scholarly journals Estate, Class, and Community: Urbanization and Revolution in Late Tsarist Russia

1983 ◽  
pp. 42
Author(s):  
Daniel R. Brower
Keyword(s):  
Nineteenth Century ◽  
Social History ◽  
Social Relations ◽  
Urban Population ◽  
Point Of View ◽  
Russian Society ◽  
Urban Centers ◽  
The Social ◽  
Economic Forces ◽  
History Of

In what ways did the development of cities in late tsarist Russiaalter the character of social relations and conflicts in that keyperiod? At first glance, the question may appear poorly posed. It has long been customary to assess the history of Russian society in the nineteenth century and early twentieth centuries in terms of estate and class, to evaluate change by class differentiation, and to look for the sources of social conflict in the strains engendered by the transformation (to the extent it occurred) of a "society of estates" into a "society of classes." The urban centers of the country fran this point of view provided merely the setting in which key segments of the population experienced and reacted to new economic forces and politicalpressures. Recent books in the social history of the time havesubstantially enlarged and enriched our understanding of the changes under way among the urban population.

Project Report on the "Investigation of the Present Situation and Development of Ethnic Minorities in China"

2002 ◽  
Vol 24 (1) ◽  
pp. 6-9
Author(s):  
Hao Shiyuan
Keyword(s):  
Social History ◽  
Ethnic Minorities ◽  
Social Relations ◽  
Warring States Period ◽  
Warring States ◽  
The Social ◽  
Spring And Autumn Period ◽  
Long Time ◽  
History Of ◽  
Shi Ji

When viewed from the perspective of history, China has not had a flourishing anthropology and ethnology. However, China's traditions of ethnographic-like perspectives have flourished for a long time. Since the Spring and Autumn Period (770-476 BC) and Warring States Period (475-221 BC), multiethnic structure and social relations have been recorded in China's history. Ever since Sima Qian's Shi Ji (the Historical Records), the first general history of China compiled around 100 BC, the social history and cultural customs of ethnic minorities had been covered in each dynasty's history. Moreover, some special chapters had been dedicated to keeping the records of ethnic minorities. Of course such records were not completely unbiased.

Dissent and Catholicism in English Society: A Study of Warwickshire, 1660-1720

1976 ◽  
Vol 16 (1) ◽  
pp. 24-58 ◽  
Author(s):  
Judith J. Hurwich
Keyword(s):  
Social History ◽  
Civil Wars ◽  
Social Background ◽  
Point Of View ◽  
Religious Movement ◽  
Practical Point ◽  
Quantitative Studies ◽  
The Social ◽  
English Society ◽  
History Of

Puritanism has long fascinated students of the relationship between religion and society. Indeed, the social history of Puritanism has probably been studied more intensively than that of any other religious movement in modern history. However, most studies of Puritanism in England end either at the beginning of the Civil Wars or at the Restoration. The history of those Puritans who became Dissenters after 1660 has been left to denominational historians, who are understandably more concerned with the ecclesiastical and theological history of their own particular groups than with the broader question of the place of Dissent in English society.This neglect of post-Restoration Nonconformity is unfortunate for the study of the social history of Puritanism, both from a theoretical and from a practical point of view. When English Puritans are cited as the classical practitioners of the “Protestant ethic,” reference is often made to the success of Nonconformists in finance and industry after 1660. Tawney's application of the Weber thesis to England relies heavily on the writings of such post-Restoration divines as Baxter and Steele, and on the rise of Nonconformist capitalists in the late seventeenth and early eighteenth centuries. Tawney's hypotheses cannot be evaluated unless we have more information about the social background of Dissent: not merely a few exceptional individuals, but the group as a whole. From the practical point of view, quantitative studies of the social structure — both of the religious group and of the larger society—are more easily undertaken for the period after 1660 than for the period before that date.

Law and the State in Boris Mironov's Sotsial´naia istoriia Rossii

Slavic Review ◽  
2001 ◽  
Vol 60 (3) ◽  
pp. 558-565
Author(s):  
William G. Wagner
Keyword(s):  
Social History ◽  
Nuclear Family ◽  
Russian Language ◽  
Russian Society ◽  
Colonial State ◽  
Imperial Russia ◽  
Imperial Period ◽  
The Social ◽  
Demographic Processes ◽  
History Of

A forum on Boris Mironov's Russian and English editions of The Social History of Imperial Russia, 1700-1917 (2000) offers the comments of four scholars on different aspects of Mironov's work. David L. Ransel introduces the forum with a consideration of whether Russian and western historical scholarship has been or should be converging, and he reviews the Russian-language response to Mironov's book. William G. Wagner discusses Mironov's key conclusions: that the imperial period was marked by the development of a more individualistic personality, the democratic nuclear family, civil society, and a state order based on the rule of law. He questions, however, the validity of the modernization paradigm as an adequate tool for analyzing these developments. Willard Sunderland comments on the use of the concept of empire in Mironov's book, calling attention to the assertion that imperial Russia was a “normal” European state and that it was not a “true colonial state.” The focus of the book, he argues, remains Russian society within the space of the empire, not the society of the empire as a whole. Steven L. Hoch considers Mironov's chapter on demographic processes, criticizing the use of demographic theory and its application to problems such as fertility and mortality. He also argues that Mironov accepts too uncritically the utility of the statistical data at hand. Boris Mironov responds to Wagnar, Sunderland, and Hoch in turn.

