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1
Bilousova, Liliia. "Emigration of Jews from Odessa to Argentina in the Late 19th - Early 20th century." Mìžnarodnì zv’âzki Ukraïni: naukovì pošuki ì znahìdki, no. 29 (November 10, 2020): 35–59. http://dx.doi.org/10.15407/mzu2020.29.036.
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The article deals with the history of emigration of Jews from the south of Ukraine to Argentina in the late 19th - early 20th century and the role of Odessa in the organizational, economic and educational support of the resettlement process. An analysis of the transformation of the idea of the Argentine project from the beginning of compact settlements to the possibility of creating a Jewish state in Patagonia is given. There are provided such aspects as reasons, preconditions and motives of emigration, its stages and results, the exceptional contribution of the businessman and philanthropist Maurice de Hirsch to the foundation of Jewish settlements in Argentina. There are reflected a legislative aspect, in particular, the first attempt of Russian government to regulate migration abroad with the Regulations for activity in Russia of the Jewish Colonization Association founded in Great Britain; various forms and directions of the work of Odessa JCA committee; the activities of the Argentine Vice-Consulate (1906-1909) and the Consul General of Argentina in Odessa (1909-1917). There are also presented some valuable archival genealogical documents from the State Archives of the Odessa Region, namely the lists of immigrants on the steamer "Bosfor" in April 30, 1894. The article highlights the conditions in which the emigrants started their activities in Argentina in 1888, establishment of the first Jewish colony of Moisesville, the difficulties in economic arrangement and social adaptation, and the process of settlement development from the first unsuccessful attempts to cultivate virgin lands to the numerous farms and ranches with effective economic activities. An interesting social phenomenon of interethnic diffusion of indigenous and jewish cultures and the formation of a unique "Gaucho Jews" group of population is covered. It is provided information on the current state of Jewish settlements in Argentina and fixing their history in literature, music, cinema, documentary. It is emphasized that using historical research and direct contacts with the descendants of emigrants to Argentina could be very useful and actual for increasing the efficiency and development of Ukrainian-Argentine economic and cultural ties
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Cohen-Achdut, Miri. "Dialogic construction of authority in Hebrew women’s writing from the 19th century." Language and Dialogue 10, no. 3 (December 4, 2020): 422–42. http://dx.doi.org/10.1075/ld.00077.coh.
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Abstract The article discusses quotations as linguistic means for constructing authority. It seeks to attenuate two accepted premises regarding quotations and authority in linguistic research: firstly, that the source of quotation is the (single) source of authority, and secondly, the writer’s dichotomic attitude toward it: reliance or refutation. Two opinion essays in Hebrew were examined, authored by a woman and published in a Maskilic periodical during the 19th century – a time when women were denied the social license to write in Hebrew. The pragmatic micro-analysis shows that the writer uses various linguistic means to construct her authority by means of dialogical conflicts between several external sources: the Jewish canonical texts, her educated peers or prevailing viewpoints of the time.
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Fields, Marjory Diana. "Women in American Labour Movement." International Journal of Public and Private Perspectives on Healthcare, Culture, and the Environment 3, no. 2 (July 2019): 59–66. http://dx.doi.org/10.4018/ijppphce.2019070104.
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In this article, the author examines the history of exclusion and sex-based discrimination against U.S. women workers seeking to join unions established by men. The author describes how groups of women and girls working in fabric mills in the 19th Century took strike action against work speed up and increased production requirements, making demands for higher wages, equal pay with men, improved working conditions, clean water, health care and time off. Then, in the early 20th century, women teachers formed their own unions to gain increased pay and pension plans, and for social justice. These unions continue to the present seeking also social justice and exercising political power.
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Marinkovic, Cedomila. "Abandoning Yalia - from Pijada Kapetanovic to Paulina Lebl Albala: Development of education and social activism of Jewish women from the mid-19th century until World War II." Bulletin de l'Institut etnographique 70, no. 3 (2022): 37–53. http://dx.doi.org/10.2298/gei2203037m.
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The essay examines the history of female education in the Belgrade Sephardic community, as well as the modification of their traditional role in Jewish society as a result of the introduction of obligatory education for girls. Presenting some of the most important figures in the process, from the first Yali?s female teacher, Pijada Kapetanovic, through Esther Russo to Paulina Lebl Albala, special attention will be paid to examining the possible influence of Judaism?s wellknown educational habits and traditionally more liberal attitude toward women on the emergence and development of Jewish women?s societies in Belgrade in the middle of the nineteenth century and the easier penetration of educational ideas within this community.
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Dziadek, Magdalena. "Polish Female Composers in the Nineteenth Century." Musicology Today 16, no. 1 (December 31, 2019): 31–42. http://dx.doi.org/10.2478/muso-2019-0002.
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Abstract The article discusses the activities of selected women-composers who worked in Poland in the 19th century. They have been presented in a broad social-political context. Specific historical conditions have been taken into account, which have contributed to the perception of women’s creativity as a mission. The model of women’s activity discussed in the categories of social and political mission influenced the shape and forms of Polish women’s creativity in the first half of the century. In the second half of the century, women’s access to education increased and finally a milieu of professional women-composers emerged. Among them, we should distinguish the group of women born into musical families, due to the fact that some among them took up the profession of composer.
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Motuz, Valeria. "The history of the transformation of women of Naddnipryansk Ukraine from an object into a subject of the political process: from idea to practical implementation." Bulletin of Mariupol State University. Series: History. Political Studies 10, no. 28-29 (2020): 99–108. http://dx.doi.org/10.34079/2226-2830-2020-10-28-29-99-108.
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The article substantiates the theoretical and practical foundations of the development of the women’s movement in Naddnipryan Ukraine in the conditions of active politicization of society in the late 19th – early 20th century. When the object of the study is the increase by women from Naddnipryanskaya Ukraine of their social status in society, and the subject is their transformation from an object into a subject of political activity. This process is revealed from the standpoint of the influence of the politicization of Ukrainian society in the late 19th – early 20th century on the movement of socially active women in Nadnipryansk Ukraine towards achieving the modernization of the system of power and management from the point of view of gender equality and is presented as a transitional stage to this.
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Syahriyani, Alfi, and Maidhotul Kaifa Novikasandra. "FEMINISM IN ENOLA HOLMES FILM: A SEMIOTIC LENS." Elite : English and Literature Journal 9, no. 2 (December 15, 2022): 215–29. http://dx.doi.org/10.24252/elite.v9i2.32298.
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Film is not merely a medium to entertain but also a reflection of society's values and conditions. This research deals with the portrayal of feminism in the film of Enola Holmes in the era of 19th century through its main character of the film ‘Enola’. It uses the qualitative method by employing the theory of semiotics of Charles Sanders Peirce, which categorizes signs into three related parts, namely representamen, object, and interpretant. The data was taken by identifying and interpreting the signs through the scenes of the films, including icon, index, and symbol. The findings show that the film represents the feminist values through the character of Enola, such as independent, intellectual, showing freedom of choice, gender equality, and right to privacy. The character challenged the social norms in the 19th century, which still positioned women as inferior social beings and were oppressed by the patriarchal system. The film also brings relevant messages as it also indirectly criticizes the present women issues through the historical lens.
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Surya, Riza Afita, and Rif'atul Fikriya. "Chinese Merchants Role of Java Trade in 19th Century." Historia: Jurnal Pendidik dan Peneliti Sejarah 4, no. 1 (December 7, 2020): 19–26. http://dx.doi.org/10.17509/historia.v4i1.27167.
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Chinese arrival in Java was encouraged with significant factors both internal and external. Chinese in Java eventually brought shifting in economical, social, and political aspect of Java under Dutch realm. In 19th century, Chinese in Java were differed into two clusters, known as peranakan and totok. These two terms possed different languange, culture, economical conditions. This study aimed to determine the role of Chinese merchants of Java during 19th century. The study engaged literature study which includes planning, selection, extraction, and excution. Literature review tries to review several books, scholarly articles, and other relevant sources which focused on particular area. Under Dutch realm, Chinese in Java portrayed many different roles, such as moneylenders, middlemen, kapitan, opium traders, and etec. Chinese were considered active in and around Java as the settled in Netherland Indies trade withi coastal shipping. Chinese possess priviledge spot under Dutch colonial policy, due to their advance skill in business and their independency of local rulers. In term of trade, the Chinese were ubiquitous and essential, since everyone commited trade in Java had to do business with Chinese. Java’s Chinese men and unknown number of peranakan and native Javanese women whom they married or related were almost all participated in the money economy.
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Tasca, Cecilia, Mariangela Rapetti, Mauro Giovanni Carta, and Bianca Fadda. "Women And Hysteria In The History Of Mental Health." Clinical Practice & Epidemiology in Mental Health 8, no. 1 (October 19, 2012): 110–19. http://dx.doi.org/10.2174/1745017901208010110.
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Hysteria is undoubtedly the first mental disorder attributable to women, accurately described in the second millennium BC, and until Freud considered an exclusively female disease. Over 4000 years of history, this disease was considered from two perspectives: scientific and demonological. It was cured with herbs, sex or sexual abstinence, punished and purified with fire for its association with sorcery and finally, clinically studied as a disease and treated with innovative therapies. However, even at the end of 19th century, scientific innovation had still not reached some places, where the only known therapies were those proposed by Galen. During the 20th century several studies postulated the decline of hysteria amongst occidental patients (both women and men) and the escalating of this disorder in non-Western countries. The concept of hysterical neurosis is deleted with the 1980 DSM-III. The evolution of these diseases seems to be a factor linked with social “westernization”, and examining under what conditions the symptoms first became common in different societies became a priority for recent studies over risk factor.
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Vikström, Lotta, Sören Edvinsson, and Erling Häggström Lundevaller. "Disability, Mortality and Causes of Death in a 19th-Century Swedish Population." Historical Life Course Studies 10 (March 31, 2021): 151–55. http://dx.doi.org/10.51964/hlcs9585.
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Our study aims to find how disability affected human health in historical time through an examination of individuals' mortality risks and death causes. Swedish parish registers digitized by the Demographic Data Base (DDB) enable us to account for a relatively high number of persons reported to have disabilities, and to compare them with a group of non-disabled cases. The findings concern a 19th-century population of 35,610 individuals in the Sundsvall region, Sweden, and show that disability increased the premature mortality risk substantially. Disability seems to have jeopardized men’s survival in particular, and perhaps due to gendered expectations concerning the type of work men and women became less able to perform when disabled. Our study of death causes indicates that their deaths were less characterized by infectious diseases than among the non-disabled group, as a possible consequence of lower exposure to infections due to the way in which disability could impede opportunities for interaction with peers in the community. In all, our mortality findings suggest that disability was associated with poor living conditions and limited possibilities to participate in work and social life, which further tend to have accumulated across life and resulted in ill health indicated by premature death.
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Sergunin, Vladimir A. "Reasons and conditions for the development of women community religious movement in the period of the great reforms of 19th century." Tambov University Review. Series: Humanities, no. 188 (2020): 176–86. http://dx.doi.org/10.20310/1810-0201-2020-25-188-176-186.
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The article is devoted to the history of women monasticism in the second half of the XIX and the beginning of XX century. The reasons and conditions of growing expansion for women religious and community movement are being explored. Among the reasons the following are considered: degradation of the system of traditional spiritual values (family, marriage, childhood, secularization of everyday life); decrease of marriage rates, caused by an outflow of the male population to military service and transformation of gender behavior, increase of education, personal identity and social activity of women. The named reasons are stratified in relation to urban and rural female population. The Highest Manifesto on the Abolition of Serfdom of Feb-ruary 19, 1861, the final edition of which was made by St. Philaret (Drozdov), is considered as the main event that influenced the indicators of the quantitative growth of monastic cloisters, which predetermined systemic changes in the life of the state and society. On the basis of all-Russian and local examples, the process of modernization of the traditional communal order is traced, the loss of which was made up for by the communal (cenoby) way of life of the monastery. Statistical indicators of the growth of female monastic activity during the second half of the XIXth century are presented. Attention is focused on the issue of changing mentality under the influence of modernization, practicality, rationalism. The most influential force that changed the traditional mentality of the female part of the population of the Tambov province is characterized by otkhodniki. The testimonies of Russian writers are presented, confirming both the general decline of spiritual and moral values, and the desire to protect traditional spiritual values. The female monastery community is seen as a model for the successive preservation of traditional spiritual Orthodox values. Examples of the high devotion of women nuns of the 19th century are provided.
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Desjardins, Bertrand, Alain Bideau, and Guy Brunet. "Age of mother at last birth in two historical populations." Journal of Biosocial Science 26, no. 4 (October 1994): 509–16. http://dx.doi.org/10.1017/s0021932000021635.
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SummaryThis study uses sets of historical family reconstitutions from all of Quebec and from four villages of the Haut-Jura, France—first marriages of 2226 and 994 women, respectively—to investigate the physiological and social factors affecting age of mother at last birth before and during fertility transition. Age remained high throughout the period covered in Quebec, under ‘natural’ conditions, but showed a steady decline in the French material which extends to late 19th century generations practising family limitation.Age at marriage had no influence in Quebec; in France, however, women with the most surviving children at age 35 continued childbearing the latest. There was no link between biological ability to achieve a live birth, or in health status or aging rhythm, and age at last birth. Behaviour of mothers and daughters showed no relation. The variability in age at last birth thus appears to be random under natural conditions; with the onset of controls, social differences seem to influence not only the end of childbearing, but all aspects of behaviour governing final family size and child survival.
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Krieger, Nancy, and Elizabeth Fee. "Man-Made Medicine and Women's Health: The Biopolitics of Sex/Gender and Race/Ethnicity." International Journal of Health Services 24, no. 2 (April 1994): 265–83. http://dx.doi.org/10.2190/lwlh-nmcj-uacl-u80y.
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National vital statistics in the United States present data in terms of race, sex, and age, treated as biological variables. Some races are clearly of more interest than others: data are usually available for whites and blacks, and increasingly for Hispanics, but seldom for Native Americans or Asians and Pacific Islanders. These data indicate that white men and women generally have the best health and that men and women, within each racial/ethnic group, have different patterns of disease. Obviously, the health status of men and women differs for conditions related to reproduction, but it differs for many nonreproductive conditions as well. In national health data, patterns of disease by race and sex are emphasized while social class differences are ignored. This article discusses how race and sex became such all-important, self-evident categories in 19th and 20th century biomedical thought and practice. It examines the consequences of these categories for knowledge about health and for the provision of health care. It then presents alternative approaches to understanding the relationship between race/ethnicity, gender, and health, with reference to the neglected category of social class.
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Mironova, Iryna. "Struggle for Legal Women’s Rights in Russian Empire (second half of the 19th and the beginning of the 20th century)." Universum Historiae et Archeologiae 2, no. 2 (October 10, 2020): 163. http://dx.doi.org/10.15421/26190211.
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The article goal – showing struggle for legal women’s rights in A. Koni and others legal profession, including work in advocacy institutions in the Russian Empire in second half of XIX – beginning of XX century. Methods of research: modernization and gender history. The main results. In article author establish that the Russian Empire society in the end of XIX – beginning of XX century matured till understanding the equality principle of women and men role in social affairs, their leveling in property rights and in professional activities. Despite of lawyers struggle for women rights in conditions of autocracy were tiny (only the woman question discussion in press) it shows to empire power opposition from lawyers’ side and to society – necessity of changes in women’s legal status. The originality. Author uses memoirs and speeches of famous judge, member of State Council of the Russian Empire A. Koni and articles of leading lawyers, which were published in such newspapers as “Law”, “Law Herald”, “News of Jury and Trusted Council”. Scientific novelty: at the first time article describes the main issues about struggle for legal women’s rights, namely: attitude toward women in general and in legal cases; widening personal and property rights of women; giving them access to higher law education and possibility to apply it in their professional activity. Type of the article: descriptive and analytical. In article author insist that one of the first men, who outline the woman question and started to debate about widening legal women’s rights, was A. Koni. His activity was supported by famous scientists, lawyers, advocates such as D. Stasov, V. Spasovych, V. Nabokov, P. Liublinskiy, I. Foynytskiy, V. Sluchevskiy, and S. Shelukhin. A. Koni achieved particular regulation of widening property rights for women. In struggle for allowing advocacy practice for women author point out 2 stages, during its women tried to hold an appointment as private jury. Author notes first women-advocates in the Russian Empire and Ukraine, for example: E. Kozmina, K. Fleyshyts, L. Ginsburg, and O. Yaroshevska. Author determines that problems in female advocacy in Russian Empire were the same, as problems in Western Europe and USA. Question about allowing women to be advocates and notaries in Russia and Ukraine weren’t decided till 1917.
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Gordeev, I. A., and M. I. Gordeeva. "HISTORY OF LEGISLATION DEVELOPMENT ABOUT CHILD LABOUR IN RUSSIA TILL OCTOBER 1917." Proceedings of the Southwest State University 21, no. 6 (December 28, 2017): 201–11. http://dx.doi.org/10.21869/2223-1560-2017-21-6-201-211.
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This article is devoted to history of legislation development about child labour in Russia till October 1917. The beginning of industry development in Russia in the 19th century demanded a large number of “working hands”. At the same time businessmen didn't want to lose planned benefit and tried to look for such workers who would be less exacting in compensation at sufficient labor efficiency. Children were such labor and their work was necessary for many factories and plants. State support of Russian bourgeoisie of central part didn't hurry to regulate legislatively labor relations, establish obligations of industrialists in relation to workers in general and juvenile workers in particular. All this explains why restriction projects of juveniles’ labor couldn't be implemented within the 1870th years. Legal labour support in Russia at the end of XIX - the beginning of the XX century was progressive. Acts were adopted in the conditions of not only industrialists’ opposition and workers, but also in the conditions of businessmen competition. Laws governed public relations on labor wage application, children and women labor involvement and also initial training of juveniles in pre-revolutionary Russia. The value of factory legislation acts in regulation of minor workers is high. They opened a way to legal settlement of disputes in industrial environment of the end XIX - the beginning of the XX century. Originally adopted acts were conditional. However under the influence of social, political and legal factors more accurate forms were corrected. Authors note that serfdom cancellation and other reforms of the beginning of the 60th years of the 19th century in Russia were made for broad development of market relations which caused the necessity of working legislation formation. There was a legislative fixing of parties' inequality at enterprises and unpunished exploitation of children.
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Panizzolo, Claudia. "The Daily Life of Italian and Italian-Descendant Children in Tenements, Work and School (Sao Paulo, Late 19th And Early 20th Century)." Espacio, Tiempo y Educación 8, no. 1 (June 10, 2021): 53–71. http://dx.doi.org/10.14516/ete.365.
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From the late 19th century onwards, men, women and children from the Italian peninsula started playing an increasingly relevant role in the history of Sao Paulo, Brazil. The text herein aims to investigate the presence of Italian and Italian-descendant children in Sao Paulo, especially among the lower social classes, focusing on their daily survival conditions and also in their roles as workers and students. In order to carry out this investigation, our time frame spans the two last decades of the 19th century and the first two decades of the 20th century – a period of significant arrivals of Italian immigrants to Sao Paulo. It was also a fruitful time in terms of the creation of Italian Schools and School Groups in neighborhoods where immigrants lived, as well as the creation of media content, written in both Italian and Portuguese, covering everyday life in factories and houses. Document analysis of references from Cultural History and the History of Childhood, as well as newspapers, official letters, consular dispatches and reports, public school yearbooks and publications about the city of Sao Paulo was performed. This revealed that Italian and Italian-descendant children learned, together with their parents, to live, coexist and survive living in unhealthy places, with little or no access to city benefits, usually with insufficient or inadequate food. Despite the many barriers to attending school, many parents faced strenuous sacrifices so that their children could go to an Italian School or to a Sao Paulo public school.
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DROZD-LIPIŃSKA, ALICJA, EWA KLUGIER, and MAŁGORZATA KAMIŃSKA-CZAKŁOSZ. "SOCIOECONOMIC DIFFERENCES IN CHILD MORTALITY IN CENTRAL POLAND AT THE END OF THE NINETEENTH CENTURY." Journal of Biosocial Science 47, no. 4 (September 18, 2014): 449–68. http://dx.doi.org/10.1017/s0021932014000376.
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SummaryAnalyses of historical or modern populations indicate a strong relationship between mortality level and standard of living, measured, among other factors, by degree of urbanization. The aim of this study was to assess mortality rates in children of up to 5 years of age in two populations living under different conditions in central modern Poland at the end of the 19th century: the rural parish of Kowal, under Russian partition, and Toruń, an industrial and urbanized centre under Prussian partition. Data on births and deaths were taken from birth certificate registries and from the Prussian statistics yearbooks for 1876–1894. Death rates of children aged 0–5 years were calculated, and also for annual age ranges. The urban population had lower birth rates (37.19‰), natural increase rates (8.0‰), population dynamics rates (1.26‰), which provide information about the relation between two components of a natural increase, i.e. births and deaths, and an over-mortality of boys in relation to girls. In the rural population these values were all higher: 53.67‰, 18.11‰ and 1.59‰ respectively. No impact was found of social stratification on child mortality in the wide age group of 0–5 years. However, for subsequent one-year age groups significant relationships between mortality level and size and industrialization level of the population centres were noted. The living conditions of infants in Toruń, although being in a better position as an area annexed by Prussia, were markedly worse than those of rural Kowal Parish. In the urban centre infant mortality was slightly over 269 for 1000 live born, and in Kowal Parish it was 163 for 1000 live born. The high infant mortality was balanced in Toruń by the higher mortality levels of children aged 2–5 years compared with Kowal Parish. Natural selection in the city had the greatest impact on infants, who did not have the protective influence of breast-feeding because women had to return to work shortly after giving birth. The lower infant mortality of mothers in the countryside due to longer breast-feeding led to larger family sizes. In 1871–1890 in the villages the number of children per women was about 7.42, whereas in Toruń it ranged from 4.4 to 5.2. The probability of death among children who survived the first year of life was higher in the countryside than the town. In the rural parish, perhaps because of cultural factors such as breast-feeding or working practices making full-time baby-sitting possible, children who did not reach the age of 1 year were not subjected to such intensive natural selection. Overall, differences in child mortality in the two centres in 19th central Poland resulted from ecological and cultural conditions, rather than from social and economical reasons (living under different partitions).
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Gaidarov, Gaidar M., Tatyana I. Alekseevskaya, Tatyana V. Demidova, and Oleg Yu Sofronov. "The contribution of Eduard Shperk to the study of the social causes of syphilis and leprosy in Eastern Siberia in the 19th century." Kazan medical journal 103, no. 5 (October 3, 2022): 888–96. http://dx.doi.org/10.17816/kmj2022-888.
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The article reveals the role of Eduard Shperk in the study of social causes, hygienic living conditions of the indigenous population and the prevalence of syphilis and leprosy in the northeastern districts of the Russian Empire. The personality of a doctor performing his professional duty in the socio-economic, climatographic, epidemiological situation of the north-east of Siberia in the 19th century is not widely reflected in Russian literature. The scientific interests of the doctor were concentrated mainly in the field of syphilidology and dermatology. The purpose of the work was to study the facts of the initial stage of the formation of medical topographic research in the study of the syphilis and leprosy spread among the population, as well as the contribution of the syphilidologist and dermatologist Eduard Shperk. A structural-diachronic analysis of archival and literary sources of the 19th century, characterizing the problem of the syphilis and leprosy prevalence in the northeastern districts of Eastern Siberia, was carried out. The work is based on the study of materials from the Russian State Historical Archive of the Far East. In the conducted historical and medical research, the contribution of Eduard Shperk to the study of syphilis and leprosy that spread in the Yakutsk, Primorsky, Amur regions and in Transbaikalia was analyzed. For the first time, statistical values of the territorial prevalence of various forms of syphilis, the number of deaths among men and women, the clinical picture and the results of medical and police measures taken to limit the epidemic are summarized and shown. Eduard Shperks substantiation of the ways of treating syphilis depending on the form of its manifestation is demonstrated. The role of hygienic living conditions in the spread of the disease among the indigenous population is noted. The results and effectiveness of the itinerant nature of the work of Eduard Shperk in the northeastern districts of Siberia are reflected.
