Academic literature on the topic 'Europe – Social life and customs – History'
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Journal articles on the topic "Europe – Social life and customs – History"
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Peal, David. "Self-Help and the State: Rural Cooperatives in Imperial Germany." Central European History 21, no. 3 (September 1988): 244–66. http://dx.doi.org/10.1017/s0008938900012206.
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The consolidation of territorial states in Central Europe undermined the local customs and institutions that had shaped village life since the Middle Ages. By the end of the eighteenth century unitary law codes overrode rural customs. By distinguishing between public and private law, these codes stripped the organized village community of legal substance. Police and judicial functions once performed within the community were assumed by bureaucrats, and the state meddled with the use of local resources by liberalizing marriage and residence laws. Deprived of political autonomy, the village did remain the core economic and social unit in rural life, controlling access to communal forests and enforcing the rules of three-field agriculture. In the middle decades of the nineteenth century this limited autonomy was undermined as well. Freedom of contract, security of individual property, free transmission of property between generations, and commercialization of landed property struck at the ability of villages to control their material world in customary ways.
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Laužikas, Rimvydas. "Consumption of Drinks as Representation of Community in the Culture of Nobility of the 17th–18th Centuries." Tautosakos darbai 51 (June 27, 2016): 11–31. http://dx.doi.org/10.51554/td.2016.28882.
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Drinks and customs related to their consumption play a special role in the social history (essentially, that of the human community). However, research of the customs of alcohol consumption in Lithuania (along with the history of daily life in general and the culture of the nobility’s daily life in particular) is rather sporadic so far. The article presents a research work in cultural anthropology on the alcohol consumption as means (or prerequisite) of achieving more important aims of religious, social, economic or other kind. Because of the big scope of research and low level of prior investigation, the subject of this article is limited to a single aspect – namely, the custom of drinking from the same glass; to the culture of only one social layer of the Grand Duchy of Lithuania (GDL) – the nobility; and to a distinct period – the 17th–18th centuries. The aim of analysis is revealing sources of this custom, its development and meaning in the social community of the given period.According to the research, the GDL presented a sphere of interaction between the local pre-Christian Lithuanian culture, which had been developing for an incredibly long period – even until the end of the 15th century, and the Western European cultural tradition. The Western European culture, formed in the course of joining together elements of the antique heritage, the Christian worldview and the inculturized “Northern barbarism”, acquired in the 14th–16th century Lithuania one of its essential constituents – namely, the culture of the “Northern barbarism” still alive and functioning. On the other hand, the nobility of the GDL, raised in pre-Christian Lithuanian culture, had no trouble recognizing elements of its local heritage in the Western Christian culture. The local custom of drinking from the same glass characteristic to the higher social layers supposedly stemmed from the drinking horns. Along with Christianity and spread of the wine culture, the local pre-Christian custom of drinking from the same glass should have been abandoned by the nobility, surviving instead solely in the lower social classes. The western custom of drinking from the same glass spread in Lithuania along with Christianity and the wine consumption. However, its influence on the nobility was rather limited. In the 15th–16th centuries, when this custom was still rather widespread in Europe, the Lithuanian nobility was just beginning its acquaintance with the wine culture, while in the 17th–18th centuries, when the wine culture grew popular in Lithuania, the western-like custom of drinking from the same glass had already waned in other European countries. Therefore, the western custom of drinking from the same glass was rather a marginal phenomenon among the Lithuanian nobility, affected by the cultural exchange with the Polish nobility (which grew especially intense following the union of Lublin) and the ideology of Sarmatianism. The custom of drinking from the same glass disappeared in the culture of the Lithuanian nobility at the turn of the 18th–19th century due to the ideas of Enlightenment and the altered notions of healthy lifestyle and hygiene. However, drinking from the same glass, as a distant echo of the ancient customs representing social community was quite popular in the peasant culture as late as the end of the 20th – beginning of the 21st centuries.
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Koscielniak, Krzysztof. "Christian-Muslim Relations in Central Europe: The Polish Experience." ICR Journal 4, no. 2 (April 15, 2013): 215–29. http://dx.doi.org/10.52282/icr.v4i2.474.
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Although thirty million Muslims currently reside in the European Union, and adherents to the Islamic religion now constitute the majority of immigrants and the second largest religious group in European society, the influence of Islam on the culture of Central Europe was and is small, with the notable exception of Poland. There, a small traditional group of Polish Muslims has made a considerable contribution during six centuries of history to Poland's cultural and religious heritage: Polish Muslims or “Tartars” fought for Catholic Poland against the Catholic State of the Teutonic Order, and almost always stood by their Polish kings against incursions from the Sunni Turks, highlighting the importance of the loyalty felt to the Polish homeland. By the same token, Polish culture has been greatly enriched by Tartar customs, in a gradual and complex process of acculturation - a process that was ‘necessary’, ‘extended’ and ‘complete’ in its various phases. More recent migrants and refugees arriving in Poland have increased the ethnic and religious diversity of the Polish Muslim community, with marked social and theological implications. These are reflected today in the plethora of organisations representing the interests of various Muslim groups and organisations in the country. Furthermore, the advanced extent of Christian-Muslim dialogue, something well developed in Poland, manifests a true “dialogue of life” and reflects the shared desire to promote understanding, stimulate communication, and work collaboratively on specific problems of mutual concern.
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Krishan, Shri. "Discourses on Modernity: Gandhi and Savarkar." Studies in History 29, no. 1 (February 2013): 61–85. http://dx.doi.org/10.1177/0257643013496688.
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Debates emanate from dualities, situations of conflict, contradictions and paradoxes. Modernity is a paradox of sorts. So too was the colonial experience. Contrary to popular belief, Gandhi looked at the Indian traditions and ways of life from the perspective derived from western modernist epistemology. Our attitude to modernity is bound up, consciously or otherwise, with our perspective on colonialism as the forerunner of modernity. The word ‘modernity’ has varied connotations. In the present context, it is to be understood, chiefly, as western Enlightenment modernity mediated through European colonialism. But the perception of Gandhi and V.D. Savarkar differed regarding western Enlightenment modernity as there were differences of opinion between them on almost every political and social issue and methods of struggle against colonialism. These differences were rooted actually in their understanding of modernity, its epistemologies and variants prevalent in Europe, their relevance for Indian context and national liberation struggle. Gandhi’s may appear to be rooted in indigenous traditions but he also inherited the ‘scientific temper’ and methods and weapons of struggle which ‘modern politics’ has brought to forefront in Europe and America. Savarkar, on the other hand, was influenced by the intellectual trends which forged the weapons for the Right-wing politics in Europe. Gandhi appears to be always open to dialogue even though his position may be very dogmatic on certain issues but Savarkar is free from ambivalences that resurface repeatedly in Gandhi. The reflection is to be found in their political, literary, philosophical and other discourses, providing contexts in which debates unfold concerning customs, laws, religions, languages, generations, regions and ends and means controversy. They underpin controversies over the relationship of the individual to the collective.
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Sakulyeva, T. N., and S. Trombetta. "History of origin and development of customer service." Upravlenie 7, no. 4 (January 27, 2020): 54–59. http://dx.doi.org/10.26425/2309-3633-2019-4-54-59.