The Oral History of Royal Slavery in the Sokoto Caliphate: An Interview with Sallama Dako

2001 ◽  
Vol 28 ◽  
pp. 273-291
Author(s):  
Sean Stilwell ◽  
Ibrahim Hamza ◽  
Paul E. Lovejoy
Keyword(s):  
Nineteenth Century ◽  
Social History ◽  
Social Life ◽  
Historical Record ◽  
The Social ◽  
History Of ◽  
Sokoto Caliphate ◽  
Political Economic ◽  
Royal Slavery ◽  
Official Sources

A powerful community of royal slaves emerged in Kano Emirate in the wake of Usman dan Fodio's jihad (1804-08), which established the Sokoto Caliphate. These elite slaves held administrative and military positions of great power, and over the course of the nineteenth century played an increasing prominent role in the political, economic, and social life of Kano. However, the individuals who occupied slave offices have largely been rendered silent by the extant historical record. They seldom appear in written sources from the period, and then usually only in passing. Likewise, certain officials and offices are mentioned in official sources from the colonial period, but only in the context of broader colonial concerns and policies, usually related to issues about taxation and the proper structure of indirect rule.As the following interview demonstrates, the collection and interpretation of oral sources can help to fill these silences. By listening to the words and histories of the descendents of royal slaves, as well as current royal slave titleholders, we can begin to reconstruct the social history of nineteenth-century royal slave society, including the nature of slave labor and work, the organization the vast plantation system that surrounded Kano, and the ideology and culture of royal slaves themselves.The interview is but one example of a series of interviews conducted with current and past members of this royal slave hierarchy by Yusufu Yunusa. As discussed below, Sallama Dako belonged to the royal slave palace community in Kano. By royal slave, we mean highly privileged and powerful slaves who were owned by the emir, known in Hausa as bayin sarki (slaves of the emir or king).

scholarly journals Solidarity: The Social History of an Idea in Nineteenth Century France

1959 ◽  
Vol 4 (2) ◽  
pp. 261-284 ◽  
Author(s):  
J. E. S. Hayward
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Social History ◽  
Grand Nombre ◽  
Human History ◽  
The Social ◽  
Nineteenth Century France ◽  
History Of

The survival of a concept is generally only secured at the price of an intellectual odyssey in the course of which it is transformed out of all recognition. The nineteenth century fortunes of the idea of solidarity exemplify this axiom only too strictly. It became the victim of a multiplicity of ingenious puns and metaphors as well as outright malicious distortions that rendered a simple, technical word, drawn from the sphere of jurisprudence, at once emotive and obscure, influential and diffuse. As the eminent and caustic critic of the twentieth century, Julien Benda, formulated this vital problem of the fate of concepts, “pour l'historien des idées des hommes, la réalité ce n'est point ce qu'ont été les idées dans l'esprit de ceux qui les ont inventées, mais ce qu'elles ont été dans l'esprit de ceux qui les ont trahies… car il est clair qu'une doctrine se propage d'autant plus largement qu'elle est apte à satisfaire un plus grand nombre de sentiments divers.” This pessimistic view has been all too frequently verified in human history.

The Social History of confession in the Age of the Reformation

1975 ◽  
Vol 25 ◽  
pp. 21-38 ◽  
Author(s):  
John Bossy
Keyword(s):  
Social History ◽  
Social Relations ◽  
Historical Discourse ◽  
Traditional Church ◽  
The Social ◽  
Counter Reformation ◽  
The Reformation ◽  
History Of ◽  
The Difference ◽  
The Individual

When I offered to read a paper on this subject, I had a particular hypothesis in mind. I thought—perhaps it would be more honest to say, I hoped—it would be possible to show that, during a period roughly contemporaneous with the Reformation, the practice of the sacrament of penance in the traditional church had undergone a change which was important in itself and of general historical interest. The change, I thought, could roughly be described as a shift from the social to the personal. To be more precise, I thought it possible that, for the average layman, and notably for the average rural layman in the pre-reformation church, the emphasis of the sacrament lay in its providing part of a machinery for the regulation and resolution of offences and conflicts otherwise likely to disturb the peace of a community. The effect of the Counter-Reformation (or whatever one calls it) was, I suspected, to shift the emphasis away from the field of objective social relations and into a field of interiorized discipline for the individual. The hypothesis may be thought an arbitrary one: we can but see. I think it will be admitted that, supposing it turned out to be correct, we should have learnt something worth knowing about the difference between the medieval and the counter-reformation church, and something about the difference between pre- and post-reformation European society. If if did not turn out to be correct, we might nevertheless expect to pick up some useful knowledge about something which is scarcely a staple of current historical discourse, though it threatens to become so.

scholarly journals Nueva Mujer y nuevas Electras: aproximaciones a la mitología clásica en el teatro burlesco victoriano

2017 ◽  
Author(s):  
Laura Monrós Gaspar
Keyword(s):  
Nineteenth Century ◽  
Social History ◽  
Late Nineteenth Century ◽  
The Social ◽  
History Of ◽  
Late Nineteenth ◽  
Electric Light

Abstract: This paper seeks to analyze Francis Talfourd’s Electra in a New Electric Light (1859) as related to the Victorian stereotype of the strong-minded woman. After a brief introduction on the links between nineteenth-century burlesque and the social history of women in Victorian times, I shall focus on the figure of Electra as epitome of late nineteenth-century representations of New Women.Resumen: Resumen: El objetivo de este trabajo es el estudio de Electra in a New Electric Light (1859) de Francis Talfourd a partir del estereotipo victoriano de la strong-minded woman. Para ello, tras comentar la relación existente entre el teatro burlesco decimonónico de tema clásico y la historia social de la mujer a lo largo del siglo, nos centraremos en la figura de Electra, y en cómo, acompañada de otras heroínas clásicas, anticipa la representación de la Nueva Mujer de finales de siglo.

Sign in / Sign up

Export Citation Format

Share Document