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Карандашев, Глеб Владимирович. "SOCIOCULTURAL FEATURES OF FEMALE DEVIANT BEHAVIOR IN RUSSIA IN THE LATE XIX - EARLY XX CENTURIES: CRIME AND ALCOHOLISM." Вестник Тверского государственного университета. Серия: История, no. 1(57) (May 21, 2021): 5–18. http://dx.doi.org/10.26456/vthistory/2021.1.005-018.
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В статье рассматриваются различные формы женского отклоняющегося поведения в конце XIX - начале XX в. Автор уделяет особое внимание изучению взаимосвязи женской преступности и алкоголизации. Подчёркивается, что уровень женской преступности и её динамика были связаны с социально-экономическим и политическим положением женщины в социуме. С конца XIX в., по мере сближения условий жизни полов в условиях развивавшихся процессов капиталистического развития, женская преступность приближалась к мужской, фабричные работницы стали новым обширным классом потребителей алкоголя стали. Делается вывод, что наиболее болезненно последствия женского пьянства проявлялись на низших ступенях социальной лестницы, а преступность, проституция, психические и венерические заболевания зачастую сопутствовали этому явлению. The article examines various forms of female deviant behavior in the late 19th - early 20th centuries. The author pays special attention to the study of the relationship between female crime and alcoholism. It is emphasized that the level of female crime and its dynamics were associated with the socioeconomic and political status of women in society. From the end of the 19th century, as the living conditions of the sexes approached in the conditions of the developing processes of capitalist development, female crime approached male, factory workers became a new vast class of alcohol consumers. The author concludes that the most painful consequences of female drunkenness were manifested at the lower rungs of the social ladder, and crime, prostitution, mental and venereal diseases often accompanied this phenomenon.
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Silva, Elizabeth Maria Da. "As viagens de Nísia Floresta pelo solo brasileiro durante o século XIX." Revista de História e Historiografia da Educação 1, no. 2 (May 1, 2017): 11. http://dx.doi.org/10.5380/rhhe.v1i2.51166.
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Objetivamos neste artigo analisar as viagens de Nísia Floresta, feminista, professora, escritora, jornalista do século XIX, onde suas obras eram pautadas na condição intelectual e social da mulher. Para tanto, nos apoiamos nas principais obras da autora, especificamente as que detalhavam suas vivências no Brasil, além de dialogarmos com Câmara (1941), Duarte (2010), Koster (1942) dentre outros e outras que auxiliaram na construção do tempo histórico e social em que Nísia Floresta viveu suas andanças em terras brasileiras. Nesse contexto, exploramos o contexto de cada lugar por onde a viajante passou. Desde o clima de revolta que eclodiu durante o século XIX e que desde menina a acompanhou, a sua infância cercada de livros, o casamento precoce, o contato com os estudantes da Faculdade Direito de Olinda até sua estada no Rio de Janeiro, onde fundou o Collegio Augusto. De fato, as viagens de Floresta, nos revelaram uma mulher forte, ousada, adiante de seu tempo. Uma viajante de olhar reflexivo, trajetórias e vivências singulares por onde passou. Denunciando além das condições de submissão por que passavam as mulheres de sua época à realidade de ensino oferecido.The travels of Nísia Floresta in Brazil of the 19th century. We aim to analyze in this article the travels of Nísia Floresta, feminist, teacher, writer, journalist of the 19th century, where her works were based on the intellectual and social condition of women. To that end, we supported the author's main works, specifically those that detailed her experiences in Brazil, in addition to dialoguing with Câmara (1941), Duarte (2010), Koster (1942) among others and others who assisted in the construction of historical and Social in which Nísia Floresta lived his wanderings in Brazilian lands. In this context, we seek to explore the context of each place where the traveler passed. From the climate of revolt that erupted during the nineteenth century and which since childhood has accompanied her, her childhood surrounded by books, early marriage, contact with the students of the Right Faculty of Olinda until her stay in Rio de Janeiro, where she founded the Collegio Augusto. In fact, the travels of the Forest revealed to us a strong, daring woman ahead of her time. A traveler with a reflective look, unique trajectories and experiences wherever he went. Denouncing beyond the conditions of submission by which the women of their time passed the reality of teaching offered. Keywords: Nísia Floresta; Travels; Education; History.
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AĞIRBAŞ, Seda. "Batılı Kadın Seyyahların Anlatımlarında Haremde Doğum Kutlamaları." Journal of Social Research and Behavioral Sciences 8, no. 16 (September 6, 2022): 595–610. http://dx.doi.org/10.52096/jsrbs.8.16.40.
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Turkey has been the starting point of travels to the East in the 19th century, as in previous centuries. The improvement of travel conditions, the development of railways and steamships, the publication of guidebooks for travelers going to the East and the Ottoman Empire, revived the travel literature and allowed many travelogues to be written. It is known that a small number of women, such as Lady Montagu and Elizabeth Craven, who could travel with the opportunities of the upper class in the previous century, came to Ottoman lands with official relations. In the 19th century, it was seen that women from the middle-lower class traveled, and information about the Ottoman harem was obtained through the travel books they wrote. In this study, birth rituals, which are a part of the social life of women, will be included in the eyes of Western female travelers who were able to enter the harem. Most of the Western travelers observed the customs and traditions of Ottoman women such as engagement, marriage, birth, hosting guests. In the life of Ottoman women, we witness that after marriage, birth is traditionally celebrated with a ceremony such as weddings and holidays. Each of these traditions has its customs and procedures. It is a common custom, especially among wealthy Turkish women, to receive guests until midnight for seven days from the birth of the first son. This tradition is practiced in a much more ostentatious way among members of the dynasty. Having a child, which strengthens family ties in Turkish society, has enabled marriage to be seen as one of the means of legitimacy as a requirement of the religion of Islam. Since children are given special importance in Turkish society, married couples are often expected to have children. As an inevitable result of this expectation, the birth of the child was given importance in the society in general, and the births of the children were celebrated with demonstrations. In addition to Ottoman archives and records, this issue was mentioned in Surnames and manuscripts with miniatures, and it found its place in the narratives of female travelers in travel books that constitute the majority of our research. Thus, the fact that female travelers who came to the capital of the empire included birth celebrations in the harem contributed to the promotion of this tradition. Keywords: Travelogue, Harem, Birth rituels.
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Świgost-Kapocsi, Agnieszka. "200 Years of Feminisation of Professions in Poland—Mechanism of False Windows of Opportunity." Sustainability 13, no. 15 (July 22, 2021): 8179. http://dx.doi.org/10.3390/su13158179.
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This paper presents the problem of the female labour market in Poland and the phenomenon of the feminisation of selected occupations. The main aim was to identify the mechanisms behind the feminisation of occupations in Poland and its consequences by combining considerations of labour market theory with development path theories. This research employed various methods such as the method of analysis of secular trends, as well as a critical reinterpretation of the literature review. Data from the 19th century to 2019 were analysed. The textile industry, education, local public administration, and social care are included in the analysis. The research motivation was to answer the question as to when and under what conditions the selected occupations were feminised. The mechanism of false windows of opportunity was identified, as well as times when the windows of opportunity to enter a given occupation opened and closed for women. Specifically, the research findings described that the female labour market is dependent on the male labour market and thus windows of opportunity offer new employment opportunities but with limited possibilities and under poorer conditions.
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Donrovich, Robyn, Paul Puschmann, and Koen Matthijs. "Mortality Clustering in the Family. Fast Life History Trajectories and the Intergenerational Transfer of Infant Death in Late 19th- and Early 20th-Century Antwerp, Belgium." Historical Life Course Studies 7 (March 16, 2018): 47–68. http://dx.doi.org/10.51964/hlcs9285.
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In this article, we investigate to what degree infant mortality risk was transferred from grandmothers to mothers in the Antwerp district, Belgium, during the late nineteenth and early twentieth century. We also investigate some of the determinants of infant mortality and explore the role of the family - paternal factors (presence, age, and social class), mother’s childcare experience, and infant household location - in the survival of infants. The data for this research were retrieved from the Antwerp COR*-database and were transferred into the Intermediate Data Structure (IDS). The results of the survival models show that women whose mother experienced three or more infant deaths had a 77% higher risk of experiencing the loss of an infant themselves, compared to women whose mother experienced zero infant deaths in the past. These results remained robust after controlling for potential mediating and moderating factors. The results on the age of the mother at birth, her marital status, as well as the living environment suggest that at least part of the intergenerational transfer in infant mortality can be explained on the basis of life history theory: women who grew up in a high-risk family tended to reproduce earlier and faster, and often raised their children without a partner. In this way they unconsciously created riskier conditions for the raising of their own infants: the mothers had little life experience, limited resources, and often no assistance from a partner. As a result, their own children were also at an increased risk of dying in infancy.
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Evtekhov, R. A., and T. V. Palikova. "Prostitution as a Tool for Solving Social Problems of Eastern Siberia and the East of the Second Half of the 19th – Early 20th Century." Bulletin of Irkutsk State University. Series History 39 (2022): 28–39. http://dx.doi.org/10.26516/2222-9124.2022.39.28.
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The article examines the problem of organizing prostitution and the specific historical plot of the attempt of the Siberian bureaucracy to solve the social problems of the region by means of buying corrupt women. Prostitution, one of the phenomena of everyday life of society since ancient times, in this context is considered as a way of realizing the natural needs of not only an intimate, but also socio-economic nature. The purpose of the work is to disclose the conditions and nature of the organization of prostitution in the eastern outskirts of the Russian empire and attempts to use it as a tool to solve social problems. The research methodology is based on the principles of historicity, objectivity, as well as on micro-historical and problem-chronological research methods. The main source of research was archival materials not previ-ously published contained in regional and federal archives, which are correspondence between the highest Siberian officials. The paper presents a brief historiography of the problem, contain-ing the main conceptual directions in the study of issues of the intimate life of society in the 19th century. The state played the main role in the regulation of prostitution in the Russian Empire, and the police authorities, which controlled the organization and organization of brothels, and the medical examination of prostitutes and their movement, played the oversight. The article provides some data on practicing prostitutes of foreign origin. This aspect is quite interesting, as it was used to solve certain geopolitical problems both by the authorities of the Russian Empire and by states competing with it. The paper also considers some typical plots characterizing the existence of prostitution on the territory of the CER, which is currently poorly studied. In con-clusion, it is concluded that the issue of loneliness and extreme insufficiency of women in East-ern Siberia and even more in the Far East forced the Russian administration to find extremely original ways to solve it. At the same time, the threat of geopolitical strengthening of a strong and energetic neighbor – China, to the regions of the empire, became a decisive and obviously most important argument against it.
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Lidzhieva, Irina V. "Daily Life of the Kalmyk Steppe Officials in the Second Half of the 19th – Early 20th Century." Herald of an archivist, no. 3 (2022): 674–87. http://dx.doi.org/10.28995/2073-0101-2022-3-674-687.
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Formation of administrative system in the Kalmyk steppe in the first quarter of the 19th century led to emergence in that inorodtsy environment of a professional group of officials characterized by diverse class composition, various levels of education and confessional affiliation, which was radically different from autochthonous population leading a nomadic life and professing quite different religious views. Despite abundant historiography on the problem of bureaucracy in the Russian Empire, this professional group serving in the inorodtsy directorates remained out of researchers’ eye. However, it represents the social capital of the region, thus explaining the interest in the issue. The research assesses everyday life of the ulus administration officials who lived on the territory of the Kalmyk steppe in the second half of the 19th – early 20th century highlighting three areas: image of home and home comfort; intra-family relations; and infrastructure. It draws on documentary materials from the fonds of the National Archive of the Republic of Kalmykia containing personal data of civil servants and paperwork. The socio-demographic picture of the professional group in question was obtained through analysis of service lists and certificates. Integrated use of reconstruction methods and content analysis of documentary materials, as well as descriptions compiled by researchers, permits to reconstruct the appearance of the ulus stavka, administrative center where the officials lived; interior of the trustee's house and to assess his welfare and intra-family communications. The author concludes that everyday life of the ulus officials depended not only on their official position, level of education, financial solvency, and mindset, but also on such factors as natural and climatic conditions, autochthonous population’s economic management, and incorporation of the territory in the national socio-economic and political-legal space. Isolation from familiar environment and established communication ties and lack of accessible infrastructure predetermined changing role of women in this micro society, which was formed on the principle of service.
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Drach, Oksana. "“LIFE IS STILL ‘LUCKY’ ”: EDUCATIONAL TRAJECTORY OF THE AVERAGE KYIVAN WOMAN IN THE MODERN ERA BASED ON THE AUTOBIOGRAPHY." Kyiv Historical Studies 11, no. 2 (2020): 29–37. http://dx.doi.org/10.28925/2524-0757.2020.2.4.
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To this day, the opinion that is widespread in the scientific literature about the accessibility of secondary and higher women’s education in the imperial era mainly for daughters of wealthy people, has led to the expediency of studying the problem. The autobiography of the average Kyivan burgher woman Dashko from a low-income family of traders has become the empirical material of the study. The chronological framework of the study, represented in the autobiography, includes the late imperial era: late 19th century — year 1913. The methodological basis of the study is the microhistory, which focuses on the development of history “from below” and “from within”, the study of living conditions, educational needs, motivations and forms of behaviour of the individual. As a result of the study it has been proven that at the late 19th and early 20th century the urban attractiveness of Kyiv prompted the city authorities to ensure the accessibility of school education for children of city residents. The autobiography of the average Kyivan woman Dashko demonstrates a specific educational trajectory of the daughter of Orthodox low-income burghers. The circumstances of life of the Kyivan woman show a clear connection between the wealth of the burgher family and plans for the future of the children. The low income of the family of traders resulted in the utilitarianism of the initial training of the daughter, as well as breaks in education, studying in various types of lower educational institutions in Kyiv. An innate curiosity, a formed desire for further development and going beyond the everyday life of the burgher family, combined with persistent training, ensured the girl’s admission to the Kyiv-Podilsky Women Gymnasium. Obtaining a secondary education became a significant achievement in the educational trajectory of the daughter of low-income Kyivan residents. Having tried the effectiveness of education as a channel of social mobility, the graduate of the gymnasium dreams of further education at the medical department of the Kyiv Higher Courses for Women.
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Overney, Laetitia. "Women and Money Management: Problematising Working-class Subjectivities in French Television Programmes During and after the Post-war Boom." Culture Unbound 11, no. 3-4 (January 30, 2020): 443–65. http://dx.doi.org/10.3384/cu.2000.1525.19v11a24.
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This article looks at French television during and after the post-war period to explore the relationships that programmes systematically established between home-making in social housing, housekeeping money management and women. It sheds light on the gendered dimensions of thrift and dwelling. French 1960’s Television reflected a range of urban transformations characteristic of the period: the development of high-rise estates, social housing, shopping centers. How should people inhabit these new environnements, new structures of dwelling and new services in order to keep up with regular household expenses such as paying rent, utility bills, buying food or covering child rearing costs? Since the 19th century, women had generally managed household budgets as part of the everyday domestic cultures. These heavy financial responsibilities were relayed by televised documentaries prompting questions about the types of in/appropriate activities and attitudes, knowledges and expertises shown on mainstream TV at the time. Television was constantly problematizing working-class subjectivities through women’s voice. On the one hand, television reports showed women always counting the money and thrifting in order to control the household comsumption and to avoid debts. In the documentaries I analyse, the women describe in detail their economic problems and moral economies they are conditioned to operate within. On the other hand, TV programmes were replete with the specialist home economics tips that were meant to spread normative representations of dwelling in order to educate housewives. Women’s activities are tied to the welfare state which is revealed in all its complexity, controlling with one hand the rationalisation of domestic budgets and practices, and, with the other, improving living conditions and protecting individuals against vulnerabilities.
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Tsoumas, Johannis, and Eleni Gemtou. "Marie Spartali-Stillman’s feminism against Pre-Raphaelite Brotherhood gender stereotypes art." Journal of the Belarusian State University. History, no. 2 (May 7, 2021): 48–60. http://dx.doi.org/10.33581/2520-6338-2021-2-48-60.
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In the middle of the 19th century Great Britain, Queen Victoria had been imposing her new ethical code system on social and cultural conditions, sharpening evidently the already abyssal differences of the gendered stereotypes. The Pre-Raphaelite painters reacted to the sterile way of painting dictated by the art academies, both in terms of thematology and technique, by suggesting a new, revolutionary way of painting, but were unable to escape their monolithic gender stereotypes culture. Using female models for their heroines who were often identified with the degraded position of the Victorian woman, they could not overcome their socially systemic views, despite their innovative art ideas and achievements. However, art, in several forms, executed mainly by women, played a particularly important role in projecting several types of feminism, in a desperate attempt to help the Victorian woman claim her rights both in domestic and public sphere. This article aims at exploring and commenting on the role of Marie Spartali-Stillman, one of the most charismatic Pre-Raphaelite Brotherhood models and later famous painter herself, in the painting scene of the time. Through the research of her personal and professional relationship with the Pre-Raphaelites, and mainly through an in depth analysis of selected paintings, the authors try to shed light on the way in which M. Spartali-Stillman managed to introduce her subversive feminist views through her work, following in a way the feministic path of other female artists of her time. The ways and the conditions, under which the painter managed to project women as dominant, self-sufficient and empowered, opposing their predetermined social roles, have also been revised.
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Morozan, Vladimir. "Female Labor in the Central Office and in the Saint Petersburg Branch of the State Bank of the Russian Empire in the Late 19th – Early 20th Centuries." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 2 (May 2021): 95–106. http://dx.doi.org/10.15688/jvolsu4.2021.2.7.
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Introduction. The article is devoted to a topic that has been insufficiently studied in Russian historiography – female labor in state institutions of Russia in the late 19th – early 20th centuries. The reader will find out how difficult it was to get into the ranks of the bank employees, what requirements were put forward by the leadership of this institution for candidates for a position at the Central Office and Saint Petersburg branch. Methods and materials. Based on archival materials the author examines the practice of recruiting women for service in the Central Office of the State Bank and its metropolitan branch. The author applies traditional methodological foundations: scientific objectivity, the systematic approach and historicism, as well as the general scientific method of structural and functional analysis. Analysis. The article focuses on the working conditions of women and their wages. It also provides some information about the social origin of women employees in the bank, their educational level. The author dwells on the changes in the practice of recruiting women in the early 20th century, especially during the First World War. It is important to note that the bank leadership’s requirements for women employed have undergone tangible changes over the thirty years since their first recruitment. If at the first stage relatives of bank officials were mainly recruited into the main credit institution of the country, then by the First World War these conditions had substantially softened. The defining requirements were the educational level, personal qualities and discipline of persons who were members of the bank staff. It was these qualities that convinced the bank leadership of the equivalence of female labor in relation to male labor, especially after the mass recruitment of the latter into the army. Results. The processes of staffing the State Bank by women employees, considered in the article, convincingly indicate a gradual revision of the relationship traditionally seen in Imperial Russia to women as subjects of socio-economic life in society. It is important to note that these changes largely occurred not due to the struggle of women for their rights, but as a result of the economic development of the country, in which labor resources of the male part of the empire were more and more exhausted. This factor played a key role in attracting women to public service.
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Morozova, Olga M., Tatyana I. Troshina, and Elena A. Yalozina. "“Labor as freedom, labor as burden”: on the early period of women’s professional employment in Russia." RUDN Journal of Russian History 18, no. 2 (December 15, 2019): 374–411. http://dx.doi.org/10.22363/2312-8674-2019-18-2-374-411.
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This article discusses the emergence of the Russian working woman employed in skilled labor from the second half 19th century until the 1930s. In Russia, educated women entered the sphere of socially significant labor during the Great Reforms. The subsequent development largely explains the position of the working woman in modern Russia - hence the topicality of the present paper. Sources for this article are record-keeping documents of tsarist and Soviet institutions, statistical information, press materials as well as memoirs. Among the factors that influenced the formation of the Russian female working class in the pre-revolutionary period were a social movement for the development of female education, the emergence of special vocational schools for women, the Zemstvo reforms, industrialization and, eventually, World War I. The article shows changes in the nature of the employment of women after the 1917 Revolution. The authors document the rapid growth of women’s participation in all spheres of the USSR’s national economy in the 1930s, in particular health care, education, and work in the apparatus of state, party and economic bodies. As a result, during this period the professional traits of the three main types of Soviet female workers were formed: the woman-doctor, the woman-teacher and the womanfunctionary. At the same time, the authors come to the conclusion that Soviet rule brought no fundamental changes in the conditions of everyday life, so that the Soviet woman-intellectual turned out to be a “fighter of two fronts” - labor and domestic.
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Veremenko, Valentina A. "“Powerless power”: The status of female domestic workers in Russia in the second half of the 19th - early 20th century." RUDN Journal of Russian History 18, no. 2 (December 15, 2019): 320–54. http://dx.doi.org/10.22363/2312-8674-2019-18-2-320-354.
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The proposed article investigates the specifics of social status of urban female domestic servants in post-reform Russia. On the basis of a wide range of sources, including statistical materials, printed press, household manuals and ego-documents, the author distinguishes between two groups in this category of population that were fundamentally different in their status in the master’s family. In the post-reform period in Russia, the work of maidservants was not standardized, there were no guarantees from hirers regarding both working conditions and cases of dismissal and disability. Widespread sexual harassment and abuse seriously worsened the position of maidservants. A significant influx of peasant girls, who considered themselves fully prepared for the work of domestic servants, into the city, created a gigantic supply At the same time, the overwhelming majority of the job seekers did not have any idea about the activities that they were to carry out. Making endless blunders, the clumsy peasant girl acquired professional skills and learned to live in the master’s family, suffering insults and harassment and working hard only to avoid being kicked out. As a result, those girls who had been able to endure several years of torment, acquired not only professional skills, but were trained to live in the city, to use their position to earn money, to protect themselves from encroachment, or to use their attractiveness as a weapon. With the growth of education of female peasant youth, their increasing familiarity with judicial institutions, and the intensification of the activities of various organizations involved in helping those women with education and employment, female domestic servants felt more secure and ready to defend their rights. As a result, despite the seemingly gigantic supply, it was, in fact, extremely difficult to find a suitable maidservant for the household. The choice available to the owners was limited to two options - a docile slouch, or a maid knowing her worth and requiring consideration of her interests.
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Sharma, Dr Rajni, and Mrs Poonam Gaur. "Women Predicament in 'A Journey on Bare Feet' by Dalip Kaur Tiwana." SMART MOVES JOURNAL IJELLH 8, no. 2 (February 11, 2020): 14. http://dx.doi.org/10.24113/ijellh.v8i2.10391.
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The autobiographical impulse and act is central to woman's writing in India. The range of Indian women's writing generates an unending discourse on personalities, woman's emotions and ways of life. In a way, it presents the socio-cultural state in India from a woman's stance. It affords a peep into Indian feminism too. Besides giving a historical perspective, it throws ample light on woman's psychic landscape. It takes us to the deepest emotions of a woman's inner being. The varied aspects of woman's personality find expression in the female autobiographical literature. We find that a deeper study of women’s autobiographies unravel the hidden recesses of feminine psyche of Indian society. Whatsoever the position of women maybe, behind every social stigma, there is woman, either in the role of mother-in-law, sister‑in‑law or wife. The women writers with sharp linguistic, cultural and geographical environment represented the problems and painful stories of Indian women from 19th century until date. However, they have not shared the contemporary time of the history, the problems of patriarchal society, treatment women, broken marriages and the identity crises for the women remained similar. Women writers have also been presenting woman as the centre of concern in their novels. Women oppression, exploitation, sob for liberation are the common themes in their fiction.
