Academic literature on the topic '' Grandfathers and Revolutions''
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Journal articles on the topic "' Grandfathers and Revolutions'"
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Smail, John. "The Stansfields of Halifax: A Case Study of the Making of the Middle Class." Albion 24, no. 1 (1992): 27–47. http://dx.doi.org/10.2307/4051241.
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Between the Civil War and the Industrial Revolution, four generations of the Stansfield family lived in Halifax—an upland parish in the West Riding of Yorkshire. Although its politics were calm, the century and a half between England's two great “revolutions” was not devoid of change in other respects. Significant social, economic, and cultural developments during this period laid the foundations for the ferment of the Industrial Revolution. The history of the Stansfield family is an excellent illustration of these changes, for there was a world of difference between the great-grandfather, Josias Stansfield, who was in his prime at the Restoration, and his great-grandsons, George and David Stansfield, who were in their primes a century later.For his part, Josias was recognizably a man of the middling sort. A yeoman engaged in farming and small-scale textile production, his economic activities and his social standing place him in the ranks of families who fell between the few gentlemen who lived in the area and the mass of simple artisans and laborers who had to struggle just to survive. Josias's great-grandsons, George and David Stansfield lived in a different world. By the mid-eighteenth century, Halifax's textile industry was increasingly dominated by large-scale production of which George's large putting-out concern and David's substantial export business were typical. George and David's social position was also quite different. No longer merely comfortable, these two second cousins were among the wealthiest residents of their respective townships, and they had assumed an appropriately significant share of the political and social leadership in the parish.
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Gibbs, Norman B., and Lee W. Gibbs. "Charles Chauncy: A Theology in Two Portraits." Harvard Theological Review 83, no. 3 (July 1990): 259–70. http://dx.doi.org/10.1017/s0017816000005691.
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Factual and theological riddles continue to cluster around Charles Chauncy (1705–1787), pastor of the First (“Old Brick”) Church in Boston and the one most deserving of the title “theologian of the American Revolution.” No one knows the exact place of his burial. It has not yet been determined whether he wrote several anonymous treatises attributed to him (including the anti-revivalistic tract A Wonderful Narrative), and in many recent publications and index files of major libraries he is still confused with his great-grandfather of the same name, the second president of Harvard University from 1654 to 1671–72.
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Davies, Alun C. "Rural Clockmaking in Eighteenth-Century Wales: Samuel Roberts of Llanfair Caereinion, 1755–1774." Business History Review 59, no. 1 (1985): 49–75. http://dx.doi.org/10.2307/3114855.
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With the recent publication of David S. Landes's Revolution in Time (1983) the business of clockmaking has begun to receive the scholarly attention that its historical significance warrants. In this finely etched case study, Mr. Davies draws on a remarkable business record—Samuel Roberts's Register of Clocks—to document a previously obscure chapter in the history of this frequently neglected business: the crafting, sale, and distribution of grandfather clocks in eighteenth-century rural Wales. And if, as Landes contends, “the consumption of timepieces may well be the best proxy measure of modernization,” then Davies's study illuminates a key development in the rise of the modern world.
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Dushane, Allison. "“Mere Matter:” Causality, Subjectivity and Aesthetic Form in Erasmus Darwin." Articles, no. 56 (March 8, 2011): 0. http://dx.doi.org/10.7202/1001100ar.
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In his two-part medical treatise Zoonomia (1794-1796), Erasmus Darwin—physician, scientist, popular poet and grandfather of Charles Darwin—begins with a conception of living matter in order to envision an organic system of nature, in which the individual and the environment are not only interdependent, but also reciprocally determining. This essay contextualizes Darwin’s materialism within a wider debate over the status of “mere matter” in the Romantic era through a reading of section 39 of Zoonomia, “Of Generation,” alongside David Hartley’s psychological theories and Joseph Priestley’s thinking on the nature of matter. I argue that the perceived threat of materialism lies in the ways in which these systems of thought rethink the operation of causality, reorient conceptions of teleology, and thus rewrite the nature of the relationship between the human subject and material nature. A reading of the critical contemporary reactions to Darwin’s popular poetry further suggests that the same shifting conceptions of teleology, causality, and subjectivity drive Romantic era revolutions in aesthetic form.
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Pansters, Wil G. "Ben Fallaw,Cárdenas Compromised:The Failure of Reform in Postrevolutionary Yucatán. London: Duke University Press, 2001. 222 pp." International Labor and Working-Class History 66 (October 2004): 211–13. http://dx.doi.org/10.1017/s0147547904270247.
