Bibliografias temáticas / Occult Club (London, England)

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Autor: Grafiati

Publicado: 29 de julho de 2024

Última modificação: 31 de julho de 2024

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Artigos de revistas sobre o assunto "Occult Club (London, England)"

Luckhurst, Roger. "The Ghost Club, 1882–1936". Aries 22, n.º 1 (22 de novembro de 2021): 64–88. http://dx.doi.org/10.1163/15700593-02201004.

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Abstract The Ghost Club was founded to discuss matters spiritual, psychic and occult in 1882 by Spiritualist William Stainton Moses and mystic Alfred Alaric Watts. It was intended as a club ruled by a gentleman’s code of honour—with all matters discussed kept strictly confidential. While maintaining secrecy, it also obsessively minuted and documented its discussions, leaving behind thousands of pages of records that have yet to be properly investigated, owing to conditions around their use. This essay is an attempt to examine the importance of the Club, and how it might readjust our understanding of the networks of the London occult in the late-Victorian and Edwardian eras.

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Rosin, David. "The English College wins the Rosin-Tanner Cup". Bulletin of the Royal College of Surgeons of England 88, n.º 5 (1 de maio de 2006): 175. http://dx.doi.org/10.1308/147363506x109302.

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The Royal College of Surgeons of England rugby club is flourishing but needs your support. It has a very young history when compared with the United Hospitals Cup (the oldest competition, dating back to 1874 and still being played despite many amalgamations of the London teaching hospitals). Our College club was founded in 2003 to play against the Royal College of Surgeons of Edinburgh for the Park–Parker Cup. The first game was played at the Rosslyn Park ground on the morning of the Calcutta Cup and, sadly, after suturing various parts of players' anatomy from both sides, I presented the Cup to the Edinburgh side who had been triumphant, reversing a large half-time lead by the English College. The next two years belonged to England winning in Edinburgh and in London.

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Andreeva, D., e O. Ievleva. "EVOLUTION OF THE ARCHITECTURE OF THE CAPITAL CLUBS OF ENGLAND AND RUSSIA AT THE TURN OF XVII-XIX CENTURIES". Bulletin of Belgorod State Technological University named after. V. G. Shukhov 6, n.º 1 (4 de fevereiro de 2021): 46–57. http://dx.doi.org/10.34031/2071-7318-2021-6-1-46-57.

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The article deals with the problem of organizing the environment of human cultural activity in the 18th century and the search for its solution by architects. The aim is to identify the features (functional, structural and other) of previously existing architectural objects (clubs) of the 18th-19th centuries. A comparative analysis of a number of the buildings (clubs) under study is carried out on the example of two large countries of the world, England and Russia. The buildings and premises adapted for clubs, which originally appeared in London, and later in St. Petersburg, are described. The article considers one of the first club facilities in St. Petersburg, the "English Club", which was formed by the "English Assembly" taking into account the historical roots of London clubs. On the basis of field studies and the study of preserved historical graphic materials, the characteristic stages of development and the peculiarities of the emergence of a new type of public club buildings for that time are revealed. Using a comparative and typological method, the authors describe the planning and functional features of the development of club architecture in "adapted clubs", which influenced the formation of their own type of building. The criteria for choosing a building adapted for a club are defined. These include: the presence of a spacious hall, a courtyard, an acceptable rental price, the presence of a large dining room, the importance of territorial location. With the help of the analysis, the principles of designing a club as its own type of building are formed.

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Velayutham, Sivakumar, e Ajantha Velayutham. "Emergence of the Transnational Capitalist Class in Sports: Manchester United Football Club (mufc) and the English Premier League (epl)". Perspectives on Global Development and Technology 15, n.º 5 (10 de outubro de 2016): 520–42. http://dx.doi.org/10.1163/15691497-12341405.

