Journal articles on the topic 'Catholic Culture and Lay Associations'
To see the other types of publications on this topic, follow the link: Catholic Culture and Lay Associations.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Catholic Culture and Lay Associations.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Pehl, Matthew. "The Remaking of the Catholic Working Class: Detroit, 1919–1945." Religion and American Culture: A Journal of Interpretation 19, no. 1 (2009): 37–67. http://dx.doi.org/10.1525/rac.2009.19.1.37.
Full textAbstract:
AbstractThis essay examines the response of Catholics—both the institutional church and blue-collar laity—to the turmoil of the late 1930s and the rise of the United Automobile Workers in Detroit. It critiques an influential line of scholarship that holds that the ethnic working class was effectively secularized by the rise of mass culture, the welfare state, and industrial unions. Instead, the essay argues that religion—like class, gender, or race/ethnicity—might fruitfully be analyzed as a “consciousness” and, as such, remains fluid, malleable, and protean in the face of historical change. During the Depression years, blue-collar Catholics (especially Catholic men) experienced a re-creation of their religious consciousness to conform to the new world of industrial unionism. While Detroit’s “labor priests” established the Archdiocesan Labor Institute (ALI) and hosted labor schools in parishes across the city, lay people, spurred by the movement for “Catholic Action,” founded the Association of Catholic Trade Unionists (ACTU) to strengthen working-class faith and “Christianize the UAW.” More important, the ALI and ACTU collectively provided a new religious template within which working-class Catholics might reconcile—even intertwine—their class, gender, and religious identities. While the changes of the 1930s did assimilate ethnic Catholics more fully into the secular sphere, this essay demonstrates that such a process did not result in a “decline” in religious significance for many Catholic workers; more precisely, it meant a “re-making” of religious consciousness.
2
Valerio, Miguel. "Pardos’ Triumph." Journal of Festive Studies 3, no. 1 (January 4, 2022): 47–71. http://dx.doi.org/10.33823/jfs.2021.3.1.79.
Full textAbstract:
On September 13, 1745, the pardo (mixed-race Afro-Brazilian) brotherhood (lay Catholic association) of Nossa Senhora do Livramento (Our Lady of Emancipation) of Recife, Pernambuco, in collaboration with the pardo brotherhood of Nossa Senhora de Guadalupe (Our Lady of Guadalupe) in neighboring Olinda, enthralled Pernambuco’s largest city with a great festival in honor of Blessed Gonçalo Garcia (1556–97). Like many colonial festivals, the festivities included fireworks, artillery salvos, five triumphal carts, seventeen allegorical floats, five different dance performances, and jousting. Yet never before had such an extravagant display of material wealth been made by an Afro-Brazilian brotherhood. The pardo irmãos (brotherhood members) had two important issues they wanted to settle once and for all with this festival. One was the question of Blessed Gonçalo’s pardoness, since the would-be-saint was the son of a Portuguese man and an East Indian woman, and pardoness in Brazil had been defined as the result of white–black miscegenation. The other issue was the popular notion that mixed-race Afro-Brazilians constituted colonial Brazil’s most deviant and unruly socioracial group. In this article, I analyze how mixed-race Afro-Brazilians used the material culture of early modern festivals to publicly articulate claims about their sacro-social prestige and socio-symbolic status. I contend that material culture played a central role in the pardo irmãos’ articulation of their devotion to Blessed Gonçalo and claims of sacro-social and socio-symbolic belonging, and that they used this material culture to challenge colonial notions about their ethnic group.
3
Newman, Mark. "The Catholic Way: The Catholic Diocese of Dallas and Desegregation, 1945–1971." Journal of American Ethnic History 41, no. 3 (April 1, 2022): 5–36. http://dx.doi.org/10.5406/19364695.41.3.01.
Full textAbstract:
Abstract Neglected in the many studies of Dallas, Bishop Thomas K. Gorman and Catholic religious orders that staffed schools and churches in the Diocese of Dallas led the way in desegregation and achieved peaceful change ahead of secular institutions. Gorman and religious orders formulated, supported, and implemented desegregation policies without fanfare or publicity that might divide Catholics and arouse segregationist opposition from within and/or outside the Church's ranks. Black Catholics were far from quiescent and made important contributions to secular desegregation. In September 1955, two African American Catholics enrolled in Jesuit High, a boys’ school, making it the only desegregated school in Dallas. George Allen, the father of one of the boys, subsequently worked behind the scenes to negotiate desegregation of the city's buses and other public accommodations. Another African American lay Catholic, Clarence A. Laws, organized and led civil rights protests in the city as the National Association for the Advancement of Colored People's Southwest regional director. White sisters also contributed to racial change. Even before the US Supreme Court ruled public school segregation unconstitutional in Brown v. Board of Education in May 1954, the Sisters of St. Mary of Namur, without publicity, admitted African Americans to a white girls’ school, Our Lady of Victory, in Fort Worth, making it the first desegregated school in the city. However, residential segregation and white flight limited integration of Catholic schools and churches, and Catholic school desegregation largely involved the closure of black schools.
4
Trần, Claire Thị Liên. "Thanh Lao Công [Young Christian Workers] in Tonkin, 1935–1945." Journal of Vietnamese Studies 17, no. 2-3 (2022): 93–125. http://dx.doi.org/10.1525/vs.2022.17.2-3.93.
Full textAbstract:
This article focuses on the emergence of the youth Christian workers movement in Tonkin during the decisive decade before the Vietnamese Revolution (1935–1945). It explores the spread of the social doctrines and associational forms of the global Catholic Action movement among Vietnamese Catholics in a colonial context. How were these new forms of militancy disseminated among the Vietnamese Catholic communities, both clergy and laity? To what extent were Catholic youth mobilized by these perspectives of living their faith beyond the borders of their parish and its “good deeds”? An analysis of the Thanh Lao Công (TLC) or Jeunesse Ouvrière Chrétienne (JOC) [Young Christian Workers] in the three major northern cities—Hà Nội, Hải Phòng, and Nam Định—illustrates the adaptation of global Catholic ideas and organizations in a Vietnamese context. It shows the attempts of major figures to enact reforms within the Vietnamese church regarding economic and social transformations at the end of the 1930s. It highlights the initiative of the TLC’s young Vietnamese leaders who seized the opportunity of the promotion of youth movements during the Vichy period and participated in social and political debates in a context of nationalist turmoil.
5
Espinosa, David. "“Restoring Christian Social Order”: The Mexican Catholic Youth Association (1913-1932)." Americas 59, no. 4 (April 2003): 451–74. http://dx.doi.org/10.1353/tam.2003.0037.
Full textAbstract:
[our goal] is nothing less that the coordination of the living forces of Mexican Catholic youth for the purpose of restoring Christian social order in Mexico …(A.C.J.M.’s “General Statutes”)The Mexican Catholic Youth Association emerged during the Mexican Revolution dedicated to the goal of creating lay activists with a Catholic vision for society. The history of this Jesuit organization provides insights into Church-State relations from the military phase of the Mexican Revolution to its consolidation in the 1920s and 1930s. The Church-State conflict is a basic issue in Mexico's political struggles of the nineteenth and twentieth centuries, with the Church mobilizing forces wherever it could during these years dominated by anticlericalism. During the 1920s, the Mexican Catholic Youth Association (A.C.J.M.) was in the forefront of the Church's efforts to respond to the government's anticlerical policies. The A.C.J.M.’s subsequent estrangement from the top Church leadership also serves to highlight the complex relationship that existed between the Mexican bishops and the Catholic laity and the ideological divisions that existed within Mexico's Catholic community as a whole.
6
Slawson, Douglas J. "The National Catholic Welfare Conference and the Church-State Conflict in Mexico, 1925-1929." Americas 47, no. 1 (July 1990): 55–93. http://dx.doi.org/10.2307/1006724.