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The presidency of Lázaro Cárdenas (1934–1940), one of the leading figures of Latin American populism of the first half of the twentieth century, has long been surrounded by myth and politicized interpretations. To a certain extent this is understandable: under Cárdenas's leadership major and spectacular reforms were carried out that had their roots in claims originally formulated during and in the aftermath of the Mexican Revolution (1910–1917). Moreover, these reforms have had a lasting impact on Mexico's political and socioeconomic development. In state-sanctioned historia oficial the figure of “grandfather” Cárdenas long reached mythical proportions: he carried out huge projects of land reform and thus finally responded to the demands of poor peasants and Indians, stood up against international capital by nationalizing the oil industry, rebuffed the conservative factions of the national bourgeoisie and laid the foundations for the corporatist state and party, that was to rule Mexico for the remaining part of the century, and thus gave institutional voice to the country's working classes. This image has also been influential in scholarly writings, particularly in those that studied cardenismo as a national phenomenon. Recent years, however, have seen important changes. Nationalist populism is drastically reevaluated in the dominant discourse of neoliberal modernity, and scholars have started to break down the phenomenon, thereby trying to overcome politicized interpretations.
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Salnikova, A. A. "“I WISH THE BOYS WERE DEAD, AND COMRADE LENIN LIVED”: CHILDREN AND THE LEADER’S DEATH." Вестник Пермского университета. История, no. 4(51) (2020): 78–86. http://dx.doi.org/10.17072/2219-3111-2020-4-78-86.
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The article deals with the phenomenon of "leader's death" as an effective tool of Soviet educational practices. Vladimir Lenin became a cult figure; the attitude to his death differentiated the degree of "sovietization". The study is based on verbal and non-verbal texts of the mid-1920s, both of adult and child origin. The use of typologically diverse sources created by children helped reconstruct the unique children's experience of perceiving and experiencing the death of "Grandfather Ilyich" and fix it in the memorial practices of future generations. The transformation of children's perception of the phenomenon of death from "terrible" to "familiar" in the epoch of wars and revolutions in Russia in 1914–1922, which occurred as a result of their vulnerability to its traumatic influence, is traced. The author concludes that the Soviet culture of childhood of the 1920s tremendously reproduced adult mortal practices adapted to the children's world. It is shown that children's memorial texts reflected both ideas produced by Soviet regime and typically children's fairytale and mythological ideas about the death of the "hero" and "eternal immortality" prepared for him. The analysis of ritualism and symbols of mourning events with the participation of children dedicated to Lenin's death, children's playful practices in the "Ilyich's funeral", children's prose and poetic memorial art testifies to the active involvement of children in the new Soviet political culture that was being formed. It was the culture of participation as a special model of interaction between the authorities and society, which provided for the active inclusion of all Soviet citizens in politics.
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Bovsunivska, N. "PEDAGOGICAL AND ARTISTIC IDEAS OF MODEST LEVYTSKYI." Zhytomyr Ivan Franko state university journal. Рedagogical sciences, no. 1(108) (June 7, 2022): 5–11. http://dx.doi.org/10.35433/pedagogy.1(108).2022.5-11.
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The article is dedicated to the outstanding public figure, doctor, patriot, writer and composer Modest Levytskyi. Without exaggeration, his activity became a service to the people of Ukraine. Paradoxically, but dialectically, society (and pedagogy in particular) mostly turns its attention to titans, those who have left dozens of volumes of works behind. They were praised for years, and the inheritance became the subject of careful and scrupulous analysis. Nevertheless, the history of the state is rich in the names of those whose selfless work has become the key to educating generations of young people by Ukrainians. They had no place in the Soviet pantheon of education, because they were located in territories that fell under the jurisdiction of other states. Modest Levytskyi lived and worked in Volyn. And this territory was under Polish rule for many years. He was a Ukrainian, but he could not fully feel like one, because those who were not polonized after hundreds of years of the Polish-Lithuanian commonwealth were disparagingly called "lower rank". The processed literature gives an idea of the events of the beginning of the last century: constant wars, revolutions, coups. All these cataclysms swept across the land on which Levytskyi lived. He was well aware of the danger of assimilation of Ukrainians on his own native, but captured land. Although Modest was called "father ..." "and grandfather of Volyn" during his lifetime, sometimes it seems that for modern science (literature, medicine, pedagogy, art) he is a representative of those who were called "shadows of forgotten ancestors". Nevertheless, it is within our reach to tell the public about this unique personality. Now the nuclear globalized era gives us heroes for one day, but Modest did not give us an inheritance in hard coins. One of the writers wrote that human life becomes hell and torment there where two days, two cultures, two religions intersect. In front of Modest, the nineteenth century replaced the twentieth, the First World War took place, several coups, and the bloodiest tyrants in the history of mankind rushed to power. And only a few hundred intellectuals had hope for the independence of Ukraine in their hearts. This is probably a feat to defend the dream of reviving a nation that has been trampled into oblivion for centuries, when it seemed like he whole world was against it. And the memory of a courageous and honest person, teacher, artist, even if not in thick luxurious folios, is in the quiet truth, and in this mention of the life given to Ukraine.