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Any interaction between two or more actors always involves different factors: economic, social, cultural, political and o ther. Studying the history of the service concept is impossible in the break from the study of the concept of trade. These two concepts in an inseparable bundle to more accurately reflect the importance of service both in small trade transactions and for the work of transport industry leaders, – have been considered in the article.The trade and economic breakthrough in the development of international trade relations, which dates back to the XIII century. The most important period for studying the history of the service concept as a key aspect of trade. The XX century has become really important for customer service. Created prerequisites, development of production, qualitative change in the life of the population – all it allowed both Russia and Europe to step far forward in terms of the service concept. If up to this point, the world has been convinced, that supply creates demand, then with the development of supply, with the expansion of services, with the advent of new modes of transport, namely, with the emergence of alternatives in any sphere of society, there is a new task – to attract customer to its product.The result of changes in the service sector in the XX century was a reorientation from production to customer, despite the uneven development of the countries of Europe and Russia, in the XXI century the countries rose about one step of service development. The only thing, that has become the strongest difference are the mental values of the people of Europe and Russia. Customer orientation prevails over one’s own interests, as the moral satisfaction of the process of interaction with the client is on a par with the material. Lack of class division of customers, and understanding the importance of separating needs according to opportunities is the basis for the development of service on transport.
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Kocsis, Éva, Noémi Mózes, and Helga Feith. "Magyarországi helyzetkép táplálkozási szokásokról a kultúra és a hagyományok tükrében, különös tekintettel a romákra." Kaleidoscope history 11, no. 22 (2021): 109–22. http://dx.doi.org/10.17107/kh.2021.22.109-122.
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For centuries, the traditional eating habits of the Hungarian people have also been influenced by historical events, what kind of rule we were under, or which country we were allied with. The eating habits of the smaller segments, such as families, were determined by the given political situation and social affiliation. Of course, the weather conditions also had a great influence on the ingredients of the kitchen. Today’s modern eating habits are influenced by knowledge, financial means, fashion, the environment. The combination of these, combined with physical inactivity, causes the domestic population to be a leader in the world and European rankings in terms of overweight and obesity. The health situation of the Roma, as the largest minority in Europe, is of great importance in Hungary as well. Their health is worse than that of the majority of society, and their life expectancy is lower. The ethnic group with a long tradition and customs, preserving the ancient heritage proudly. In addition to their disadvantaged situation, this still affects their eating habits today. Despite the abandonment of the nomadic lifestyle, typical flavours and kitchen techniques are still used today, despite the fact that assimilation greatly influences their diet. Going through the history of both the Hungarian and the Gypsy minority, we review eating habits, what they have preserved from the past, and the extent to which the fashion of the “Western way of life” has an impact on the eating habits of modern society.
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Astakhova, E. V. "Spain as a Reference in Wine Culture." Concept: philosophy, religion, culture 5, no. 4 (December 23, 2021): 131–44. http://dx.doi.org/10.24833/2541-8831-2021-4-20-131-144.
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The culture of wine as a traditional drink in the countries of Southern Europe is determined by the geographical, ethnographic, and historical context, at the same time it is associated with national identification. In the case of Spain, wine plays the role of a friendly union, an element of active communication, is a sociocultural behavioral norm. Through the history of wine-making, the key stages of the country’s development can be traced: from ancient settlements to the European Union, variety of backgrounds, traditions and religions, etc. adding to the long history of wine on the territory of today’s Spain. The theme of wine is reflected in the works of famous Spanish philosophers, writers and artists as a stable tradition, a symbol of community, celebration, creativity, at the same time melancholy and sadness, as a typical Spanish dualism of attitude to life. It is noted that wine was not only viewed as a means of recreation, but also a powerful double-edged social factor, both pacifying and disorganizing. Taverns became people’s universities, and cafes with their tertulias became the center of intellectual life. Wine is an important economic component, the vineyard zones cover the whole country, with its main wine-making regions — from Rioja to Jerez — renowned around the world. Hundreds of varieties of wines are produced, which differ in denomination, aging, reputation, and popularity on the world market and with tourists. Spain has a leading position in this area. At present, bars, restaurants, and taverns, as public spaces suitable for big parties and family gatherings alike, have become not only a place of spending one’s pastime, but also a platform for political discussions, a place where certain political forces manipulate their influence, where polar views on the current and future agenda are in confrontation: the globalization of the society and cultural unification, or the preservation of unique customs and traditions. Wine culture is dynamic, it manifests itself in a new form in the younger generation, the latest gender and progressive norms appear, the simple, down-to-earth consumption characteristic of the bar culture displaces the spiritual component. The loss of traditions, including the wine culture, is dangerous for the society. It will have negative consequences for the country, will cause damage to its attractiveness for investors and tourists, and hurt the very image of their motherland the Spanish hold dear. Wine remains an important part of the national heritage, material, and spiritual culture of Spain.
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Huliuk, Ihor. "«Convinced and Interested in Gifts»: The Trial of the Nobleman's Servant Jan Pelygrymovskyi in 1623." Ukrainian Studies, no. 4(85) (January 15, 2023): 122–31. http://dx.doi.org/10.30840/2413-7065.4(85).2022.271179.
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The article raises the problem of enmity among the Volyn nobility in the second half of the 16th – the first half of the 17th century. The place of a nobleman in society, according to the early modern law is analyzed. It is indicated that on the territory of Europe at that time, and therefore also in Volyn, legislative bodies secured a privileged place for the nobility, protecting their personal freedoms and rights, which had a direct impact on the formation of the values of the noble community. It was emphasized that belonging to the society elite did not guarantee a safe and conflict-free life, which was closely related to noble needs that required constant contact with other members of society. The interpretations of the szlachta conflict in historiography are analyzed. It is stated that the majority of historians see the connection of this phenomenon with the nature of the early modern state, and with the features of the social order. The point of view according to which excessive conflict was a consequence of improper functioning of the executive branch of power, which created a field for social confrontations was highlighted. It has been established that in historical research this aspect is interpreted as characteristic of the culture of that time and such that in the perception of the nobility itself, it looked like regularity in which it knew how to navigate, reacting to each subsequent gesture and new stage of the conflict. The caveats regarding acted materials pointed out by Maria Bogucka and the approaches to work with the historical source, Jerzy Topolski drew attention to, were analyzed. All of the above aspects are considered from the local history angle – the case of the murder of the Volyn nobleman Hryhorii Bylynskyi and the trial of the accused. The behavior and statements of the szlachta during the trial, which took place in September–October 1623 in the Lutsk court, were analyzed. Jan Pelygrymovskyi`s motives in committing the crime are highlighted and analyzed. The involvement and interest in its implementation of a possible customer of a murder – Martyn Bohush, was traced. Possible versions of the murder are highlighted and the course of the trial is shown. Attention is drawn to the facts that despite the presence of two versions of the murder in the sources, this does not simplify the task of interpreting the event itself, and even complicates it, since we often do not have necessary evidence at our disposal. In order to cover all possible aspects of the murder, the importance of patron-client and family relationships was considered. Attention is drawn to specific manifestations of the everyday culture of this time, which shed light on szlachta customs in Volyn in the second half of the 16th – the first half of the 17th centuries.
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Gianfortoni, Emily Wells. "Marriage Customs in Lar: The Role of Women's Networks in Tradition and Change." Iran and the Caucasus 13, no. 2 (2009): 285–97. http://dx.doi.org/10.1163/157338410x12625876281181.