Full textAbstract:
Established in 1919 to be the Catholic voice of America, to look after church interests, and to offset the political influence of the Protestant Federal Council of Churches, the National Catholic Welfare Conference (NCWC) was a voluntary association of the American hierarchy meeting annually in convention. It implemented decisions through an administrative committee of seven bishops which operated a secretariat, also known as the NCWC, located in Washington, D.C. This headquarters had five departments (Education, Lay Activities, Legislation, Press, and Social Action) each with a director and all under the supervision of Reverend John J. Burke, C.S.P., the general secretary of the administrative committee and its representative at the capital.
7
Borsch, Irina. "Charismatic Leadership in the Catholic Church." Contemporary Europe 102, no. 2 (April 30, 2021): 147–57. http://dx.doi.org/10.15211/soveurope22021147157.
Full textAbstract:
The article analyzes the ideas of charismatic leadership developed in the Catholic Church in the second half of the 20th century. These ideas are connected, on the one hand, with the biblical revival, with the attempts to rediscover the heritage of the Church of the first centuries, and on the other hand, with new social phenomena, which are typical for the era after the Second World War. The social dimension of charisma and its role in the creation of associations were rediscovered in Catholicism during the Second Vatican Council. At the same time, a huge number of new social and evangelical initiatives appealing to charisma appeared. The new church movements became the most prominent and well-known examples of catholic “charismatic associations”. The author shows how the Catholic hierarchy managed to streamline and incorporate the charismatic leadership of lay associations into the reality of the universal church structure. The article emphasizes that the concept of charismatic leadership in the Church is in the process of evolution. The author concludes that the documents of church governance, proclaiming the absence of a conflict between charisma and institution in theory, reflect the political processes of the contemporary Catholic era: the emergence of Catholic movements with a predominant role of laity, the change of generations of Catholic elites and the formation of a new balance of responsibility between movements and the church hierarchy.
8
Watson, Elise. "The Jesuitesses in the Bookshop: Catholic Lay Sisters’ Participation in the Dutch Book Trade, 1650–1750." Studies in Church History 57 (May 21, 2021): 163–84. http://dx.doi.org/10.1017/stc.2021.9.
Full textAbstract:
The institutional Catholic Church in seventeenth-century Amsterdam relied on the work of inspired women who lived under an informal religious rule and called themselves ‘spiritual daughters’. Once the States of Holland banned all public exercise of Catholicism, spiritual daughters leveraged the ambiguity of their religious status to pursue unique roles in their communities as catechists, booksellers and enthusiastic consumers of print. However, their lack of a formal order caused consternation among their Catholic confessors. It also disturbed Reformed authorities in their communities, who branded them ‘Jesuitesses’. Whilst many scholars have documented this tension between inspired daughter and institutional critique, it has yet to be contextualized fully within the literary culture of the Dutch Republic. This article suggests that due to the de-institutionalized status of the spiritual daughters and the discursive print culture that surrounded them, public criticism replaced direct censure by Catholic and Reformed authorities as the primary impediment to their inspired work.
9
Goodrich, Jaime. "Beyond the Cloister: Catholic Englishwomen and Early Modern Literary Culture by Jenna Lay." Early Modern Women 12, no. 1 (2017): 258–61. http://dx.doi.org/10.1353/emw.2017.0076.
Full text
10
Vidal, Gardenia. "Catholic Workers Associations and “Political Citizenship”. Córdoba in the early20th Century." Quinto Sol 17, no. 2 (July 1, 2013): 1–23. http://dx.doi.org/10.19137/qs.v17i2.768.
Full text
11
TURPIN, JOHN. "Visual Culture and Catholicism in the Irish Free State, 1922–1949." Journal of Ecclesiastical History 57, no. 1 (January 2006): 55–77. http://dx.doi.org/10.1017/s0022046904003185.
Full textAbstract:
In the newly independent Irish Free State, a triumphalist Catholicism was embodied visually in mass-produced imagery and revivalist architecture. The Academy of Christian Art was set up in 1929 to regenerate Catholic art and architecture, but it failed to address the challenge of Modernism. A debate between eclectic and modern form was most acute in architecture, where the Hiberno-Romanesque and the neo-Classical were favoured by lay and cleric alike. Stained glass was the one form where Modernism was influential. The culmination of populist Catholicism and its visual representation was the Eucharistic Congress of 1932 with its temporary public altars and massive spectacle: a manifestation of Irish national identity.
12
Zucchi, John, and Brian P. Clarke. "Piety and Nationalism: Lay Voluntary Associations and the Creation of an Irish-Catholic Community in Toronto, 1850-1895." American Historical Review 100, no. 4 (October 1995): 1334. http://dx.doi.org/10.2307/2168365.
Full text
13
Taylor, William. "Our Lady in the Kernel of Corn, 1774." Americas 59, no. 4 (April 2003): 559–70. http://dx.doi.org/10.1353/tam.2003.0059.
Full textAbstract:
Marian apparitions and miraculous images in Mexico inevitably bring to mind one renowned figure — Our Lady of Guadalupe and its shrine at Tepeyac in the Valley of Mexico. Guadalupe is, indeed, a touchstone to the history of Catholicism and popular devotion in Mexico, and Mexico is a special case of a religious image becoming the main symbol for an emerging nation. As Jeannette Rodríguez recently wrote, “To be of Mexican descent is to recognize the image of Our Lady of Guadalupe.” But devotion to Our Lady of Guadalupe has a history. This image has not always been, and in some ways still is not, the dominant symbol throughout Mexico, and the location of its principal shrine on the edge of Mexico City is as much a key to its importance as is its association with the oldest Marian apparition officially recognized by the Catholic Church. Dozens of different shrines to other miraculous images have captured the hearts of thousands, sometimes millions of followers in Mexico. They still do.
14
Colozzi, Ivo. "Religione, valori e welfare state: il caso italiano." SOCIOLOGIA E POLITICHE SOCIALI, no. 3 (January 2013): 45–73. http://dx.doi.org/10.3280/sp2012-003005.
Full textAbstract:
The article aims to analyze which aspects of the Italian welfare system are influenced (shaped) by the dominant religious culture, i.e. Catholicism. It also investigates whether the mechanism through which this influence has been able to shape the social legislation is represented by religion-inspired political parties or by the capacity of the religious culture to directly influence the value system of the majority of the Italian population. In the latter case even lay political parties and governments did contribute to implement in their social policy choices orientations referable to the dominant religious culture. Our argument unfolds through the following steps: 1) a short reconstruction of the Italian welfare state model; 2) an outline of the main principles of the Social Doctrine of the Catholic Church on welfare issues and social policy topics; 3) an account of the prevailing values on social issues according the Italian population; 4) an evaluation of how much both the principles and the values are incorporated in the present Italian welfare state system; 5) some final remarks on the mechanism through which the Italian Catholic Church has contributed to determine the social protection system.
15
O’brien, Susan. "Lay-Sisters and Good Mothers: Working-class Women in English Convents, 1840-1910." Studies in Church History 27 (1990): 453–65. http://dx.doi.org/10.1017/s0424208400012249.
Full textAbstract:
When convents were re-established in mid-nineteenrh-cenrury England, after a break of over two hundred years, they mirrored the developments in religious life pioneered on the Continent during the Catholic reformation and in response to the French Revolution. By 1850 new forms of active and apostolic vocation co-existed with the traditional enclosed and contemplative vocation. Yet even the most traditional convent was novel in early nineteenth-century England, and it is only with benefit of hindsight that we assume the willing response of Irish and English women to the call of a religious vocation. The reestablished Church might promote the virtue of vocation, particularly to the new apostolic congregations which were so useful to hard-pressed priests. But it was not inevitable that the religious life would take root in a culture deeply suspicious of conventual ‘secretiveness’ and, moreover, at a time when the ideology of hearth and home had such vitality. In the event, the active congregations multiplied rapidly and attracted women of all classes. As a result, by the end of the century the Roman Catholic Church in England had found employment for thousands of women as full-time, professional church workers. More than one-third and perhaps as many as half of these women were from working-class families, and it is with the working-class members that this paper is concerned.