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Transnational capitalism has been described as the emerging new stage of capitalism characterized by sharp increases in foreign direct investment, the rise of a global financial system, and increased interlocking of positions within the global corporate structure in many countries and industries. These have been identified as some empirical indicators of the transnational integration of capitalists. This thesis has however rarely been applied to sports probably because it could be considered the antithesis of transnational capitalism. First, sports more than any other form of social activity is associated with nationalism, and second, sport has traditionally been associated with amateurism.The transformation of Manchester United Football Club (mufc) from a local club to a transnational corporation within the English Premier League (epl) is used as an example of the colonization of sport by the transnational capitalist class (tcc). The study highlights a number of emerging characteristics of transnational capitalism. First, the study points to the emergence of transnational capitalist class (tcc) centers with London and England as one of them. Second, the study also highlights the role of modern technologies of communication and media, and branding in the emergence transnational capitalism.

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Lam, Virginia L., e Silvia Guerrero. "Animals, Superman, Fairy and God: Children’s Attributions of Nonhuman Agent Beliefs in Madrid and London". Journal of Cognition and Culture 20, n.º 1-2 (4 de maio de 2020): 66–87. http://dx.doi.org/10.1163/15685373-12340074.

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Abstract There have been major developments in the understanding of children’s nonhuman concepts, particularly God concepts, within the past two decades, with a body of cross-cultural studies accumulating. Relatively less research has studied those of non-Christian faiths or children’s concepts of popular occult characters. This paper describes two studies, one in Spain and one in England, examining 5- to 10-year-olds’ human and nonhuman agent beliefs. Both settings were secular, but the latter comprised a Muslim majority. Children were given a false-belief (unexpected contents) task in which they were asked to infer about three humans (mother, classmate, teacher), three animals (dog, bear, bird) and three supernatural beings (Superman, fairy, God). Similar false beliefs about humans, with subtle differences in inferences about animals and supernatural beings, were found between the two locations. In London different patterns for God between participants with a family religion, in particular Muslims, and non-affiliates, were identified as well as an association between religious beliefs and practice and inferences about God. Findings are discussed in the light of theory and research on the role of sociocultural inputs in children’s theory of mind development and understanding of agency.

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Orzoff, Andrea. "Prague PEN and Central European Cultural Nationalism, 1924–1935". Nationalities Papers 29, n.º 2 (junho de 2001): 243–65. http://dx.doi.org/10.1080/00905990120053737.

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In “Our Guests and Ourselves,” an article written in 1924 for the Prague daily newspaper Lidové noviny, Czech playwright and novelist Karel clarified for his readers the failings in Czech habits of sociability, and the unfortunate consequences of those habits for the new Czechoslovak nation. Each nationality in Prague, and each political grouping within the nationalities, tended to socialize in different clubs and cafes. The Czechs preferred to socialize only with each other, complained , and foreigners visiting Prague tended to socialize with Germans. When Czechs set themselves the task of entertaining visiting foreigners, they did so in a manner overly officious and overtly “national”: that is, Czechs dragged foreigners around from function to banquet, forcing them to listen endlessly to official pronouncements of the glories of the long-overlooked Czech nation. As yet, wrote, Prague lacked a single genuinely neutral club or grouping open to all, and comfortable for all, particularly foreigners, whom the Czechs needed badly to impress. In contrast, told his readers, he himself had just visited the kind of club the Czechs should create: the “Penklub”, in London. In the International Pen Club's London chapter, writers of different nationalities were able to enjoy one another's company, and perhaps develop a greater understanding for other countries' perspectives. The club's existence demonstrated that even England, one of the historical great powers of Europe, put great weight on creating international ties. reminded his readers that “we here have more, and more urgent, reasons for needing such [clubs].” Those “more urgent” reasons for changing Czech habits were first and foremost political reasons, in an age when sociability was politicized—and, as 's comments make clear, nationalized.

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Snyder, Katherine. "A Paradise of Bachelors: Remodeling Domesticity and Masculinity in the Turn-of-the-Century New York Bachelor Apartment". Prospects 23 (outubro de 1998): 247–84. http://dx.doi.org/10.1017/s0361233300006347.