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AbstractOne reason many traditional Lari customs celebrating life cycle events, such as births, marriages, and pilgrimages were preserved well into the 1970s is that women, particularly the older women, have been the keepers of this knowledge. They maintained the practice of these customs and passed on the knowledge to their daughters and younger members of their social networks. This paper examines Lari marriage practices in the 1970s and contrasts them with earlier customs as reported by older women. It discusses also the role of social networks in maintaining, changing, and passing on marriage customs.
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KUEN-TAE, KIM. "Eighteenth-century Korean marriage customs: the Tansoˇng census registers." Continuity and Change 20, no. 2 (August 2005): 193–209. http://dx.doi.org/10.1017/s0268416005005527.
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In this article the ages at marriage and remarriage of Tansoˇng men and women are examined through an analysis of census registers (hojoˇk) from between 1678 and 1789. It was discovered that the average age of Tansoˇng women at first marriage was 17.5, and that most women married between the ages of 15 and 20, much earlier than women in Europe in this period and slightly earlier than those in Japan, but at similar ages to Chinese women. Husbands were on average around 18 when they married. Roughly half of widowers remarried, with remarriage more likely for those of lower and middle status than for upper-status widowers. Many middle- and low-status widowers had probably also married widows despite the fact that there was a legal prohibition on the remarriage of widows.
Dissertations / Theses on the topic "Europe – Social life and customs – History"
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Dynner, Glenn. "Yikhus and the early Hasidic movement : principles and practice in 18th and 19th century Eastern Europe." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27940.
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Yikhus--the salient feature of the Jewish aristocracy--may be defined as a type of prestige deriving from the achievements of one's forbears and living family members in the scholarly, mystical, or, to a lesser degree, economic realms. Unlike land acquisition, by which the non-Jewish aristocracy preserved itself, yikhus was intimately linked with achievement in the above realms, requiring a continual infusion of new talent from each generation of a particular family.A question which has yet to be resolved is the extent to which the founders of Hasidism, a mystical revivalist movement that swept Eastern European Jewish communities from the second half of the eighteenth century until the Holocaust, challenged prevailing notions of yikhus. The question relates to the identities of Hasidism's leaders--the Zaddikim--themselves. If, as the older historiography claims, the Zaddikim emerged from outside the elite stratum, and therefore lacked yikhus, they might be expected to challenge a notion which would threaten their perceived right to lead. If, on the other hand, the Zaddikim were really the same scions of noble Jewish families who had always led the communities, they would probably uphold the value of yikhus. (Abstract shortened by UMI.)
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Doe, Connor Bartlett. "Puppet Theater in the German-Speaking World." PDXScholar, 2010. https://pdxscholar.library.pdx.edu/open_access_etds/88.
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This work begins with a brief history of puppet theater in Germany. A look at important social aspects, pertinent philosophical discussions and the significance of puppet theater in the German literary tradition follow. The final chapter looks at Peter Schumann, a German puppeteer and artist who lives in America. In Germanistik, German puppet theater deserves a devoted place in the field of legitimate study in terms of its history, content and influence. Puppet theater's historical development in Germany represents the larger evolution of Germany. From ancient times up to the present day, this artistic form of representation has enjoyed an audience in the German-speaking regions. The evolution of puppet theater parallels Germany's quest for legitimacy as a nation and desire for cultural unification. A study of puppet theater thematizes the issue of popular cultural history. For most of its existence in Germany, puppet theater served as popular entertainment. The conception of folk art and folklore - which includes puppet theater - by the German Romantics led them to believe that folk artists possessed a mysterious authenticity inaccessible to Classicists and their narrowly-defined world of high art. Much German literature and thought from the 19th century onward shows a fondness for the Volk aspect of puppet theater. Puppet theater and its reception in German Romanticism helped to shape literary and philosophical themes that would lead to further recognition of puppetry as an art form and an integral aspect of German culture. In the 20th century, puppet theater took on bold new forms. Adapting to film, television, academia and the avant-garde, respected proponents of puppet theater brought the art form into the light of day. No longer did it merely consist of vulgar or mildly artistic street performances or as a vehicle for Romantic-era nostalgia. German puppet theater in the 20th century moved into the realm of mass culture with film and, more effectively, with television. It also gained footing in academia, eventually becoming a fully-recognized field of study as well as a performance medium with infinite possibilities. One can only hazard a guess as to where puppet theater will go in the future. The ability of the art form to uncannily reflect the human condition is well known. How the human condition will change and how the performers of puppet theater will respond remains to be seen.
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Grønseth, Kristian Bøe. "A little piece of Denmark in India : the space and places of a South Indian town, and the narratives of its peoples /." Oslo : Department of Social Anthropology, Universitetet i Oslo, 2007. http://www.duo.uio.no/publ/sai/2007/61608/Completexxversionx6.1xxmedxinnholdsfortegnelse.pdf.
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Botelho, Lynn Ann. "English housewives in theory and practice, 1500-1640." PDXScholar, 1991. https://pdxscholar.library.pdx.edu/open_access_etds/4293.
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Women in early modem England were expected to marry, and then to become housewives. Despite the fact that nearly fifty percent of the population was in this position, little is known of the expectations and realities of these English housewives. This thesis examines both the expectations and actual lives of middling sort and gentry women in England between 1500 and 1640.
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Hardy, Duncan. "Associative political culture in the Holy Roman Empire : the Upper Rhine, c.1350-1500." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:4250cf2c-a228-49f2-bc60-8086b1c8b1a0.
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Historians have long struggled to conceptualise the Holy Roman Empire in the later Middle Ages. This thesis seeks to provide an interpretation of political life in the Empire which captures the structures and dynamics in evidence in the sources. It does so through a comparative study of the varied socio-political elites along the Upper Rhine between 1350 and 1500, with frequent reference to other regions of the Empire. The thesis is divided into three sections. Part I, consisting of four chapters, examines the shared and interconnective characteristics of several spheres of activity - the documentary, judicial, ritual, military, and administrative - in which various elites interacted through the same practices and conventions. Part II (five chapters) deals with the types of contractual association which emerged organically from these shared and interconnective structures and practices. It shows that these associations - leagues, alliances, judicial agreements, coinage unions, and others - were more common and more similar than typically assumed, that they regulated key judicial and military affairs, and that they reflected a shared ideology which emphasised peace-keeping and the common good within the Empire's framework. Part III of the thesis shows how the structures and dynamics explored in Parts I and II played out in specific situations by reference to three case studies in the 1370s-'80s, 1410s-'30s, and 1460s-'70s. All three demonstrate how the 'associative political culture' model can illuminate events which were previously considered to be moments of crisis or chaos, or the products of 'territorial' or 'constitutional' processes. The thesis concludes by arguing that, in light of this evidence, the Holy Roman Empire is best understood as a community of interdependent elites who interacted within a shared 'associative political culture'. This conclusion highlights the need for a new paradigm beyond those of the 'territory', the 'constitution', or the centralising 'state'.
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Orizaga, Rhiannon Ysabel-Marie. "Self-Presentation and Identity in the Roman Empire, ca. 30 BCE to 225 CE." PDXScholar, 2013. https://pdxscholar.library.pdx.edu/open_access_etds/1016.