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MOHAMME, Um Kalthum Sabeeh, and Saja Hazim MAHMOOD. "CHILD CUSTODY: A RIGHT OR A DUTY (A STUDY OF AN APPROACH TO AMEND ARTICLE 57 OF THE IRAQI PERSONAL STATUS LAW)." RIMAK International Journal of Humanities and Social Sciences 04, no. 01 (January 1, 2022): 473–87. http://dx.doi.org/10.47832/2717-8293.15.34.
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The current century has witnessed a revolution in different fields which required some legal rules to be reformulated to adapt with the volume of challenges imposed by the contemporary life on marriage life in general, on the children, which are the most important thing that may result from marriage, and on the importance of caring for their needs. As God has divided the parents’ duties in caring for their children throughout the stages of their liv.es. He laid upon the mother the responsibility of caring for children starting from pregnancy, delivery, breastfeeding until infancy. While He, especially, assigned the father the responsibility of what comes after. But sometimes a child may lose one or both parents; and here the question arises about who shall take custody and what is the period required to satisfy that right. Article (57) of Personal Status Law No. (188) for the year 1959 has answered this question with its nine clauses and confirmed the necessity of caring for the child’s best interest and prioritizing it over the parents’ rights. However, the Iraqi Parliament has adopted an amendment of this Article in its latest proposals under the pretext of being in line with changes of everyday life with the assurance of applying the spirit of Islamic Law. It discussed the transmission of the child’s custody from the mother to the father after the age of seven in opposition to the current law that grants the mother this right until the child turns fifteen years of age; it also stipulated that the mother shall not get married in order to attain custody over the child which is regarded as a Statutory Offence represented in forcing the mother not to get married during which she holds custody over the child. Meanwhile, it did not stipulate over the father abstinence from marriage in order to attain custody over his children. The amendments have also showcased the entitlement of the grandfather’s right in custody rather than the mother in case the father died or didn’t fulfill the conditions of custody. By doing so, the rule would deprive the mother from her child upon turning seven years of age without attention being paid to the subsequential feeling of instability such decision causes to the child. The parliament should have tried to balance between the child’s right of maternal tenderness or paternal security. This is the aim of our research which will shed light on this subject in two scopes, the first of which focuses on educating the people of the right of custody and its period, and the second of which is dedicated to discussion of amendments and making proper recommendation.
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"Oleg Alexander Kerensky, 16 April 1905 - 25 June 1984." Biographical Memoirs of Fellows of the Royal Society 32 (December 1986): 321–53. http://dx.doi.org/10.1098/rsbm.1986.0010.
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Oleg Alexander Kerensky was born in St Petersburg on 16 April 1905 into a well-to-do middle-class family. His father was the Alexander Kerensky who, after the February 1917 revolution in Russia, became a member of the Provisional Government formed by the Duma, first as Minister of Justice, then as Minister of War and of the Navy. In July of that year he headed the reorganized government as Prime Minister until the Bolsheviks took over power in the October Revolution. Before then Alexander Kerensky had been a barrister and, from 1912, a member of the Duma, where he had become leader of the Trudoviki group, the moderately left opposition to the Tsarist régime. In the male line, Oleg’s great-grandfather was an orthodox priest. Oleg’s paternal grandfather, Feodor M. Kerensky, not wishing to follow the family tradition of becoming a priest, went to the University of Kazan and became first a teacher, then a school inspector, and then headmaster of two high schools in Simbirsk, one for boys and the other for girls. Feodor’s wife was a general’s daughter and the niece of a professor of divinity in the University of Kazan. When Alexander Oleg’s father, was nine years old, Feodor was further promoted to be the Inspector of Education for the then very recently acquired province of Turkestan, so the family went to live in Tashkent and the children did not see European Russia again until the time came to go to university in St Petersburg.
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Bucsics, Katalin. "„Minden szó egy világ.”." Studia Litteraria 57, no. 1-2 (January 1, 2018). http://dx.doi.org/10.37415/studia/2018/57/3962.