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For both herman melville and Nathaniel Hawthorne, the quin-tessence of midcentury bachelor life was found across the Atlantic. Attempting to capitalize on the phenomenal success of Donald Grant Mitchell's Reveries of a Bachelor (1850), Melville in 1855 published “The Paradise of Bachelors,” with its companion sketch, “The Tartarus of Maids,” in Harper's (during Mitchell's tenure there as editor). This diptych juxtaposed the hard labor of unmarried New England female millworkers to the leisurely pleasures of English bachelor residents of the Inns of Court. For Melville, the “quiet absorption of good living, good drinking, good feeling, and good talk” was epitomized by bachelor life in London. Hawthorne made his own entry in the bachelor sweepstakes with The Blithedale Romance (1852), which portrayed the temporary residence of the bachelor Coverdale in an American Utopian community and an urban hotel. Yet Hawthorne, like Melville, associated ideal bachelor life with London. Describing a dinner he had enjoyed at the Reform Club, Hawthorne noted in his journal that “there are rooms and conveniences for every possible purpose, and whatever material for enjoyment a bachelor may need, or ought to have, he can surely find it here.”

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Wright, James R. "Kurt Aterman, MUDR, MB, BCh BAO HONS, DCH, MRCP, PhD, DSc, FRCPath: “A Small Man With a Very Large Cerebrum and a Soul to Match”". Pediatric and Developmental Pathology 23, n.º 5 (14 de maio de 2020): 337–44. http://dx.doi.org/10.1177/1093526620923459.

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Kurt Aterman was raised in the Czech-Polish portions of the former Austro-Hungarian Empire during World War I and the interwar period. After completing medical school and beginning postgraduate pediatrics training in Prague, this Jewish Czech physician fled to England as a refugee when the Nazis occupied his homeland in 1939. He repeated/completed medical training in Northern Ireland and London, working briefly as a pediatrician. Next, he served in the Royal Army Medical Corp in India, working as a pathologist. After the war and additional pathology training, he spent the next decade as an experimental pathologist in Birmingham, England. After completing a fellowship with Edith Potter in Chicago, Aterman spent the next 2 decades as a pediatric-perinatal pathologist, primarily working in Halifax, Canada. Fluent in many European languages, he finished his career as a medical historian. Aterman published extensively in all 3 arenas; many of his pediatric pathology papers were massive encyclopedic review articles, accurately recounting ideas from historical times. Aterman was a classical European scholar and his papers reflected this. Aterman was one of the founding members of the Pediatric Pathology Club, the predecessor of the Society for Pediatric Pathology. This highly successful refugee’s writings are important and memorable.

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Williams, Roy. "Roy Williams, in conversation with Aleks Sierz What Kind of England Do We Want?" New Theatre Quarterly 22, n.º 2 (19 de abril de 2006): 113–21. http://dx.doi.org/10.1017/s0266464x06000352.

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Roy Williams is one of the outstanding new voices in contemporary British theatre. Born in Fulham, south-west London, in 1968, he has already, by his mid-thirties, won a shelf-full of awards, with plays staged at the National Theatre and Royal Court. His debut, The No Boys Cricket Club, won the Writers' Guild New Writer of the Year award in 1996. Two years later, his follow-up, Starstruck, won three major awards: the John Whiting Award for Best New Play, an EMMA (Ethnic Multicultural Media Awards) for Best Play, and the first Alfred Fagon Award, for theatre in English by writers with Caribbean connections. In 2000, Lift Off was joint winner of the George Devine Award, and in 2001 Clubland received the Evening Standard Award for Most Promising Playwright. In 2002, Williams received a best school drama BAFTA (British Academy of Film and Television Arts) for Offside (BBC), and in 2004 he won the first Arts Council Decibel Award, given to black or Asian artists in recognition of their contribution to the arts. His most recent play, Little Sweet Thing, was a 2005 co-production between Ipswich’s New Wolsey Theatre, Nottingham Playhouse, and Birmingham Rep. What follows is an edited transcript of Aleks Sierz’s ‘In Conversation with Roy Williams’, part of the ‘Other Voices’ symposium at Rose Bruford College, Sidcup, Kent, in May 2004, organized by Nesta Jones. Williams is a graduate and now a Fellow of the college.

