By Louisa May Alcott

One of 5 loved Christmas classics
A Merry Christmas collects the precious vacation stories of Louisa may possibly Alcott, from the dearly favourite xmas benevolence of Marmee and her “little women” to the undying “What Love Can Do,” in which the citizens of a boarding condo come jointly to make a beautiful Christmas for 2 negative ladies. Wildly renowned on the time in their publication—readers deluged Alcott with letters challenging sequels—and drawing on Alcott’s kin and reports within the abolitionist and women’s suffrage hobbies, those tales have the actual texture and element of Christmas in nineteenth-century the United States, whereas their emphasis on generosity and charity lead them to undying embodiments of the Christmas spirit.

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But Freud’s analysis, like Chauncey’s, links animality with heterosexuality through the discourse of the jungle. Freud’s evaluation of homosexuality and bestiality in the case of the Wolf Man illustrates his logic that anything other than heterosexuality must be a diversion from “normal” sexual development. The basic problem for the Wolf Man, as Freud constructs it, is that he never moves beyond each stage of development, and he fails to see the connection between the wolves of his famous recurring dream and his own Oedipal desires.

16 David Halperin notes that the “conception of the sexual instinct as an autonomous human function without an organ appears for the first time in the nineteenth century, and without it the currently prevailing, heavily psychologized model of sexual subjectivity . . ”17 Freud’s model of sexual subjectivity is built upon a construction of animal instincts that begins with Darwin but is not solidified until the turn of the century when the discourse of the jungle links “real” animals with “the animal within” the human being.

Animality studies in this sense presumably becomes more relevant to cultural studies in general, while animal studies, conversely, runs the risk of reinforcing universalist prescriptions about how to treat or interact with all nonhuman animals. But the spectrum running from animal studies to animality studies produces a unified insistence that critical attention to discourses of animality is increasingly necessary, provocative, and even crucial within literary and cultural studies today. There is more work to be done in animality studies, though, and this book is intended to lead that charge.

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