Dalip Kaur Tiwana is one of the most distinguished Punjabi novelists, who writes about rural and innocent women’s physical, psychological and emotional sufferings in a patriarchal society. As a woman, she feels women’s sufferings, problems, barricades in the path of progress as well as the unrecognized capabilities in her. Dalip Kaur Tiwana has observed Indian male dominated society very closely and has much understanding of social and ugly marginalization of women. She can be considered a social reformer as she is concerned with human conditions and devises for the betterment of women's condition in Indian Punjabi families. This paper focuses on the theme of feminist landscape. It presents the miserable plight of women characters. She has come across since her childhood. Women, who felt marginalized, alienated, isolated and detached in their lives, but were helpless as no law was there in her time to punish the outlaws. Dalip Kaur Tiwana beautifully portrays the landscape of her mind. The paper shows how Dalip Kaur Tiwana presents the unfortunate image of her mother, grandmother aunts and some other obscure women who were unable to mete out justice during their life time.
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Khvan, M. S. "The Establishment and Development of Feminism in Portugal." Concept: philosophy, religion, culture, no. 1 (July 7, 2020): 150–63. http://dx.doi.org/10.24833/2541-8831-2020-1-13-150-163.
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This article focuses on prerequisites for the establishment of feminism in Portugal, history of main Portuguese feminist organizations and basic conditions for their functioning. This research is based on the comparative analysis of socio-political environment in Portugal and in several other states (mainly located in Western Europe) in different periods of their history. Basing on the aforementioned analysis, the author comes to the conclusion that feminism in Portugal has generally been moderate and has passed three phases in its development. These phases are in line with three waves that are basically seen as the key milestones in the history of the feminist movement around the world. The first wave lasted from the middle of the 19th century until the 1930s and was characterized by the struggle of Portuguese women for such common rights as the right to work and electoral rights. At this stage Portuguese feminism developed in line with the traditional trend. The second wave in Portugal lasted from the 1960s until the 1990s. During this period scientists working created numerous books and articles, criticising the patriarchy and the problems of women. The discussion of reproductive rights of women, problems in the family and sexual sphere was also typical for this period. The feminist theory of the third wave was developing since the 1990s and continues to develop up to the present moment. It is based on the gender approach: women assert their rights to abortion and affordable contraception, combat against oppression from men and gender-based discrimination. At the same time, the feminism of the third wave is becoming more diverse and can be characterized as intersectional. The feminist movement in Portugal triggered deep social transformations. Most of the achievements of the feminist movement today cannot be put into question. Nevertheless, there is still a long way to go to achieve a change in mentality of Portuguese society, to reduce female unemployment and gender inequality at work, to combat domestic violence.
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Krugliak, Maryna. "The Abortion – a Crime or Personal Right of Every Woman (the Сase of Sub-Russian Ukraine 19th – Beginning of the 20th centuries.)." Scientific Papers of the Vinnytsia Mykhailo Kotsyiubynskyi State Pedagogical University. Series: History, no. 37 (October 2021): 17–31. http://dx.doi.org/10.31652/2411-2143-2021-37-17-31.
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The purpose of the article is to trace the evolution of the attitude of the authorities and the public (both in urban and rural areas) of sub-Russian Ukraine to abortion during the 19th – beginning of the 20th centuries. punishment for this crime. The methodology of research is based on a combination of general scientific (analysis, synthesis, generalization, comparison, systematization) and special-historical methods (historical-structural, constructive-genetic, historical-comparative) with the principles of historicism, objectivity, systemicity, verification. Scientific novelty of the work lies in the fact that for the first time in domestic and foreign historiography there was made an attempt to comprehensively consider the problem of abortion in the Russian Empire in the 19th – beginning of the 20th centuries. (the case of sub-Russian Ukraine), in particular, the peculiarities of the attitude to abortion by the state and the public were determined, a comparative analysis of the reasons for their commission, conditions and means of abortion, availability of such operations in rural areas and in modernized cities. Conclusions. The legislation of the Russian Empire considered abortion as a criminal offense, the punishment for which was quite severe, although with a tendency to liberalize (from exile to Siberia and beatings with a whip to imprisonment for several years). Despite criminal liability, at the beginning of the 20-th century, abortions have become an integral part of the daily lives of the cities. Punishment for such “crimes” was infrequent, mostly only when the case gained considerable media coverage or when the operation resulted in the patient's death. Attitudes toward abortion in cities and villages were different: traditional Ukrainian culture condemned abortion as a crime against the unborn child, an attempt on moral norms and values, and a social hierarchy. In cities, attitudes toward abortion were more pragmatic; such operations were most often performed for material reasons, in the case of the lower class, or to avoid shame and to entertain (concealment of the fact of extramarital pregnancy by married nobles, etc. “new women”). On the eve of the World War I, the advanced public advocated the decriminalization of abortion.
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Matulionienė, Elena. "Prototypes and Change of the Ornamental Motifs Decorating the Textile Pockets from the Lithuania Minor." Tautosakos darbai 57 (June 1, 2019): 127–53. http://dx.doi.org/10.51554/td.2019.28430.
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The historical attire of women from the Lithuania Minor (Klaipėda Region) has a characteristic practical detail: a textile pocket tied at the waist, which functionally corresponds to the modern handbag or pocket. Such textile pockets are called delmonai (pl.) and are usually decorated with colorful ornaments. The purpose of this article is introducing the prototypes of the ornamental motifs in terms of intercultural comparison, employing the visual materials collected by the author and historically formed intercultural contacts. While introducing her hypothesis of possible long-term influences, the author presents décor samples from identical or related textile pockets (from the 17th century until the middle of the 20th century), discussing the possibilities of their finding way to the Lithuania Minor. Researching the change occurring in the décor motifs, the author employs comparative analysis of the traditional (from the beginning of the 19th century until 1930s) and modern (from the beginning of the 21st century) textile pockets, still used as part of the national costume of the Lithuania Minor. The origins of several decorative motifs, e.g. the wreath, the crowned musical instrument, and the flower bouquet, are analyzed in more detail. The vegetal ornaments predominate in the décor of the textile pockets from the Lithuania Minor, including blossoms, branches, bouquets, leafs, wreaths and stylized trees. Certain modes of representation have been appropriated by the folk art from professional art or textiles. The most important centers of high fashion emerging in France, Italy, and Germany, exercised certain impact on tendencies occurring in the folk handicraft. Examples of textile pockets worn by the nobility were widely promoted by the periodicals. The surviving samples of embroidery patterns indicate one of the possible sources for the textile pockets’ décor in the Lithuania Minor: namely, the printed sheets with ornamental patterns, used by the nobility and lower social classes alike. Another likely source would be functionally similar needlework by women from the neighboring countries, since textile pockets make part of the national costume there as well. Sea trade created favorable conditions for commercial and cultural interchange between neighbors. The motif of wreath, rather frequently used in the Lithuania Minor, and the occasional motif of the flower bouquet also occur on textile pockets from Pomerania (the border region between Poland and Germany). Ornamentation of the pockets from Bavaria (in Germany) is also rather close in character to the décor of the Lithuania Minor. Such congruities may be determined by several reasons. Firstly, the producers of these textile works could have had interconnections (after the onslaught of devastating plague in Europe, numerous people from Salzburg moved to the fertile but rather wasted out territories of the Lithuania Minor). Secondly, the producers could have used the same original pattern, e.g. the printed sheet. However, although the mutual influence in the needlework décor of the neighboring countries determined by their economic and cultural connections is obvious, the décor of the textile pockets from the Lithuania Minor stands out in terms of its peculiar features (particular colors, modes of décor, etc.).In terms of spreading the regional ethnic culture, the problem of preserving the regional character of the folk art acquires special significance. Although separate parts of the national costumes inevitably change as result of the technical innovations increasingly applied to their production, these costumes should still remain recognizable as a continuation of the folk attire characteristic to the particular region. The patterns of décor used while making the textile pockets nowadays follow to some extent the traditional motifs of floral compositions. Although individual authors tend to create their original compositions, the majority of the textile pockets produced as part of the national costume of the Lithuania Minor still are easily recognizable as belonging to this particular region. The ornamental motifs are not especially distanced from the original ones as well, with embroidered flower bouquets and wreaths still making the majority. However, the motifs of the bouquet placed in a bag and the crowned musical instrument have lost their popularity. Rather than just making part of the national costume of the Lithuania Minor, the textile pockets increasingly appear as part of the modern clothing characterizing its regional peculiarity.
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Mukherjee, Dhiman. "Food Security Under The Era Of Climate Change Threat." Journal of Advanced Agriculture & Horticulture Research 1, no. 1 (June 25, 2021): 1–4. http://dx.doi.org/10.55124/jahr.v1i1.78.
Full textAbstract:
Agriculture production is directly dependent on climate change and weather. Possible changes in temperature, precipitation and CO2 concentration are expected to significantly impact crop growth and ultimately we lose our crop productivity and indirectly affect the sustainable food availability issue. The overall impact of climate change on worldwide food production is considered to be low to moderate with successful adaptation and adequate irrigation. Climate change has a serious impact on the availability of various resources on the earth especially water, which sustains life on this planet. The global food security situation and outlook remains delicately imbalanced amid surplus food production and the prevalence of hunger, due to the complex interplay of social, economic, and ecological factors that mediate food security outcomes at various human and institutional scales. Weather aberration poses complex challenges in terms of increased variability and risk for food producers and the energy and water sectors. Changes in the biosphere, biodiversity and natural resources are adversely affecting human health and quality of life. Throughout the 21st century, India is projected to experience warming above global level. India will also begin to experience more seasonal variation in temperature with more warming in the winters than summers. Longevity of heat waves across India has extended in recent years with warmer night temperatures and hotter days, and this trend is expected to continue. Strategic research priorities are outlined for a range of sectors that underpin global food security, including: agriculture, ecosystem services from agriculture, climate change, international trade, water management solutions, the water-energy-food security nexus, service delivery to smallholders and women farmers, and better governance models and regional priority setting. There is a need to look beyond agriculture and invest in affordable and suitable farm technologies if the problem of food insecurity is to be addressed in a sustainable manner. Introduction Globally, agriculture is one of the most vulnerable sectors to climate change. This vulnerability is relatively higher in India in view of the large population depending on agriculture and poor coping capabilities of small and marginal farmers. Impacts of climate change pose a serious threat to food security. “Food security exists when all people, at all times, have physical and economic access to sufficient, safe and nutritious food that meets their dietary needs and food preferences for an active and healthy life” (World Food Summit, 1996). This definition gives rise to four dimensions of food security: availability of food, accessibility (economically and physically), utilization (the way it is used and assimilated by the human body) and stability of these three dimensions. According to the United Nations, in 2015, there are still 836 million people in the world living in extreme poverty (less than USD1.25/day) (UN, 2015). And according to the International Fund for Agricultural Development (IFAD), at least 70 percent of the very poor live in rural areas, most of them depending partly (or completely) on agriculture for their livelihoods. It is estimated that 500 million smallholder farms in the developing world are supporting almost 2 billion people, and in Asia and sub-Saharan Africa these small farms produce about 80 percent of the food consumed. Climate change threatens to reverse the progress made so far in the fight against hunger and malnutrition. As highlighted by the assessment report of the Intergovernmental Panel on Climate change (IPCC), climate change augments and intensifies risks to food security for the most vulnerable countries and populations. Few of the major risks induced by climate change, as identified by IPCC have direct consequences for food security (IPCC, 2007). These are mainly to loss of rural livelihoods and income, loss of marine and coastal ecosystems, livelihoods loss of terrestrial and inland water ecosystems and food insecurity (breakdown of food systems). Rural farmers, whose livelihood depends on the use of natural resources, are likely to bear the brunt of adverse impacts. Most of the crop simulation model runs and experiments under elevated temperature and carbon dioxide indicate that by 2030, a 3-7% decline in the yield of principal cereal crops like rice and wheat is likely in India by adoption of current production technologies. Global warming impacts growth, reproduction and yields of food and horticulture crops, increases crop water requirement, causes more soil erosion, increases thermal stress on animals leading to decreased milk yields and change the distribution and breeding season of fisheries. Fast changing climatic conditions, shrinking land, water and other natural resources with rapid growing population around the globe has put many challenges before us (Mukherjee, 2014). Food is going to be second most challenging issue for mankind in time to come. India will also begin to experience more seasonal variation in temperature with more warming in the winters than summers (Christensen et al., 2007). Climate change is posing a great threat to agriculture and food security in India and it's subcontinent. Water is the most critical agricultural input in India, as 55% of the total cultivated areas do not have irrigation facilities. Currently we are able to secure food supplies under these varying conditions. Under the threat of climate variability, our food grain production system becomes quite comfortable and easily accessible for local people. India's food grain production is estimated to rise 2 per cent in 2020-21 crop years to an all-time high of 303.34 million tonnes on better output of rice, wheat, pulse and coarse cereals amid good monsoon rains last year. In the 2019-20 crop year, the country's food grain output (comprising wheat, rice, pulses and coarse cereals) stood at a record 297.5 million tonnes (MT). Releasing the second advance estimates for 2020-21 crop year, the agriculture ministry said foodgrain production is projected at a record 303.34 MT. As per the data, rice production is pegged at record 120.32 MT as against 118.87 MT in the previous year. Wheat production is estimated to rise to a record 109.24 MT in 2020-21 from 107.86 MT in the previous year, while output of coarse cereals is likely to increase to 49.36 MT from 47.75 MT. Pulses output is seen at 24.42 MT, up from 23.03 MT in 2019-20 crop year. In the non-foodgrain category, the production of oilseeds is estimated at 37.31 MT in 2020-21 as against 33.22 MT in the previous year. Sugarcane production is pegged at 397.66 MT from 370.50 MT in the previous year, while cotton output is expected to be higher at 36.54 million bales (170 kg each) from 36.07. This production figure seem to be sufficient for current population, but we need to improve more and more with vertical farming and advance agronomic and crop improvement tools for future burgeoning population figure under the milieu of climate change issue. Our rural mass and tribal people have very limited resources and they sometime complete depend on forest microhabitat. To order to ensure food and nutritional security for growing population, a new strategy needs to be initiated for growing of crops in changing climatic condition. The country has a large pool of underutilized or underexploited fruit or cereals crops which have enormous potential for contributing to food security, nutrition, health, ecosystem sustainability under the changing climatic conditions, since they require little input, as they have inherent capabilities to withstand biotic and abiotic stress. Apart from the impacts on agronomic conditions of crop productions, climate change also affects the economy, food systems and wellbeing of the consumers (Abbade, 2017). Crop nutritional quality become very challenging, as we noticed that, zinc and iron deficiency is a serious global health problem in humans depending on cereal-diet and is largely prevalent in low-income countries like Sub-Saharan Africa, and South and South-east Asia. We report inefficiency of modern-bred cultivars of rice and wheat to sequester those essential nutrients in grains as the reason for such deficiency and prevalence (Debnath et al., 2021). Keeping in mind the crop yield and nutritional quality become very daunting task to our food security issue and this can overcome with the proper and time bound research in cognizance with the environment. Threat and challenges In recent years, climate change has become a debatable issue worldwide. South Asia will be one of the most adversely affected regions in terms of impacts of climate change on agricultural yield, economic activity and trading policies. Addressing climate change is central for global future food security and poverty alleviation. The approach would need to implement strategies linked with developmental plans to enhance its adaptive capacity in terms of climate resilience and mitigation. Over time, there has been a visible shift in the global climate change initiative towards adaptation. Adaptation can complement mitigation as a cost-effective strategy to reduce climate change risks. The impact of climate change is projected to have different effects across societies and countries. Mitigation and adaptation actions can, if appropriately designed, advance sustainable development and equity both within and across countries and between generations. One approach to balancing the attention on adaptation and mitigation strategies is to compare the costs and benefits of both the strategies. The most imminent change is the increase in the atmospheric temperatures due to increase levels of GHGs (Green House Gases) i.e. carbon dioxide (CO2), methane (CH4), nitrous oxide (N2O) and chlorofluorocarbons (CFCs) etc into the atmosphere. The global mean annual temperatures at the end of the 20th century were almost 0.7 degree centigrade above than those recorded at the end of the 19th century and likely to increase further by 1.8- 6.4ºC by 2100 AD. The quantity of rainfall and its distribution will be affected to a great extent resulting in more flooding. The changes in soil properties such as loss of organic matter, leaching of soil nutrients, salinization and erosion are a likely outcome of climate change in many cases. Water crisis can be a serious problem with the anticipated global warming and climate change. With increasing exploitation of natural resources and environmental pollution, the atmospheric temperature is expected to rise by 3-5 0C in next 75-100 years (www.ipcc.ch/sr15/chapter/chapter-1). If it happens most of the rivers originating from the Himalayas may dry up and cause severe shortage of water for irrigation, suppressing agriculture production by 40-50%. There has been considerable concern in recent years about climatic changes caused by human activities and their effects on agriculture. Surface climate is always changing, but at the beginning of industrial revolution these changes have been more noticeable due to interference of human beings activity. Studies of climate change impacts on agriculture initially focused on increasing temperature. Many researchers, including reported that changes in temperature, radiation and precipitation need to be studied in order to evaluate the impact of climate change. Temperature changes can affect crop productivity. Higher temperatures may increase plant carboxilation and stimulate higher photosynthesis, respiration, and transpiration rates. Meanwhile, flowering may also be partially triggered by higher temperatures, while low temperatures may reduce energy use and increased sugar storage. Changes in temperature can also affect air vapor pressure deficits, thus impacting the water use in agricultural landscapes. This coupling affects transpiration and can cause significant shifts in temperature and water loss (Mukherjee, 2017). In chickpea and other pulse crop this increase in temperature due to climate change affects to a greater extent flower numbers, pod production, pollen viability, and pistilfunction are reduced and flower and pod abortion increased under terminal heat stress which ultimately leads to hamper its productivity on large scale. There is probability of 10-40% loss in crop production in India with the expected temperature increase by 2080-2100. Rice yields in northern India during last three decades are showing a decreasing trend (Aggarwal et al., 2000). Further, the IPCC (2007) report also projected that cereal yields in seasonally dry and tropical regions like India are likely to decrease for even small local temperature increases. wheat production will be reduced by 4-5 million tonnes with the rise of every 10C temperature throughout the growing period that coincides in India with 2020-30. However, grain yield of rice declined by 10% for each 1ºC increase in growing season. A 1ºC increase in temperature may reduce rapeseed mustard yield by 3-7%. Thus a productivity of 2050-2562 kg/ha for rapeseed mustard would have to be achieved by 2030 under the changing scenario of climate, decreasing and degrading land and water resources, costly inputs, government priority of food crops and other policy imperatives from the present level of nearly 1200 kg/ha. Diseases and pest infestation In future, plant protection will assume even more significance given the daunting task before us to feed the growing population under the era of shifting climate pattern, as it directly influence pest life cycle in crop calendar (Mukherjee, 2019). Every year, about USD 8.5 billion worth of crops are lost in India because of disease and insects pests and another 2.5 billion worth of food grains in storages. In the scenario of climate change, experts believe that these losses could rise as high as four folds. Global warming and climate change would lead to emergence of more aggressive pests and diseases which can cause epidemics resulting in heavy losses (Mesterhazy et al., 2020). The range of many insects will change or expand and new combinations of diseases and pests may emerge. The well-known interaction between host × pathogen × environment for plant disease epidemic development and weather based disease management strategies have been routinely exploited by plant pathologists. However, the impact of inter annual climatic variation resulting in the abundance of pathogen populations and realistic assessment of climatic change impacts on host-pathogen interactions are still scarce and there are only handful of studies. Further emerging of new disease with climate alteration in grain crop such as wheat blast, become challenging for growers and hamper food chain availability (Mukherjee et al., 2019). Temperature increase associated with climatic changes could result in following changes in plant diseases: Extension of geographical range of pathogens Changes in population growth rates of pathogens Changes in relative abundance and effectiveness of bio control agents Changes in pathogen × host × environment interactions Loss of resistance in cultivars containing temperature-sensitive genes Emergence of new diseases/and pathogen forms Increased risk of invasion by migrant diseases Reduced efficacy of integrated disease management practices These changes will have major implications for food and nutritional security, particularly in the developing countries of the dry-tropics, where the need to increase and sustain food production is most urgent. The current knowledge on the main potential effects of climate change on plant patho systems has been recently summarized by Pautasso et al. (2012). Their overview suggests that maintaining plant health across diversified environments is a key requirement for climate change mitigation as well as the conservation of biodiversity and provisions of ecosystem services under global change. Changing in weed flora pattern under different cropping system become very challenging to the food growers, and threat to our food security issue. It has been estimated that the potential losses due to weeds in different field crops would be around 180 million tonnes valued Rs 1,05,000 crores annually. In addition to the direct effect on crop yield, weeds result in considerable reduction in the efficiency of inputs used and food quality. Increasing atmospheric CO2 and temperature have the potential to directly affect weed physiology and crop-weed interactions vis-à-vis their response to weed control methods. Many of the world’s major weeds are C4 plants and major crops are C3 plants (Mandal and Mukherjee, 2018). The differential effects of CO2 on C3 and C4 plants may have implications on crop-weed interactions. Weed species have a greater genetic diversity than most crops and therefore, under the changing scenario of resources (eg., light, moisture, nutrients, CO2), weeds will have the greater capacity for growth and reproductive response than most crops. Differential response to seed emergence with temperature could also influence species establishment and subsequent weed-crop competition. Increasing temperature might allow some sleeper weeds to become invasive (Mukherjeee, 2020; Science Daily, 2009). Studies suggest that proper weed management techniques if adopted can result in an additional production of 103 million tonnes of food grains, 15 million tonnes of pulses,10 million tonnes of oilseeds, and 52 million tonnes of commercial crops per annum, which in few cases are even equivalent to the existing annual production (Rao and Chauhan, 2015). There is tremendous scope to increase agricultural productivity by adopting improved weed management technologies that have been developed in the country. Conclusion The greatest challenge before us is to enhance the production of required amount of food items viz., cereals, pulses, oilseeds, vegetable, underutilized fruit etc to keep pace with population growth through employing suitable crop cultivars, biotechnological approaches, conserving natural resources and protecting crops from weeds, insects pests and diseases eco-friendly with climate change. Research is a continuous process that has to be pursued vigorously and incessantly in the critical areas viz., evolvement of new genotype, land development and reclamation, soil and moisture conservation, soil health care, seeds and planting material, enhancing fertilizer and water use efficiencies, conservation agriculture, eco-friendly plant protection measures etc. Due to complexity of crop environment interaction under different climate situation, a multidisciplinary approach to the problem is required in which plant breeders, agronomists, crop physiologists and agrometeorologists need to interact for finding long term solutions in sustaining crop production. References: Abbade, E. B. 2017. Availability, access and utilization: Identifying the main fragilities for promoting food security in developing countries. World Journal of Science, Technology and Sustainable Development, 14(4): 322–335. doi:10.1108/WJSTSD-05-2016-0033 Aggrawal, P.K., Bandyopadhyay, S. and Pathak, S. 2020. Analysis of yield trends of the Rice-Wheat system in north-western India. Outlook on Agriculture, 29(4):259-268. Christensen, J.H., Hewitson, B., Busuioc, A., Chen, A. and Gao, X, 2007. Regional Climate Projections. In: Climate Change 2007: The Physical Science Basis. Cambridge University Press. Cambridge, United Kingdom. Debnath, S., Mandal, B., Saha, S., Sarkar, D., Batabyal, K., Murmu, S., Patra, B.C., Mukherjee, and Biswas, T. 2021. Are the modern-bred rice and wheat cultivars in India inefficient in zinc and iron sequestration?. Environmental and Experimental Botany,189:1-7. (https://doi.org/10.1016/j.envexpbot.2021.104535) 2007. Climate Change 2007- Impacts, Adaptation and Vulnerability. Contribution of Working Group II to the Fourth Assessment Report of the Intergovernmental Panel on Climate Change, M.L. Parry, O.F. Canziani, J.P. Palutikof, P.J. van der Linden and C.E. Hanson, Eds., Cambridge University Press, Cambridge, UK, 976pp. Mandal, B and Mukherjee, D. 2018. Influenced of different weed management Practices for Higher Productivity of Jute (Corchorus olitorius) in West Bengal. International Journal of Bioresource Science, 5 (1): 21-26. Mesterhazy, A., Olah, J. and Popp, J. 2020. Losses in the grain supply chain: causes and solutions. Sustainability, 12, 2342; doi:10.3390/su12062342. Mukherjee D. 2019. Effect of various crop establishment methods and weed management practices on growth and yield of rice. Journal of Cereal Research, 11(3): 300-303. http://doi.org/10.25174/2249-4065/2019/95811. Mukherjee, D. 2014. Climate change and its impact on Indian agriculture. In : Plant Disease Management and Microbes (eds. Nehra, S.). Aavishkar Publishers, Jaipur, India. Pp 193-206. Mukherjee, D. 2017. Rising weed problems and their effects on production potential of various crops under changing climate situation of hill. Indian Horticulture Journal, 7(1): 85-89. Mukherjee, D., Mahapatra, S., Singh, D.P., Kumar, S., Kashyap , P.L. and Singh, G.P. 2019. Threat assessment of wheat blast like disease in the West Bengal". 4th International Group Meeting on Wheat production enhancement through climate smart practices. at CSK HPKV, Palampur, HP, India, February, 14-16, 2019. Organized by CSK HPKV, Palampur and Society of Advancement of Wheat and Barley Research (SAWBAR). Journal of Cereal Research, 11 (1): 78. Mukherjee, D. 2020. Herbicide combinations effect on weeds and yield of wheat in North-Eastern plain. Indian Journal of Weed Science, 52 (2): 116–122. Pautasso, M. 2012. Observed impacts of climate change on terrestrial birds in Europe: an overview. Italian Journal of Zoology, 38:56-74. .Doi:10.1080/11250003.2011.627381 Rao, A.N. and Chauhan, B.S. 2015. Weeds and weed management in India -A Review. 25 Asian Pacific Weed Science Society Conference, at Hyderabad, India, Volume: 1 (A.N. Rao and N.T. Yaduraju (eds.). pp 87-118.