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Frankl, P. J. L. "Mombasa Cathedral and the CMS Compound: the Years of the East Africa Protectorate". History in Africa 35 (janeiro de 2008): 209–29. http://dx.doi.org/10.1353/hia.0.0017.

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Exactly when Islam arrived on the Swahili coast is difficult to say, but Mombasa was a Muslim town long before the arrival of Vasco da Gama in 1498. During the two centuries or so that the Portuguese-Christians occupied this part of the sea route from Europe to India there were churches in Mombasa and elsewhere in Swahililand, but none has endured. Modern Christianity dates from 1844, when Ludwig Krapf arrived in Mombasa. Before then Mombasa was a “wholly Mohammedan” town. Krapf, a German Lutheran, was employed by the Church Missionary Society (CMS) based in London. Failing to make any converts on the island, Krapf moved into the coastal hinterland, among the Nyika, where Islam was less in evidence and where, therefore, Krapf was more hopeful of success. With remarkable perspicacity he wrote: “Christianity and civilisation ever go hand in hand…. A black bishop and black clergy of the Protestant Church may, ere long, become a necessity in the civilisation of Africa.”In England, when attention was drawn to the east African slave trade, a settlement of liberated slaves was established on the mainland north of Mombasa island in 1875, and a church built (Emmanuel Church, Frere Town)—the first parcel of land in central Swahililand to be owned by European-Christians. There was still no church on the island. However, this was the zenith of the British imperial power and in the capital of almost every major British overseas possession, it was de rigueur—alongside the Secretariat and the Club—to have a Church of England cathedral.

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Mais fontes

Livros sobre o assunto "Occult Club (London, England)"

Lea, Christine. The new Cavendish Club: Formerly the VAD Ladies Club. [S.l: s.n., 1990.

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Art, Philadelphia Museum of, ed. The Etching Club of London: A taste for painters' etchings. Philadelphia, Pa: Philadelphia Museum of Art, 2002.

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Alpine Club (London, England). Library. Catalogue of books in the library of the Alpine Club. Mansfield Center, CT: Martino Pub., 2009.

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Alpine Club (London, England). Library. Catalogue of books in the library of the Alpine Club. Mansfield Center, CT: Martino Pub., 2009.

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Thompson, John. Armchair Athenians: Essays from Athanæum life. London: The Athanæum, 2001.

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England), Entomological Club (London, ed. The Entomological Club and Verrall Supper: A history (1826-2004). London: The Entomological Club, 2005.

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Trewin, Wendy. The Arts Theatre, London, 1927-1981. London: Society for Theatre Research, 1986.

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McCorristine, Shane. Spiritualism, mesmerism and the occult, 1800-1920. London: Pickering & Chatto, 2012.

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Scott, Melissa. A Death at the Dionysus Club. Maple Shade, New Jersey: Lethe Press, 2014.

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Craig, McCarthy, ed. Fly by night: The new art of the club flyer. New York, N.Y: Thames & Hudson, 2009.

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Capítulos de livros sobre o assunto "Occult Club (London, England)"

Wheeler, Michael. "‘The secret power of England’". In The Athenaeum, 243–69. Yale University Press, 2020. http://dx.doi.org/10.12987/yale/9780300246773.003.0011.