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Even though Kosztolányi was not a linguist, his concept of language – developed in several essays – has been playing a considerable role in the reception of his oeuvre even assigning him a unique mark among his contemporaries. His approach toward language as such was characteristic yet far from being static during his lifetime; the undoubted influence of historical experiences is elucidated by preceding essays (Szegedy-Maszák, M.; Bengi, L.). The recent study emphasizes one of the most characteristic and telling components of Kosztolányi’s concept, namely his ’purism’ or the rejection of using loan words in his writing. as it has been proven, his protest against loan words – declared in essays as well as the systematic avoidance of loan words in literary works – can be observed from the mid-1910s already; this tendency seems to have been restrained during the beginning of the 1920s but it thoroughly culminated by the 1930s. The study focuses on the novel Skylark (first published in 1923), an homage to the austro-Hungarian Monarchy written by an author whose grandfather took an active part in the Hungarian revolution and War of independence between 1848 and 1849. The main goal of the present study is to demonstrate that loan words frequently used in Skylark function not only as spatial but also as temporal signs; thus, instead of highlighting some foreign nature, loan words serve rather as links to a tradition that was swept away by history.
Dissertations / Theses on the topic "' Grandfathers and Revolutions'"
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Lang, Ian William, and n/a. "Conditional Truths: Remapping Paths To Documentary 'Independence'." Griffith University. Queensland College of Art, 2003. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20031112.105737.
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(Synopsis to introductory statement): An introductory statement to five documentary films made by Ian Lang in Australia between 1981 and 1997 exemplifying a 'democratising' model of sustainable and ethical documentary film production. This document critically reflects on the production process of these films to accompany their submission for the degree of Doctor of Philosophy by Publication at Griffith University. It finds that a contemporary tendency towards 'post-industrial' conditions allows an observational film-maker to negotiate a critical inter-dependence rather than a romantically conceived 'independence' traditional to the genre. [Full thesis consists of introductory statement plus six DVD videodiscs.]
Book chapters on the topic "' Grandfathers and Revolutions'"
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Reemtsma, Jan Philipp. "Introduction: The Mystery." In Trust and Violence, translated by Dominic Bonfiglio. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691142968.003.0001.
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This introductory chapter reflects on the question often uttered by people when they hear of people doing reprehensible things, “How one earth….” It argues that we have always known that humans are capable of committing atrocities that leave us speechless. The real question, the one behind the screen, is: how is it possible that murderers became our “ordinary” fathers? The question is tortuous because it necessitates in us an excruciating ambivalence while confronting us with a set of unresolved moral issues. And it continues to do so despite the many real and fictionalized revolutions of 1968 and the innumerable attempts at literary reckoning with our fathers and grandfathers. The chapter also argues that the form of life we have taken to calling modernity not only ought not to have been compatible with the occurrence of violent excess in the twentieth century; once it did occur modernity at least ought to have perished as a result. Our persistent trust in modernity despite our knowledge that it is other than we presumed is the subject of this book.
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"3. Grandfather’s Revolution: The Horseman." In From the Republic of the Rio Grande, 48–73. University of Texas Press, 2013. http://dx.doi.org/10.7560/714533-004.
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"4. Grandfather’s Revolution: The Historian." In From the Republic of the Rio Grande, 74–102. University of Texas Press, 2013. http://dx.doi.org/10.7560/714533-005.
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Heshmat, Dina. "The Politics of Rehabilitation." In Egypt 1919, 133–54. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474458351.003.0006.
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This chapter focuses on memoirs of 1919. While most autobiographical recollections of the revolution are written by well-known actors in the events, this chapter looks at a different type of memoir, published in the seventies by a privileged witness. In Min Wahid li-‘Ashara, (From One to Ten, 1977), the well-known journalist Mustafa Amin (1914-97) recollects his childhood in his grandfather Saad Zaghlul’s home, narrating the chaotic 1919 days from inside Bayt al-Umma. Amin’s documenting of the revolution is one that unsettles dominant representations of 1919. Instead of orderly demonstrations glorifying national unity, it is chaos, conflict and carnival that prevail in Amin’s narrative. Min Wahid li-‘Ashara rehabilitates revolutionary violence, both spontaneous and organised, and opens space for the parole of the revolution’s marginalised actors. Moreover, the chapter shows that Amin’s memoirs are marked by the historical and personal moment in which he writes, and function as a conscious attempt at restoring Zaghlul’s legacy into the post-Nasser era. The chapter contains as well a brief analysis of autobiographical narratives by Saad Zaghlul himself, Mustafa al-Nahhas, Fakhri ‘Abd al-Nur, ‘Abd al-Rahman Fahmi, Huda Sha‘rawi, ‘Iryan Yusuf Sa‘d and Shaykh ‘Abd al-Wahab al-Naggar.