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Tsygankov, Alexander S. "History of Philosophy. 2018, Vol. 23, No. 2 TABLE OF CONTENTS Theory and Methodology of History of Philosophy Rodion V. Savinov. Philosophy of Antiquity in Scholasticism This article examines the forms of understanding ancient philosophy in medieval and post-medieval scholasticism. Using the comparative method the author identifies the main approaches to the philosophical heritage of Antiquity, and to the problem of reviving the doctrines of the past. The Patristics (Epiphanius of Cyprus, Filastrius of Brixia, Lactantius, Augustine) saw the ancient cosmological doctrines as heresies. The early Middle Ages (e.g., Isidore of Seville) assimilated the content of these heresiographic treatises, which became the main source of information about ancient philosophy. Scholasticism of the 13th–14th cent. remained cautious to ancient philosophy and distinguished, on the one hand, the doctrinal content discussed in the framework of the exegetic problems at universities (Albert the Great, Thomas Aquinas, etc.), and, on the other hand, information on ancient philosophers integrated into chronological models of medieval chronicles (Peter Comestor, Vincent de Beauvais, Walter Burleigh). Finally, the post-medieval scholasticism (Pedro Fonseca, Conimbricenses, Th. Stanley, and others) raised the questions of the «history of ideas», thereby laying the foundation of the history of philosophy in its modern sense. Keywords: history of philosophy, Patristic, Scholasticism, reflection, critic DOI: 10.21146/2074-5869-2018-23-2-5-17 World Philosophy: the Past and the Present Mariya A. Solopova. The Chronology of Democritus and the Fall of Troy The article considers the chronology of Democritus of Abdera. In the times of Classical Antiquity, three different birth dates for Democritus were known: c. 495 BC (according to Diodorus of Sicily), c. 470 BC (according to Thrasyllus), and c. 460 BC (according to Apollodorus of Athens). These dates must be coordinated with the most valuable doxographic evidence, according to which Democritus 1) "was a young man during Anaxagoras’s old age" and that 2) the Lesser World-System (Diakosmos) was compiled 730 years after the Fall of Troy. The article considers the argument in favor of the most authoritative datings belonging to Apollodorus and Thrasyllus, and draws special attention to the meaning of the dating of Democritus’ work by himself from the year of the Fall of Troy. The question arises, what prompted Democritus to talk about the date of the Fall of Troy and how he could calculate it. The article expresses the opinion that Democritus indicated the date of the Fall of Troy not with the aim of proposing its own date, different from others, but in order to date the Lesser World-System in the spirit of intellectual achievements of his time, in which, perhaps, the history of the development of mankind from the primitive state to the emergence of civilization was discussed. The article discusses how to explain the number 730 and argues that it can be the result of combinations of numbers 20 (the number of generations that lived from the Fall of Troy to Democritus), 35 – one of the constants used for calculations of generations in genealogical research, and 30. The last figure perhaps indicates the age of Democritus himself, when he wrote the Lesser Diakosmos: 30 years old. Keywords: Ancient Greek philosophy, Democritus, Anaxagoras, Greek chronography, doxographers, Apollodorus, Thrasyllus, capture of Troy, ancient genealogies, the length of a generation DOI: 10.21146/2074-5869-2018-23-2-18-31 Bembya L. Mitruyev. “Yogācārabhumi-Śāstra” as a Historical and Philosophical Source The article deals with “Yogācārabhūmi-Śāstra” – a treatise on the Buddhist Yogācāra school. Concerning the authorship of this text, the Indian and Chinese traditions diverge: in the first, the treatise is attributed to Asanga, and in the second tradition to Maitreya. Most of the modern scholars consider it to be a compilation of many texts, and not the work of one author. Being an important monument for both the Yogacara tradition and Mahayana Buddhism in general, Yogācārabhūmi-Śāstra is an object of scientific interest for the researchers all around the world. The text of the treatise consists of five parts, which are divided into chapters. The contents of the treatise sheds light on many concepts of Yogācāra, such as ālayavijñāna, trisvabhāva, kliṣṭamanas, etc. Having briefly considered the textological problems: authorship, dating, translation, commenting and genre of the text, the author suggests the reconstruction of the content of the entire monument, made on the basis of his own translation from the Tibetan and Sanskrit. This allows him to single out from the whole variety of topics those topics, the study of which will increase knowledge about the history of the formation of the basic philosophical concepts of Yogācāra and thereby allow a deeper understanding of the historical and philosophical process in Buddhism and in other philosophical movements of India. Keywords: Yogācārabhūmi-śāstra, Asaṅga, Māhāyana, Vijñānavāda, Yogācāra, Abhidharma, ālayavijñāna citta, bhūmi, mind, consciousness, meditation DOI: 10.21146/2074-5869-2018-23-2-32-43 Tatiana G. Korneeva. Knowledge in Nāșir Khusraw’s Philosophy The article deals with the concept of “knowledge” in the philosophy of Nāșir Khusraw. The author analyzes the formation of the theory of knowledge in the Arab-Muslim philosophy. At the early stages of the formation of the Arab-Muslim philosophy the discussion of the question of cognition was conducted in the framework of ethical and religious disputes. Later followers of the Falsafa introduced the legacy of ancient philosophers into scientific circulation and began to discuss the problems of cognition in a philosophical way. Nāșir Khusraw, an Ismaili philosopher of the 11th century, expanded the scope of knowledge and revised the goals and objectives of the process of cognition. He put knowledge in the foundation of the world order, made it the cause and ultimate goal of the creation of the world. In his philosophy knowledge is the link between the different levels of the universe. The article analyzes the Nāșir Khusraw’s views on the role of knowledge in various fields – metaphysics, cosmogony, ethics and eschatology. Keywords: knowledge, cognition, Ismailism, Nāșir Khusraw, Neoplatonism, Arab-Muslim philosophy, kalām, falsafa DOI: 10.21146/2074-5869-2018-23-2-44-55 Vera Pozzi. Problems of Ontology and Criticism of the Kantian Formalism in Irodion Vetrinskii’s “Institutiones Metaphysicae” (Part II) This paper is a follow-up of the paper «Irodion Vetrinskii’s “Institutiones Metaphysicae” and the St. Petersburg Theological Academy» (Part I). The issue and the role of “ontology” in Vetrinskii’s textbook is analyzed in detail, as well as the author’s critique of Kantian “formalism”: in this connection, the paper provides a description of Vetrinskii’s discussion about Kantian theory of the a priori forms of sensible intuition and understanding. To sum up, Vetrinskii was well acquainted not only with Kantian works – and he was able to fully evaluate their innovative significance – but also with late Scholastic textbooks of the German area. Moreover, he relied on the latters to build up an eclectic defense of traditional Metaphysics, avoiding at the same time to refuse Kantian perspective in the sake of mere reaffirming a “traditional” perspective. Keywords: Philosophizing at Russian Theological Academies, Russian Enlightenment, Russian early Kantianism, St. Petersburg Theological Academy, history of Russian philosophy, history of metaphysics, G.I. Wenzel, I. Ya. Vetrinskii DOI: 10.21146/2074-5869-2018-23-2-56-67 Alexey E. Savin. Criticism of Judaism in Hegel's Early “Theological” Writings The aim of the article is to reveal the nature of criticism of Judaism by the “young” Hegel and underlying intuitions. The investigation is based on the phenomenological approach. It seeks to explicate the horizon of early Hegel's thinking. The revolutionary role of early Hegel’s ideas reactivation in the history of philosophy is revealed. The article demonstrates the fundamental importance of criticism of Judaism for the development of Hegel's thought. The sources of Hegelian thematization and problematization of Judaism – his Protestant theological background within the framework of supranaturalism and the then discussion about human rights and political emancipation of Jews – are discovered. Hegel's interpretation of the history of the Jewish people and the origin of Judaism from the destruction of trust in nature, the fundamental mood of distrust and fear of the world, leading to the development of alienation, is revealed. The falsity of the widespread thesis about early Hegel’s anti-Semitism is demonstrated. The reasons for the transition of early Hegel from “theology” to philosophy are revealed. Keywords: Hegel, Judaism, history, criticism, anti-Semitism, trust, nature, alienation, tyranny, philosophy DOI: 10.21146/2074-5869-2018-23-2-68-80 Evgeniya A. Dolgova. Philosophy at the Institute of Red Professors (1921–1938): Institutional Forms, Methods of Teaching, Students, Lecturers The article explores the history of the Institute of the Red Professors in philosophy (1921–1938). Referring to the unpublished documents in the State Archives of the Russian Federation and the Archive of the Russian Academy of Sciences, the author explores its financial and infrastructure support, information sphere, characterizes students and teachers. The article illustrates the practical experience of the functioning of philosophy within the framework of one of the extraordinary “revolutionary” projects on the renewal of the scientific and pedagogical sphere, reflects a vivid and ambiguous picture of the work of the educational institution in the 1920s and 1930s and corrects some of historiographical judgments (about the politically and socially homogeneous composition of the Institute of Red Professors, the specifics of state support of its work, privileges and the social status of the “red professors”). Keywords: Institute of the Red Professors in Philosophy, Philosophical Department, soviet education, teachers, students, teaching methods DOI: 10.21146/2074-5869-2018-23-2-81-94 Vladimir V. Starovoitov. K. Horney about the Consequences of Neurotic Development and the Ways of Its Overcoming This article investigates the views of Karen Horney on psychoanalysis and neurotic development of personality in her last two books: “Our Inner Conflicts” (1945) and “Neurosis and Human Grows” (1950), and also in her two articles “On Feeling Abused” (1951) and “The Paucity of Inner Experiences” (1952), written in the last two years of her life and summarizing her views on clinical and theoretical problems in her work with neurotics. If in her first book “The Neurotic Personality of Our Time” (1937) neurosis was a result of disturbed interpersonal relations, caused by conditions of culture, then the concept of the idealized Self open the gates to the intrapsychic life. Keywords: Neo-Freudianism, psychoanalysis, neurotic development of personality, real Self, idealized image of Self DOI: 10.21146/2074-5869-2018-23-2-95-102 Publications and Translations Victoria G. Lysenko. Dignāga on the Definition of Perception in the Vādaviddhi of Vasubandhu. A Historical and Philosophical Reconstruction of Dignāga’s Pramāṇasamuccayavṛtti (1.13-16) The paper investigates a fragment from Dignāga’s magnum opus Pramāṇasamuccayavṛtti (“Body of tools for reliable knowledge with a commentary”, 1, 13-16) where Dignāga challenges Vasubandhu’s definition of perception in the Vādaviddhi (“Rules of the dispute”). The definition from the Vādaviddhi is being compared in the paper with Vasubandhu’s ideas of perception in Abhidharmakośabhāṣya (“Encyclopedia of Abhidharma with the commentary”), and with Dignāga’s own definition of valid perception in the first part of his Pramāṇasamuccayavṛtti as well as in his Ālambanaparīkśavṛtti (“Investigation of the Object with the commentary”). The author puts forward the hypothesis that Dignāga criticizes the definition of perception in Vādaviddhi for the reason that it does not correspond to the teachings of Vasubandhu in his Abhidharmakośabhāṣya, to which he, Dignāga, referred earlier in his magnum opus. This helps Dignāga to justify his statement that Vasubandhu himself considered Vādaviddhi as not containing the essence of his teaching (asāra). In addition, the article reconstructs the logical sequence in Dignāga’s exegesis: he criticizes the Vādaviddhi definition from the representational standpoint of Sautrāntika school, by showing that it does not fulfill the function prescribed by Indian logic to definition, that of distinguishing perception from the classes of heterogeneous and homogeneous phenomena. Having proved the impossibility of moving further according to the “realistic logic” based on recognizing the existence of an external object, Dignāga interprets the Vādaviddhi’s definition in terms of linguistic philosophy, according to which the language refers not to external objects and not to the unique and private sensory experience (svalakṣaṇa-qualia), but to the general characteristics (sāmānya-lakṣaṇa), which are mental constructs (kalpanā). Keywords: Buddhism, linguistic philosophy, perception, theory of definition, consciousness, Vaibhashika, Sautrantika, Yogacara, Vasubandhu, Dignaga DOI: 10.21146/2074-5869-2018-23-2-103-117 Elizaveta A. Miroshnichenko. Talks about Lev N. Tolstoy: Reception of the Writer's Views in the Public Thought of Russia at the End of the 19th Century (Dedicated to the 190th Anniversary of the Great Russian Writer and Thinker) This article includes previously unpublished letters of Russian social thinkers such as N.N. Strakhov, E.M. Feoktistov, D.N. Tsertelev. These letters provide critical assessment of Lev N. Tolstoy’s teachings. The preface to publication includes the history of reception of Tolstoy’s moral and aesthetic philosophy by his contemporaries, as well as influence of his theory on the beliefs of Russian idealist philosopher D.N. Tsertelev. The author offers a rational reconstruction of the dialogue between two generations of thinkers representative of the 19th century – Lev N. Tolstoy and N.N. Strakhov, on the one hand, and D.N. Tsertelev, on the other. The main thesis of the paper: the “old” and the “new” generations of the 19th-century thinkers retained mutual interest and continuity in setting the problems and objectives of philosophy, despite the numerous worldview contradictions. Keywords: Russian philosophy of the nineteenth century, L.N. Tolstoy, N.N. Strakhov, D.N. Tsertelev, epistolary heritage, ethics, aesthetics DOI: 10.21146/2074-5869-2018-23-2-118-130 Reviews Nataliya A. Tatarenko. History of Philosophy in a Format of Lecture Notes (on Hegel G.W.F. Vorlesungen zur Ästhetik. Vorlesungsmitschrift Adolf Heimann (1828/1829). Hrsg. von A.P. Olivier und A. Gethmann-Siefert. München: Wilhelm Fink, 2017. XXXI + 254 S.) Released last year, the book “G.W.F. Hegel. Vorlesungen zur Ästhetik. Vorlesungsmitschrift Adolf Heimann (1828/1829)” in German is a publication of one of the student's manuskript of Hegel's lectures on aesthetics. Adolf Heimann was a student of Hegel in 1828/29. These notes open for us imaginary doors into the audience of the Berlin University, where Hegel read his fourth and final course on the philosophy of art. A distinctive feature of this course is a new structure of lectures in comparison with three previous courses. This three-part division was took by H.G. Hotho as the basis for the edited by him text “Lectures on Aesthetics”, included in the first collection of Hegel’s works. The content of that publication was mainly based on the lectures of 1823 and 1826. There are a number of differences between the analyzed published manuskript and the students' records of 1820/21, 1823 and 1826, as well as between the manuskript and the editorial version of H.G. Hotho. These features show that Hegel throughout all four series of Berlin lectures on the philosophy of art actively developed and revised the structure and content of aesthetics. But unfortunately this evidence of the permanent development was not taken into account by the first editor of Hegel's lectures on aesthetics. Keywords: G.W.F. Hegel, H.G. Hotho, philosophy of art, aesthetics, forms of art, idea of beauty, ideal DOI: 10.21146/2074-5869-2018-23-2-131-138 Alexander S. Tsygankov. On the Way to the Revival of Metaphysics: S.L. Frank and E. Coreth Readers are invited to review the monograph of the modern German researcher Oksana Nazarova “The problem of the renaissance and new foundation of metaphysics through the example of Christian philosophical tradition. Russian religious philosophy (Simon L. Frank) and German neosholastics (Emerich Coreth)”, which was published in 2017 in Munich. In the paper, the author offers a comparative analysis of the projects of a new, “post-dogmatic” metaphysics, which were developed in the philosophy of Frank and Coreth. This study addresses the problems of the cognitive-theoretical and ontological foundation of the renaissance of metaphysics, the methodological tools of the new metaphysics, as well as its anthropological component. O. Nazarova's book is based on the comparative analysis of Frank's religious philosophy and Coreth's neo-cholastic philosophy from the beginning to the end. This makes the study unique in its own way. Since earlier in the German reception of the heritage of Russian thinker, the comparison of Frank's philosophy with the Catholic theology of the 20th century was realized only fragmentarily and did not act as a fundamental one. Along with a deep and meaningful analysis of the metaphysical projects of both thinkers, this makes O. Nazarova's book relevant to anyone who is interested in the philosophical dialogue of Russia and Western Europe and is engaged in the work of Frank and Coreth. Keywords: the renaissance of metaphysics, post-Kantian philosophy, Christian philosophy, S.L. Frank, E. Coreth DOI: 10.21146/2074-5869-2018-23-2-139-147." History of Philosophy 23, no. 2 (October 2018): 139–47. http://dx.doi.org/10.21146/2074-5869-2018-23-2-139-147.
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SEYYAR, Ali, Mehmet AYSOY, and Yunus KÖLEOĞLU. "THE POSITION AND IMPORTANCE OF THE FIRST (JEWİSH) FEMALE SOCIOLOGISTS IN THE BIRTH OF SOCIOLOGY IN GERMANY." Hak İş Uluslararası Emek ve Toplum Dergisi, June 16, 2022. http://dx.doi.org/10.31199/hakisderg.1086432.
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When the German Sociological Society was founded in 1909, there was neither a sociology chair, nor a sociological journal, nor a specific scientific feature of sociology at any univer-sity in Germany. This association pioneered the making of sociology as an independent discipline and the opening of sociology departments in universities. However, the number of women in this association was very limited in the early periods. Since the first quarter of the 19th century, all educational institutions were closed to women of science. In this pro-cess, these women scientists were able to show their knowledge and observations in differ-ent social fields thanks to the human interest that is the purpose of the emergence of social research. As an example, this article analyzes the life and sociological studies of five wom-en of science. Therefore, this article deals with the historical development of German soci-ology from the perspective of women of science who have made important contributions to sociology. The aim of this article is to show the difficult conditions under which early German female sociologists entered the male-dominated academic world, to explain how they bridged the gap thought to exist between femininity and intellectualism with their original scientific studies, and to reveal the reasons why they preferred newly opened sociology departments in universities.
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Smith, Jorden. "Puppet by E. Wiseman." Deakin Review of Children's Literature 2, no. 2 (October 9, 2012). http://dx.doi.org/10.20361/g2ts35.
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Wiseman, Eva. Puppet. Toronto: Tundra Books. 2009. Print. Worthy of its numerous awards, Puppet delivers an intriguing narrative of a notorious “blood libel” case in Hungary. Negotiating cultural divides and morality, the protagonist explores her own beliefs to make sense of the horror she personally observes in her community. Loosely based on historical events, Wiseman explores a tragic incident of anti-Semitism and the crippling effects of blind hatred. Set in Hungary during the late 19th century, the story is told from the perspective of Julie, a teenager whose mother is dying of cancer and whose alcoholic father is prone to violence. Julie’s love of her mother and sister sustains her throughout the adverse conditions she faces. Although aware of a latent tension based on religious differences in her quaint village, Julie is accustomed to anti-Semitic sentiments but does not comprehend the potential seriousness of the issue. Julie seems indifferent and confused by the comments she hears; her family has been helped by the Jewish doctor in town and she believes them to be good people regardless of their religion. When Julie’s friend, Esther, disappears one morning, the community seeks suspects and sets their sights on the synagogue. Driven by malicious detectives, members of the community conspire to accuse five Jewish men of using the girl’s blood for a Passover ceremony. Morris Scarf, a Jewish boy, is coerced into accusing his father and four other men of “blood libel”; although the accusation will save him from abuse at the hands of his captors, it separates him from his family and religious community. Julie witnesses, first-hand, the manipulation and abuse used to coerce testimony from Morris and his brother. She does what she can to stop the gossip and coercion, however as her community falls apart around her, Julie struggles to deal with her own tragedies. Losing her mother, separated from her sister, and removed from her home by her abusive father, Julie bonds with Morris through their respective suffering. Julie pursues work in a nearby town, where Morris is being held and does what she can to help him. Wiseman weaves the tragedies of Julie and Morris together through a series of too-convenient coincidences that are easy to overlook as the tension builds. As Julie learns about the balance of survival and morality, she finds the inner strength to stand up for her beliefs—whatever the cost. Wiseman’s choice of historical incident is fascinating and her retelling is compelling. As a protagonist, Julie is an intelligent and resourceful young woman; she survives the abuses rained upon her, rises to continual challenges, and stands up for truth. I would recommend this book for teens able to cope with scenes and suggestions of violence, and those interested in the history of Judaism in Europe. Highly recommended: 4 out of 4 stars Reviewer: Jorden SmithJorden Smith joins the team as a book reviewer. Jorden is a Public Services Librarian in Rutherford Humanities and Social Sciences Library at the University of Alberta. She is an avid fiction reader and subscribes to Hemingway’s belief that “there is no friend as loyal as a book.”
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HASANOĞLU, Eldar. "Did Jews inherit Zionisn from Christians?" Kilis 7 December University Journal of Theology, June 23, 2022. http://dx.doi.org/10.46353/k7auifd.1095550.