16
Butler, Matthew. "Mexican Nicodemus: The Apostleship of Refugio Padilla, Cristero, on the Islas Maríías." Mexican Studies/Estudios Mexicanos 25, no. 2 (2009): 271–306. http://dx.doi.org/10.1525/msem.2009.25.2.271.
Full textAbstract:
This article explores lay responses to religious persecution during Mexico's cristero rebellion (1926––1929), using devotional testimonies produced by Catholic deportees to the Islas Maríías penal colony, Nayarit. Faced with the Calles regime's anticlericalism, the article argues that Mexico's episcopate developed an alternative religious model premised on a revitalized lay apostolate; the article then considers how lay actors enacted this identity in practice, through white masses, lay sermons, and clandestine communions. The article concludes that religious persecution, if intended to promote a secular revolutionary culture, also opened new spaces for popular religious participation. Este artíículo explora respuestas a la persecucióón religiosa durante la rebelióón cristera de Mééxico (1926––1929), usando testimonios devotos producidos por deportados catóólicos a la colonia penal de las Islas Maríías, Nayarit. Frente al anticlericalismo del réégimen de Calles, el artíículo sostiene que el episcopado de Mééxico desarrollóó un modelo religioso alternativo a travéés de un apostolado revitalizado, pero no profesional; el artíículo entonces considera cóómo se adoptóó esta identidad en la prááctica, a travéés de misas blancas, sermones de no expertos, y comuniones clandestinas. El artíículo concluye que la persecucióón religiosa, al haber intentado promover una cultura revolucionaria secular, tambiéén abrióó nuevos espacios para la participacióón religiosa popular.
17
Jaworski, Piotr. "Kluby Inteligencji Katolickiej jako instytucje wsparcia wykształcenia i wychowania w Diecezji Tarnowskiej." Kultura - Przemiany - Edukacja 8 (2020): 47–61. http://dx.doi.org/10.15584/kpe.2020.8.4.
Full textAbstract:
Among the various forms of association of the Catholic laity in the Church, one can distinguish associations and organisations – whether they are based on canonical or civil law on associations – and informal circles: religious movements, groups, circles and small groups. The difficult situation of the Church in Poland after World War II was not conducive to the creation of organisations whose activities would be approved by both the church authorities and the state authorities. If, however, quasi-ecclesiastical or religious organisations were to emerge that were recognised by the civil authorities, these were unfortunately organisations that had very little in common with the good of the Church and the faithful. Against this backdrop, the Catholic Intelligence Clubs were a kind of phenomenon. They enjoyed the approval of the Church authorities and, to some extent, the unintentional recognition of the state authorities, and sought to strengthen religious education by forming people and communities in the Christian spirit, shaping social attitudes, creating and deepening Christian culture, intellectual development and various forms of charitable activity. Three Catholic Intelligentsia Clubs were established in the Tarnów Diocese: in Nowy Sącz, Tarnów and Mielec.
18
Dickie, John. "Antonio Bresciani and the sects: conspiracy myths in an intransigent Catholic response to the Risorgimento." Modern Italy 22, no. 1 (February 2017): 19–34. http://dx.doi.org/10.1017/mit.2016.51.
Full textAbstract:
Antonio Bresciani’s notorious trilogy of novels about the revolutions of 1848, starting withL’Ebreo di Verona, first appeared in the earliest issues of the Jesuit periodicalLa Civiltà Cattolicafrom 1850. They constitute an intransigentist attack on the Risorgimento, and portray the events of 1848–1849 as the result of a satanically inspired conspiracy by secret societies. This article re-analyses those novels by placing Bresciani in the context of the ‘culture war’ between lay and religious world views across Europe from the middle of the nineteenth century. The article argues that Bresciani represents a significant case study in the intransigent Catholic response to the kind of patriotic motifs identified by the recent cultural historiography on the Risorgimento. The ‘paranoid style’ of Bresciani’s conspiracy myth is analysed, as is Bresciani’s portrayal of Garibaldi, female fighters, and Jews – in particular the tale of Christian conversion presented inL’Ebreo di Verona. The article argues that, despite its polarising, reactionary intentions, Bresciani’s fiction betrayed many influences from the Romantic culture of the Risorgimento that he claimed to despise.
19
Warner, Keith Douglass. "The Greening of American Catholicism: Identity, Conversion, and Continuity." Religion and American Culture: A Journal of Interpretation 18, no. 1 (2008): 113–42. http://dx.doi.org/10.1525/rac.2008.18.1.113.
Full textAbstract:
AbstractEnvironmental concern is emerging in all major American religious denominations, a process known as the “greening of religion.” The dynamics of a greening process illustrate how individuals incorporate emergent social concerns into their existing moral worldviews and show the ways in which religious identities shape that process. Analyzing the dynamics of this phenomenon reveals much about how a community understands the meaning of religious conversion, demonstrates the stability of religious identities, and illustrates how leaders use new problems to reframe religious identities. The greening of American Catholicism builds upon prior efforts to extend a practical theology of social justice (conversion) but articulates new moral responsibilities for future generations while reinforcing identity (continuity). Pope John Paul II opened a new domain for Catholic social teaching by his numerous teachings about environmental stewardship. U.S. Catholic greening efforts built organically upon the Catholic social teaching initiatives of the 1980s, addressing peace and economic justice, and the emergence of what some refer to as a “distinctly Catholic” contribution to environmental ethics should be interpreted in light of these efforts. This term is not precisely defined, but it suggests a concern for cultivating environmental values within the framework of a Catholic identity and for not subverting Catholic religious identity to conventional “secular” environmental values. The rhetorical framing of environment concerns by an ethic of justice was drawn from the biblical vision of justice, but it was influenced by the American environmental justice movement that emerged during this period. The most innovative expression of the greening of American Catholicism has been a set of regional initiatives, bringing Catholic social vision to bear on local issues through lay civic engagement. The lessons from this study speak to the broad evolution of religious environmental ethics in American culture and can inform future studies of this transreligious phenomenon.
20
WALSHAM, ALEXANDRA. "MIRACLES AND THE COUNTER-REFORMATION MISSION TO ENGLAND." Historical Journal 46, no. 4 (December 2003): 779–815. http://dx.doi.org/10.1017/s0018246x03003303.
Full textAbstract:
This article explores the way in which the Counter Reformation priests sent to England after 1574 cultivated and harnessed the culture of the miraculous in their efforts to reform and evangelize the populace and to defend doctrines and practices assaulted by Protestant polemicists. Drawing on the insights emerging from recent research on Catholic renewal on the Continent, it shows how the seminary clergy and especially the Jesuits fostered traditional beliefs and practices associated with saints, relics, and sacramentals and exploited the potential of exorcisms and visions for didactic and proselytizing purposes. Close examination of these strategies serves to question some existing assumptions about the nature, objectives, and impact of the English Catholic mission and to illuminate the particular challenges that persecution presented to a movement determined to purge popular piety of its ‘superstitious’ accretions. It underlines the tensions between ecclesiastical direction and lay initiative which characterized a context in which Catholicism was a minority Church and highlights the frictions and divisions which these attempts to utilize supernatural power stimulated within the ranks of the Counter Reformation priesthood itself.
21
CATOGGIO, MARIA SOLEDAD. "The Consecration of Political Suffering: Martyrs, Heroes and Victims in Argentine Political Culture." Journal of Latin American Studies 45, no. 4 (November 2013): 695–719. http://dx.doi.org/10.1017/s0022216x13001144.