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The presentation of the body in early imperial Rome can be viewed as the manipulation of a semiotic language of dress, in which various hierarchies that both defined and limited human experience were entrenched. The study of Roman self-presentation illuminates the intersections of categories of identity, as well as the individual's desire and ability to resist essentializing views of Romanness (Romanitas), and to transform destiny through transforming identity. These categories of identity include gender; sexuality or sexual behavior; social status; economic status; ethnicity or place of origin; religion; and age. Applying the model of a matrix of identity deepens our appreciation for the work of self-presentation and its ultimate purposes. In this paper the practices and products used by Romans are described as vital indicators of self-identification, and as segues into Roman social semiotics, providing a more complete view of the possibilities for life in early imperial Rome. In the introduction, the use of queer theory and the function of the matrix model are outlined. Haircare, the maintenance of facial and bodily hair, the use of cosmetics, perfumes, skincare products, and beauty tools, the accessorizing of the body with jewelry, color, and pattern, and the display of these behaviors are examined in the main body chapters. The conclusion discusses the relevance of the matrix model to self-presentation studies in general and possible future uses.
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Raga, Emmanuelle. "Le Banquet et la "transformation du monde romain": entre Romanitas, Barbaritas et Christianisme :espace romain occidental, IVe-VIe siècle." Doctoral thesis, Universite Libre de Bruxelles, 2011. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/209918.
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Ma thèse se concentre sur la question de la transformation de la pratique du banquet classique face, d’une part, à la nouvelle situation sociopolitique découlant de l’installation des royaumes dits successeurs et de la dissolution des structures politiques classiques ;et d’autre part, face à l’intensification de ce que l’on appelle communément la « christianisation » du monde romain. Mes recherches concernent le monde romain occidental (Gaule, Italie et Espagne) à partir du moment où le discours ascétique oriental se diffuse massivement en occident dans la seconde moitié du IVe siècle, mettant fin à ce que Robert Markus appelle le « christianisme antique ». La question principale de ma thèse concerne le discours chrétien et ascétique qui porte sur les questions alimentaires et les réponses données par les groupes sociaux dont l’usage du banquet classique est suffisamment documenté. En l’occurrence les aristocrates (en ce compris les évêques), les communautés cénobitiques et le mouvement anachorétique. La seconde question abordée dans mes recherches est celle posée par la présence « barbare » et l’image du mangeur barbare en ces siècles de transition socioculturelle. Le terminus ante quem de mes recherches se situe à la fin du VIe siècle, en un monde romain désormais indubitablement transformé.
La mia tesi si incentra sulla questione della trasformazione della pratica classica del banchetto nel confronto, da una parte con la nuova situazione sociale e politica dovuta all’insediamento dei regni post-romani, e, dall’altra, con l’intensificazione della cosiddetta “cristianizzazione” del mondo romano. La tesi riguarda lo spazio romano occidentale (cioè Gallia, Italia, Spagna) a partire dal momento in cui si diffonde la grande moda dell’ascetismo orientale dalla seconda metà del IV secolo. La questione principale della tesi, che occupa i capitoli tre e quattro, riguarda il discorso cristiano e ascetico sull’alimentazione e poi le risposte date dai gruppi sociali il cui uso del banchetto è documentato a sufficienza, in fatti specie gli aristocratici, il mondo monastico, e gli eremiti. I due primi capitoli riguardano, rispettivamente, la pratica del banchetto classico nella tarda antichità e la questione della presenza “barbara” e dell’immagine del mangiatore barbaro in quei secoli. La conclusione della tesi si colloca alla fine del VI secolo, in un momento in cui il mondo romano è indubbiamente trasformato.
My doctoral thesis concentrates on the question of the transformation of the classical banquet through the encounter with, on the one hand, the new sociopolitical situation due to the migration and installation of the new successor kingdoms ;and on the other hand, with the intensification of the Christianization of the Roman world. My research focuses on the Western Roman world (Gaul, Italy and Spain) from the moment in which the eastern ascetic discourse spreads widely in the West in the second half of the 4th century, causing what Robert Markus calls “The end of Ancient Christianity”. The main question of my thesis regards the Christian and ascetic discourse on food practices and the answers given by the social groups who’s uses of the banquet is documented enough. In this case, the aristocrats (within which the bishops), the monastic communities and the hermits. The second question taken into consideration in my thesis is the one presented by the “barbarian” presence and the literary image of the barbarian eater in these centuries of socio cultural transformation. The terminus ante quem of my research is placed at the end of the 6th century, in a undoubtly transformed Roman world.
Doctorat en Histoire, art et archéologie
info:eu-repo/semantics/nonPublished
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Smith, Harry John. "Propertied society and public life : the social history of Birmingham, 1780-1832." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:608bf88d-87af-4dba-993e-8772b86afd71.
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Social history has been much criticised over the past thirty years. This criticism and the consequent turn to cultural history have brought many advances, developing our understanding of the language, discourse, ritual and culture. However, it has also led to a neglect of structural factors and a turn away from the study of collectivities. This has meant that many subjects that class used to explain (social difference, social relationships and collective actions) are often ignored or undertheorized in current historical scholarship. This thesis examines one of these issues: how should historians understand and analyse the process of social-group formation? It does this through a case study of propertied society in Birmingham between 1780 and 1832. Propertied society is a loose category that does not have the connotations of concepts such as ‘middle class’. This thesis suggests that there were many different types of social group and that historians need to differentiate between them when analysing past societies. The most important distinction is between groups who shared attributes and groups that acted together. However, there was no simple relationship between attributes and actions; individuals who shared attributes did not necessarily act in the same way. The first part of the thesis (chapters 1-3) discusses who was included within the category of propertied society and the social and geographical understandings of those individuals. The second part of the thesis (chapters 4-6) moves from the general material and cultural structures of propertied society to consider three case studies that examine a number of processes by which individuals came together to form groups focused on particular discourses, institutions and events. The three case studies discuss the family and the transfer of social knowledge (chapter 4), local government and the nature of elites (chapter 5), and the process of politicization through examining membership of the Birmingham Political Union (chapter 6).
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Abel, Filomeno Simão Jacob. "Structure and history in Kisar." Thesis, University of Oxford, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670239.
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Courtin, Emilie. "Do living arrangements affect depression in later life? : evidence from Europe and the United States." Thesis, London School of Economics and Political Science (University of London), 2017. http://etheses.lse.ac.uk/3734/.
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Living arrangements of older people in Europe and the US have changed considerably in the last decades. The impact of these changes on mental health in later life is not fully understood. Making use of interdisciplinary ageing datasets (the Survey of Health, Ageing and Retirement in Europe and the Health and Retirement Study in the US), this thesis aims to evaluate how changes in the way older people live influence depressive symptoms in old age – focusing on two types of living arrangements: intergenerational co-residence and housing tenure. Composed of four empirical chapters, this PhD thesis makes four methodological and substantive contributions to the literature. The first chapter sets the stage for a cross-national comparison of the effect of living arrangements on depression. It assesses the comparability of commonly used depressive symptoms measures in the primary ageing datasets (Euro-D and CES-D scales). The second chapter focuses on the effect of early access to homeownership (before the age of 35) and housing stability on later life depression in the US. The findings suggest that accessing the housing ladder early on in the life course and remaining in that home are associated with both lower levels of depressive symptoms and slower progression of depression in later life. The third empirical chapter investigates the association between changes in housing tenure and depression in later life in the US. Using individual fixedeffects models, this analysis assesses whether within-person changes in housing tenure are associated with within-person changes in depressive symptoms. The analyses show that acquiring a home after 50 brings mental health benefits. The fourth empirical chapter evaluates the effects of intergenerational co-residence in 14 European countries. Using an instrumental variable approach to account for reverse causality, the findings suggest that co-residing with an adult child in the context of the 2008 economic crisis can yield mental health benefits for their parents. Taken together, the results presented in this thesis underscore the importance of living arrangements as key life course determinants of depression in old age.