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This chapter, which considers the Second World War and its aftermath, reveals how the clubhouse provided a meeting place for those members whose contribution to the war effort kept them in London in 1939, as it had in 1914, and for those engaged in new debates on economic and moral reconstruction which arose before war broke out, continued throughout hostilities, and shaped the national agenda in 1945. In the case of Arthur Bryant's and Sir Charles Waldstein's own club, the 'secret power of England' was to be found in the lives and work not only of its leading politicians and serving officers who ran the war and became household names, but also its moralists, theologians, and economists who applied their minds to the demands of a future peace. Crucial to the war effort were those less well-known civil servants and intelligence officers, scientists, and engineers who used the clubhouse. While valiant efforts were made to maintain the usual services during the war, many aspects of club life were adversely affected. In its domestic economy, the Athenæum's responses to the exigencies of war were often reminiscent of those recorded in 1914–1918; shortages led to all kinds of restrictions.

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Millar, Neil S. "King James VI/I, Early Golf in England and the Blackheath Golf Myth". In Early Golf, 79–90. Edinburgh University Press, 2022. http://dx.doi.org/10.3366/edinburgh/9781399503815.003.0009.

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This chapter discusses evidence that golf was introduced to England by the Scottish courtiers who accompanied King James VI of Scotland to London in 1603, following the Union of the Crowns and at the time of his accession to the English throne as James I. Evidence is presented of Henry, Prince of Wales playing golf in England (c. 1606) and of golf being played at Royston in 1624. In addition, the frequent claims that a golf club was established at Blackheath in 1608 are reassessed.

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Millar, Neil S. "King Charles II, a ‘Goffe-Club-maker’ and Golf in Restoration Britain". In Early Golf, 100–110. Edinburgh University Press, 2022. http://dx.doi.org/10.3366/edinburgh/9781399503815.003.0011.

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This chapter discusses evidence of King Charles II playing golf at Scone in 1651, at the time of his Scottish coronation. Evidence is presented of Charles II having a golf club maker as a member of his household staff. There is also evidence, from the king's household accounts, that he played golf in England on several occasions. In addition, evidence is presented of additional instances of golf being played in London during the Interregnum (1649-1660).

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Compston, Alastair. "Thomas Willis". In Oxford's Sedleian Professors of Natural Philosophy, 29–60. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192843210.003.0002.

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Abstract As a physician in Oxford, the work of Thomas Willis (1621–75) over two decades from 1646 provides an example of rural medical practice in early modern England. As a member of the Experimental Philosophical Club that met in Oxford from the 1640s he was central to the move from classical scholasticism to empirical accounts of natural philosophy. The surviving records of his lectures from the 1660s as Sedleian Professor of Natural Philosophy (1660–75) provide an example of pedagogy in medicine at that time. And, after moving to London in 1667, Willis continued to interact with a community of scientists and physicians, many like himself Fellows of the Royal Society, who transformed ideas on human anatomy and physiology relating to respiration, muscular movement, and the nervous system. Willis’s contributions to medicine are set out in fourteen treatises, four illustrated, first published in Latin under six titles between 1659 and 1675. The last, in English, appeared posthumously in 1691. Starting in 1679, twelve treatises were translated into English and published as Dr Willis’s practice of physic, eventually finalized in 1684.

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Johnson, Richard R. "S e e k i n g ‘‘t o l i v e i n d i f f e r e n t’’". In John Nelson Merchant Adventurer, 30–48. Oxford University PressNew York, NY, 1991. http://dx.doi.org/10.1093/oso/9780195065053.003.0003.

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Abstract Fifteen years after his migration from England, John Nelson had emerged from his uncle’s eclipse to establish a position of his own in the commercial life of his adopted land. As if buoyed by the prospects before him, he began to put down social and domestic roots in Boston. In 1681, he joined the town’s Ancient and Honorable Artillery Company, founded in 1638 and modelled on that of London. Ostensibly an association for military training, it served as the nearest thing in seventeenth-century Boston to a gentleman’s club, where the town’s social and political elite could come together on easy terms under the guise of civic purpose. Early in the following year, he bought land to build a house in the center of town on the “Long Back Street” (later Hanover Street) that led from the southeastern base of Beacon Hill to Boston’s North End. From that site, it was an easy walk of some two hundred paces to the Town Dock, the center of commercial life.

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