Full textAbstract:
AbstractThis article addresses the various mechanisms by which the religious figure of the Christian martyr became a useful notion in Argentine political discourse. It argues that the process by which the idea of the ‘martyr’ was secularised and politicised was actually initiated by religious agents themselves. The analysis considers how commemoration initiatives devised by religious agents, social movements and political actors have brought ‘Catholic martyrs’ into the pantheon of national symbols. It also deals with the various semantic shifts seen in the public discourses of religious agents themselves, shifts that extend the boundaries of an eminently religious category by associating it with other figures in a more specifically political imaginary, such as that of the hero and the victim. The article shows how the political power of the religious figure of the martyr lay in the way various actors could use it to invoke the image of a legitimate and heroic victim of political violence. It thus allowed those actors to sidestep the vexed public question of whether those being commemorated had had any involvement in armed struggle.
22
Nicolson, Murray W. "Piety and Nationalism: Lay Voluntary Associations and the Creation of an Irish-Catholic Community in Toronto, 1850-1895 by Brian P. Clarke." Catholic Historical Review 81, no. 1 (1995): 129–30. http://dx.doi.org/10.1353/cat.1995.0145.
Full text
23
Young, Francis. "The Bishop's Palace at Ely as a Prison for Recusants, 1577–1597." British Catholic History 32, no. 2 (October 2014): 195–216. http://dx.doi.org/10.1017/s0034193200032167.
Full textAbstract:
The Bishop's Palace at Ely was used as a prison for Catholics between 1577 and 1597, and between 1588 and 1597 was exclusively a prison for lay recusants. Its inmates included Abbot John Feckenham between 1577 and 1580 and Thomas Tresham, who was imprisoned in Ely four times. Unlike Wisbech Castle, however, the Palace at Ely's period as a prison for recusants has received little attention. This article draws on the documentary evidence for the Catholic prisoners in official records, as well as Tresham's extensive writings during his Ely imprisonment. It also draws on a newly discovered inventory of the Palace's contents in 1581, arguing that the prisoners, and Tresham in particular, were affected by their stay in Ely. It makes the case for the prisoners’ rich cultural life, as evidenced by the prison writings of Tresham and a fellow inmate, George Cotton, who used his time to translate Jesuit letters from Japan. The prisoners in the Bishop's Palace at Ely may have made less public noise than their fellow prisoners at Wisbech Castle, but like Wisbech, Ely was a focus of Catholic culture and resistance during the late Elizabethan period that deserves to be better understood.
24
Milward, Peter. "Beyond the Cloister: Catholic Englishwomen and Early Modern Literary Culture. By Jenna Lay. Pp. 243. University of Pennsylvania Press, 2016, $65.00." Heythrop Journal 58, no. 3 (April 7, 2017): 500–501. http://dx.doi.org/10.1111/heyj.12539.
Full text
25
Mariański, Janusz. "The Roman Catholic parish in Poland as the local community." Journal for Perspectives of Economic Political and Social Integration 20, no. 1-2 (January 1, 2014): 73–103. http://dx.doi.org/10.2478/v10241-012-0027-1.
Full textAbstract:
Abstract In the Roman Catholic Church a parish is the smallest legal unit and it is the milieu for religious, social, and cultural activities for a group of people joined together in a geographical area. The purpose of this article is a sociological study examining the Catholic parish in Poland as a local community. Today a parish along with its community is exposed to social change and to myriad forces characteristic of the postmodern culture. In Poland two opposite forces characterize the life of a parish community: on the one side, secularization and individualization, and on the other side, socialization and evangelization. The subjective dimension of a local community, which is related to identification of people with a local parish, along with social bonds with the parish as a local community, are discussed in the first two sections of the article. In subsequent sections some issues related to common activities, membership in movements, religious communities, and Catholic associations within the parish will be presented. While the agency of people in the parish community is theoretically acknowledged, it is still not fully implemented. The discussion is based on the data obtained from major public opinion institutes in Poland.
26
Verbytskyi, Volodymyr. "HIS BEATITUDE LUBOMYR HUSAR ABOUT THE UNITY OF THE CHURCH, STATE AND THE DIASPORA." Sophia. Human and Religious Studies Bulletin 13, no. 1 (2019): 5–9. http://dx.doi.org/10.17721/sophia.2019.13.1.
Full textAbstract:
The article considers a very important factor of His Beatitude Lubomyr Husar (Ukrainian Greek Catholic Church), who actively supported together with his followers, the most positive tendencies towards the development and pacification of Ukraine. The main idea of the article is to analyze, through the prism of the historical processes of creation and existence of the Ukrainian Greek Catholic Church, the work of His Beatitude Lyubomyr Guzar, as well as the influence of the phenomenon of the international activities of the Ukrainian Greek Catholic Church on and its cooperation with the state in various fields. culture, language and national traditions, as well as in the structure of the state and the foreign policy of Ukraine. In addition, the article discusses the great contribution of His Beatitude Lubomyr Husar, as the head of the Ukrainian Greek Catholic Church to the development and support of the Ukrainian diaspora abroad, which further contributed to the formation of numerous public associations of foreign Ukrainian in the world's states and linguistic, educational and cultural needs. The activity of public organizations of foreign Ukrainian is aimed at preserving its identity, language, culture and traditions. These activities are also implemented in joint projects of foreign diplomatic institutions of Ukraine and public organizations of foreign Ukrainian, directed, in particular, to scientific and educational projects, issuing periodicals with organizations, preparing and broadcasting television and radio programs, supporting Internet resources, publishing publications on Ukrainian topics. In mass media abroad, improvement of burial places (places of memory) of outstanding Ukrainian graves abroad, organization of children's lags her with the purpose of their acquaintance with the traditions of the Ukrainian language, literature, history of Ukraine, providing educational institutions with the study of the Ukrainian language and cultural centers of print, photo, audio, video production, objects of national symbols, publishing scientific, journalistic, artistic works and collections for communities of foreign Ukrainian, as well as works of foreign Ukrainian, translation of works of Ukrainian literature in foreign languages, popularization of the Ukrainian language, literature ry, culture, history and traditions of the Ukrainian people, including the teaching of the Ukrainian language, as well as other items in the Ukrainian language, fabrication and installation of plaques, dedicated to outstanding figures of Ukrainian history, science and culture and historical events.
27
Lockey, Brian C. "Jenna Lay . Beyond the Cloister: Catholic Englishwomen and Early Modern Literary Culture. Philadelphia: University of Pennsylvania Press, 2016. Pp. 256. $65.00 (cloth)." Journal of British Studies 56, no. 4 (September 27, 2017): 870–72. http://dx.doi.org/10.1017/jbr.2017.135.
Full text
28
Dillon, Anne. "Beyond the Cloister: Catholic Englishwomen and Early Modern Literary Culture. Jenna Lay. Philadelphia: University of Pennsylvania Press, 2016. x + 244 pp. $65." Renaissance Quarterly 71, no. 1 (2018): 356–58. http://dx.doi.org/10.1086/697845.
Full text
29
Boćkowski, Daniel. "BETWEEN THE EAST AND THE WEST: THE PENETRATION OF CONTEMPORARY ISLAM INTO POLAND." CREATIVITY STUDIES 2, no. 1 (June 30, 2009): 39–47. http://dx.doi.org/10.3846/2029-0187.2009.1.39-47.
Full textAbstract:
The internet is one of the fastest developing media of today. It is through the internet that Islamic ideas spread throughout the world on a level that has never been reported before. Internet portals and web‐sites containing information about Muslim religion and culture can be accessed from the furthest corners of the world. They popularize Islam which for ages seemed to have been attributed exclusively to the Middle East, Northern Africa and South‐East Asia. Poland is located on the Islam's expansion route and takes an extremely important, if not strategic, position. Due to the position of the Catholic religion in our country, the development of Islam in Poland (an increasing number of converts) appears to be a fundamental factor in the growth of the Muslim world. Many believers do not conceal the fact that they dream of the European caliphate, which is an important step in the restoration of the world caliphate. “Religious fundamentalism” of Polish people, according to many Muslim clergymen and political activists, guarantees that Islamic believers obtained in our country as opposed to converts from the “lay West”, will be as active and religiously engaged as the believers of the Roman Catholic Church. Thus, in the following paper on the penetration of contemporary Islam into Poland, I will focus on this most dynamic instrument of the expansion of the Islamic world.