Books on the topic "Europe – Social life and customs – History"
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Hupchick, Dennis P. Culture and history in Eastern Europe. New York: St. Martin's Press, 1994.
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Daily life in medieval Europe. Westport, Conn: Greenwood Press, 1999.
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Klinge, Matti. Finland in Europe. Helsinki: Otava, 2003.
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Klinge, Matti. Finland in Europe. Helsinki: Otava, 2003.
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The history of sexuality in Europe: A sourcebook and reader. New York, NY: Routledge, 2010.
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Europe: History, ideas and ideologies. London: Arnold, 2002.
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Books, Time-Life, ed. Eastern Europe. Amsterdam: Time-Life, 1986.
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Niemi, Einar, Maria Lähteenmäki, Lars Elenius, Alexey Golubev, Hallvard Tjelmeland, and Matti Salo. The Barents Region: A transnational history of subarctic Northern Europe. Oslo: Pax Forlag AS, 2015.
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Medieval Europe. Greensboro, N.C: Morgan Reynolds Pub., 2011.
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Peoples and nations of Europe: A short history of each country in Europe. London: Young Library, 1985.
Find full textBook chapters on the topic "Europe – Social life and customs – History"
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Claessens, Elke, and Dimitri Mortelmans. "Who Cares? An Event History Analysis of Co-parenthood Dynamics in Belgium." In European Studies of Population, 131–52. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-68479-2_7.
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AbstractUntil the end of the twentieth century, child custody arrangements after separation typically continued the gendered pre-separation parenting division, with mothers taking up childcare and fathers paying child support. Recently, there has been a significant rise in co-parenting after separation, reflecting the trend towards more socio-economic, work- and childcare-related gender equality during the relationship. However, it remains unclear to what extent the organization of the pre-separation household dominates over important changes in the lives and labor force participation of parents after separation in choosing to co-parent.This study uses longitudinal Belgian register data to consider the effect of post-separation dynamics in parents’ life course and labor force participation in deciding to co-parent. While certain pre-separation characteristics remain predictive of co-parenting, our results suggest a societal trend towards co-parenting as the parenting norm. Increased time in paid work positively affects co-parenting probabilities, but we find no effect of a post-separation income increase, even though this would imply greater bargaining power to obtain sole custody. As such, the investigated post-separation changes seem to be an indication of parents moving towards supporting and attempting to gain gender equal parenting after separation.
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Staub-Bernasconi, Silvia. "Ilse Arlt: Enjoying Life on the Basis of a Scientific Theory of Needs." In History of Social Work in Europe (1900–1960), 23–34. Wiesbaden: VS Verlag für Sozialwissenschaften, 2003. http://dx.doi.org/10.1007/978-3-322-80895-0_3.
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Zoutewelle-Terovan, Mioara, and Joanne S. Muller. "Adding Well-Being to Ageing: Family Transitions as Determinants of Later-Life Socio-Emotional and Economic Well-Being." In Social Background and the Demographic Life Course: Cross-National Comparisons, 79–100. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-67345-1_5.
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AbstractThis chapter focuses on adult family-related experiences and the manner in which they affect later-life socio-emotional and economic well-being (loneliness, employment, earnings). Particularly innovative is the investigation of these relationships in a cross-national perspective. Results from two studies conducted by the authors of this chapter within the CONOPP project show that deviations from family-related social customs differently impact socio-emotional and economic well-being outcomes as there is: (a) a non-normative family penalty for loneliness (individuals who never experience cohabitation/marriage or parenthood or postpone such events are the loneliest); and (b) a non-normative family bonus for women’s economic outcomes (single and/or childless women have the highest earnings). Moreover, analyses revealed that European countries differ considerably in the manner in which similar family-related experiences affect later-life well-being. For example, childlessness had a stronger negative impact on loneliness in Eastern Europe than in Western Europe and the observed heterogeneity could be explained by culturally-embedded family-related values and norms (childless individuals in countries placing stronger accent on ‘traditional’ family values are lonelier compared to childless individuals in less ‘traditionalistic’ nations). In terms of economic outcomes, results show that the lower the female labor force participation during child-rearing years, the more substantial the differences in later-life employment and income between women with different family life trajectories.
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Donohue, Christopher. "“A Mountain of Nonsense”? Czech and Slovenian Receptions of Materialism and Vitalism from c. 1860s to the First World War." In History, Philosophy and Theory of the Life Sciences, 67–84. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-12604-8_5.
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AbstractIn general, historians of science and historians of ideas do not focus on critical appraisals of scientific ideas such as vitalism and materialism from Catholic intellectuals in eastern and southeastern Europe, nor is there much comparative work available on how significant European ideas in the life sciences such as materialism and vitalism were understood and received outside of France, Germany, Italy and the UK. Insofar as such treatments are available, they focus on the contributions of nineteenth century vitalism and materialism to later twentieth ideologies, as well as trace the interactions of vitalism and various intersections with the development of genetics and evolutionary biology see Mosse (The culture of Western Europe: the nineteenth and twentieth centuries. Westview Press, Boulder, 1988, Toward the final solution: a history of European racism. Howard Fertig Publisher, New York, 1978; Turda et al., Crafting humans: from genesis to eugenics and beyond. V&R Unipress, Goettingen, 2013). English and American eugenicists (such as William Caleb Saleeby), and scores of others underscored the importance of vitalism to the future science of “eugenics” (Saleeby, The progress of eugenics. Cassell, New York, 1914). Little has been written on materialism qua materialism or vitalism qua vitalism in eastern Europe.The Czech and Slovene cases are interesting for comparison insofar as both had national awakenings in the middle of the nineteenth century which were linguistic and scientific, while also being religious in nature (on the Czech case see David, Realism, tolerance, and liberalism in the Czech National awakening: legacies of the Bohemian reformation. Johns Hopkins University Press, Baltimore, 2010; on the Slovene case see Kann and David, Peoples of the Eastern Habsburg Lands, 1526-1918. University of Washington Press, Washington, 2010). In the case of many Catholic writers writing in Moravia, there are not only slight noticeable differences in word-choice and construction but a greater influence of scholastic Latin, all the more so in the works of nineteenth century Czech priests and bishops.In this case, German, Latin and literary Czech coexisted in the same texts. Thus, the presence of these three languages throws caution on the work on the work of Michael Gordin, who argues that scientific language went from Latin to German to vernacular. In Czech, Slovenian and Croatian cases, all three coexisted quite happily until the First World War, with the decades from the 1840s to the 1880s being particularly suited to