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Zionism, the main ideology of the State of Israel, emerged as an intellectual movement and social movement at the end of the 19th century. While this development is subjectively related to the conditions in the Christian world, it is objectively related to the internal dynamics of Judaism. The exclusion of Jews by Catholics and Orthodox has prevented them from integrating into society, nurtured national consciousness and pushed them to seek salvation. On the other hand, Protestants believed that it is necessary to establish a Jewish state in Palestine for the return of Jesus Christ to the earth and endeavored for this sake since the 17th century, These views and efforts, which were fermented among Christians for two centuries, found its expression among the Jews with the concept of Zionism. Considering this fact it can be thought that Zionism passed to the Jews from the Christians. However, although Zionism emerged theoretically and socially in the late date, its intellectual foundations are found in Jewish scriptures as well as its actual examples in Jewish history. The concept of the chosen people, the idea of the promised land and the constant emphasis in liturgy on returning to Jerusalem provide the theological basis for the Zionist goal of establishing a Jewish nation-state in Palestine. It is also undeniable that throughout history Jews made many efforts to establish a Jewish state in Palestine or to create such an opportunity. Experiences such as Jesus is the expected Messiah, the Bar Kokhba revolt, attempts to the Julian The Apostate and Princess Eudoxia, provoking the Persians against Byzantium, and following false Christ figures such as David Alroy and Sabbatai Zevi, the construction of a Jewish homeland in Tiberia at the initiative of Yasef Nasi can be given as examples. The appropriate ground in Europe created by the conditions in 19th century offered the Jews the opportunity to theorize this theoretical and practical legacy in the form of Zionism.
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Yarfitz, Mir. "Marriage as Ruse or Migration Route: Jewish Women’s Mobility and Sex Trafficking to Argentina, 1890s-1930s." Women in Judaism: A Multidisciplinary e-Journal 17, no. 1 (October 15, 2020). http://dx.doi.org/10.33137/wij.v17i1.34964.
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The victim narrative of the international anti-white slavery movements of the late nineteenth and early twentieth century highlighted the suffering of prostituted women entrapped by violent men. Due to both antisemitic exaggeration and the reality of Ashkenazi Jewish networks of international sex work management in this period, Jews faced particular scrutiny as traffickers, and organized internationally with non-Jewish reformers against the phenomenon. Reformers often decried the shtile khupe, a Jewish religious marriage ceremony without a civil component, as a key trafficking technique. Drawing on League of Nations archives, court records, and the Yiddish, Spanish, and English press, this essay provides a granular social history of marriage and associated relational strategies for cross-border migration and structuring Jewish sex work on the ground in early-twentieth-century Buenos Aires. Evidence from sex workers and their managers pushes against these victimization narratives, reframing marriage as a method to achieve transnational mobility and improve labor and living conditions. Historical and contemporary feminist responses to trafficking share rhetorical strategies and critiques – in both past and present, transnational sex work can be analyzed in a migratory rather than coercive context, centering individuals making difficult choices from among limited options.
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Wadsworth, William. "Healing Waters and Buffalo Bones: Using Women’s Histories to challenge the Patriarchal Narrative of Lac Ste. Anne, Alberta." Pathways 1, no. 1 (October 2, 2020). http://dx.doi.org/10.29173/pathways3.
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Most historical narratives have overlooked women’s roles in and Indigenous peoples’ relationships with the Roman Catholic church, such as that of Lac Ste. Anne, a 19th century Roman Catholic community in Alberta. Lac Ste. Anne was the first permanent Catholic mission west of the Red River settlement and frequently appears in historical documents and missionary histories. Women and Indigenous peoples, however, are scantily mentioned. In contrast to the dominant patriarchal narratives built from decades of male-based stories, I propose that women’s accounts from the settlement illuminate life and relationships between its inhabitants. Drawing on historical sources left by three Sisters of Charity (Grey Nuns), who maintained the chapel and founded the school and hospital in 1859, and oral histories from Victoria Callihoo, a Métis woman who lived in the settlement as a young girl, I will argue that the Catholic Fathers conflated women’s lives at Lac Ste. Anne into one over-simplistic patriarchal narrative. Additionally, when re-examined with a 21st century lens, these stories can inform the anthropological study of women at Lac Ste. Anne including their roles and responsibilities, living conditions, physical and social mobility, and relationships with colonialism.
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KARBİ, Bilge. "GERTRUD BÄUMER’S TRAVEL TO ISTANBUL AND THE OTTOMAN WOMEN’S MOVEMENT (1918)." Genel Türk Tarihi Araştırmaları Dergisi, July 13, 2022. http://dx.doi.org/10.53718/gttad.1129154.
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The demands for freedom and reform that marked the last period of the Ottoman Empire, which started with the Second Constitutional Monarchy in 1908, also contributed positively to the Ottoman women's movement and accelerated the developments in this field. Another prominent development of this period is the 1912-1913 Balkan Wars, First World War of 1914-1918 and War of Independence (1919-1922) that followed. As women's role in social life increased under war conditions, the women's movement gained strength.
Germany, especially since the last quarter of the 19th century, made the Ottoman Empire's policies of influence more systematic. Initiatives, that initiated towards the end of Chancellor Otto von Bismarck's term began in 1888. It became state policy with Wilhelm's ascension to the German throne. Germany, had the expertise and capital to meet the modernization demands of Abdulhamid the Second. This situation increased the cooperation between the two empires. Cooperation caused Germany to appear as a rival to the imperialist states of the period, especially England and France.
Relations with Germany, which is one of the focal points of studies related to the last period of the Ottoman Empire, have been studied mostly from military and economic perspectives. However, the alliance established with Germany during the First World War has led to important developments in areas such as culture and education. Germany used cultural activities as a tool that would help its relations with the Ottoman Empire to be long-term and permanent. Germany carried out some activities for the modernization of education in the Ottoman Empire as an extension of its cultural policy. Therefore, in the field of education, where the women's movement was strongest, Germany and the Ottoman women's movement had a common ground. The Committee of Union and Progress took over the power after the Balkan Wars. In the last period of the Ottoman Empire, women became more visible in social life and education.
The struggle for women's rights in Europe goes back much further. The women's movement in Germany dates back to the first quarter of the 19th century. The struggle for the right to education is one of these areas. Almanya’da öğretmenler kadın hareketinde öne çıkan meslek koludur. Therefore, Germany was closely interested in the future of Turkish women in terms of Ottoman cultural policies.
In the last year of the war, Dr. Gertrud Bäumer's speech (Türkische Frauenbewegung) is an example of German cultural policy. Since Bäumer's relationship with liberals in Germany who support German imperialist policy such as Ernst Jäckh and Friedrich Naumann also shows a political aspect of his Istanbul trip. Especially, Ernst Jäckh is the first person to carry out cultural cooperation between the Ottoman State and Germany. He came to Istanbul many times during the war and wrote various books about the future of the Ottoman Empire. This trip also sheds light on the ideological dimension of German imperialism.
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Lowes, Elanna Herbert. "Transgressive Women, Transworld Women." M/C Journal 8, no. 1 (February 1, 2005). http://dx.doi.org/10.5204/mcj.2319.
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This paper will discuss the way in which the creative component of my thesis Hannah’s Place uses a style of neo-historical fiction to find ‘good’ narratives in (once) ‘bad’ women, keeping with the theme, here paraphrased as:
The work of any researcher in the humanities is to…challenge what is simply thought of as bad or good, to complicate essentialist categories and question passively accepted thinking.
As a way of expanding this statement, I would like to begin by considering the following quote from Barthes on the nature of research. I believe he identifies the type of research that I have been involved with as a PhD candidate producing a ‘creative’ thesis in the field of Communications.
What is a piece of research? To find out, we would need to have some idea of what a ‘result’ is. What is it that one finds? What is it one wants to find? What is missing? In what axiomatic field will the fact isolated, the meaning brought out, the statistical discovery be placed? No doubt it depends each time on the particular science approached, but from the moment a piece of research concerns the text (and the text extends very much further than the literary work) the research itself becomes text, production: to it, any ‘result’ is literally im-pertinent. Research is then the name which prudently, under the constraint of certain social conditions, we give to the activity of writing: research here moves on the side of writing, is an adventure of the signifier. (Barthes 198)
My thesis sits within the theoretical framework of postmodern literature as a new form of the genre that has been termed ‘historical fiction’. Although the novel breaks away from and challenges the concept of the traditional ‘saga’ style of narrative, or ‘grand narrative’ within historical fiction, it is no less concerned with events of the past and the idea of past experience. It departs from traditional historical fiction in that it foregrounds not only an imagined fictional past world created when the novel is read, but also the actual archival documents, the pieces of text from the past from which traditional history is made, and which here have been used to create that world–‘sparking points’ for the fictional narrative. These archival documents are used within the work as intertextual elements that frame, and, in turn, are framed by the transworld characters’ homodiegetic narrations.
The term ‘transworld character’ has been attributed to Umberto Eco and refers to any real world personages found within a fictional text. Eco defines it as the ‘identity of a given individual through worlds (transworld identity)…where the possible world is a possible state of affairs expressed by a set of relevant propositions [either true or untrue which] outlines a set of possible individuals along with their properties’ (219). Umberto Eco also considers that a problem of transworld identity is ‘to single out something as persistent through alternative states of affairs’ (230). In Postmodernist Fiction, Brian McHale also puts forward a number of definitions for ‘transworld identity’. For my purposes, I take it to mean both that defined by Eco but also the literary device, as defined by McHale, of ‘borrowing a character from another text’ (57). It is McHale who elaborates on the concept as it relates to historical fiction when he states:
All historical novels, even the most traditional, typically involve some violation of ontological boundaries. For instance they often claim ‘transworld identity’ between characters in their projected worlds and real-world historical figures (16-17).
Interestingly for the type of fiction that I am attempting to write, McHale also takes the idea into another area when he discusses the ontological levels of the historical dimension that transworld identities may undergo.
Entities can change their ontological status in the course of history, in effect migrating from one ontological realm or level to another. For instance, real world entities and happenings can undergo ‘mythification’, moving from the profane realm to the realm of the sacred (36).
For transworld identities, such as those within my novel, this may mean a change in status between the past, where they were stereotyped and categorised as ‘bad’ in contemporary newspapers (my intertext elements), to something in the present approaching ‘good’, or at least a more rounded female identity within a fictional world.
The introduced textual elements which I foreground in my novel are those things most often hidden from view within the mimetic and hermeneutic worlds of traditional historical fiction. The sources re-textualised within my novel are both ‘real’ items from our past, and representations and interpretations of past events. The female transworld characters’ stories in this novel are imaginative re-interpretations. Therefore, both the fictional stories, as well as their sources, are textual interpretations of prior events.
In this way, the novel plays with the idea of historical ‘fact’ and historical ‘fiction’. It blurs their boundaries. It gives textual equality to each in order to bring a form of textual agency to those marginalised groups defined by PF Bradley as the ‘host of jarring witnesses, [of history] a chaos of disjoined and discrepant narrations’ (Bradley in Holton 11): In the past in Australia these were lower class women, Aboriginals, the Irish, the illiterate, and poor agricultural immigrants whose labour was excess to Britain’s needs.
Hannah’s Place – A Brief Synopsis
Six individual women’s stories, embedded in or ‘framed’ by a fictional topographic artist’s journal, recount ‘real’ events from Australia’s colonial past. The journal is set in 1845; a few years after convict transportation to Australia’s eastern states ceased, and the year of the first art exhibition held in the colony. That same year, Leichhardt’s expedition arrived at Port Essington in Australia’s far north, after 12 months inland exploration, while in the far south the immigrant ship Cataraqui was wrecked one day short of arrival at Melbourne’s Port Phillip with the drowning of all but one of the 369 immigrants and 38 of the 46 sailors on board. Each chapter title takes the form of the title of a topographic sketch as a way of placing the text ‘visually’ within the artist’s journal narrative. The six women’s stories are:
New South Wales at Last (Woman on a Boat): A woman arrives with a sick toddler to tent accommodation for poor immigrants in Sydney, after a three month sea voyage and the shipboard birth, death, and burial at sea of her baby daughter.
Yarramundi Homestead, as Seen from the East: An ill-treated Irish servant girl on a squatter’s run awaits the arrival of her fiancée, travelling on board the immigrant ship Cataraqui.
In the Vale of Hartley: In the Blue Mountains, an emancipist sawyer who previously murdered three people, violently beats to death his lover, Caroline Collitts, the seventeen-year-old sister of Maria, his fifteen-year-old wife.
She Being Dead Yet Speaketh: In Goulburn, Annie Brownlow, a pretty 24-year-old mother of three is executed by a convict executioner for the accidental ‘murder’, while drunk, of her adulterous husband.
The Eldest Daughter: The isolated wife of a small settler gives birth, assisted by Lottie, her eldest daughter, and Merrung, an Aboriginal midwife.
On Wednesday Last, at Mr Ley’s Coach and Horses Hotel: In Bathurst, a vagrant alcoholic, Hannah Simpson, dies on the floor of a dodgy boarding house after a night and a day of falling into fits and ranting about her lifetime of 30 years migration.
Historiographic Metafiction
Has been defined by Linda Hutcheon as ‘Fiction which keeps distinct its formal auto-representation from its historical context and in so doing problematises the very possibility of historical knowledge… There is no reconciliation, no dialectic…just unresolved contradiction’ (106). Unresolved contradiction is one of the themes that surfaces in my novel because of the juxtaposition of archival documents (past text ‘facts’) alongside fictional narrative.
Historiographic metafiction can usefully be employed as a means of challenging prior patriarchal narratives written about marginalised women. It allows the freedom to create a space for a new understanding of silenced women’s lives.
My novel seeks to illuminate and problematise the previously ‘seamless’ genre of hical fiction by the use of (narrative) techniques such as: collage and juxtaposition, intertextuality, framing, embedded narrative, linked stories, and footnote intertext of archival material. Juxtaposition of the fiction against elements from prior non-fiction texts, clearly enunciated as being those same actual historical sources upon which the fiction is based, reinforces this novel as a work of fiction. Yet this strategy also reminds us that the historical narrative created is provisional, residing within the fictional text and in the gaps between the fictional text and the non-fictional intertext. At the same time, the clear narrativity, the suspenseful and sensationalised text of the archival non-fiction, brings them into question because of their place alongside the fiction.
A reading of the novel questions the truthfulness or degree of reliability of past textual ‘facts’ as accurate records of real women’s life events. It does this by the use of a parallel narrative, which articulates characters whose moments of ‘breaking frame’ challenge those same past texts. Their ‘fiction’ as characters is reinforced by their existence as ‘objects’ of narration within the archival texts. Both the archival texts and the fiction can be seen as ‘unreliable’.
The novel uses ex-centric transworld characters and embedded intertextual ‘fragments’ to create a covert self-reflexivity. It also confuses and disrupts narrative temporality and linearity of plot in two ways. It juxtaposes ‘real’ (intertextual element) dates alongside conflicting or unknown periods of time from the fictional narrative; and, within the artist’s journal, it has a minimal use of expected temporal ‘signposts’. These ‘signposts’ of year dates, months, or days of the week are those things that would be most expected in an authentic travel narrative.
In this way, the women’s stories subvert the idea, inherent in previous forms of ‘historical’ fiction, of a single point of view or ‘take’ on history that one or two main characters may hold. The use of intertext results in a continued restating of multiple, conflicting (gender, race, and class) points of view. Ultimately no one ‘correct’ reading of the past gains in supremacy over any other. This narrative construct rearticulates the idea that the past, as does the present, comprises different points of view, not all of which conform to the ‘correct’ view created by the political, social and economic ‘factors’ dominant at the time those events happen. For colonial Australia, this single point of view gave us the myth of heroic (white male) pioneers and positioned women such as some of those within my fiction as ‘bad’.
The fictional text challenges that of the male ‘gaze’, which constructed these women as ‘objects’. Examples of this from the newspaper articles are:
A younger sister of Caroline Collit, married John Walsh, the convict at present under sentence of death in Bathurst gaol, and, it appears, continued to live with him up till the time of her sister’s murder; but she, as well as her sister Caroline, since the trial, have been ascertained to have borne very loose characters, which is fully established by the fact, that both before and after Walsh had married the younger sister, Caroline cohabited with him and had in fact been for a considerable time living with him, under the same roof with her sister, and in a state of separation from her own husband (Collit). Sydney Morning Herald, April 27, 1842, The Mount Victoria Murder.
About twelve months after her marriage, her mother who was a notorious drunkard hanged herself in her own house… Sydney Morning Herald, April 27, 1842, The Mount Victoria Murder.
And when we further reflect that the perpetrator of that deed of blood was a woman our horror is, if possible, much augmented. Yes! A woman and one who ought to have been in as much as the means were assuredly in the power of her family-an ornament to her sex and station. She has been cut off in the midst of her days by the hands of the common executioner. And to add to our distress at this sad event she to whose tragic end I am referring was a wife and a mother. It was her hand which struck the blow that rendered her children orphans and brought her to an ignominious end… The Goulburn Herald, October 20, 1855, Funeral sermon on Mary Ann Brownlow.
His wife had been drinking and created an altercation on account of his having sold [her] lease; she asked him to drink, but he refused, when she replied “You can go and drink with your fancywoman”. She came after him as he was going away and stabbed him…..she did it from jealousy, although he had never given her any cause for jealousy. The Goulburn Herald, Saturday, September 15, 1855, Tuesday, September 11, Wilful Murder.
She was always most obedient and quiet in her conduct, and her melancholy winning manners soon procured her the sympathy of all who came in contact with her. She became deeply impressed with the sinfulness of her previous life… The Goulburn Herald, October 13, 1855, Execution of Mary Ann Brownlow.
[Police] had known the deceased who was a confirmed drunkard and an abandoned woman without any home or place of abode; did not believe she had any proper means of support…The Bathurst Times, November 1871.
It is the oppositional and strong narrative ‘voice’ that elicits sympathies for and with the women’s situations. The fictional narratives were written to challenge unsympathetic pre-existing narratives found within the archival intertexts. This male ‘voice’ was one that narrated and positioned women such that they adhered to pre-existing notions of morality; what it meant to be a ‘good’ woman (like Mary Ann Brownlow, reformed in gaol but still sentenced to death) or a ‘bad’ woman (Mary Ann again as the murdering drunken vengeful wife, stabbing her husband in a jealous rage).
‘Reading between the lines’ of history in this way, creating fictional stories and juxtaposing them against the non-fiction prior articulations of those same events, is an opportunity to make use of narrative structure in order to destabilise established constructs of our colonial past. For example, the trope of Australia’s colonial settler women as exampled in the notion of Anne Summers of colonial women as either God’s police or damned whores. ‘A Particularly rigid dualistic notion of women’s function in colonial society was embodied in two stereotypes….that women are either good [God’s police] or evil [Damned whores]’ (67).
With this dualism in mind, it is also useful here to consider the assumption made by Veeser in laying the ground work for New Historicism, that ‘no discourse imaginative or archival, gives access to unchanging truths or expresses unalterable human nature’ (2).
In a discussion of the ideas of Brian McHale, Middleton and Woods acknowledge McHale’s point of view that readers do recognise the degree to which all knowledge of the past is a construction. They make the claim that ‘the postmodern novelist answers that sense of dislocation and loss…by wrapping ruins of earlier textualities around the narrative’ (66). This to my mind is a call for the type of intertextuality that I have attempted in my thesis. The senses of dislocation and loss found when we attempt to narrativise history are embodied in the structure of the creative component of my thesis.
Yet it could also be argued that the cultural complexity of colonial Australia, with women as the subjugated ‘other’ of a disempowered voice has only been constructed by and from within the present. The ‘real’ women from whose lives these stories are imagined could not have perceived their lives within the frames (class, gender, post coloniality) that we now understand in the same way that we as educated westerners cannot totally perceive a tribal culture’s view of the cosmos as a real ‘fact’.
However, a fictional re-articulation of historical ‘facts’, using a framework of postmodern neo-historical fiction, allows archival documents to be understood as the traces of women to whom those documented facts once referred. The archival record becomes once again a thing that describes a world of women. It is within these archival micro-histories of illiterate lower-class women that we find shards of our hidden past. By fictionally imagining a possible narrative of their lives we, as the author/reader nexus which creates the image of who these transworld characters were, allow for things that existed in the past as possibility. The fictionalised stories, based on fragments of ‘facts’ from the past, are a way of invoking what could have once existed. In this way the stories partake of the Bernstein and Morson concept of ‘sideshadowing’.
Sideshadowing admits, in addition to actualities and impossibilities, a middle realm of real possibilities that could have happened even if they did not. Things could have been different from the way they were, there are real alternatives to the present we know, and the future admits of various possibilities… sideshadowing deepens our sense of the openness of time. It has profound implications for our understanding of history and of our own lives (Morson 6).
The possibilities that sideshadowing their lives invokes in these stories ‘alters the way that we think about earlier events and the narrative models used to describe them’ (Morson 7). We alter our view of the women, as initially described in the archival record, because we now perceive the narrative through which these events and therefore ‘lives’ of the women were written, as merely ‘one possibility’ of many that may have occurred.
Sideshadowing alternate possibilities gives us a way out of that patriarchal hegemony into a more multi-dimensional and non-linear view of female lives in 19th Century Australia. Sideshadowing allows for the ‘non-closure’ within female narratives that these fragments of women’s lives represent.
It is this which is at the core of the novel—an historiographic metafictional challenging by the fictional ‘voices’ of female transworld characters. In this work, they narrate from a female perspective the might-have-been alternative of that previously considered as an historical, legitimate account of the past.
Barthes and Bakhtin
Readers of this type of historiographic metafiction have the freedom to recreate an historical fictional world. By virtue of the use of self-reflexivity and intertext they participate in a fictional world constructed by themselves from the author(s) of the text(s) and the intertext, and the original women’s voices used as quotations by the intertext’s (male) author. This world is based upon their construction of a past created from the author’s research, the author’s subjectivity (from within and by disciplinary discourse), by the author(s) choice of ‘signifiers’ and the meanings that these choices create within the reader’s subjectivity (itself formed out of their individual cultural and social milieu). This idea echoes Barthes concept of the ‘death of the author’, such that:
As soon as a fact is narrated no longer with a view to acting directly on reality but intransitively, that is to say, finally outside of any function other than that of the very practice of the symbol itself; this disconnection occurs, the voice loses its origin, the author enters into his own death, writing begins. (142)
When entering into the world created by this style of historical fiction the reader also enters into a world of previous ‘texts’ (or intertexts) and the multitude of voices inherent in them. This is the Bakhtinian concept of heteroglossia, that ‘every utterance contains within it the trace of other utterances, both in the past and in the future’ (263).
The narrative formed thus becomes one of multiple ‘truths’ and therefore multiple histories. Once written as ‘bad’, the women are now perceived as ‘good’ characters and the ‘bad’ events that occurred around them and to them make up ‘good’ elements of plot, structure, characterisation and voice for a fictionalised version of a past possibility. Bad women make good reading.
Conclusion
This type of narrative structure allows for the limits of the silenced ‘voice’ of the past, and therefore an understanding of marginalised groups within hegemonic grand narratives, to be approached. It seems to me no surprise that neo-historical fiction is used more when the subjects written about are members of marginalised groups. Silenced voices need to be heard.
Because these women left no written account of their experiences, and because we can never experience the society within which their identities were formed, we will never know their ‘identity’ as they experienced it. Fictional self-narrated stories of transworld characters allows for a transformation of the women away from an identity created by the moralising, stereotyped descriptions in the newspapers towards a more fully developed sense of female identity. Third-hand male accounts written for the (then) newspaper readers consumption (and for us as occupiers of the ‘future’) are a construct of one possible identity only. They do not reflect the women’s reality. Adding another fictional ‘identity’ through an imagined self-narrated account deconstructs that limited ‘identity’ formed through the male ‘gaze’. It does so because of the ability of fiction to allow the reader to create a fictional world which can be experienced imaginatively and from within their own subjectivity.