30
Elliott, Brian, and David McCrone. "Class, Culture and Morality: A Sociological Analysis of Neo-Conservatism." Sociological Review 35, no. 3 (August 1987): 485–515. http://dx.doi.org/10.1111/j.1467-954x.1987.tb00553.x.
Full textAbstract:
In Britain, as in many other western countries, there emerged in the mid-1970s a variety of business associations, policy and research institutes and political leagues, committed not only to the restoration of a Conservative government, but also to a much broader refurbishing of conservatism. A network of organizations, individuals and ideas grew up that became identified as the New Right. The New Right, which clearly has an international character, was generated by economic and political crises, but it was nurtured by a variety of resentments and discontents whose roots lay in structural and cultural changes that had developed over the whole post-war period. Drawing, in part, upon interviews with leaders of the organisations that did most to mobilize opinion behind the New Right in Britain, the article examines the major changes – particularly those in class structure and in culture – to which the new conservatives were reacting. It explores the major ideological strands – libertarian, neo-liberal and conservative – and looks at the attempts by the New Right to use these to produce changes not only in economic policy but in the cultural and moral fabric of society.
31
Buchtel, Emma E., Leo C. Y. Ng, Ara Norenzayan, Steven J. Heine, Jeremy C. Biesanz, Sylvia Xiaohua Chen, Michael Harris Bond, Qin Peng, and Yanjie Su. "A Sense of Obligation: Cultural Differences in the Experience of Obligation." Personality and Social Psychology Bulletin 44, no. 11 (May 9, 2018): 1545–66. http://dx.doi.org/10.1177/0146167218769610.
Full textAbstract:
In this investigation of cultural differences in the experience of obligation, we distinguish between Confucian Role Ethics versus Relative Autonomy lay theories of motivation and illustrate them with data showing relevant cultural differences in both social judgments and intrapersonal experience. First, when judging others, Western European heritage culture (WEHC) participants (relative to Confucian heritage culture [CHC] participants) judged obligation-motivated actors more negatively than those motivated by agency (Study 1, N = 529). Second, in daily diary and situation sampling studies, CHC participants (relative to WEHC participants) perceived more congruency between their own agentic and obligated motivations, and more positive emotional associations with obligated motivations (Study 2, N = 200 and Study 3, N = 244). Agentic motivation, however, was universally associated with positive emotions. More research on a Role Ethics rather than Relative Autonomy conception of agency may improve our understanding of human motivation, especially across cultures.
32
Aftyka, Leszek, and Piotr Mazur. "Charitable Work of the Church in the Polish Lands in the XIX Century and its Impact on Education." Journal of Vasyl Stefanyk Precarpathian National University 7, no. 1 (April 21, 2020): 129–33. http://dx.doi.org/10.15330/jpnu.7.1.129-133.
Full textAbstract:
The Catholic Church in the Polish lands in the XIX century has had numerous charity works. The charitable activities were seen as the task of God's commandment of love. The purpose of this activity was to support poor people in the form of satisfying basic material needs and achieving adequate personal development. The article discusses the most important forms of assistance provided by religious orders, as well as clerical and lay organizations. The author draws attention to the charity's impact on education and the formation of humanistic values in society. Many priests set up organisations that had such names as: “Star”, “Aurora”, “Fatherland”, “Rock”. Their main objective was to raise up education standards and stimulate patriotism and solidarity among young people. Therefore, cooperation between educational institutions, families, non-governmental organizations, volunteer movements, charitable foundations for the expansion of active charitable activities, and the creation of a humanistic society is required. Nowadays it is extremely important to revive philanthropy and altruism in every country. Currently, there are foundations, organizations aimed at carrying out charitable activities and attracting to the charity all who wish to serve the cause of raising Christian morality, culture, education, art, support of the poor. Thus, this is important to promote it in the educational field as well. After all, many young people are ready to help financially or spiritually those who need it; they seek to invest time, money and talent into a rapidly growing charity. Here we see an important role of the Catholic Church, which influences the development of the spirituality of the individual.
33
Belzunegui-Eraso, Angel, David Duenas-Cid, and Inma Pastor-Gosálbez. "Religious social action and its organizational profiles." Journal of Organizational Ethnography 8, no. 1 (April 1, 2019): 95–108. http://dx.doi.org/10.1108/joe-04-2018-0025.
Full textAbstract:
Purpose Social action implemented by the Church via its affiliated entities, foundations and associations may be viewed as a uniform activity. In reality, however, several organizational profiles exist that depend on the origin of these organizations (lay or religious), the scope of their activities (local or general) and their dependence on resources (whether from public administration or civil society). The paper aims to discuss these issues. Design/methodology/approach In this paper, the authors examine this diversity based on a 2015 study of every Catholic Church social organization with headquarters in Catalonia. For the study, the authors conducted a detailed analysis of these organizations in order to determine their nature, scope and structure. The methodology combined questionnaire, interviews and non-participant observation. Findings The social actions of these organizations lead to interesting debates, such as those on: charity/assistentialism vs social justice; professionalization vs voluntarism; and personal autonomy vs functional dependence resulting from the action. This study also highlights how important it is that Church organizations carry out social actions to generate social welfare in the welfare states of southern European countries. Originality/value It is the first time that a study of the social impact of the church and its organizational implications in Spain has been made.
34
Teixeira, Vanessa Cerqueira. "A devoção mercedária e o associativismo leigo no setecentos mineiro / The "Nossa Senhora das Mercês" devotion and the lay associationism on the XVIII Century at Minas Gerais." Revista de História e Historiografia da Educação 3, no. 7 (May 15, 2019): 205. http://dx.doi.org/10.5380/rhhe.v3i7.66161.
Full textAbstract:
As irmandades foram agremiações católicas compostas por leigos que se uniam por interesses e devoções em comum a partir de um santo protetor, garantindo inserção social e proteção. Na Idade Moderna, em meio à Reforma Católica, disseminaram-se da Europa para os territórios recém-povoados com a expansão marítima, chegando à América portuguesa, onde tiveram papel preponderante, com destaque para a Capitania de Minas Gerais. Pertencer a uma irmandade significava a garantia de legitimidade para as práticas sociais e religiosas, pois elas administravam os rituais católicos em nível local, construíam igrejas, estimulavam a produção artística e prestavam auxílio mútuo entre seus membros durante a vida e após a morte, com importância ímpar entre os menos favorecidos. Em contexto escravista, para além de reforçarem demarcações hierárquicas, possibilitaram o desenvolvimento de uma sociabilidade urbana e uma maior participação dos “homens de cor”, bem como contribuíram para a constituição da configuração social e das identidades, para a interação e ascensão sociais. Dito isso, o presente trabalho tem como proposta a análise de uma devoção em particular, a dedicada a Nossa Senhora das Mercês. No Setecentos mineiro foram fundadas vinte associações leigas sob esta invocação, pelos denominados “pretos crioulos”. Sendo assim, a partir de uma perspectiva cultural, almejamos a compreensão da constituição do culto mercedário e das distintas apropriações e ressignificações produzidas ao longo do tempo, recorrendo às fontes confrariais, aos sermões e à iconografia.* * *The brotherhoods were catholic memberships that united themselves by interests and devotions in common about a protector saint, ensuring social insertion and protection. At the Modern Age, during the Catholic Reformation, it spread from Europe to the new-settlements territories arriving on the portuguese America, where it played a predominant role, mainly at the Capitania of Minas Gerais. To belong to a brotherhood meant to have guaranteed the legitimacy to the social and religious practices, because the Brotherhoods managed the local catholic rituals, built churches, stimulated artistic production and helped their members during their life and death, with distinct significance among the poor and needy. On the slavery context in addition to ensure hierarchical demarcations, allowed the development of a urban sociability and a greater participation of “colored men”, as well as contributed to the formation of the identities and the social settings, to the social interaction and ascension. This way, this present work’s proposal is to analyse a particular devotion, dedicated to the nossa Senhora das Mercês. On the XVIII century at Minas Gerais were founded twenty lay associations under this invocation, by the so called “black creoles”. Therefore, from a cultural perspective, we seek to comprehend the formation of the Nossa Senhora das Mercês cult and the distinct appropriations and redefinitions produced through time, appealing to the Brotherhoods sources, sermons and iconography.
