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Статті в журналах з теми "England – Social life and customs – 17th century":
1
Laužikas, Rimvydas. "Consumption of Drinks as Representation of Community in the Culture of Nobility of the 17th–18th Centuries." Tautosakos darbai 51 (June 27, 2016): 11–31. http://dx.doi.org/10.51554/td.2016.28882.
Анотація:
Drinks and customs related to their consumption play a special role in the social history (essentially, that of the human community). However, research of the customs of alcohol consumption in Lithuania (along with the history of daily life in general and the culture of the nobility’s daily life in particular) is rather sporadic so far. The article presents a research work in cultural anthropology on the alcohol consumption as means (or prerequisite) of achieving more important aims of religious, social, economic or other kind. Because of the big scope of research and low level of prior investigation, the subject of this article is limited to a single aspect – namely, the custom of drinking from the same glass; to the culture of only one social layer of the Grand Duchy of Lithuania (GDL) – the nobility; and to a distinct period – the 17th–18th centuries. The aim of analysis is revealing sources of this custom, its development and meaning in the social community of the given period.According to the research, the GDL presented a sphere of interaction between the local pre-Christian Lithuanian culture, which had been developing for an incredibly long period – even until the end of the 15th century, and the Western European cultural tradition. The Western European culture, formed in the course of joining together elements of the antique heritage, the Christian worldview and the inculturized “Northern barbarism”, acquired in the 14th–16th century Lithuania one of its essential constituents – namely, the culture of the “Northern barbarism” still alive and functioning. On the other hand, the nobility of the GDL, raised in pre-Christian Lithuanian culture, had no trouble recognizing elements of its local heritage in the Western Christian culture. The local custom of drinking from the same glass characteristic to the higher social layers supposedly stemmed from the drinking horns. Along with Christianity and spread of the wine culture, the local pre-Christian custom of drinking from the same glass should have been abandoned by the nobility, surviving instead solely in the lower social classes. The western custom of drinking from the same glass spread in Lithuania along with Christianity and the wine consumption. However, its influence on the nobility was rather limited. In the 15th–16th centuries, when this custom was still rather widespread in Europe, the Lithuanian nobility was just beginning its acquaintance with the wine culture, while in the 17th–18th centuries, when the wine culture grew popular in Lithuania, the western-like custom of drinking from the same glass had already waned in other European countries. Therefore, the western custom of drinking from the same glass was rather a marginal phenomenon among the Lithuanian nobility, affected by the cultural exchange with the Polish nobility (which grew especially intense following the union of Lublin) and the ideology of Sarmatianism. The custom of drinking from the same glass disappeared in the culture of the Lithuanian nobility at the turn of the 18th–19th century due to the ideas of Enlightenment and the altered notions of healthy lifestyle and hygiene. However, drinking from the same glass, as a distant echo of the ancient customs representing social community was quite popular in the peasant culture as late as the end of the 20th – beginning of the 21st centuries.
2
LEE, ROBERT. "Customs in Conflict: Some Causes of Anti-Clericalism in Rural Norfolk, 1815–1914." Rural History 14, no. 2 (September 16, 2003): 197–218. http://dx.doi.org/10.1017/s0956793303001031.
Анотація:
This article examines aspects of the relationship between the Norfolk poor and the Norfolk clergy between 1815 and 1914. It considers the potential impact clergymen could have upon a number of areas of secular life, especially with regard to the extirpation of popular culture and custom, the social and moral management inherent in charity and Poor Law administration, and the development of ‘power networks’ in the countryside that confronted the challenge posed by religious Nonconformity and political radicalism. The article is principally concerned with the importance of the Church of England as an instrument of secular authority in nineteenth-century rural life. Rival social structures and conflicting economic interests are subjected to both quantitative and qualitative analysis, while keys to cultural tension are sought in such iconic areas as the pageantry of parish entertainments; the re-casting of law to act against custom; the rise of the clergyman as antiquarian historian and amateur archaeologist; the symbolism and architecture of the restored church. In so doing an attempt is made to address questions that are at once broadly political and narrowly human in their scope. What did the Oxbridge scholar – perhaps having spent the preceding three years conversing in Greek and Latin with his peers – find to ‘say’ to the agricultural labourers now in his pastoral care? And why, when the clergyman (often justifiably) thought of himself as working unstintingly in his parishioners' interests, was he so often heartily despised by them?