Rather than something passively recorded, literature offers history as a permanent reactivation of the past in a critique of the present, and at the level of content offers a textual anamnesis for the hitherto ignored, unacknowledged or repressed pasts marginalised by the dominant histories. (Middleton and Woods 77)
References
Bakhtin, Mikhail. The Dialogic Imagination: Four Essays. Trans. Michael Holquist. Ed. Caryl Emerson. Austin: U of Texas P, 1981. Barthes, Roland, and Stephen Heath, eds. Image, Music, Text. New York: Hill and Wang, 1977. Eco, Umberto. The Role of the Reader: Explorations in the Semiotics of Texts. Bloomington and London: Indiana UP, 1979. Holton, Robert. Jarring Witnesses: Modern Fiction and the Representation of History. New York: Harvester Wheatsheaf, 1994. Hutcheon, Linda. A Poetics of Postmodernism: History, Theory, Fiction. New York: Routledge, 1988. McHale, Brian. Postmodernist Fiction. New York and London: Methuen, 1987. Middleton, Peter, and Tim Woods. Literatures of Memory: History, Time and Space in Postwar Writing. Manchester and New York: Manchester UP, 2000. Morson, Gary Saul. Narrative and Freedom: The Shadows of Time. New Haven: Yale UP, 1994. Summers, Anne. Damned Whores and God’s Police. Ringwood Vic: Penguin Books, 1994. Veeser, H. Aram. The New Historicism. London: Routledge, 1989.
Citation reference for this article
MLA Style
Lowes, Elanna Herbert. "Transgressive Women, Transworld Women: The Once ‘Bad’ Can Make ‘Good’ Narratives." M/C Journal 8.1 (2005). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0502/04-herbertlowes.php>. APA Style
Lowes, E. (Feb. 2005) "Transgressive Women, Transworld Women: The Once ‘Bad’ Can Make ‘Good’ Narratives," M/C Journal, 8(1). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0502/04-herbertlowes.php>.
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Gallegos, Danielle, and Felicity Newman. "What about the Women?" M/C Journal 2, no. 7 (October 1, 1999). http://dx.doi.org/10.5204/mcj.1798.
Full textAbstract:
Contemporary culinary discourse in Australia has been dominated by the notion that migration and the increased mobility of Australians is responsible for filling a culinary void, as though, because we have had no peasantry we have no affinity with either the land or its produce. This argument serves to alienate Australians of British descent and its validity is open to questioning. It's an argument in urgent need of debate because cuisine stands out as the signifier of a 'multicultural' nation. Despite all the political posturing, food has 'long been the acceptable face of multiculturalism' (Gunew 13). We argue that the rhetoric of multiculturalism serves to widen the chasm between Australians of British descent and other migrants by encouraging the 'us' and 'them' mentality. We have examined the common links in the food stories of three women from disparate backgrounds. The sample is small in quantitative terms but we felt that if the culinary histories of just three women ran counter to the dominant discourse, then they would provide a new point of departure. In doing this we hope to question the precept driving culinary discourse which gives more weight to what men have said and done, than what women have cooked and how; and propagates mythologies about the eating habits of 'ethnic' migrants. Multiculturalism The terminology surrounding policies that seek to manage difference and diversity is culturally loaded and tends to perpetuate binaries. "Multiculturalism, circulates in Australia as a series of discursive formations serving a variety of institutional interests" (Gunew 256). In Australia multicultural policy seeks to "manage our cultural diversity so that the social cohesion of our nation is preserved" (Advisory Council on Multicultural Affairs 4). The result is to allow diversity that is sanctioned and is to some extent homogenised, while difference is not understood and is contained (see Newman). Multicultural? Who does it include and exclude? Gunew points out that official formulations of multiculturalism exclude people of 'Anglo-Celtic' origin, as though they had no 'ethnicity'. Multiculturalism, while addressing some of the social problems of immigration, is propelled at government level by our need for national cultural policy (see Stratton and Ang). To have a national cultural policy you need, it would seem, a film industry, a music industry, and a cuisine. In his history of Australian cuisine, Symons has only briefly alluded to women's role in the development of Australia's 'industrial cuisine'. One Continuous Picnic presents an essentially masculinist history, a pessimistic derogatory view giving little value to domestic traditions passed from mother to daughter. Women are mentioned only as authors of cookbooks produced throughout the 19th century and as the housewives whose role in the 1950s changed due to the introduction of labour-saving devices. Scant reference is made to the pre-eminent icon of Australian rural culinary history, the Country Women's Association1 and their recipe books. These books have gone through numerous editions from the 1920s, but Symons refers to them dismissively as a 'plain text' arising from the 'store-shelf of processed ingredients' (Symons 201). What of the 'vegie' patch, the afternoon tea? These traditions are mentioned, but only in passing. The products of arduous and loving baking are belittled as 'pretty things'. Is this because they are too difficult to document or because they are women's business? Female writers Barbara Santich and Marion Halligan have both written on the importance of these traditions in the lives of Australian women. Symons's discourse concentrates on 'industrial cuisine', but who is to say that its imperatives were not transgressed. The available data derives from recipe books, sales figures and advertising, but we don't actually know how much food came from other sources. Did your grandmother keep chickens? Did your grandfather fish? Terra Australis Culinae Nullius2 Michael Symons's precept is: This is the only continent which has not supported an agrarian society ... . Our land missed that fertile period when agriculture and cooking were created. There has never been the creative interplay between society and the soil. Almost no food has ever been grown by the person who eats it, almost no food has been preserved in the home and indeed, very little preparation is now done by a family cook. This is the uncultivated continent. Our history is without peasants. (10, our emphasis) This notion of terra Australis culinae nullius is problematic on two levels. The use of the word indigenous implies both Aboriginal and British settler culinary tradition. This statement consequently denies both traditional Aboriginal knowledge and the British traditions. The importance of Aboriginal foodways, their modern exploitation and their impact on the future of Australian cuisine needs recognition, but the complexity of the issue places it beyond the bounds of this paper. Symons's view of peasantry is a romanticised one, and says less about food and more about nostalgia for a more permanent, less changing environment. Advertising of 'ethnic' food routinely exploits this nostalgia by appropriating the image of the cheerful peasant. These advertisements perpetuate the mythologies that link pastoral images with 'family values'. These myths, or what Barthes describes as 'cultural truths', hold that migrant families all have harmonious relationships, are benevolently patriarchal and they all sit down to eat together. 'Ethnic' families are at one with the land and use recipes made from fresher, more natural produce, that are handed down through the female line and have had the benefit of generations of culinary wisdom. (See Gallegos & Mansfield.) So are the culinary traditions of Australians of British descent so different from those of migrant families? Joan, born near her home in Cunderdin in the Western Australian wheatbelt, grew up on a farm in reasonably prosperous circumstances with her six siblings. After marrying, she remained in the Cunderdin area to continue farming. Giovanna was born in 1915 on a farm four kilometres outside Vasto, in the Italian region of Abruzzi. One of seven children, her father died when she was young and at the age of twenty, she came to Australia to marry a Vastese man 12 years her senior. Maria was born in Madeira in 1946, in a coastal village near the capital Funchal. Like Giovanna she is the fifth of seven children and arrived in Australia at the age of twenty to marry. We used the information elicited from these three women to scrutinise some of the mythology surrounding ethnic families. Myth 1: 'Ethnic' families all eat together. All three women said their families had eaten together in the past and it was Joan who commented that what was missing in Australia today was people sitting down together to share a meal. Joan's farming community all came in for an extended midday meal from necessity, as the horses needed to be rested. Both women described radio, television, increasing work hours and different shifts as responsible for the demise of the family meal. Commensality is one of the common boundary markers for all groups 'indicating a kind of equality, peership, and the promise of further kinship links stemming from the intimate acts of dining together' (Nash 11). It is not only migrant families who eat together, and the demise of the family meal is more widely felt. Myth 2: Recipes in 'ethnic' families are passed down from generation to generation. Handing recipes down from generation to generation is not limited to just 'ethnic' families. All three women describe learning to cook from their mothers. Giovanna and Maria had hands-on experiences at very young ages, cooking for the family out of necessity. Joan did not have to cook for her family but her mother still taught her basic cookery as well as the finer points. The fluidity of the mother-daughter identity is expressed and documented by the handing on of recipes. Joan's community thought the recipes important enough to document in a written form, and so the West Australian version of the CWA cookbook became a reality. Joan, when asked about why the CWA developed a cookbook, replied that they wanted to record the recipes that were all well tried by women who spent the bulk of their days in the kitchen, cooking. Being taught to cook, teaching your children to cook and passing on recipes crosses borders, and does not serve to create or maintain boundaries. Myth 3: 'Ethnic' food is never prepared from processed products but always from homegrown produce. During their childhoods the range of food items purchased by the families was remarkably similar for all three women. All described buying tinned fish, rice and sugar, while the range of items produced from what was grown reflected common practices for the use and preservation of fresh produce. The major difference was the items that were in abundance, so while Joan describes pickling meat in addition to preserving fruits, Maria talks about preserving fish and Giovanna vegetables. The traditions developed around what was available. Joan and her family grew the food that they ate, preserved the food in their own home, and the family cook did all the preparation. To suggest they did not have a creative interplay with the soil is suggesting that they were unskilled in making a harsh landscape profitable. Joan's family could afford to buy more food items than the other families. Given the choice both Giovanna's and Maria's families would have only been too eager to make their lives easier. For example, on special occasions when the choice was available Giovanna's family chose store-bought pasta. The perception of the freshness and tastiness of peasant cuisine and affinity with the land obscures the issue, which for much of the world is still quantity, not quality. It would seem that these women's stories have points of reference. All three women describe the sense of community food engendered. They all remember sharing and swapping recipes. This sense of community was expressed by the sharing of food -- regardless of how little there was or what it was. The legacy lives on, while no longer feeling obliged to provide an elaborate afternoon tea as she did in her married life, visitors to Joan's home arrive to the smell of freshly baked biscuits shared over a cup of tea or coffee. Giovanna is only too eager to share her Vastese cakes with a cup of espresso coffee, and as new acquaintances we are obliged to taste each of the five different varieties of cakes and take some home. Maria, on the other hand, offered instant coffee and store-bought biscuits; having worked outside the home all her life and being thirty years younger than the other women, is this perhaps the face of modernity? The widespread anticipation of the divisions between these women has more to do with power relationships and the politics of east, west, north, south than with the realities of everyday life. The development of a style of eating will depend on your knowledge both as an individual and as a collective, the ingredients that are available at any one time, the conditions under which food has to be grown, and your own history. For the newly-arrived Southern Europeans meat was consumed in higher quantities because its availability was restricted in their countries of origin, to eat meat regularly was to increase your status in society. Interest in 'ethnic' food and its hybridisation is a global phenomenon and the creolisation of eating has been described both in America (see Garbaccia) and in Britain (James 81). The current obsession with the 'ethnic' has more to do with nostalgia than tolerance. The interviews which were conducted highlight the similarities between three women from different backgrounds despite differences in age and socioeconomic status. Our cuisine is in the process of hybridisation, but let us not forget who is manipulating this process and the agendas under which it is encouraged. To lay claim that one tradition is wonderful, while the other either does not exist or has nothing to offer, perpetuates divisive binaries. By focussing on what these women have in common rather than their differences we begin to critically interrogate the "culinary binary". It is our intention to stimulate debate that we hope will eventually lead to the encouragement of difference rather than the futile pursuit of authenticity. Footnotes 1. The Country Women's Association is an organisation that began in Australia in the 1920s. It is still operational and has as one of its primary aims the improvement of the welfare and conditions of women and children, especially those living in the country. 2. The term terra australis nullius is used to describe Australia at the point of colonisation. The continent was regarded as "empty" because the native people had neither improved nor settled on the land. We have extended this concept to incorporate cuisine. This notion of emptiness has influenced readings of Australian history which overlook the indigenous population and their relationship with the land. References Advisory Council on Multicultural Affairs. Towards A National Agenda for a Multicultural Australia. Canberra, 1988. Barthes, Roland. Mythologies. Trans. A. Lavers. London: Vintage, 1993. Belasco, Warren. "Ethnic Fast Foods: The Corporate Melting Pot". Food and Foodways 2.1 (1987): 1-30. Gallegos, Danielle, and Alan Mansfield. "Eclectic Gastronomes or Conservative Eaters: What Does Advertising Say?" Nutrition Unplugged, Proceedings of the 16th Dietitians Association of Australia National Conference. Hobart: Dietitians Association of Australia, 1997. Gallegos, Danielle, and Alan Mansfield. "Screen Cuisine: The Pastes, Powders and Potions of the Mediterranean Diet". Celebrate Food, Proceedings of the 17th Dietitians Association of Australia National Conference. Sydney: Dietitians Association of Australia, 1998. Garbaccia, D.R. We Are What We Eat: Ethnic Food and the Making of Americans. Boston: Harvard UP, 1998. Gunew, Sneja. "Denaturalising Cultural Nationalisms; Multicultural Readings of 'Australia'." Nation and Narration. Ed. Homi Bhabha. London: Routledge, 1990. 245-66. Gunew, Sneja. Introduction. Feminism and the Politics of Difference. Eds. S. Gunew and A. Yeatman. Sydney: Allen and Unwin, 1993. xiii-xxv. Halligan, Marion. Eat My Words. Melbourne: Angus & Robertson, 1990. Harvey, D. The Condition of Postmodernity. Oxford: Basil Blackwell, 1989. James, Alison. "How British Is British Food". Food, Health and Identity. Ed. P. Caplan. London: Routledge, 1997. 71-86. Mennell, Stephen. All Manners of Food: Eating and Taste in England and France from the Middle Ages to the Present. Oxford: Basil Blackwell, 1996. Nash, Manning. The Cauldron of Ethnicity in the Modern World. Chicago: U of Chicago P, 1989. Newman, Felicity. Didn't Your Mother Teach You Not to Talk with Your Mouth Full? Food, Families and Friction. Unpublished Masters Thesis, Murdoch University, Perth, Western Australia, 1997. Santich, Barbara. Looking for Flavour. Adelaide: Wakefield, 1996. Stratton, Jon, and Ien Ang. "Multicultural Imagined Communities: Cultural Difference and National Identity in Australia and the USA". Continuum 8.2 (1994): 124-58. Symons, Michael. One Continuous Picnic. Adelaide: Duck, 1992. Citation reference for this article MLA style: Danielle Gallegos, Felicity Newman. "What about the Women? Food, Migration and Mythology." M/C: A Journal of Media and Culture 2.7 (1999). [your date of access] <http://www.uq.edu.au/mc/9910/women.php>. Chicago style: Danielle Gallegos, Felicity Newman, "What about the Women? Food, Migration and Mythology," M/C: A Journal of Media and Culture 2, no. 7 (1999), <http://www.uq.edu.au/mc/9910/women.php> ([your date of access]). APA style: Danielle Gallegos, Felicity Newman. (1999) What about the women? Food, migration and mythology. M/C: A Journal of Media and Culture 2(7). <http://www.uq.edu.au/mc/9910/women.php> ([your date of access]).
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Krupa, Tomasz. "About the reception of Sorana Gurian’s literary work in Romania." Slovo How to think of literary..., Varia (February 25, 2020). http://dx.doi.org/10.46298/slovo.2020.6149.
Full textAbstract:
International audience The case of Sorana Gurian (1913‑1956) allows to examine the situation of multiple exclusion in the 20th century European society: she is a Jewish woman, a stranger accused of espionage and collaboration and her body, disabled and affected by cancer, becomes the main culprit of this plural banishment. The author is a tragic figure: not only because of her life, but also due to the oblivion that her oeuvre fell into – yet original and contemporarily recognized – counting six volumes in French and Romanian and dozens of press publications. In the paper, I propose to read chosen literary chronicles commenting on two Gurian’s editions published in Romania in 1945‑1946 – Zilele nu se întorc niciodată [Days that never return] and Întâmplări între amurg și noapte [Adventures between twilight and night]. These chronicles show the way in which the Other was perceived, in this case – a woman writer, a disabled woman or a Jewish woman in the 20th century. Such perspective aims to show the non‑ aesthetic conditions (gender, corporality, social class, political convictions, ethnic origin, etc.) which have determined Gurian’s appearance and disappearance in the literary scene, and which still influence the way of perceiving her texts in Romania. At the end of this study, I reflect on the possibility of rehabilitating this figure in the history of European literature, that could renew the Romanian literary canon of the 20th century, in which women writers haven’t still found their place. Le cas de Sorana Gurian (1913-1956) permet d’examiner la situation d’une multiple exclusion au sein de la société européenne du xxe siècle : elle est à la fois femme, juive et étrangère, accusée d’espionnage et de collaboration, et son corps, handicapé et touché par le cancer, devient le principal coupable de ce bannissement pluriel. L’auteure est une figure tragique : non seulement par sa vie, mais aussi par l’oubli dans lequel est tombée son œuvre – pourtant originale et reconnue à l’époque –, comptant six volumes en roumain et en français et des dizaines de publications dans la presse. Dans le présent article, je propose une lecture de quelques chroniques littéraires portant sur deux éditions de Gurian parues en Roumanie en 1945-1946 : Zilele nu se întorc niciodată [Les jours ne reviennent jamais] et Întâmplări între amurg și noapte [Aventures entre crépuscule et nuit], qui témoignent de la manière dont on percevait l’Autre, en l’occurrence une femme écrivain, une femme infirme ou bien une femme d’origine juive au xxe siècle. Cette perspective a pour but de montrer les conditionnements autres qu’esthétiques (genre, corporalité, classe sociale, convictions politiques, origine ethnique, etc.) qui ont déterminé l’apparition et la disparition de Gurian sur la scène littéraire, et qui influencent toujours la manière de percevoir ses textes en Roumanie. À la fin de cette étude, je réfléchis à la possibilité de réhabiliter cette figure dans l’histoire de la littérature européenne, ce qui pourrait permettre de rediscuter le canon littéraire roumain du xxe siècle, où les femmes écrivains ne trouvent toujours pas leur place. Przypadek Sorany Gurian (1913‑1956) pozwala zbadać sytuację wielokrotnego wykluczenia w xx‑wiecznym społeczeństwie europejskim: jest ona jednocześnie kobietą, Żydówką, obcą, oskarżoną o szpiegostwo i kolaborację, zaś jej ciało, niepełnosprawne i chore na raka, staje się głównym winowajcą tego mnogiego wygnania. Autorka jest postacią tragiczną nie tylko ze względu na jej życie, lecz również ze względu na zapomnienie, w jakie popadła jej oryginalna i uznana przez współczesnych twórczość, na którą składają się sześć wydań w językach francuskim i rumuńskim oraz dziesiątki publikacji w prasie. W niniejszym artykule odczytuję wybrane kroniki literackie komentujące dwa teksty opublikowane przez Gurian w Rumunii w latach 1945‑1946 – Zilele nu se întorc niciodată [Dni nigdy nie powracają] oraz Întâmplări între amurg și noapte [Zdarzenia między zmierzchem a nocą]. Kroniki te pokazują bowiem, w jaki sposób postrzegano Innego, w tym przypadku – pisarkę, niepełnosprawną kobietę czy Żydówkę w xx wieku. Ta perspektywa ma na celu wskazać uwarunkowania nie‑ estetyczne (płeć, cielesność, klasa społeczna, poglądy polityczne, pochodzenie etniczne itd.), które zdecydowały o pojawieniu i zniknięciu Gurian na scenie literackiej, a które ciągle określają postrzeganie jej tekstów w Rumunii. Na końcu tego studium zastanawiam się nad możliwością rehabilitacji tej postaci w historii literatury europejskiej, co mogłoby z kolei przyczynić się do odnowienia rumuńskiego kanonu literackiego xx wieku, w którym nadal nie ma miejsca dla pisarek. Cazul Soranei Gurian (1913‑1956) ilustrează situația unei excluderi din considerențe multiple în societatea europeană din secolul xx‑lea. Fiind femeie, evreică și străină, acuzată de spionaj și de colaborare, trupul său, cu handicap și atins de cancer, devine principalul vinovat al acestei exilări plurale. Autorea este un personaj tragic: nu numai din cauza vieții sale, ci și din cauza uitării în care a căzut opera sa, totuși originală și recunoscută de către contemporanii ei, compusă din șase volume în limba franceză și în română, precum și de zeci de publicații în presă. În acest articol, propun o lectură a unor cronici literare privind cele două ediții ale Soranei Gurian publicate în România în anii 1945‑1946 – Zilele nu se întorc niciodată și Aventuri între amurg și noapte. Aceste cronici reflectă modul în care se percepe Celălalt, în acest caz – o scriitoare, o femeie cu handicap, o evreică în contextul secolului xx. Această perspectivă are să identifice diferite condiționări (gen, corporalitate, clasă socială, convingeri politice, etnie șamd), care au determinat atît apariția, cît și dispariția lui Gurian de pe scenă literară și care încă înfluențează modul de percepere al textelor sale în România. La sfîrșitul acestui studiu, propun o reflecție asupra posibilității de reabilitare a acestei figuri în istoria literaturii europene, ceea ce ar putea conduce la rediscutarea canonului literar românesc al secolului xx, unde scriitoarele încă nu‑și găsesc locul.
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Bianchino, Giacomo. "Afterwork and Overtime: The Social Reproduction of Human Capital." M/C Journal 22, no. 6 (December 4, 2019). http://dx.doi.org/10.5204/mcj.1611.