35
Bueltmann, Tanja, and Donald M. MacRaild. "Globalizing St George: English associations in the Anglo-world to the 1930s." Journal of Global History 7, no. 1 (February 24, 2012): 79–105. http://dx.doi.org/10.1017/s1740022811000593.
Full textAbstract:
AbstractWhile English nationalism has recently become a subject of significant scholarly consideration, relatively little detailed research has been conducted on the emigrant and imperial contexts, or on the importance of Englishness within a global British identity. This article demonstrates how the importance of a global English identity can be illuminated through a close reading of ethnic associational culture. Examining organizations such as the St George's societies and the Sons of England, the article discusses the evolving character of English identity across North America, Africa, Southeast Asia and the Antipodes. Beginning in the eighteenth century, when English institutions echoed other ethnic organizations by providing sociability and charity to fellow nationals, the article goes on to map the growth of English associationalism within the context of mass migration. It then shows how nationalist imperialism – a broad-based English defence of empire against internal and external threats – gave these associations new meaning in the late nineteenth and early twentieth centuries. The article also explores how competitive ethnicity prompted English immigrants to form such societies and how both Irish Catholic hostility in America and Canada and Boer opposition in South Africa challenged the English to assert a more robust ethnic identity. English associationalism evinced coherence over time and space, and the article shows how the English tapped global reservoirs of strength to form ethnic associations that echoed their Irish and Scottish equivalents by undertaking the same sociable and mutual aspects, and lauded their ethnicity in similar fashion.
36
Voracek, Martin, Lisa Mariella Loibl, Viren Swami, and Adrian Furnham. "Beliefs in Genetic Determinism and Attitudes towards Psychiatric Genetic Research: Psychometric Scale Properties, Construct Associations, Demographic Correlates, and Cross-Cultural Comparisons." Psychological Reports 101, no. 3 (December 2007): 979–86. http://dx.doi.org/10.2466/pr0.101.3.979-986.
Full textAbstract:
Using two new scales, this study examined beliefs in genetic determinism and attitudes towards psychiatric genetic research in student samples from Austria, Malaysia, Romania, and the United Kingdom. For both constructs, effects of culture were detectable, whereas those related to key demographics were either small and inconsistent across samples (political orientation and religiosity) or zero (sex and age). Judged from factorial dimensionality and internal consistency, the psychometric properties of both scales were satisfactory. Belief in genetic determinism had lower prevalence and corresponded only modestly to positive attitudes towards psychiatric genetic research which had higher prevalence. The correlations of both constructs with a preference of inequality among social groups (social dominance orientation) were modest and inconsistent across samples. Both scales appear appropriate for cross-cultural applications, in particular for research into lay theories and public perceptions regarding genetic vs environmental effects on human behavior, mental disorders, and behavioral and psychiatric genetic research related to these.
37
Olson, Katharine K. "‘Y Ganrif Fawr’? Piety, Literature and Patronage in Fifteenth- and Sixteenth-Century Wales." Studies in Church History 48 (2012): 107–23. http://dx.doi.org/10.1017/s0424208400001261.
Full textAbstract:
This essay offers a reconsideration of the idea of ‘The Great Century’ of Welsh literature (1435–1535) and related assumptions of periodization for understanding the development of lay piety and literature in fifteenth- and sixteenth-century Wales. It focuses on the origins of these ideas in (and their debt to) modern Welsh nationalist and Protestant and Catholic confessional thought, and their significance for the interpretation of Welsh literature and history. In addition, it questions their accuracy and usefulness in the light of contemporary patterns of manuscript production, patronage and devotional content of Welsh books of poetry and prose produced by the laity during and after this ‘golden age’ of literature. Despite the existence of over a hundred printed works in Welsh by 1660, the vernacular manuscript tradition remained robust; indeed, ‘native culture for the most part continued to be transmitted as it had been transmitted for centuries, orally or in manuscript’ until the eighteenth century. Bardic poetry’s value as a fundamental source for the history of medieval Ireland and Wales has been rightly acknowledged. However, more generally, Welsh manuscripts of both poetry and prose must be seen as a crucial historical source. They tell us much about contemporary views, interests and priorities, and offer a significant window onto the devotional world of medieval and early modern Welsh men and women. Drawing on recent work on Welsh literature, this paper explores the production and patronage of such books and the dynamics of cultural and religious change. Utilizing National Library of Wales Llanstephan MS 117D as a case study, it also examines their significance and implications for broader trends in lay piety and the nature of religious change in Wales.
38
J. Hunt, Stephen. "BETWIXT AND BETWEEN: THE POLITICAL ORIENTATIONS OF ROMAN CATHOLIC NEO-PENTECOSTALS." POLITICS AND RELIGION JOURNAL 2, no. 2 (December 1, 2008): 27–51. http://dx.doi.org/10.54561/prj0202027h.
Full textAbstract:
This paper has argued that over some four decades the Catholic charismatics have been pulled in different directions regarding their political views and allegiances and that this is a result of contrasting dynamics and competing loyalties which renders conclusions as to their political orientations difficult to reach. To some degree such dynamics and competing loyalties result from the relationship of the charismatics in the Roman Church and the juxtaposition of the Church within USA politico-religious culture. In the early days of the Charismatic Renewal movement in the Roman Catholic Church the ‘spirit-filled’ Catholics appeared to show an indifference to secular political issues. Concern with spiritually renewing the Church, ecumenism and deep involvement with a variety of ecstatic Christianity drove this apolitical stance. If anything, as the academic works showed, the Catholic charismatics seemed in some respects more liberal than their non-charismatic counterparts in the Church. To some extent this reflected their middle-class and more educated demographic features. More broadly they adopted mainstream cultural changes while remaining largely politically inactive. As they grew closer to their Protestant brethren in the Renewal movement Catholic neo-Pentecostals tended to express more conservative views that were then part of the embryonic New Christian Right - the broad Charismatic movement becoming more overtly politicised in the 1980s. Somewhat later the Catholics were being pulled towards the traditional core Catholicism at a time the Renewal movement found itself well beyond its peak and influence in the mainstream denominations including the Roman Church. The Catholic charismatics were ‘returning to the fold’. During this period too the New Christian Right increased its attempt to marshal a broad coalition of conservative minded Protestants and Catholics. Throughout the 1980s and 1990s this proved to be largely ineffectual. The 2004 American Presidential election saw the initiation of the second office of George Bush. It seems clear that without the support of the New Christian Right - fundamentalist, Evangelicals, Pentecostals, charismatics - the victory would not have been secured. Based on research in South Carolina, however, suggests that the CR continues to be inwardly split and quarrels with other wings of the Republican Stephen J. Hunt: BETWIXT AND BETWEEN: THE POLITICAL ORIENTATIONS OF ROMAN CATHOLIC NEO-PENTECOSTALS • (pp. 27-51) THE CONTEMPORARY ROMAN CATHOLIC CHURCH AND POLITICS 49 Party, particularly business interests are evident.59 It is also apparent that into the twenty-first century there has proved to be an uneasy alliance in the New Christian Right, threatening to split along lines already observable in the 1970s and 1980s. For one thing the some of the political and social, if not moral teachings of the Catholic Church are at variant with such organizations as the Christian Coalition. The re-invention of the New Christian Right has not fully incorporated conservative Catholics nor Catholic charismatics. A further dynamic is that lay Catholics, charismatics or otherwise, have increasingly adopted a ‘pick and choose’ Catholicism in which there is a tendency to exercise personal views over a range of political issues irrespective of the formal teachings of the Church. To conclude, we might take a broader sweep in our understanding of the role of Catholicism in USA politics, in which the Catholic charismatics are merely one constituency. Recent scholarly work has pointed to the often under-estimated political influence of Roman Catholics in the USA. Genovese et al.60 show how today, as well as historically, Catholics and the Catholic Church has played a remarkably complex and diverse role in US politics. Dismissing notions of a cohesive ‘Catholic vote,’ Genovese et al. show how Catholics, Catholic institutions, and Catholic ideas permeate nearly every facet of contemporary American politics. Swelling with the influx of Latino, Asian, and African immigrants, and with former waves of European ethnics now fully assimilated in education and wealth, Catholics have never enjoyed such an influence in American political life. However, this Catholic political identity and engagement defy categorization, being evident in both left-wing and right-wing causes. It is fragmented and complex identity, a complexity to which the charismatics within the ranks of the Catholic Church continue to contribute.
