Erika Kuijpers
I currently teach medieval and early modern history at VU University in Amsterdam.
In 2005 I defended my PhD on migrants and social relations in 17th century Amsterdam. Since then I have been working on the history of labour and since 2008 on the social history of memory and emotions.
From 2008-2013 I worked at Leiden University researching personal memories of the Dutch Revolt, in the context of the VICI research project ‘Tales of the revolt: memory, oblivion and identity in the Low Countries, 1566 – 1700’. I still work on a monograph about the way early modern witnesses and victims of war dealt with traumatic memories.
As a researcher at VU University I am involved in a pilot project into the computational semantic mining of emotions in early modern texts: ‘Embodied Emotions: Mapping Bodily Expression of Emotions from a Historical Perspective’. With Kornee van der Haven, University of Ghent, I work on a forthcoming volume on ‘Battlefield Emotions 1500-1850’. I am also a board member of the Amsterdam Centre for Cross Disciplinary Emotion and Sensory Studies (ACCESS) for further information see: http://access-emotionsandsenses.nl/.
Address: https://research.vu.nl/en/persons/erika-kuijpers
In 2005 I defended my PhD on migrants and social relations in 17th century Amsterdam. Since then I have been working on the history of labour and since 2008 on the social history of memory and emotions.
From 2008-2013 I worked at Leiden University researching personal memories of the Dutch Revolt, in the context of the VICI research project ‘Tales of the revolt: memory, oblivion and identity in the Low Countries, 1566 – 1700’. I still work on a monograph about the way early modern witnesses and victims of war dealt with traumatic memories.
As a researcher at VU University I am involved in a pilot project into the computational semantic mining of emotions in early modern texts: ‘Embodied Emotions: Mapping Bodily Expression of Emotions from a Historical Perspective’. With Kornee van der Haven, University of Ghent, I work on a forthcoming volume on ‘Battlefield Emotions 1500-1850’. I am also a board member of the Amsterdam Centre for Cross Disciplinary Emotion and Sensory Studies (ACCESS) for further information see: http://access-emotionsandsenses.nl/.
Address: https://research.vu.nl/en/persons/erika-kuijpers
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Books by Erika Kuijpers
Many students of memory assume that the practice of memory changed dramatically around 1800; this volume shows that there was much continuity as well as change. Premodern ways of negotiating memories of pain and loss, for instance, were indeed quite different to those in the modern West. Yet by examining memory practices and drawing on evidence from early modern England, France, Germany, Ireland, Hungary, the Low Countries and Ukraine, the case studies in this volume highlight the extent to which early modern memory was already a multimedia affair,
with many political uses, and affecting stakeholders at all levels of society.
Contributors include: Andreas Bähr, Philip Benedict, Susan Broomhall, Sarah Covington, Brecht Deseure, Sean Dunwoody, Marianne Eekhout, Gabriela Erdélyi, Dagmar Freist, Katharine Hodgkin, Jasmin Kilburn-Toppin, Erika Kuijpers, Johannes Müller, Ulrich Niggemann, Alexandr Osipian, Judith Pollmann, Benjamin Schmidt, Jasper van der Steen
Reviews by Erika Kuijpers
Published and Accepted Articles by Erika Kuijpers
The Reformation and the Dutch Revolt (1568--‐1648) motivated many authors in the Low Countries to take up their pens. People wrote diaries, chronicles and histories, so as not to forget events, or make sense of them, as a form of self--‐justification or apology, to assert their loyalty to their rightful overlord or their faith in the one and true God. This chapter analyses a very specific corpus of texts --‐ chronicles written by female conventuals in both the Northern and Southern Netherlands. While war chronicles of this period are usually terse and not very emotional, these convent chronicles are very rich in emotional expression, especially in their descriptions of iconoclasm or other acts of religious violence that provoke fear and sorrow and the stories of suffering and salvation of the convent community. Yet these passages neither describe individual emotions, nor the more personal ones like shame or anger. Rather, they seem to be a genre of specific lamentations that may have derived from the examples of suffering in the liturgical texts that were in use of those convents. Close reading and narrative analysis, however, may unveil the underlying more personal and differentiated affective experience.
Many students of memory assume that the practice of memory changed dramatically around 1800; this volume shows that there was much continuity as well as change. Premodern ways of negotiating memories of pain and loss, for instance, were indeed quite different to those in the modern West. Yet by examining memory practices and drawing on evidence from early modern England, France, Germany, Ireland, Hungary, the Low Countries and Ukraine, the case studies in this volume highlight the extent to which early modern memory was already a multimedia affair,
with many political uses, and affecting stakeholders at all levels of society.
Contributors include: Andreas Bähr, Philip Benedict, Susan Broomhall, Sarah Covington, Brecht Deseure, Sean Dunwoody, Marianne Eekhout, Gabriela Erdélyi, Dagmar Freist, Katharine Hodgkin, Jasmin Kilburn-Toppin, Erika Kuijpers, Johannes Müller, Ulrich Niggemann, Alexandr Osipian, Judith Pollmann, Benjamin Schmidt, Jasper van der Steen
The Reformation and the Dutch Revolt (1568--‐1648) motivated many authors in the Low Countries to take up their pens. People wrote diaries, chronicles and histories, so as not to forget events, or make sense of them, as a form of self--‐justification or apology, to assert their loyalty to their rightful overlord or their faith in the one and true God. This chapter analyses a very specific corpus of texts --‐ chronicles written by female conventuals in both the Northern and Southern Netherlands. While war chronicles of this period are usually terse and not very emotional, these convent chronicles are very rich in emotional expression, especially in their descriptions of iconoclasm or other acts of religious violence that provoke fear and sorrow and the stories of suffering and salvation of the convent community. Yet these passages neither describe individual emotions, nor the more personal ones like shame or anger. Rather, they seem to be a genre of specific lamentations that may have derived from the examples of suffering in the liturgical texts that were in use of those convents. Close reading and narrative analysis, however, may unveil the underlying more personal and differentiated affective experience.