Full textAbstract:
In the heady expansion of capital’s productive capacity during the post-war period, E.P. Thompson wondered optimistically at potentials accruing to humanity by accelerating automation. He asked, “If we are to have enlarged leisure, in an automated future, the problem is not ‘how are men going to be able to consume all these additional time-units of leisure?’ but ‘what will be the capacity for experience of the men who have this undirected time to live?’” (Thompson 36). Indeed, linear and economistic variants of Marxian materialism have long emphasised that the socialisation of production by the use of machinery will eventually free us from work. At the very least, the underemployment produced by the automation of pivotal labour roles is supposed to create a political subject capable of agitating successfully against bourgeois and capitalist hegemony. But contrary to these prognostications, the worker of 2019 is caught up in a process of generalising work far beyond what is considered necessary by tradition, or at least the convention of what David Harvey calls “embedded liberalism” (11). As Anne Helen Peterson wrote in a recent Buzzfeed article,even the trends millennials have popularized — like athleisure — speak to our self-optimization. Yoga pants might look sloppy to your mom, but they’re efficient: you can transition seamlessly from an exercise class to a Skype meeting to child pickup. We use Fresh Direct and Amazon because the time they save allows us to do more work. (Peterson)For the work-martyr, activity in its broadest Aristotelian sense is evaluated by and subordinated to the question of efficiency and productivity. Occupations of time that were once considered external to “work” as matters of “life” (to use Kathi Weeks’s vocabulary) are reconceived as waste when not deployed in the service of value-generation (Weeks 15).The point here, then, is to provide some answers for why the decrease in socially-necessary labour time in an age of automation has not coincided with the Thompsonian expansion of free time. The current dilemma of the neoliberal “work-martyr” is traceable to the political responses generated by crises in production during the depression and the stagflationary disaccumulation of the 1960s-70s, and the major victory in the “battle for ideas” was the transformation of the political subject into human capital. This “intensely constructed and governed” suite of possible values is tasked, according to Wendy Brown, “with improving and leveraging its competitive positioning and with enhancing its (monetary and nonmonetary) portfolio value across all of its endeavours and ventures” (Brown 10). Connecting the creation of this subject in relation to personal or free time is important partly because of time’s longstanding importance to philosophies of subjectivity. But more to the point, the focus on time is important because it serves to demonstrate the economic foundations of the incursion of capitalist governance into the most private domains of existence. Against the criticism of Marx’s ‘abstract’ theory of value, one can see that the laws of capitalist accumulation make their mark in all parts of contemporary human being, including temporality. By tracing the emergence of afterwork as the unpaid continuation of the accumulation of value, one can show how each subject increasingly ‘lives’ capital. This marks a turning point in political economy. When work spills over a temporal limit, its relationship to reproduction is finally blurred to the point of indistinction. What this means for value-creation in 2019 is something in urgent need of critique.State ReproductionAccording to the Marxian theory, labour’s minimum cost is abstractly determined by the price of the labourer’s necessities. Once they have produced enough objects of value to cover these costs, the rest of their work is surplus value in the hands of the capitalist. The capitalist’s aim, then, is to extend the overall working-day for as long beyond the minimum as possible. Theoretically, the full 24 hours of the day may be used. The rise of machine production in the 19th century allowed the owners to make this theory a reality. The only thing that governed the extension of work-time was the physical minimum of labour-power’s reproduction (Marx 161). But this was on the provision that all the labourer’s “free” time was to be spent regrouping their energies. Anything in excess of this was a privilege: time wasted that could have been spent in the factory. “If the labourer consumes his disposable time for himself”, says Marx, “he robs the capitalist” (162).This began to change with the socialisation of the work process and the increase in technical proficiency that labour demanded in early 20th-century industry. With the changes in the sophistication of the manufacture process, the labourer came to be factored in the production process less as an “appendage of the machine” and more as a collection of decisive skills. Fordism based itself around the recognition that capital itself was “dependent on a family-based reproduction” (Weeks 27). In Ford’s America, the sense that work’s intensity might supplant losses in the working day propelled owners of production to recognise the economic need of ensuring a robust culture of social reproduction. In capital’s original New Deal, Ford provided an increase in wages (the Five Dollar Day) in exchange for a rise in productivity (Dalla Costa v). To preserve the increased rhythm of industrial production required more than a robust wage, however. It required “the formation of a physically efficient and psychologically disciplined working class” (Dalla Costa 2). Companies began to hire sociologists to investigate how workers spent their spare time (Dalla Costa 8). They led the charge in a what we might call the first “anthropological revolution” of the American 20th century, whereby the improved wage of the worker was underpinned by the economisation of their reproduction. This was enabled by the cheapening of social necessities (and thus a reduction in socially-necessary labour time) in profound connection to the development of household economy on the backs of unpaid female labour (Weeks 25).This arrangement between capital and labour persisted until 1929. When the inevitable crisis came, however, wages faltered, and many workers joined the ranks of the unemployed. Unable to afford even the basics of their own reproduction, the working-class looked to the state. They created political and social pressure through marches, demonstrations, attacks on shops and the looting of supply trucks (Dalla Costa 40). The state held out against them, but the crisis in production eventually reached such a point of intensity that the government was forced to intervene. Hoover instituted the Emergency Relief Act and Financial Reconstruction Corporation in 1932. This was expanded the following year by FDR’s New Deal, transforming Emergency Relief into a federal institution and creating the Civil Works Association to stimulate the job market (Dalla Costa 63). The security of the working class was decisively linked to the state through the wage guarantees, welfare measures and even the legal guarantee of collective bargaining.For the most part, the state’s intervention in social reproduction took the pressure off industry by ensuring that the workforce would remain able to handle its burdens and that the unemployed would remain employable. It guaranteed a minimum wage for the employed to ensure that demand didn’t collapse, and provided care outside the workforce to women, children and the elderly.Once the state took responsibility for reproduction, however, it immediately became interested in how free time could be made efficient and cost effective. Abroad, they noted the example of European statist and corporativist approaches. Roosevelt sent a delegation to Europe to study the various measures taken by fascist and United Front governments to curb the effects of economic crisis (Dogliani 247). Among these was Mussolini’s OND (Opera Nazionale Dopolavoro) which sought to accumulate the free time of workers to the ends of production. Part of this required the responsibilisation of the broader community not only for regeneration of labour-power but the formation of a truly fascist political subject.FDR’s social reform program was able to reproduce this at home by following the example of workers’ community organisation during the depression years. Throughout the early ‘30s, self-help cooperatives, complete with “their own systems of payment in goods or currency” emerged among the unemployed (Dalla Costa 61). Black markets in consumer goods and informal labour structures developed in all major cities (Dalla Costa 34). Subsistence goods were self-produced in a cottage industry of unpaid domestic labour by both men and women (Dalla Costa 71). The paragon of self-reproducing communities was urbanised black Americans, whose internal solidarity had saved lives throughout the depression. The state took notice of these informal economies of production and reproduction, and started to incorporate the possibility of community engineering into their national plan. Roosevelt convened the Civilian Conservation Corps to absorb underemployed elements of the American workforce and recover consumer demand through direct state sponsorship (wages) (Dogliani, 247). The Committee of Industrial Organisation was transformed into a “congress” linking workers directly to the state (Dalla Costa 74). Minium wages were secured in the supreme court in 1937, then hiked in 1938 (78). In all, the state emerged at this time as a truly corporativist entity- the guarantor of employment and of class stability. From Social Reproduction to Human Capital InvestmentSo how do we get from New Deal social engineering to yoga pants? The answer is deceptively simple. The state transformed social reproduction into a necessary part of the production process. But this also meant that it was instrumentalised. The state only had to fund its workforce’s reproduction so long as this guaranteed productivity. After the war, this was maintained by a form of “embedded liberalism” which sought to provide full employment, economic growth and welfare for its citizens while anchoring the international economy in the Dollar’s gold-value. However, by providing stable increases in “relative value” (wages), this form of state investment incentivised capital flight and its spectacular consequent: deindustrialisation. The “embedded liberalism” of the state-capital-labour compromise began to breakdown with a new crisis of accumulation (Harvey 11-12). The relocation of production to non-union states and decolonised globally-southern sites of hyper-exploitation led to an ‘urban crisis’ in the job market. But as capitalist expansion carried on abroad, inflation kept dangerous pace with the rate of unemployment. This “stagflation” put irresistible pressure on the post-war order. The Bretton-Woods policy of maintaining fixed interest rates while pinning the dollar to gold was abandoned in 1971 and exchange rates were floated all over the world (Harvey 12). The spectre of a new crisis loomed, but one which couldn’t be resolved by the simple state sponsorship of production and reproduction.While many solutions were offered in place of this, one political vision singled out the state’s intervention into reproduction as the cause of the crisis. The ‘neoliberal’ political revolution began at the level of individual groups of capitalist agitants seeking governmental influence in a crusade against communism. It was given its first run on the historical pitch in Chile as part of the CIA-sponsored Pinochet revanchism, and then imported to NYC to deal with the worsening urban crisis of the 1970s. Instead of focusing on production (which required state intervention to proceed without crisis), neoliberal theory promulgated a turn to monetisation and financialisation. The rule of the New York banks after they forced the City into near-bankruptcy in 1975 prescribed total austerity in order to make good on its debts. The government was forced by capital itself to withdraw from investment in the reproduction of its citizens and workers. This was generalised to a federal policy as Reagan sought to address the decades-long deficit during the early years of his presidential term. Facilitating the global flow of finance and the hegemony of supranational institutions like the IMF, the domestic labour force now became beholden to an international minimum of socially-necessary labour time. At the level of domestic labour, the reduction of labour’s possible cost to this minimum had dramatic consequences. International competition allowed the physical limitations of labour to, once again, vanish from sight. Removed from the discourse of reproduction rights, the capitalist edifice was able to focus on changing the ratio of socially necessary labour to surplus. The mechanism that enabled them to do so was competition among the workforce. With the opening of the world market, capital no longer had to worry about the maintenance of domestic demand.But competition was not sufficient to pull off so grand a feat. What was required was a broader “battle of ideas”; the second anthropological revolution of the American century. The protections that workers had relied upon since the Fordist compromise and the corporativist solution eroded as the new “class-power” of the bourgeoisie levelled neoliberal assaults against associated labour (Harvey 23). While unions were gradually disempowered to fight the inevitable tide of deindustrialisation and capital flight, individual workers were coddled by a stream of neoliberal propaganda promising “Freedom” to those who would leave the stifling atmosphere of collective association. The success of this double enervation crippled union power, and the capitalist could rely increasingly on internal workplace wage stratification to regulate labour at an enterprise level (Dalla Costa 25). Incentive structures transformed labour rights into privileges; imagining old entitlements as concessions from above. In the last thirty years, the foundation of worker protections at large has, according to Brown, become illegible (Brown 38).Time and ValueThe reduction of time needed to produce has not coincided with an expansion of free time. The neoliberal anthropological revolution has wormed its way into the depth of the individual subject’s temporalising through a dual assault on labour conditions and propaganda. The privatisation of reproduction means that its necessary minimum is once again the subject of class struggle. Time spent unproductively outside the workplace now not only robs the capitalist, but the worker. If an activity isn’t a means to increase one’s “experience” (the vector of employability), it is time poorly spent. The likelihood of being hired for a job, in professional industries especially, is dependent on your ability to outperform others not only in your talents and skills, but in your own exploitability. Brown points out that the groups traditionally defined by the “middle strata … works more hours for less pay, fewer benefits, less security, and less promise of retirement or upward mobility than at any time in the past century” (Brown 28-29).This is what is meant by the transformation of workers into ‘human capital’. As far as the worker is concerned, the capitalist no longer purchases their labour-power: they purchase the sum of their experiences and behaviours. A competitive market has emerged for these personality markers. As a piece of human capital, one must expend one’s time not only in reproduction, but the production of their own surplus value. Going to a play adds culture points to your brand; speaking a second language gives you a competitive edge; a robust Instagram following is the difference between getting or missing out on a job. For Jess Whyte, this means that the market is now able to govern in place of the state. It exercises a command over people’s lives in and out of the workplace “which many an old tyrannical state would have envied” (Whyte 20).There is a question here of change and continuity. A survey of the 20th century shows that the reduction of ‘socially necessary labour time’ does not necessarily mean a reduction in time spent at work. In fact, the minimum around which capitalist production circulates is not worktime but wages. It is only at the political level that the working class prevented capital from pursuing this minimum. With the political victory of neoliberalism as a “restoration of class power” to the bourgeoisie, however, this minimum becomes a factor at the heart of all negotiations between capital and labour. The individual labourer lying at the heart of the productive process is reduced to his most naked form: human capital. This capital must spend all its time productively for its own benefit. Mundane tasks are avoidable, as stipulated by the piece of human capital sometimes known as Anne Helen Peterson, if they “wouldn’t make my job easier or my work better”. People are never really after-work under neoliberalism; their spare time is structurally adjusted into auxiliary labour. Competition has achieved what the state could never have dreamed of: a total governance of spare hours. This governance unites journalists tweeting from bed with Amazon workers living where they work, not to mention early-career academics working over a weekend to publish an article in an online journal that is not even paying them. These are all ways in which the privatisation of social reproduction transforms afterwork into unpaid overtime.ReferencesBrown, Wendy. Undoing the Demos: Neoliberalism’s Stealth Revolution. New York: Zone Books, 2015.Dalla Costa, Maria. Family, Welfare, and the State: Between Progressivism and the New Deal. Brooklyn: Common Notions, 2015.Harvey, David. A Brief History of Neoliberalism. Oxford: Oxford UP, 2005.Engels, Friedrich, and Karl Marx. The Marx-Engels Reader. Ed. R.C. Tucker. New York: Norton, 1978.Marx, Karl. Capital: A Critical Analysis of Capitalist Production. Vol. 1 and 2. Trans. E. Aveling and E. Untermann. Hertfordshire: Wordsworth Classics of World Literature, 2013.Peterson, Anne Helen. “How Millennials Became the Burnout Generation.” Buzzfeed. 10 Oct. 2019 <https://www.buzzfeednews.com/article/annehelenpetersen/millennials-burnout-generation-debt-work>.Postone, Moishe. Time, Labour and Social Domination. Cambridge: Cambridge UP, 1993.Thompson, E.P. “Time, Work-Discipline, and Industrial Capitalism.” In Stanley Aronowitz and Michael J. Roberts, eds., Class: The Anthology. Hoboken: Wiley, 2018.Wang, Jackie. Carceral Capitalism. Los Angeles: Semiotext(e), 2018.Weeks, Kathi. The Problem with Work: Feminism, Marxism, Antiwork Politics, and Postwork Imaginaries. Durham: Duke UP, 2011.Whyte, Jessica. “The Invisible Hand of Friedrich Hayek: Submission and Spontaneous Order.” Political Theory (2017): 1-29.
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Noyce, Diana Christine. "Coffee Palaces in Australia: A Pub with No Beer." M/C Journal 15, no. 2 (May 2, 2012). http://dx.doi.org/10.5204/mcj.464.
Full textAbstract:
The term “coffee palace” was primarily used in Australia to describe the temperance hotels that were built in the last decades of the 19th century, although there are references to the term also being used to a lesser extent in the United Kingdom (Denby 174). Built in response to the worldwide temperance movement, which reached its pinnacle in the 1880s in Australia, coffee palaces were hotels that did not serve alcohol. This was a unique time in Australia’s architectural development as the economic boom fuelled by the gold rush in the 1850s, and the demand for ostentatious display that gathered momentum during the following years, afforded the use of richly ornamental High Victorian architecture and resulted in very majestic structures; hence the term “palace” (Freeland 121). The often multi-storied coffee palaces were found in every capital city as well as regional areas such as Geelong and Broken Hill, and locales as remote as Maria Island on the east coast of Tasmania. Presented as upholding family values and discouraging drunkenness, the coffee palaces were most popular in seaside resorts such as Barwon Heads in Victoria, where they catered to families. Coffee palaces were also constructed on a grand scale to provide accommodation for international and interstate visitors attending the international exhibitions held in Sydney (1879) and Melbourne (1880 and 1888). While the temperance movement lasted well over 100 years, the life of coffee palaces was relatively short-lived. Nevertheless, coffee palaces were very much part of Australia’s cultural landscape. In this article, I examine the rise and demise of coffee palaces associated with the temperance movement and argue that coffee palaces established in the name of abstinence were modelled on the coffee houses that spread throughout Europe and North America in the 17th and 18th centuries during the Enlightenment—a time when the human mind could be said to have been liberated from inebriation and the dogmatic state of ignorance. The Temperance Movement At a time when newspapers are full of lurid stories about binge-drinking and the alleged ill-effects of the liberalisation of licensing laws, as well as concerns over the growing trend of marketing easy-to-drink products (such as the so-called “alcopops”) to teenagers, it is difficult to think of a period when the total suppression of the alcohol trade was seriously debated in Australia. The cause of temperance has almost completely vanished from view, yet for well over a century—from 1830 to the outbreak of the Second World War—the control or even total abolition of the liquor trade was a major political issue—one that split the country, brought thousands onto the streets in demonstrations, and influenced the outcome of elections. Between 1911 and 1925 referenda to either limit or prohibit the sale of alcohol were held in most States. While moves to bring about abolition failed, Fitzgerald notes that almost one in three Australian voters expressed their support for prohibition of alcohol in their State (145). Today, the temperance movement’s platform has largely been forgotten, killed off by the practical example of the United States, where prohibition of the legal sale of alcohol served only to hand control of the liquor traffic to organised crime. Coffee Houses and the Enlightenment Although tea has long been considered the beverage of sobriety, it was coffee that came to be regarded as the very antithesis of alcohol. When the first coffee house opened in London in the early 1650s, customers were bewildered by this strange new drink from the Middle East—hot, bitter, and black as soot. But those who tried coffee were, reports Ellis, soon won over, and coffee houses were opened across London, Oxford, and Cambridge and, in the following decades, Europe and North America. Tea, equally exotic, entered the English market slightly later than coffee (in 1664), but was more expensive and remained a rarity long after coffee had become ubiquitous in London (Ellis 123-24). The impact of the introduction of coffee into Europe during the seventeenth century was particularly noticeable since the most common beverages of the time, even at breakfast, were weak “small beer” and wine. Both were safer to drink than water, which was liable to be contaminated. Coffee, like beer, was made using boiled water and, therefore, provided a new and safe alternative to alcoholic drinks. There was also the added benefit that those who drank coffee instead of alcohol began the day alert rather than mildly inebriated (Standage 135). It was also thought that coffee had a stimulating effect upon the “nervous system,” so much so that the French called coffee une boisson intellectuelle (an intellectual beverage), because of its stimulating effect on the brain (Muskett 71). In Oxford, the British called their coffee houses “penny universities,” a penny then being the price of a cup of coffee (Standage 158). Coffee houses were, moreover, more than places that sold coffee. Unlike other institutions of the period, rank and birth had no place (Ellis 59). The coffee house became the centre of urban life, creating a distinctive social culture by treating all customers as equals. Egalitarianism, however, did not extend to women—at least not in London. Around its egalitarian (but male) tables, merchants discussed and conducted business, writers and poets held discussions, scientists demonstrated experiments, and philosophers deliberated ideas and reforms. For the price of a cup (or “dish” as it was then known) of coffee, a man could read the latest pamphlets and newsletters, chat with other patrons, strike business deals, keep up with the latest political gossip, find out what other people thought of a new book, or take part in literary or philosophical discussions. Like today’s Internet, Twitter, and Facebook, Europe’s coffee houses functioned as an information network where ideas circulated and spread from coffee house to coffee house. In this way, drinking coffee in the coffee house became a metaphor for people getting together to share ideas in a sober environment, a concept that remains today. According to Standage, this information network fuelled the Enlightenment (133), prompting an explosion of creativity. Coffee houses provided an entirely new environment for political, financial, scientific, and literary change, as people gathered, discussed, and debated issues within their walls. Entrepreneurs and scientists teamed up to form companies to exploit new inventions and discoveries in manufacturing and mining, paving the way for the Industrial Revolution (Standage 163). The stock market and insurance companies also had their birth in the coffee house. As a result, coffee was seen to be the epitome of modernity and progress and, as such, was the ideal beverage for the Age of Reason. By the 19th century, however, the era of coffee houses had passed. Most of them had evolved into exclusive men’s clubs, each geared towards a certain segment of society. Tea was now more affordable and fashionable, and teahouses, which drew clientele from both sexes, began to grow in popularity. Tea, however, had always been Australia’s most popular non-alcoholic drink. Tea (and coffee) along with other alien plants had been part of the cargo unloaded onto Australian shores with the First Fleet in 1788. Coffee, mainly from Brazil and Jamaica, remained a constant import but was taxed more heavily than tea and was, therefore, more expensive. Furthermore, tea was much easier to make than coffee. To brew tea, all that is needed is to add boiling water, coffee, in contrast, required roasting, grinding and brewing. According to Symons, until the 1930s, Australians were the largest consumers of tea in the world (19). In spite of this, and as coffee, since its introduction into Europe, was regarded as the antidote to alcohol, the temperance movement established coffee palaces. In the early 1870s in Britain, the temperance movement had revived the coffee house to provide an alternative to the gin taverns that were so attractive to the working classes of the Industrial Age (Clarke 5). Unlike the earlier coffee house, this revived incarnation provided accommodation and was open to men, women and children. “Cheap and wholesome food,” was available as well as reading rooms supplied with newspapers and periodicals, and games and smoking rooms (Clarke 20). In Australia, coffee palaces did not seek the working classes, as clientele: at least in the cities they were largely for the nouveau riche. Coffee Palaces The discovery of gold in 1851 changed the direction of the Australian economy. An investment boom followed, with an influx of foreign funds and English banks lending freely to colonial speculators. By the 1880s, the manufacturing and construction sectors of the economy boomed and land prices were highly inflated. Governments shared in the wealth and ploughed money into urban infrastructure, particularly railways. Spurred on by these positive economic conditions and the newly extended inter-colonial rail network, international exhibitions were held in both Sydney and Melbourne. To celebrate modern technology and design in an industrial age, international exhibitions were phenomena that had spread throughout Europe and much of the world from the mid-19th century. According to Davison, exhibitions were “integral to the culture of nineteenth century industrialising societies” (158). In particular, these exhibitions provided the colonies with an opportunity to demonstrate to the world their economic power and achievements in the sciences, the arts and education, as well as to promote their commerce and industry. Massive purpose-built buildings were constructed to house the exhibition halls. In Sydney, the Garden Palace was erected in the Botanic Gardens for the 1879 Exhibition (it burnt down in 1882). In Melbourne, the Royal Exhibition Building, now a World Heritage site, was built in the Carlton Gardens for the 1880 Exhibition and extended for the 1888 Centennial Exhibition. Accommodation was required for the some one million interstate and international visitors who were to pass through the gates of the Garden Palace in Sydney. To meet this need, the temperance movement, keen to provide alternative accommodation to licensed hotels, backed the establishment of Sydney’s coffee palaces. The Sydney Coffee Palace Hotel Company was formed in 1878 to operate and manage a number of coffee palaces constructed during the 1870s. These were designed to compete with hotels by “offering all the ordinary advantages of those establishments without the allurements of the drink” (Murdoch). Coffee palaces were much more than ordinary hotels—they were often multi-purpose or mixed-use buildings that included a large number of rooms for accommodation as well as ballrooms and other leisure facilities to attract people away from pubs. As the Australian Town and Country Journal reveals, their services included the supply of affordable, wholesome food, either in the form of regular meals or occasional refreshments, cooked in kitchens fitted with the latest in culinary accoutrements. These “culinary temples” also provided smoking rooms, chess and billiard rooms, and rooms where people could read books, periodicals and all the local and national papers for free (121). Similar to the coffee houses of the Enlightenment, the coffee palaces brought businessmen, artists, writers, engineers, and scientists attending the exhibitions together to eat and drink (non-alcoholic), socialise and conduct business. The Johnson’s Temperance Coffee Palace located in York Street in Sydney produced a practical guide for potential investors and businessmen titled International Exhibition Visitors Pocket Guide to Sydney. It included information on the location of government departments, educational institutions, hospitals, charitable organisations, and embassies, as well as a list of the tariffs on goods from food to opium (1–17). Women, particularly the Woman’s Christian Temperance Union (WCTU) were a formidable force in the temperance movement (intemperance was generally regarded as a male problem and, more specifically, a husband problem). Murdoch argues, however, that much of the success of the push to establish coffee palaces was due to male politicians with business interests, such as the one-time Victorian premiere James Munro. Considered a stern, moral church-going leader, Munro expanded the temperance movement into a fanatical force with extraordinary power, which is perhaps why the temperance movement had its greatest following in Victoria (Murdoch). Several prestigious hotels were constructed to provide accommodation for visitors to the international exhibitions in Melbourne. Munro was responsible for building many of the city’s coffee palaces, including the Victoria (1880) and the Federal Coffee Palace (1888) in Collins Street. After establishing the Grand Coffee Palace Company, Munro took over the Grand Hotel (now the Windsor) in 1886. Munro expanded the hotel to accommodate some of the two million visitors who were to attend the Centenary Exhibition, renamed it the Grand Coffee Palace, and ceremoniously burnt its liquor licence at the official opening (Murdoch). By 1888 there were more than 50 coffee palaces in the city of Melbourne alone and Munro held thousands of shares in coffee palaces, including those in Geelong and Broken Hill. With its opening planned to commemorate the centenary of the founding of Australia and the 1888 International Exhibition, the construction of the Federal Coffee Palace, one of the largest hotels in Australia, was perhaps the greatest monument to the temperance movement. Designed in the French Renaissance style, the façade was embellished with statues, griffins and Venus in a chariot drawn by four seahorses. The building was crowned with an iron-framed domed tower. New passenger elevators—first demonstrated at the Sydney Exhibition—allowed the building to soar to seven storeys. According to the Federal Coffee Palace Visitor’s Guide, which was presented to every visitor, there were three lifts for passengers and others for luggage. Bedrooms were located on the top five floors, while the stately ground and first floors contained majestic dining, lounge, sitting, smoking, writing, and billiard rooms. There were electric service bells, gaslights, and kitchens “fitted with the most approved inventions for aiding proficients [sic] in the culinary arts,” while the luxury brand Pears soap was used in the lavatories and bathrooms (16–17). In 1891, a spectacular financial crash brought the economic boom to an abrupt end. The British economy was in crisis and to meet the predicament, English banks withdrew their funds in Australia. There was a wholesale collapse of building companies, mortgage banks and other financial institutions during 1891 and 1892 and much of the banking system was halted during 1893 (Attard). Meanwhile, however, while the eastern States were in the economic doldrums, gold was discovered in 1892 at Coolgardie and Kalgoorlie in Western Australia and, within two years, the west of the continent was transformed. As gold poured back to the capital city of Perth, the long dormant settlement hurriedly caught up and began to emulate the rest of Australia, including the construction of ornately detailed coffee palaces (Freeman 130). By 1904, Perth had 20 coffee palaces. When the No. 2 Coffee Palace opened in Pitt Street, Sydney, in 1880, the Australian Town and Country Journal reported that coffee palaces were “not only fashionable, but appear to have acquired a permanent footing in Sydney” (121). The coffee palace era, however, was relatively short-lived. Driven more by reformist and economic zeal than by good business sense, many were in financial trouble when the 1890’s Depression hit. Leading figures in the temperance movement were also involved in land speculation and building societies and when these schemes collapsed, many, including Munro, were financially ruined. Many of the palaces closed or were forced to apply for liquor licences in order to stay afloat. Others developed another life after the temperance movement’s influence waned and the coffee palace fad faded, and many were later demolished to make way for more modern buildings. The Federal was licensed in 1923 and traded as the Federal Hotel until its demolition in 1973. The Victoria, however, did not succumb to a liquor licence until 1967. The Sydney Coffee Palace in Woolloomooloo became the Sydney Eye Hospital and, more recently, smart apartments. Some fine examples still survive as reminders of Australia’s social and cultural heritage. The Windsor in Melbourne’s Spring Street and the Broken Hill Hotel, a massive three-story iconic pub in the outback now called simply “The Palace,” are some examples. Tea remained the beverage of choice in Australia until the 1950s when the lifting of government controls on the importation of coffee and the influence of American foodways coincided with the arrival of espresso-loving immigrants. As Australians were introduced to the espresso machine, the short black, the cappuccino, and the café latte and (reminiscent of the Enlightenment), the post-war malaise was shed in favour of the energy and vigour of modernist thought and creativity, fuelled in at least a small part by caffeine and the emergent café culture (Teffer). Although the temperance movement’s attempt to provide an alternative to the ubiquitous pubs failed, coffee has now outstripped the consumption of tea and today’s café culture ensures that wherever coffee is consumed, there is the possibility of a continuation of the Enlightenment’s lively discussions, exchange of news, and dissemination of ideas and information in a sober environment. References Attard, Bernard. “The Economic History of Australia from 1788: An Introduction.” EH.net Encyclopedia. 5 Feb. (2012) ‹http://eh.net/encyclopedia/article/attard.australia›. Blainey, Anna. “The Prohibition and Total Abstinence Movement in Australia 1880–1910.” Food, Power and Community: Essays in the History of Food and Drink. Ed. Robert Dare. Adelaide: Wakefield Press, 1999. 142–52. Boyce, Francis Bertie. “Shall I Vote for No License?” An address delivered at the Convention of the Parramatta Branch of New South Wales Alliance, 3 September 1906. 3rd ed. Parramatta: New South Wales Alliance, 1907. Clarke, James Freeman. Coffee Houses and Coffee Palaces in England. Boston: George H. Ellis, 1882. “Coffee Palace, No. 2.” Australian Town and Country Journal. 17 Jul. 1880: 121. Davison, Graeme. “Festivals of Nationhood: The International Exhibitions.” Australian Cultural History. Eds. S. L. Goldberg and F. B. Smith. Cambridge: Cambridge UP, 1989. 158–77. Denby, Elaine. Grand Hotels: Reality and Illusion. London: Reaktion Books, 2002. Ellis, Markman. The Coffee House: A Cultural History. London: Weidenfeld & Nicolson, 2004. Federal Coffee Palace. The Federal Coffee Palace Visitors’ Guide to Melbourne, Its Suburbs, and Other Parts of the Colony of Victoria: Views of the Principal Public and Commercial Buildings in Melbourne, With a Bird’s Eye View of the City; and History of the Melbourne International Exhibition of 1880, etc. Melbourne: Federal Coffee House Company, 1888. Fitzgerald, Ross, and Trevor Jordan. Under the Influence: A History of Alcohol in Australia. Sydney: Harper Collins, 2009. Freeland, John. The Australian Pub. Melbourne: Sun Books, 1977. Johnson’s Temperance Coffee Palace. International Exhibition Visitors Pocket Guide to Sydney, Restaurant and Temperance Hotel. Sydney: Johnson’s Temperance Coffee Palace, 1879. Mitchell, Ann M. “Munro, James (1832–1908).” Australian Dictionary of Biography. Canberra: National Centre of Biography, Australian National U, 2006-12. 5 Feb. 2012 ‹http://adb.anu.edu.au/biography/munro-james-4271/text6905›. Murdoch, Sally. “Coffee Palaces.” Encyclopaedia of Melbourne. Eds. Andrew Brown-May and Shurlee Swain. 5 Feb. 2012 ‹http://www.emelbourne.net.au/biogs/EM00371b.htm›. Muskett, Philip E. The Art of Living in Australia. New South Wales: Kangaroo Press, 1987. Standage, Tom. A History of the World in 6 Glasses. New York: Walker & Company, 2005. Sydney Coffee Palace Hotel Company Limited. Memorandum of Association of the Sydney Coffee Palace Hotel Company, Ltd. Sydney: Samuel Edward Lees, 1879. Symons, Michael. One Continuous Picnic: A Gastronomic History of Australia. Melbourne: Melbourne UP, 2007. Teffer, Nicola. Coffee Customs. Exhibition Catalogue. Sydney: Customs House, 2005.