3
Acón Pérez, Manuel. "Las coffee houses inglesas: un nuevo espacio para la interacción social en el siglo XVII." Studium, no. 23 (August 13, 2018): 43–79. http://dx.doi.org/10.26754/ojs_studium/stud.2017232600.
Анотація:
Resumen
Durante la segunda mitad del siglo xvii las coffee houses proliferaron en Inglaterra y, lejos de ser un fenómeno excepcional, estaban totalmente integradas en la vida cotidiana del país. Eran establecimientos públicos a los que podía acceder cualquier hombre, siempre que tuviera dinero para permitirse una taza de café. Se convirtieron en lugares de interacción social alejados de la esfera privada —el hogar— y de la esfera de autoridad —la corte—, que alcanzaron reconocimiento gracias a sus ideales de sociabilidad, debate e igualitarismo. Las coffee houses se convirtieron en el reflejo de la vida cotidiana de una nueva clase media emergente, en la que el empirismo y el refinamiento comenzaban a aflorar. Quedaron vinculadas al incipiente mercantilismo de la época, pero igualmente tuvieron especial incidencia en la política y la cultura inglesas. También recibieron críticas, especialmente desde el ámbito femenino, aunque debemos considerarlas como una oposición frente a la exclusión que las mujeres sufrían para poder acceder a determinados ámbitos públicos. En definitiva, la aparición de las coffee houses supuso la creación de un nuevo espacio de sociabilidad donde no se trata de excluir a ningún sector social y donde las opiniones comenzaron a convertirse en opinión pública.
Palabras clave: coffee house, sociabilidad, espacio público, siglo xvii, Inglaterra
Abstract
During the second half of the 17th Century, coffee houses proliferated in England and, far from being an exceptional phenomenon, they were fully integrated into the daily life of the country. They were public establishments that could be accessed by any man, provided he had the money to afford a cup of coffee. They became places of social interaction far from the private sphere (the home) and the sphere of authority (the court), which achieved recognition thanks to their ideals of sociability, debate and egalitarianism. The coffee houses became the reflection of the daily life of a new emerging middle class, in which empiricism and refinement began to surface. They were linked to the incipient mercantilism of the time, but also had a special impact on English politics and culture. They also received criticism, especially from the female environment, although we must consider them as an opposition to the exclusion that women suffered in order to gain access to certain public spheres. In short, the emergence of coffee houses was the creation of a new space of sociability where it is not a question of excluding any social sector and where opinions began to become public opinion.
Key words: coffee house, sociability, public space, 17th Century, England
4
Gong, Nan, and I. I. Fedorov. "Historical evolution of the judicial system of Ancient Russia in the aspect of customary law." Legal Science in China and Russia, no. 4 (September 16, 2021): 126–31. http://dx.doi.org/10.17803/2587-9723.2021.4.126-131.
