, the first great battle that the Tractarians fought — that against Dr. Hampden — was one in which they had the support of the Evangelicals.”

LiberalismModernismAnglican ChurchHigh ChurchThe Oxford Movement
Book:The spirit of the Oxford movement,
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“But no. That was analogy rather than homology. What in the humanities they would call a heroic simile, if he understood the term, or a metaphor, or some other kind of literary analogy. And analogies were mostly meaningless — a matter of phenotype rather than genotype (to use another analogy). Most, of poetry and literature, really all the humanities, not to mention the social sciences, were phenotypic as far as Sax could tell. They added up to a huge compendium of meaningless analogies, which did not help to explain things, but only distorted perception of them. A kind of continuous conceptual drunkenness, one might say. Sax himself much preferred exactitude and explanatory power, and why not? If it was 200 Kelvin outside why not say so, rather than talk about witches’ tits and the like, hauling the whole great baggage of the ignorant past along to obscure every encounter with sensory reality? It was absurd.”

AnalogyObfuscation
Book:Green Mars
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