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"Buchbesprechungen." Zeitschrift für Historische Forschung: Volume 46, Issue 2 46, no. 2 (April 1, 2019): 289–406. http://dx.doi.org/10.3790/zhf.46.2.289.
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Dutton, Jacqueline. "Counterculture and Alternative Media in Utopian Contexts: A Slice of Life from the Rainbow Region." M/C Journal 17, no. 6 (November 3, 2014). http://dx.doi.org/10.5204/mcj.927.
Full textAbstract:
Introduction Utopia has always been countercultural, and ever since technological progress has allowed, utopia has been using alternative media to promote and strengthen its underpinning ideals. In this article, I am seeking to clarify the connections between counterculture and alternative media in utopian contexts to demonstrate their reciprocity, then draw together these threads through reference to a well-known figure of the Rainbow Region–Rusty Miller. His trajectory from iconic surfer and Aquarian reporter to mediator for utopian politics and ideals in the Rainbow Region encompasses in a single identity the three elements underpinning this study. In concluding, I will turn to Rusty’s Byron Guide, questioning its classification as alternative or mainstream media, and whether Byron Bay is represented as countercultural and utopian in this long-running and ongoing publication. Counterculture and Alternative Media in Utopian Contexts Counterculture is an umbrella that enfolds utopia, among many other genres and practices. It has been most often situated in the 1960s and 1970s as a new form of social movement embodying youth resistance to the technocratic mainstream and its norms of gender, sexuality, politics, music, and language (Roszak). Many scholars of counterculture underscore its utopian impulses both in the projection of better societies where the social goals are achieved, and in the withdrawal from mainstream society into intentional communities (Yinger 194-6; McKay 5; Berger). Before exploring further the connections between counterculture and alternative media, I want to define the scope of countercultural utopian contexts in general, and the Rainbow Region in particular. Utopia is a neologism created by Sir Thomas More almost 500 years ago to designate the island community that demonstrates order, harmony, justice, hope and desire in the right balance so that it seems like an ideal land. This imaginary place described in Utopia (1516) as a counterpoint to the social, political and religious shortcomings of contemporary 16th century British society, has attracted accusations of heresy (Molner), and been used as a pejorative term, an insult to denigrate political projects that seem farfetched or subversive, especially during the 19th century. Almost every study of utopian theory, literature and practice points to a dissatisfaction with the status quo, which inspires writers, politicians, architects, artists, individuals and communities to rail against it (see for example Davis, Moylan, Suvin, Levitas, Jameson). Kingsley Widmer’s book Counterings: Utopian Dialectics in Contemporary Contexts reiterates what many scholars have stated when he writes that utopias should be understood in terms of what they are countering. Lyman Tower Sargent defines utopia as “a non-existent society described in considerable detail and normally located in time and space” and utopianism as “social dreaming” (9), to which I would add that both indicate an improvement on the alternatives, and may indeed be striving to represent the best place imaginable. Utopian contexts, by extension, are those situations where the “social dreaming” is enhanced through human agency, good governance, just laws, education, and work, rather than being a divinely ordained state of nature (Schaer et al). In this way, utopian contexts are explicitly countercultural through their very conception, as human agency is required and their emphasis is on social change. These modes of resistance against dominant paradigms are most evident in attempts to realise textual projections of a better society in countercultural communal experiments. Almost immediately after its publication, More’s Utopia became the model for Bishop Vasco de Quiroga’s communitarian hospital-town Santa Fe de la Laguna in Michoacan, Mexico, established in the 1530s as a counterculture to the oppressive enslavement and massacres of the Purhépecha people by Nuno Guzmán (Green). The countercultural thrust of the 1960s and 1970s provided many utopian contexts, perhaps most readily identifiable as the intentional communities that spawned and flourished, especially in the United States, the United Kingdom, Australia, and New Zealand (Metcalf, Shared Lives). They were often inspired by texts such as Charles A. Reich’s The Greening of America (1970) and Ernest Callenbach’s Ecotopia (1975), and this convergence of textual practices and alternative lifestyles can be seen in the development of Australia’s own Rainbow Region. Located in northern New South Wales, the geographical area of the Northern Rivers that has come to be known as the Rainbow Region encompasses Byron Bay, Nimbin, Mullumbimby, Bangalow, Clunes, Dunoon, Federal, with Lismore as the region’s largest town. But more evocative than these place names are the “rivers and creeks, vivid green hills, fruit and nut farms […] bounded by subtropical beaches and rainforest mountains” (Wilson 1). Utopian by nature, and recognised as such by the indigenous Bundjalung people who inhabited it before the white settlers, whalers and dairy farmers moved in, the Rainbow Region became utopian through culture–or indeed counterculture–during the 1973 Aquarius Festival in Nimbin when the hippies of Mullumbimby and the surfers of Byron Bay were joined by up to 10,000 people seeking alternative ways of being in the world. When the party was over, many Aquarians stayed on to form intentional communities in the beautiful region, like Tuntable Falls, Nimbin’s first and largest such cooperative (Metcalf, From Utopian Dreaming to Communal Reality 74-83). In utopian contexts, from the Renaissance to the 1970s and beyond, counterculture has underpinned and alternative media has circulated the aims and ideals of the communities of resistance. The early utopian context of the Anabaptist movement has been dubbed as countercultural by Sigrun Haude: “During the reign of the Münster (1534-5) Anabaptists erected not only a religious but also a social and political counterculture to the existing order” (240). And it was this Protestant Reformation that John Downing calls the first real media war, with conflicting movements using pamphlets produced on the new technology of the Gutenberg press to disseminate their ideas (144). What is striking here is the confluence of ideas and practices at this time–countercultural ideals are articulated, published, and disseminated, printing presses make this possible, and utopian activists realise how mass media can be used and abused, exploited and censored. Twentieth century countercultural movements drew on the lessons learnt from historical uprising and revolutions, understanding the importance of getting the word out through their own forms of media which, given the subversive nature of the messages, were essentially alternative, according to the criteria proposed by Chris Atton: alternative media may be understood as a radical challenge to the professionalized and institutionalized practices of the mainstream media. Alternative media privileges a journalism that is closely wedded to notions of social responsibility, replacing an ideology of “objectivity” with overt advocacy and oppositional practices. Its practices emphasize first person, eyewitness accounts by participants; a reworking of the populist approaches of tabloid newspapers to recover a “radical popular” style of reporting; collective and antihierarchical forms of organization which eschew demarcation and specialization–and which importantly suggest an inclusive, radical form of civic journalism. (267) Nick Couldry goes further to point out the utopian processes required to identify agencies of change, including alternative media, which he defines as “practices of symbolic production which contest (in some way) media power itself–that is, the concentration of symbolic power in media institutions” (25). Alternative media’s orientation towards oppositional and contestatory practices demonstrates clear parallels between its ambitions and those of counterculture in utopian contexts. From the 1960s onwards, the upsurge in alternative newspaper numbers is commensurate with the blossoming of the counterculture and increased utopian contexts; Susan Forde describes it thus: “a huge resurgence in the popularity of publications throughout the ‘counter-culture’ days of the 1960s and 1970s” (“Monitoring the Establishment”, 114). The nexus of counterculture and alternative media in such utopian contexts is documented in texts like Roger Streitmatter’s Voices of Revolution and Bob Osterlag’s People’s Movements, People’s Press. Like the utopian newspapers that came out of 18th and 19th century intentional communities, many of the new alternative press served to educate, socialise, promote and represent the special interests of the founders and followers of the countercultural movements, often focusing on the philosophy and ideals underpinning these communities rather than the everyday events (see also Frobert). The radical press in Australia was also gaining ground, with OZ in Australia from 1963-1969, and then from 1967-1973 in London. Magazines launched by Philip Frazer like The Digger, Go-Set, Revolution and High Times, and university student newspapers were the main avenues for youth and alternative expression on the Vietnam war and conscription, gay and lesbian rights, racism, feminism and ecological activism (Forde, Challenging the News; Cock & Perry). Nimbin 1973: Rusty Miller and The Byron Express The 1973 Aquarius Festival of counterculture in Nimbin (12-23 May) was a utopian context that had an alternative media life of its own before it arrived in the Rainbow Region–in student publications like Tharnuka and newsletters distributed via the Aquarius Foundation. There were other voices that announced the coming of the Aquarius Festival to Nimbin and reported on its impact, like The Digger from Melbourne and the local paper, The Northern Star. During the Festival, the Nimbin Good Times first appeared as the daily bulletin and continues today with the original masthead drawn by the Festival’s co-organiser, Graeme Dunstan. Some interesting work has been done on this area, ranging from general studies of the Rainbow Region (Wilson; Munro-Clark) to articles analysing its alternative press (Ward & van Vuuren; Martin & Ellis), but to date, there has been no focus on the Rainbow Region’s first alternative newspaper, The Byron Express. Co-edited by Rusty Miller and David Guthrie, this paper presented and mediated the aims and desires of the Aquarian movement. Though short-lived, as only 7 issues were published from 15 February 1973 to September 1973, The Byron Express left a permanent printed vestige of the Aquarian counterculture movement’s activism and ideals from an independent regional perspective. Miller’s credentials for starting up the newspaper are clear–he has always been a trailblazer, mixing “smarts” with surfing and environmental politics. After graduating from a Bachelor of Arts in history from San Diego State College, he first set foot in Byron Bay during his two semesters with the inaugural Chapman College affiliated University of the Seven Seas in 1965-6. Returning to his hometown of Encinitas, he co-founded the Surf Research accessory company with legendary Californian surfer Mike Doyle, and launched Waxmate, the first specially formulated surf wax in 1967 (Davis, Witzig & James; Warshaw 217), selling his interest in the business soon after to spend a couple of years “living the counterculture life on the Hawaiian Island of Kauai” (Davis, Witzig & James), before heading back to Byron Bay via Bells Beach in 1970 (Miller & Shantz) and Sydney, where he worked as an advertising salesman and writer with Tracks surfing magazine (Martin & Ellis). In 1971, he was one of the first to ride the now famous waves of Uluwatu in Bali, and is captured with Steven Cooney in the iconic publicity image for Albe Falzon’s 1971 film, Morning Of The Earth. The champion surfer from the US knew a thing or two about counterculture, alternative media, advertising and business when he found his new utopian context in Byron Bay. Miller and Guthrie’s front-page editorial of the inaugural issue of The Byron Express, published on 15 February 1973, with the byline “for a higher shire”, expressed the countercultural (cl)aims of the publication. Land use, property development and the lack of concern that some people in Byron had for their impact on the environment and people of the region were a prime target: With this first issue of the Byron Express, we hope to explain that the area is badly in need of a focal point. The transitions of present are vast and moving fast. The land is being sold and resold. Lots of money is coming into the area in the way of developments […] caravan parts, hotels, businesses and real estate. Many of the trips incoming are not exactly “concerned” as to what long term effect such developments might have on the environment and its people. We hope to serve as a focus of concern and service, a centre for expression and reflection. We would ask your contributions in vocal and written form. We are ready for some sock it to ya criticism… and hope you would grab us upon the street to tell us how you feel…The mission of this alternative newspaper is thereby defined by the need for a “focal point” that inscribes the voices of the community in a freely accessible narrative, recorded in print for posterity. Although this first issue contains no mention of the Aquarius Festival, there were already rumours circulating about it, as organisers Graeme Dunstan and Johnny Allen had been up to Main Arm, Mullumbimby and Nimbin on reconnaissance missions beginning in September 1972. Instead, there was an article on “Mullumbimby Man–Close to the Land” by Nicholas Shand, who would go on to found the community-based weekly newspaper The Echo in 1986, then called The Brunswick Valley Echo and still going strong. Another by Bob McTavish asked whether there could be a better form of government; there was a surf story, and a soul food section with a recipe for honey meade entitled “Do you want to get out of it on 10 cents a bottle?” The second issue continues in much the same vein. It is not until the third issue comes out on 17 March 1973 that the Aquarius Festival is mentioned in a skinny half column on page four. And it’s not particularly promising: Arrived at Nimbin, sleepy hamlet… Office in disused R.S.L. rooms, met a couple of guys recently arrived, said nothing was being done. “Only women here, you know–no drive”. Met Joanne and Vi, both unable to say anything to be reported… Graham Dunstan (codenamed Superfest) and John Allen nowhere in sight. Allen off on trip overseas. Dunstan due back in a couple of weeks. 10 weeks to go till “they” all come… and to what… nobody is quite sure. This progress report provides a fascinating contemporary insight into the tensions–between the local surfies and hippies on one hand, and the incoming students on the other–around the organisation of the Aquarius Festival. There is an unbridled barb at the sexist comments made by the guys, implicit criticism of the absent organisers, obvious skepticism about whether anyone will actually come to the festival, and wonderment at what it will be like. Reading between the lines, we might find a feeling of resentment about not being privy to new developments in their own backyard. The final lines of the article are non-committal “Anyway, let’s see what eventuates when the Chiefs return.” It seems that all has been resolved by the fifth issue of 11 May, which is almost entirely dedicated to the Aquarius Festival with the front page headline “Welcome to the New Age”. But there is still an undertone of slight suspicion at what the newcomers to the area might mean in terms of property development: The goal is improving your fellow man’s mind and nourishment in concert with your own; competition to improve your day and the quality of the day for society. Meanwhile, what is the first thing one thinks about when he enters Byron and the area? The physical environment is so magnificent and all encompassing that it can actually hold a man’s breath back a few seconds. Then a man says, “Wow, this land is so beautiful that one could make a quid here.” And from that moment the natural aura and spells are broken and the mind lapses into speculative equations, sales projections and future interest payments. There is plenty of “love” though, in this article: “The gathering at Nimbin is the most spectacular demonstration of the faith people have in a belief that is possible (and possible just because they want it to be) to live in love, through love together.” The following article signed by Rusty Miller “A Town Together” is equally focused on love: “See what you could offer the spirit at Nimbin. It might introduce you to a style that could lead to LOVE.” The centre spread features photos: the obligatory nudes, tents, and back to nature activities, like planting and woodworking. With a text box of “random comments” including one from a Lismore executive: ‘I took my wife and kids out there last weekend and we had such a good time. Seems pretty organized and the town was loaded with love. Heard there is some hepatitis about and rumours of VD. Everyone happy.” And another from a land speculator (surely the prime target of Miller’s wrath): “Saw guys kissing girls on the street, so sweet, bought 200 acres right outside of town, it’s going to be valuable out there some day.” The interview with Johnny Allen as the centrepiece includes some pertinent commentary on the media and reveals a well-founded suspicion of the mediatisation of the Aquarius Festival: We have tried to avoid the media actually. But we haven’t succeeded in doing so. Part of the basic idea is that we don’t need to be sold. All the down town press can do is try and interpret you. And by doing that it automatically places it in the wrong sort of context. So we’ve tried to keep it to people writing about the festival to people who will be involved in it. It’s an involvement festival. Coopting The Byron Express as an “involved” party effects a fundamental shift from an external reporting newspaper to a kind of proponent or even propaganda for the Aquarius festival and its ideas, like so many utopian newspapers had done before. It is therefore perhaps inevitable that The Byron Express should disappear very soon after the Aquarius festival. Fiona Martin and Rhonda Ellis explain that Rusty Miller stopped producing the paper because he “found the production schedule exhausting and his readership too small to attract consistent advertising” (5). At any rate, there were only two more issues, one in June–with some follow up reporting of the festival–and another in September 1973, which was almost entirely devoted to environmentally focused features, including an interview with Kath Walker (Oodgeroo Noonuccal). Byron Bay 2013: Thirty Years of Rusty’s Byron Guide What Rusty did next is fairly well known locally–surfing and teaching people how to surf and a bit of writing. When major local employer Walkers slaughterhouse closed in 1983, he and his wife, social geographer Tricia Shantz, were asked by the local council to help promote Byron Bay as a tourist destination, writing the first Byron guide in 1983-4. Incorporating essays by local personalities and dedicated visitors, the Byron guide perpetuates the ideal of environmental awareness, spiritual experimentation, and respect for the land and sea. Recent contributors have included philosopher Peter Singer, political journalist Kerry O’Brien, and writer John Ralston Saul, and Miller and Shantz always have an essay in there themselves. “People, Politics and Culture” is the new byline for the 2013 edition. And Miller’s opening essay mediates the same utopian desires and environmental community messages that he espoused from the beginning of The Byron Express: The name Byron Bay represents something that we constantly try to articulate. If one was to dream up a menu of situations and conditions to compose a utopia, Australia would be the model of the nation-state and Byron would have many elements of the actual place one might wish to live for the rest of their lives. But of course there is always the danger of excesses in tropical paradises especially when they become famous destinations. Australia is being held to ransom for the ideology that we should be slaves to money and growth at the cost of a degraded and polluted physical and social environment. Byron at least was/is a refuge against this profusion of the so-called real-world perception that holds profit over environment as the way we must choose for our future. Even when writing for a much more commercial medium, Miller retains the countercultural utopian spirit that was crystallised in the Aquarius festival of 1973, and which remains relevant to many of those living in and visiting the Rainbow Region. Miller’s ethos moves beyond the alternative movements and communities to infiltrate travel writing and tourism initiatives in the area today, as evidenced in the Rusty’s Byron Guide essays. By presenting more radical discourses for a mainstream public, Miller together with Shantz have built on the participatory role that he played in launching the region’s first alternative newspaper in 1973 that became albeit briefly the equivalent of a countercultural utopian gazette. Now, he and Shantz effectively play the same role, producing a kind of countercultural form of utopian media for Byron Bay that corresponds to exactly the same criteria mentioned above. Through their free publication, they aim to educate, socialise, promote and represent the special interests of the founders and followers of the Rainbow Region, focusing on the philosophy and ideals underpinning these communities rather than the everyday events. The Byron Bay that Miller and Shantz promote is resolutely utopian, and certainly countercultural if compared to other free publications like The Book, a new shopping guide, or mainstream media elsewhere. Despite this new competition, they are planning the next edition for 2015 with essays to make people think, talk, and understand the region’s issues, so perhaps the counterculture is still holding its own against the mainstream. References Atton, Chris. “What Is ‘Alternative’ Journalism?” Journalism: Theory, Practice, Criticism 4.3 (2003): 267-72. Berger, Bennett M. The Survival of a Counterculture: Ideological Work and Everyday Life among Rural Communards. New Brunswick: Transaction Publishers, 2004. Cock, Peter H., & Paul F. Perry. “Australia's Alternative Media.” Media Information Australia 6 (1977): 4-13. 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