Анотація:
The formation of the Russian procedural legal system is closely connected with its unique historical evolution. Russian Russian culture According to the Norman theory of the origin of the Russian nation, the Scandinavian culture is the most important source of early Russian culture. During the chaotic period of the tribe at the stage of primitive society, the Norman Varian was invited to Russia to reconcile the tribes of Russia and manage them, and this brought the Germanic custom to regulate the socio-economic and legal relations of various tribes. Since the formation of the ancient state of Russia, the ruling class has constantly strengthened the drafting of new laws and regulations, but customary law still dominates the legal system of the state. At the same time, ordinary norms in the system of customary law as a quasi-legal norm between morality and law have become an integral organic component of social customs and norms at all stages of Russian social development.During the period of Ancient Russia, the common custom of the Slavic people and the Norman Customary Law had a profound impact on the social life of ancient Russia. From the beginning of the 9th to the 17th century, customary law existed as the main legal source for regulating social relations in the late period of the development of Russian primitive society and in the earlier time of feudal society. His coercive force was based on the conviction that was widespread in the social community during this period, that is, "existing customs denote a reasonable basis". With the formation of the East Slavic state, the rulers began to work on drafting new legal norms, but inheritance is still mainly based on customs based on the clan system. As a result, as a rule of conduct recognized and guaranteed by the state, traditional customs gradually acquired a legal nature, and after that, positive law was formed. "Russkaya Pravda" is the most representative legal collection in the early years of the Russian feudal society, "The Truth of Ross", which was compiled according to the customs of the Eastern Slavs, and is the very fi rst positive law of ancient Russia.Before the appearance of formal law, customary law always played a role and coercive force as legislation, but the self-defense and insane methods of revenge obtained from it also caused social unrest. In order to stop personal self-defense and self-arbitrariness, as well as to strengthen ties between different regions, it is necessary to use the power of common law to unite the Principality into a whole. Although the new law does not exclude the original good customary norms, if there are no necessary penalties for violations, it will be destructive for the law. Therefore, it is necessary to give customary law a legal meaning and a compelling force, without changing the existing content of customary law.I must say that the German customs and the traditional customs of the Slavic people are intertwined in the historical codifi cation of Russian procedural law, forming a unique historical path of development of the procedural legal system of ancient Russia. Although national customs were recognized by the state in the form of positive law with the help of " Russian Truth”, and became the norm of justice and social norm on the basis of the guarantee of national coercive force, but this did not change the essence of customary law, but the form of positive law was given to it. As the modernization of the Russian judicial system moves into modern times, generations of legislators and lawyers are focusing on the study of national legal traditions and history, trying to discover the natural laws governing the development of the Russian legal system, and are constantly trying to make progress in the modern and modern process of judicial reform. The harmony of legislation, the borrowing of laws and national customs to a certain extent ensured a reasonable adjustment of national laws and norms of customary law.
5
Yu, Sukyung. "Production and Consumption of Coromandel Lacquer Screens in the 17th and 18th Centuries." Korean Journal of Art History 312 (December 31, 2021): 75–108. http://dx.doi.org/10.31065/kjah.312.202112.003.
Анотація:
Coromandel lacquer screen is a Chinese folding screen made from the 17th century to 19th century in China. The screen is usually about 250cm high, 600cm width and consisting of twelve panels. Although these screens were made in China during the Qing dynasty, they received their name from India’s Coromandel coast, where they were transshipped to Europe in the late 17th and early 18th centuries by merchants of the English and Dutch East India companies. The Dutch traders carried these screens from Bantam in Java, and in early accounts they were frequently called Bantam screens as well as Coromandel screens. This paper examines Coromandel lacquer screen's art historical significance in the incising global interaction and consumer culture in the 17th and 18th centuries. It first discusses historical and cultural background of production in China which have been little known about. The primary sources focus on the record of <i>Xiu Shi lu</i>, the 16th century book about lacquer, and the inscriptions left on the screens. They will give information about when the screens were produced, what was the purpose of them, and the technique of decoratively incising lacquer and adding polychrome to the voids, called <i>kuan cai</i> in Chinese. The lacquer screen features a continuous scene run through all twelve panels, just like a hand-scroll painting with variety of colours. The prominent subjects for decoration are human figures, landscape and bird-and-flower. The narrative theme with human figures, such as Birthday Reception for General Guo Ziyi and the World of Immortals were shaped by literature or play. Also, the parallels between the lacquer screens and the paintings on the same theme are found. The scenes with Europeans are rare but bring various interpretations within the historical context of the time. The landscape themes, such as the Scenes of Lake Xihu and the Nine Bend in Mountain Wuyi, were depicted famous scenic spots in China. The composition and expression of the screens were probably inspired by landscape woodblock prints, it’s because the technique of lacquer screen and woodblock cutting are similar. Lastly, bird-and-flower theme has a long tradition of wishing longevity, happiness and peace in one’s life and produced in various medium. Thanks to the enormous progress in navigation and discovered sea roots in the 16th century, Dutch and England East India Companies imported quantities of Chinese lacquerworks in the 17th century. As Chinoiserie gain popularity all over Europe, Chinese objects were consumed in various ways. Imported Coromandel lacquer screens were incorporated into European interiors. They were cut into a number of panels, which mounted within wood paneling on walls and inserted into contemporary furniture. The lacquer screen also inspired European’s imitation of Asian lacquer known by a variety of names. This paper surveys Coromandel lacquer screen’s domestic production, exploding consumption and global conquest from the 17th century to 18th centuries, when the screen was explosively made. The lacquer screen is an active participant in cross-cultural interaction, not merely a passive commodity of china. Investigating the material culture of the lacquer screen, it was originally created in chinese domestic background concerned with social prestige, in Europe, consumed to show off exotic luxury and triggered a new stylistic changes in chinoiserie.