39
Van Hyning, Victoria. "Jenna Lay, Beyond the Cloister: Catholic Englishwomen and Early Modern Literary Culture, Philadelphia: University of Pennsylvania Press, 2016, pp. 256, £42.50, ISBN: 978-0-8122-4838-8." British Catholic History 33, no. 4 (September 6, 2017): 657–60. http://dx.doi.org/10.1017/bch.2017.34.
Full text
40
Triplett, Katja. "Religion, Medicine and the Notion of Charity in Early Jesuit Missionary Pursuits in Buddhist Japan." Journal of Religion in Japan 8, no. 1-3 (December 17, 2019): 46–75. http://dx.doi.org/10.1163/22118349-00801010.
Full textAbstract:
Abstract Searching for conceptual distinctions between religion and medicine is a promising avenue from which to reconstruct trajectories towards the appropriation of hegemonic Western concepts of secularism in Japan, such as the Meiji-period separation of religious and medical practice. Buddhism and medicine had already established a complex relationship for centuries when the Jesuits arrived in Japan. Mahāyāna Buddhist tenets, such as the practice of medicine as a “field of merit” (fukuden 福田), served lay Buddhists as well as monastics as a means to increase social capital through charitable projects. The article seeks to explore whether the Jesuits’ distinction between religion and medicine, and by extension the notion of charity, had any significant impact on Japanese religious and medical culture. In making a distinction between religion and medicine, the Jesuits drew a particular boundary in a way that could be interpreted as a precursor of secularity. The analysis of late medieval and early modern sources in European languages and in Japanese supports the conclusion that the form of secularity emerging in the Edo period resulted from an increase in the popularization of Neo-Confucian concepts and not the influx of the Catholic notion of caritas in the Iberian phase.
41
Kalafatoglu, Tugba, and Xavier Mendoza. "The impact of gender and culture on networking and venture creation." Cross Cultural & Strategic Management 24, no. 2 (May 2, 2017): 332–49. http://dx.doi.org/10.1108/ccsm-04-2016-0090.
Full textAbstract:
Purpose To date, little research has been focused on the nature and dynamics of female entrepreneurial networking activity. Thus, the purpose of this paper is to examine how gender and culture affect business creation, how women perceive social capital, and how important their personal networks are for their businesses, especially in the context of patriarchal societies. Design/methodology/approach Semi-structured interviews were conducted with women entrepreneurs living and operating businesses in Turkey and in four countries of the Middle East and North African region, namely, Lebanon, Saudi Arabia, Morocco, and Egypt. Findings The results indicate that being a woman entrepreneur in a highly patriarchal society limits entrepreneurial activities due to culture and social norms. However, networking appears as the key factor for these women entrepreneurs to overcome the barriers that they face, such as access to capital, financial information, resources, and new business opportunities. Research limitations/implications This study has limitations that tend to be commonly found in exploratory studies, so you cannot make generalizations. However, the findings lay the groundwork for future studies to examine the role of networking activity in female entrepreneurship in the context of patriarchal societies. Practical implications The findings are helpful for policymakers and other social groups interested in improving the conditions for female entrepreneurship. Governments and other economic actors need to provide training in both management and networking skills, encourage local businesses and associations to provide their venues for networking opportunities, and also provide support to women business organizations. Social implications Women’s entrepreneurship is growing, but still there is a scarcity of scholarly literature on the women entrepreneurs and their entrepreneurial activity. Originality/value This research provides empirical evidence of the nature and dynamics of female entrepreneurial networking activity in the context of patriarchal societies.
42
Yeager, Gertude M. "Female Apostolates and Modernization in Mid-Nineteenth Century Chile." Americas 55, no. 3 (January 1999): 425–58. http://dx.doi.org/10.2307/1007649.
Full textAbstract:
How religion became a tool for integrating women into the modernization process in mid-nineteenth century Chile is the subject of this essay. The intense liberal assault on tradition in nineteenth century Latin America resulted in cultural warfare that benefited women as the abandonment of the Church in record numbers by men created opportunities for both religious and lay women to assume leadership roles. Perhaps for the only time in its history, the Roman Catholic Church identified religious women as a specie of clergy and actively encouraged their female apostolates to preserve the faith of women and children. In Chile this tension between traditional Hispanic and competing bourgeois values had a female dimension because included among the indicators of modernity was the social role of woman. Traditional Hispanic culture cloistered woman in the convent or home; she was a private person who left the public sphere to her male relatives. Independence, however, introduced the idea of republican motherhood and the notion became more pronounced when travelers to the United States and Europe noted the freedom and social contributions of women thereby giving credence to the new concept. Female apostolates provided women with the bridge to the modern age and provided a “feminine ideal of self-sacrificing women [to balance] Adam Smith's masculine gospel of enlightened self-interest.”
43
Kelly, James E. "Beyond the cloister. Catholic Englishwomen and early modern literary culture. By Jenna Lay . Pp. ix + 243. Philadelphia, Pa: University of Pennsylvania Press, 2016. £42.50. 978 0 8122 4838 8." Journal of Ecclesiastical History 68, no. 4 (September 11, 2017): 880–81. http://dx.doi.org/10.1017/s0022046917001269.
Full text
44
Kostenko, Yurii. "Ukrainians in Austria." Diplomatic Ukraine, no. XIX (2018): 767–91. http://dx.doi.org/10.37837/2707-7683-2018-48.
Full textAbstract:
Many Austrian citizens of Ukrainian origin actively helped diplomats of the young Ukraine to take the first steps in the development of bilateral relations with the Republic of Austria. The social and cultural life of Austrians of Ukrainian origin in the late 20 and early 21 centuries was concentrated around the Greek Catholic Church of St. Barbara in Vienna. With the restoration of Ukraine’s independence, their leading associations, in particular the Austrian Union of Ukrainian Philatelists, were reformatted, and the Ukrainian-Austrian Association was created, which implemented many interesting projects. A significant contribution to the dissemination of positive information about Ukraine in the world was made by the magazines of these associations: “Visti SUFA”, “Austrian-Ukrainian review”, “KyiViden”. In the Austrian capital during these years fruitfully worked outstanding cultural figures: composer and choirmaster A. Hnatyshyn, master of artistic embroidery K. Kolotylo, artists Kh. Kurytsia-Tsimmerman, L. Mudretskyi. During nearly one and a half century, starting from 1772, a great part of the western Ukraine – firstly Galicia and then Bukovyna – formed part of the Austrian Monarchy. Interests of Ukrainians of these Crown Lands were represented in the Austrian Parliament – the Reichsrat − by the so-called “ruthen” parliamentarians, among which was Mykola Vasylko, the first Ambassador of Ukraine to Vienna in the early 20 century. Many talented Ukrainian youth studied at Austrian universities. Prominent figures of national culture visited Vienna for a long time, including Lesia Ukrainka, Mykhailo Drahomanov and Ivan Franko. There were also many student- and labour societies. The independence of the Ukrainian state opened new horizons for cooperation between philatelists of the two countries, in particular, the exchange of philatelic material – new stamps, envelopes, etc. Keywords: Diaspora, Austria, philately, culture, art.