linguistic flexibility, where oftentimes writers would put in parentheses a Latin or German word to make the meaning clear to the audience. Note however that these multiple paraphrases were often polemical in the case of discussions of materialism and vitalism.In Slovenia Čas (Time or The Times) ran from 1907 to 1942, running under the muscular editorship of Fr. Aleš Ušeničnik (1868–1952) devoted hundreds of pages often penned by Ušeničnik himself or his close collaborators to wide-ranging discussions of vitalism, materialism and its implied social and societal consequences. Like their Czech counterparts Fr. Matěj Procházka (1811–1889) and Fr. Antonín LenzMaterialismMechanismDynamism (1829–1901), materialism was often conjoined with "pantheism" and immorality. In both the Czech and the Slovene cases, materialism was viewed as a deep theological problem, as it made the Catholic account of the transformation of the Eucharistic sacrifice into the real presence untenable. In the Czech case, materialism was often conjoined with “bestiality” (bestialnost) and radical politics, especially agrarianism, while in the case of Ušeničnik and Slovene writers, materialism was conjoined with “parliamentarianism” and “democracy.” There is too an unexamined dialogue on vitalism, materialism and pan-Slavism which needs to be explored.Writing in 1914 in a review of O bistvu življenja (Concerning the essence of life) by the controversial Croatian biologist Boris Zarnik) Ušeničnik underscored that vitalism was an speculative outlook because it left the field of positive science and entered the speculative realm of philosophy. Ušeničnik writes that it was “Too bad” that Zarnik “tackles” the question of vitalism, as his zoological opinions are interesting but his philosophy was not “successful”. Ušeničnik concluded that vitalism was a rather old idea, which belonged more to the realm of philosophy and Thomistic theology then biology. It nonetheless seemed to provide a solution for the particular characteristics of life, especially its individuality. It was certainly preferable to all the dangers that materialism presented. Likewise in the Czech case, Emmanuel Radl (1873–1942) spent much of his life extolling the virtues of vitalism, up until his death in home confinement during the Nazi Protectorate. Vitalism too became bound up in the late nineteenth century rediscovery of early modern philosophy, which became an essential part of the development of new scientific consciousness and linguistic awareness right before the First World War in the Czech lands. Thus, by comparing the reception of these ideas together in two countries separated by ‘nationality’ but bounded by religion and active engagement with French and German ideas (especially Driesch), we can reconstruct not only receptions of vitalism and materialism, but articulate their political and theological valances.
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Maher, John C. "Introduction." In Language Communities in Japan, 1–12. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780198856610.003.0001.
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Languages change, but their history and value make up the present. New ways and social norms supplant them. The symbolic meanings attached to features of language and culture like greetings and dress, food, and family customs may become obscured and disappear. Language is tradition in motion. It is important to provide a perspective on multilingual and multicultural Japan that is historic and well as contemporary: from ancient, ethnic ‘towns’ and early modern European languages to present-day tourist languages, signage, community language education and the multilingual life of the neighbourhood. The narratives of language communities in all societies—large and small—are important because they confront a society’s dominant self-image. Where sometimes the baleful heritage of a former empire lingers, the voices of smaller but growing communities possess their own history and narratives and languages life.
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Boutcher, Warren. "‘Noble ambition’: New Social Literacies and Traditional Hierarchies in Early Modern European Literature and History." In Literature, Learning, and Social Hierarchy in Early Modern Europe, 17–45. British Academy, 2022. http://dx.doi.org/10.5871/bacad/9780197267332.003.0002.
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This chapter considers the applicability of Sheldon Pollock’s framework for the analysis of the ‘vernacular millennium’ in Europe and south Asia to the history of the relationship between letters and learning and social hierarchy in Europe from the 1530s to the 1660s. Pollock is interested in processes of literisation, literarisation, superposition, in moments when both (i) writing per se and (ii) literature that is formed on superior, foreign models irrupt into societies for the first time. The chapter also examines how vernacular texts from 1580 to 1620 represent the irruption of new forms of social literacy into societies shaped by traditional customs, beliefs, and hierarchies. It discusses the example of Montaigne’s Essais, then moves on to other examples from English Renaissance drama (especially Shakespeare, Henry Sixth Part Two and Henry VIII) and Spanish prose fiction. They all reckon with the early modern fear that new knowledge and new language skills, in combination with ambition for power and status, could disrupt the peaceful reproduction of natural hierarchies and orders, including traditions of ancient and pure religion, and thereby give rise to social malaise and destruction.
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Maciakowska, Zofia, and Anna Maleszka. "Shaping the Public Space of Danzig and Dublin, 14th–16th Centuries: Tensions Between the Common Good and Private Use." In Towns on the Edge in Medieval Europe, 142–62. British Academy, 2022. http://dx.doi.org/10.5871/bacad/9780197267301.003.0007.
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This chapter assesses the role of municipal authorities and the idea of the common good in shaping the public space and infrastructure of two cities, Danzig (Gdańsk) and Dublin. An important element of urban authorities’ policies in both cities concerned the relationship between public and private spaces, and between two or more private spaces. In both cities, special legal solutions and rules were collated in local customs that illustrate the manner in which urban authorities attempted to tackle everyday problems common to all large towns of medieval Europe, arising from waste and pollution, fire hazards, unauthorized encroachment on streets, water access, animal husbandry, etc. It is argued that the negotiation and elaboration of customs regarding public spaces played a critical role in the normalization of social life, while their enforcement was an important aspect of social disciplining.
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Walker, Iain. "Written History." In Islands in a Cosmopolitan Sea, 49–80. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190071301.003.0003.
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Europeans arrived in the Indian Ocean at the end of the fifteenth century, and this chapter explores the evidence for the presence of the Portuguese before analyzing the development of the islands both as trading centers in the customary local networks and their development as supply points on the route between Europe and Asia. The French, Dutch and, above all the English were frequent visitors to the islands, initially Mwali, later Ndzuani; the latter island was to remain very firmly within an English, later British sphere of influence for more than two centuries, and this chapter discusses their role in local events. It also explores the different cultural influences on the islands and the cosmopolitan character of the people, their customs, social structures and material culture, as well as analyzes the histories of and conflicts between the four islands. This chapter closes with the devastating Malagasy slave raids at the end of the eighteenth century.
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Levchuk, Kostiantin. "EDUCATION IN THE UKRAINIAN FOREST-STEPPE PROVINCES OF THE RUSSIAN EMPIRE IN THE FIRST HALF OF THE XIX CENTURY." In Global trends and prospects of socio-economic development of Ukraine. Publishing House “Baltija Publishing”, 2022. http://dx.doi.org/10.30525/978-9934-26-193-0-21.