6
Bedikian, Sonia A. "The Death of Mourning: From Victorian Crepe to the Little Black Dress." OMEGA - Journal of Death and Dying 57, no. 1 (August 2008): 35–52. http://dx.doi.org/10.2190/om.57.1.c.
Анотація:
Mourning is a natural response to loss. In the late eighteenth century and throughout the nineteenth century, in England and France, the bereaved was expected to follow a complex set of rules, particularly among the upper classes, with women more bound to adhere to these customs than men. Such customs involved wearing heavy, concealing, black costume and the use of black crepe veils. Special black caps and bonnets were worn with these ensembles. Widows were expected to wear these clothes up to four years after their loss to show their grief. Jewelry often made of dark black jet or the hair of the deceased was used. To remove the costume earlier was thought disrespectful to the deceased. Formal mourning culminated during the reign of Queen Victoria. Her prolonged grief over the death of her husband, Prince Albert, had much to do with the practice. During the succeeding Edwardian rule, the fashions began to be more functional and less restrictive, but the dress protocol for men and women, including that for the period of mourning, was still rigidly adhered to. When World War I began, many women joined the workforce. Most widows attempted to maintain the traditional conventions of mourning, but with an increase in the number of casualties, it became impractical for them to interrupt their work in order to observe the seclusion called for by formal mourning etiquette. Never had the code of mourning been less strictly applied than during this period. The mourning outfits of the time were modest and made of practical materials. Little jewelry and few other accessories were used. Certain aspects of traditional mourning were still followed, such as the use of jet beading, crepe trim, and widows' caps. However, the hemlines fell above the ankle, the veil was used to frame the face instead of cover it, and the v-neckline left the chest and neck bare. During the following decades, gradually the rules were relaxed further and it became acceptable for both sexes to dress in dark colors for up to a year after a death in the family.
7
An, Lu Vi. "Ottoman historical sources regarding China and the diplomatic Relations between the Ming Dynasty and the Ottoman Empire in the records of Mingshi." Science & Technology Development Journal - Social Sciences & Humanities 4, no. 2 (June 5, 2020): 346–56. http://dx.doi.org/10.32508/stdjssh.v4i2.551.
Анотація:
This paper firstly investigates the perception of the Ottoman Turks on China and Chinese which was reflected in “Khitaynameh” (Book of China) by Ali Ekber and “Kitab-ı Tevarih-i Padişahan-ı Vilayet-i Hindu ve Hitây” (Book on the Histories of the Rulers of the India and China) by Seyfî Çelebi. These were two typical historical geographical works written in the 16th century, indicating the interest of the Ottoman Turks in the country and people of China during the Ming Dynasty. Both works contain valuable records of China’s topography, history, economy, social life and traditional customs. The Ottoman Turks used the term Khitay (Hitay) and Chin to talk about China in these works. Next, the paper analyzes the Chinese perception on the Ottoman Turks and explicates the origin of name Lumi (Rumi State). Then, according to the official records of the Ming Dynasty, the paper describes the major events of the relations between the Ming Dynasty and the Ottoman Empire in the 16th-17th centuries. Based on the chronicles of Mingshi (History of the Ming Dynasty), the Ottoman Turks sent their envoys seven times to China in 1524, 1527, 1559, 1564, 1576, 1581 and 1618. According to Ming shilu (Veritable Records of the Ming) and Da Ming hui dian (Collected Statues of the Great Ming), the Ottoman delegations paid visits to China for a total of 19 times. And one of the particular details recorded is that because the Ottoman Empire often sent the tributes of lions and rhinoceroses to the Ming court, the relations between the two countries during this period were expresed in a metaphorical way as “lion diplomacy”.