45
Caulier, Brigitte. "Brian P. Clarke, Piety and Nationalism. Lay Voluntary Associations and the Creation of an Irish-Catholic Community in Toronto, 1850-1895, Montréal & Kingston, McGill-Queen's University Press, 1993, 340 p. 40 $." Études d'histoire religieuse 61 (1995): 132. http://dx.doi.org/10.7202/1007143ar.
Full text
46
KRYZHANOVSKY, F. A. "THE HISTORY OF CATHOLICISM IN BASHKORTOSTAN: A BRIEF HISTORIOGRAPHIC OVERVIEW." Izvestia Ufimskogo Nauchnogo Tsentra RAN, no. 4 (December 11, 2020): 89–95. http://dx.doi.org/10.31040/2222-8349-2020-0-4-89-95.
Full textAbstract:
The article examines the main publications covering the centuries-old history of the Catholic Church in the lands of modern Bashkortostan, as well as partly affecting the interaction of local Catholic communities with coreligionists from other cities located in the South Urals, as well as in the Middle Volga region. Unfortunately, there are quite a few special studies on the history of this Christian denomination in our republic. Many works, in one way or another related to this issue, are of a general nature and contain a schematic listing of factual information, or are more devoted to the history of national communities, for which this religion is, to a certain extent, one of the most important elements of traditional ethnic culture. Here it is necessary to note, first of all, publications on the history of the Polish and German diaspora, which provide information about the participation of representatives of these communities in the creation of Catholic parishes and public associations associated with charity and education. At the same time, the significance of the confessional aspect is to a much lesser extent revealed in works on the history of Latvian immigrants from Latgale, Belarusians and Ukrainians from Volyn and Eastern Galicia, who, due to various circumstances, left their homes during the First World War, as well as other Catholic emigrants from Central and Western Europe, located in the Ufa province at the beginning of the XX century. In some articles on demography and striking features of social stratification, one can find indirect references to the presence of Catholics, but this information only It is noteworthy that most publications indicate the middle of the 17th century as the earliest dating of the appearance of believing Catholics in the South Urals, and evidence of missionary trips to the Eastern Hungarians during the 13th-15th centuries allows us to make hypothetical assumptions about their role in the life of the local religious community. It can be noted that the presence of a certain part of Catholics on the territory of Bashkiria during the 16th20th centuries. was associated with forced migration due to the fact that, as a result of military clashes, some of them were captured, as well as due to participation in activities that conflicted with the interests of the Russian leadership are considered, with a few exceptions, only in the context of the problem of the origin of the Bashkir people, most likely due to the modest results of the preaching.
47
Church, Chloe. "Receiving the Word in Image: Federico Zuccaro’s the Annunciation Broadcast by Prophets (1565) and the Reception History of the Bible in the Counter-Reformation." Journal of the Bible and its Reception 8, no. 1 (April 1, 2021): 1–33. http://dx.doi.org/10.1515/jbr-2021-0002.
Full textAbstract:
Abstract The Annunciation Broadcast by Prophets (1565) was an altarpiece created by Federico Zuccaro (1541–1609) for the Church of the Annunciation, Rome. It was the first image commissioned by the Order of the Jesuits, a movement involved in propagating the objectives of the Counter-Reformation Church. Altarpieces were particularly effective points of communication between the Catholic Church and the lay beholder, and used visual exegesis as a means to communicate appropriated receptions of biblical texts. The intimate connection that these objects have to their theological and political context marks them as significant moments of biblical reception, that have, up to this point, been overlooked by historians in the field. This article identifies the broader lacuna in scholarship surrounding the reception history of the Bible during the Counter-Reformation. Whilst this is due to a preference for studies of the Bible in the Protestant Reformation, the lack of scholarly investment poorly reflects the relevance of the Counter-Reformation period to the reception-historical methodology. The context prioritized the interpretation of the Bible through the lens of Church tradition, or in other words, the history of the Bible’s reception. This affinity is echoed in the reception-historical approach found in contemporary biblical scholarship, creating a hermeneutical link between the two contexts. Visual culture was a valuable expression of Counter-Reformation rhetoric and visualized the mediation of biblical texts through Church tradition. This article uses Zuccaro’s altarpiece as a tool to argue this hypothesis and postulate the intimate relationship maintained between texts and their reception in Counter-Reformation Catholicism.
48
Smyth, W. J. "Piety and nationalism: lay voluntary associations and the creation of an Irish-catholic community in Toronto, 1850–1895. By Brian P. Clarke. Pp xii, 340. Kingston & Montreal. McGill-Queen’s University Press. 1994. £33.95." Irish Historical Studies 30, no. 117 (May 1996): 142–43. http://dx.doi.org/10.1017/s0021121400012712.
Full text
49
Corica, Graziana. "Le amministrative 2019 a Firenze e le cifre del PD." Quaderni dell'Osservatorio elettorale. QOE - IJES 82, no. 2 (December 30, 2019): 11–48. http://dx.doi.org/10.36253/qoe-8542.
Full textAbstract:
The 2019 municipal elections in Florence confirm the electoral success of the Democratic Party and the Mayor, Dario Nardella. The center-right candidate, Ubaldo Bocci, an entrepreneur and member of local catholic associations, collected 25% of the votes. The Five Star Movement, with Roberto De Blasi as mayoral candidate, and the left candidate Antonella Bundu got about 7% of the electoral preferences each.In which areas of the city did the PD win? Is it possible establish a causal relation between voting behaviour, the neighbourhood and sociodemographic variables? To answer these questions, the article examines the electoral results through a geographical approach, based on the 72 «elementary areas» of Florence and other variables provided by ISTAT. This analysis identifies four macro-areas, distinguished for the different combinations of the presence of the political parties. Overall, the preferences collected by the PD, more than 50%, make difficult to found a link between the vote and the social background.In order to understand the electoral success of the PD and of local politicians other factors, like political culture or specific contextual features, have to be taken into consideration. Indeed, from a qualitative perspective, this contribution suggests to consider Florence as a «urban regime», composed by several actors who share interests and visions about the growth of the city.
50
Mazzonis, Querciolo. "Battista Carioni da Crema (c.1460–1534) and the ‘Third Life’: Visions of Reform in Early Sixteenth-Century Italy*." English Historical Review 135, no. 573 (April 2020): 303–36. http://dx.doi.org/10.1093/ehr/ceaa066.
Full textAbstract:
Abstract This essay sheds new light on the spirituality and historical significance of the influential and controversial Dominican friar Battista Carioni da Crema (c.1460–1534). A popular spiritual writer, charismatic founder of devout associations such as the Barnabites, and a spiritual director of several well-known Catholic figures, including Gaetano Thiene, Battista’s significance has not yet been fully acknowledged. The essay considers his spirituality in the framework of reforming movements emerging in Italy in the first half of the sixteenth century. In dialogue with previous interpretations of Battista, the essay provides a novel and systematic analysis of his notion of perfection and concept of the Church. Synthesising ascetic and mystic spiritual influences rooted in the monastic and humanist culture of the fifteenth century, Battista presented a distinctive view of Christian life, which included an ecclesiological perspective and a new geography of the sacred. Defined as the ‘third life’ and conceived in a period of religious fluidity, it neither fitted emerging Lutheran ideas nor the orthodox Catholicism of the Roman Church. In addition, the essay argues that Battista’s proselytism can be seen as an attempt to reform society which preceded proposals for religious reform made by groups such as the Spirituali.