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This chapter is devoted to the formation of the education system in a number of Left Bank and Right Bank Ukrainian lands in the first half of the XIX century. The purpose of our study is to study the educational policy of tsarism towards ethnic, religious and social groups living in Ukraine. General scientific and historical research methods were used, including a systematic approach, the principles of objectivity and comprehensiveness, historical-genetic and synchronous methods. Statistical data published in official publications of the Russian Empire were the main source of information on public education. In particular, the “Military-Statistical Review of the Russian Empire analyzed in detail the social, economic, religious development of each province as in the midnineteenth century. The historiography of the problem is analyzed. It is noted that the attention of researchers is focused on the study of certain elements of public education, the level of education of social classes, national minorities, the formation and development of higher education. Study of general features of educational policy of the state in the provinces of Forest-Steppe Ukraine remains outside the scope of scientific research and its impact on the formation of the foundations of national identity of the Ukrainian people, public struggle for equal and fair nature of all levels of education. It was found out that the system of educational institutions was formed at the beginning of the XIX century. in the Russian Empire. It did not guarantee the right to free and unrestricted access to education for all social groups. The tsarist struggle against the influence of the Polish aristocracy on educational processes in the provinces of the Right Bank of Ukraine strengthened the Russification policy under reactionary-conservative slogans. Education becomes an instrument of the policy of the autocracy and is aimed at protecting the existing feudal system. It is recognized that the opportunity to receive education directly depended on the social status and place of the person in the hierarchy. The vast majority of Ukrainian serfs did not have the opportunity to teach their children at all, as their education depended on the good will of the landlords and was not regulated by the state. It is established that the development of higher education in the Forest- Steppe Ukraine during the first half of the XIX century testified to the complete dependence of the educational policy of the autocracy on the will of the autocrat. The founding of Kharkiv University took place in line with the Enlightenment traditions in 1805, spread in Europe under the influence of Napoleon’s conquests. However, universities lost their self-government, freedom of teaching and became completely dependent on state funding during the reign of Nicholas I. The university administration paid considerable attention to the supervision of students and their discipline. It is concluded that the Ukrainian intelligentsia represents the interests of the oppressed people. They focused their energy on studying the history, culture, language and customs of the people, which in turn led to the politicization of the protest and the emergence of the Ukrainian nationaleducational movement.
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Hien, Nguyen Thi, and Vu Hong Thuat. "Customs related to water and water management in the tradition of the Dai people in Vietnam." In The Cultural Dynamics in Water Management from Ancient History to the Present Age, 123–44. IWA Publishing, 2021. http://dx.doi.org/10.2166/9781789062045_0123.
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Abstract This chapter is an ethnographic account of the roles of water in the life of the Black Dai people in the Quy Chau and Que Phong Districts, Nghe An province in central Vietnam. For the Dai people, water meets the needs of their daily life, which includes housing, agricultural production, cultivation, and their customs and religious practices. This account relies on data that was collected for the case study in 24 villages of six communes in the two districts in 2013–2017. Using the views of local people and the information that they shared, this chapter demonstrates how the Black Dai people exploit and use water in an effective and efficient way. Their knowledge, their customs, and their practices reveal cultural identities that have been passed down by elderly people. Water is also reflected in their ways of social behavior and community management. Today in the open market economy and high technology era, their customs and habits related to the use and management of natural water endure and are still being promoted in their daily lives, such as in agriculture and swidden land cultivation.
Conference papers on the topic "Europe – Social life and customs – History"
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Domenech Rodríguez, Marta, David López López, and Còssima Cornadó Bardón. "The role of cultural heritage in urban reuse." In HERITAGE2022 International Conference on Vernacular Heritage: Culture, People and Sustainability. Valencia: Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/heritage2022.2022.14392.
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Cities face the challenge of transforming existing buildings to be reused, particularly those that are underused or not used at all. Tackling this issue, the European Commission approved in 2014 a package of measures to promote a circular economy. According to this agreement, our cities can be more sustainable and resilient by transforming these underused existing buildings with proposals for their adaptive temporary reuse, favoring the citizens’ well-being and quality of life and promoting social inclusion and economic growth with respect for the environment. This paper studies the role of heritage education in adaptive urban reuse, exploring the possibilities and methodologies for the reprogramming of existing buildings for different types of activities to offer citizens and communities the opportunity to participate in the life of the city, favouring their social inclusion. In contrast to the common new-builds or refurbishment commissions, reuse offers a greater possibility of disseminating, transforming and reinventing architectural methodologies and approaches to integrate in the design process forms of citizen participation, favouring the transition towards a model of a circular economy and more sustainable consumption. The paper analyses the possibilities of urban reuse applied to five major public heritage buildings in Barcelona: the Post Office Building, the Old Customs House, the France Train Station, the Martorell Museum and the Castle of the Three Dragons. Each of them has a particular condition regarding current uses and its public owning institution and presents specific characteristics regarding building typology, heritage protection, conservation and construction materials and techniques. The buildings date either from the late 19th century or the early 20th century and are grouped along a 1 km axis on the threshold between the historic center and the port of the city. This unique location represents a great strategic potential for the regeneration and urban reactivation of the city.
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Bataveljić, Dragan. "Usluge bez kojih se ne može – pogrebne usluge." In XVI Majsko savetovanje. University of Kragujevac, Faculty of Law, 2020. http://dx.doi.org/10.46793/upk20.347b.
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In this paper the author points to a group of services, which is large and significant, but rather neglected and insufficiently investigated since the authors have not written about them in a systematic way. Namely, many think that in life there are more important services that should fall within the scope of our interest or a research work. However, when the funeral services are comprehensively considered and analyzed, we come to a quite different conclusion. These services, unlike many others, are original, authentic and ancient, coming from a distant past. They are also lasting, that is, they will remain indefinitely. Of course, they have changed in the course of history depending on people’s customs, religion, beliefs, living standard and social class. It is general conclusion that in the course of their historical development, the number funeral of services has gradually increased to become a corpus of an enviable size. There is no doubt that in future this number will further grow and that service law will become richer for one more significant branch of services.
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Wojtas Harań, Anna. "Times of no spatial relationships: retrospection in space on the example of modern and historic settlements in the Karkonosze." In Virtual City and Territory. Barcelona: Centre de Política de Sòl i Valoracions, 2016. http://dx.doi.org/10.5821/ctv.8087.
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The aim of the work is:
- Presentation of the critical points in management of cities and villages in the system of services institutions, which is essential to the proper functioning of society and the shaping of space. This subject was raised to answer the question whether the new social behavior can affect the classical principles of organization of space? In particular, can one affect the management of settlement units in the facilities of social services? Currently, in fact a man meets some of his needs in an unreal way (e.g., via electronic techniques), without any limits of distance, space (e.g., by means of transport ), because of the development of social and economic life.
- Propose planning solutions for mountain villages located in the Karkonosze, presenting opportunities for development or a stable existence. They have been prospering through its history blending with its architecture and arrangement of buildings in the mountain nature exemplary. Currently, some of which are experiencing difficulties caused by, among others, changes in the modern world, so-called fusion of real and virtual space. There are monofunctional or deprived of basic functions settlements not meeting the residents` needs.
The issues were analyzed by the use of case studies method. This led to a selection of specific examples of the phenomenon of the social centers disappearance, shut down of service infrastructure, and on the contrary strengthen their local position. It was assumed that the combination of the contemporary image with their historical forms of settlement can help to find the synthesis of virtual and the real world.
As a result of the analyze, it was found:
- Elimination of the complementary network of services contributes to minimizing the village in the settlement system. New social customs may even intensify this state;
- Gradual modernization of services leads to prosperity of settlement, using new media opportunities;
- Reasonable use of potential space of information technology space can contribute to improved well- being and changes in the mountain village.
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Mazur-Kumrić, Nives, and Ivan Zeko-Pivač. "TRIGGERING EMERGENCY PROCEDURES: A CRITICAL OVERVIEW OF THE EU’S AND UN'S RESPONSE TO THE COVID-19 PANDEMIC AND BEYOND." In EU 2021 – The future of the EU in and after the pandemic. Faculty of Law, Josip Juraj Strossmayer University of Osijek, 2021. http://dx.doi.org/10.25234/eclic/18300.
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The large-scale COVID-19 pandemic is a severe public health emergency which poses distressing social and economic challenges to the international community as a whole. In order to provide immediate and effective support to affected welfare and healthcare systems as well as to build their lasting, inclusive and sustainable recovery, both the European Union and the United Nations have introduced a number of urgent measures aiming to help and protect citizens and economies. This paper looks into the specificities of urgent procedures launched and carried out by the two most influential international organisations with a view to rapidly respond to the unprecedented COVID-19 crisis. More specifically, it focuses on the involved institutions and steps of urgent procedures as well as on their most remarkable outcomes. In the case of the European Union, the emphasis is put primarily on two Coronavirus Response Investment Initiatives (CRIIs), adopted during the Croatian Presidency of the Council in one of the fastest legal procedures in the history of the European Union, and the Recovery Assistance for Cohesion and the Territories of Europe (REACT-EU) as an extension of the CRIIs’ crisis repair measures. The overarching United Nations’ response is assessed through an analysis of its urgent policy agenda developed on the premise that the COVID-19 pandemic is not only a health and socio-economic emergency but also a global humanitarian, security and human rights crisis. This particularly includes procedures foreseen by the Global Humanitarian Response Plan (GHRP) and the Strategic Preparedness and Response Plan (SPRP). In addition, the aim of the paper is to provide a critical overview of the subject by highlighting three pivotal elements. First, the paper sheds light on the financial aspects of the urgent fight against the COVID-19 pandemic, necessary for turning words into action. Notably, this refers to funds secured by the Multiannual Financial Frameworks 2014-2020 and 2021-2027, and the Next Generation EU recovery instrument, on the one hand, and the UN COVID-19 Response and Recovery Fund, the UN Central Emergency Response Fund and the Solidarity Response Fund, on the other hand. Second, it offers a comparative evaluation of the end results of the European and global emergency procedures in mitigating the impacts of the COVID-19 pandemic. Finally, it summarises the underlying elements of measures governing the aftermath of the ongoing crisis, i.e. those promoting a human-centred, green, sustainable, inclusive and digital approach to future life.
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Vicini, Fabio. "GÜLEN’S RETHINKING OF ISLAMIC PATTERN AND ITS SOCIO-POLITICAL EFFECTS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/gbfn9600.
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Over recent decades Islamic traditions have emerged in new forms in different parts of the Muslim world, interacting differently with secular and neo-liberal patterns of thought and action. In Turkey Fethullah Gülen’s community has been a powerful player in the national debate about the place of Islam in individual and collective life. Through emphasis on the im- portance of ‘secular education’ and a commitment to the defence of both democratic princi- ples and international human rights, Gülen has diffused a new and appealing version of how a ‘good Muslim’ should act in contemporary society. In particular he has defended the role of Islam in the formation of individuals as ethically-responsible moral subjects, a project that overlaps significantly with the ‘secular’ one of forming responsible citizens. Concomitantly, he has shifted the Sufi emphasis on self-discipline/self-denial towards an active, socially- oriented service of others – a form of religious effort that implies a strongly ‘secular’ faith in the human ability to make this world better. This paper looks at the lives of some members of the community to show how this pattern of conduct has affected them. They say that teaching and learning ‘secular’ scientific subjects, combined with total dedication to the project of the movement, constitute, for them, ways to accomplish Islamic deeds and come closer to God. This leads to a consideration of how such a rethinking of Islamic activism has influenced po- litical and sociological transition in Turkey, and a discussion of the potential contribution of the movement towards the development of a more human society in contemporary Europe. From the 1920s onwards, in the context offered by the decline and collapse of the Ottoman Empire, Islamic thinkers, associations and social movements have proliferated their efforts in order to suggest ways to live a good “Muslim life” under newly emerging conditions. Prior to this period, different generations of Muslim Reformers had already argued the compat- ibility of Islam with reason and “modernity”, claiming for the need to renew Islamic tradition recurring to ijtihad. Yet until the end of the XIX century, traditional educational systems, public forms of Islam and models of government had not been dismissed. Only with the dismantlement of the Empire and the constitution of national governments in its different regions, Islamic intellectuals had to face the problem of arranging new patterns of action for Muslim people. With the establishment of multiple nation-states in the so-called Middle East, Islamic intel- lectuals had to cope with secular conceptions about the subject and its place and space for action in society. They had to come to terms with the definitive affirmation of secularism and the consequent process of reconfiguration of local sensibilities, forms of social organisation, and modes of action. As a consequence of these processes, Islamic thinkers started to place emphasis over believers’ individual choice and responsibility both in maintaining an Islamic conduct daily and in realising the values of Islamic society. While under the Ottoman rule to be part of the Islamic ummah was considered an implicit consequence of being a subject of the empire. Not many scientific works have looked at contemporary forms of Islam from this perspective. Usually Islamic instances are considered the outcome of an enduring and unchanging tradition, which try to reproduce itself in opposition to outer-imposed secular practices. Rarely present-day forms of Islamic reasoning and practice have been considered as the result of a process of adjustment to new styles of governance under the modern state. Instead, I argue that new Islamic patterns of action depend on a history of practical and conceptual revision they undertake under different and locally specific versions of secularism. From this perspective I will deal with the specific case of Fethullah Gülen, the head of one of the most famous and influent “renewalist” Islamic movements of contemporary Turkey. From the 1980s this Islamic leader has been able to weave a powerful network of invisible social ties from which he gets both economic and cultural capital. Yet what interests me most in this paper, is that with his open-minded and moderate arguments, Gülen has inspired many people in Turkey to live Islam in a new way. Recurring to ijtihad and drawing from secular epistemology specific ideas about moral agency, he has proposed to a wide public a very at- tractive path for being “good Muslims” in their daily conduct. After an introductive explanation of the movement’s project and of the ideas on which it is based, my aim will be to focus on such a pattern of action. Particular attention will be dedi- cated to Gülen’s conception of a “good Muslim” as a morally-guided agent, because such a conception reveals underneath secular ideas on both responsibility and moral agency. These considerations will constitute the basis from which we can look at the transformation of Islam – and more generally of “the religion” – in the contemporary world. Then a part will be dedicated to defining the specificity of Gülen’s proposal, which will be compared with that of other Islamic revivalist movements in other contexts. Some common point between them will merge from this comparison. Both indeed use the concept of respon- sibility in order to push subjects to actively engage in reviving Islam. Yet, on the other hand, I will show how Gülen’s followers distinguish themselves by the fact their commitment pos- sesses a socially-oriented and reformist character. Finally I will consider the proximity of Gülen’s conceptualisation of moral agency with that the modern state has organised around the idea of “civic virtues”. I argue Gülen’s recall for taking responsibility of social moral decline is a way of charging his followers with a similar burden the modern state has charged its citizens. Thus I suggest the Islamic leader’s pro- posal can be seen as the tentative of supporting the modernity project by defining a new and specific space to Islam and religion into it. This proposal opens the possibility of new and interesting forms of interconnection between secular ideas of modernity and the so-called “Islamic” ones. At the same time I think it sheds a new light over contemporary “renewalist” movements, which can be considered a concrete proposal about how to realise, in a different background, modern forms of governance by reconsidering their moral basis.