8
Falchi, Federica. "Democracy and the rights of women in the thinking of Giuseppe Mazzini1." Modern Italy 17, no. 1 (February 2012): 15–30. http://dx.doi.org/10.1080/13532944.2012.640084.
Анотація:
Addressing Italian workers in his Doveri dell'uomo of 1860, Mazzini unequivocally laid out his thoughts on women's rights. The thinker from Genoa, all the more after his encounters with other political philosophers from different national environments such as Britain and France, saw the principle of equality between men and women as fundamental to his project of constructing first the nation, and second a democratic republic. In his ideas regarding emancipation Mazzini, who spent a good 40 years of his life in exile, was one of a small group of European thinkers who in challenging the established customs and prevailing laws not only hoped for the end of women's social and judicial subordination, but also held that changes to the position of women were essential to the realisation of their political projects. Thanks to this respected group of intellectuals, the issue of female emancipation found a place in the nineteenth-century European debate regarding democracy and the formation of national states. The closeness of the positions of these thinkers, and their commitment in practice as well as theory, mean that it can legitimately be argued that in the course of the nineteenth century a current of feminist thinking took shape. This was born of the encounters between and reflections of various intellectuals who met first in France and then in England, and who came to see women's rights not just as a discrete issue for resolution but as fundamental to their projects for the regeneration of nations, or, as in the Italian case, for the construction and rebirth of a nation.
9
Markova, Tatyana N. "Fantasy in the Russian-Language Segment of Literature of Kazakhstan." Вестник Пермского университета. Российская и зарубежная филология 14, no. 3 (2022): 106–12. http://dx.doi.org/10.17072/2073-6681-2022-3-106-112.
Анотація:
The turn of the 20th–21st centuries is characterized by highly intensive processes of national self-identification. An important role in this process is played by fantasy as a popular genre of popular literature. The study of Kazakh fantasy is of academic interest due to its popularity with readers, the dynamic transformation of the genre structure. The article demonstrates a wide genre spectrum of Kazakh fantasy books and their authors. In the novel Resurrecting Legends Timur Yermashev turns to the heroic page in the history of the Kazakhs – the Orbulak battle of the 17th century. Ilyaz Nurgaliyev consistently works with national myths and folklore images of the Turkic peoples. Azamat Baigaliev and Kira Nurullina write about aliens. Sabyr Kairkhanov in the format of urban fantasy (the novel Synchro) raises the question of the ambiguous role of the Semipalatinsk test site in the life of the Kazakhs. An example of the combination of children’s and adventure fantasy is the novel by Zira Naurzbayeva and Lily Kalaus In Search of the Golden Bowl: The Adventures of Batu and His Friends. Particularly popular are fantasy texts with plots based on the facts of national history, those resurrecting the heroes of Kazakhstani mythology, national traditions and customs. The themes and poetics of Kazakh fantasy are in line with the processes developing in modern prose, the nature of the transformation of the genre correlates with the changing readership. Fantasy readers are mainly representatives of a certain social and age group, those attracted by the topical issues raised – the growth of national self-consciousness – combined with an exciting adventurous plot. The entertaining genre of popular literature has taken on an important ideological function – to promote and shape the national identity of the Kazakhs in a situation of geopolitical changes.
10
Huliuk, Ihor. "«Convinced and Interested in Gifts»: The Trial of the Nobleman's Servant Jan Pelygrymovskyi in 1623." Ukrainian Studies, no. 4(85) (January 15, 2023): 122–31. http://dx.doi.org/10.30840/2413-7065.4(85).2022.271179.
Анотація:
The article raises the problem of enmity among the Volyn nobility in the second half of the 16th – the first half of the 17th century. The place of a nobleman in society, according to the early modern law is analyzed. It is indicated that on the territory of Europe at that time, and therefore also in Volyn, legislative bodies secured a privileged place for the nobility, protecting their personal freedoms and rights, which had a direct impact on the formation of the values of the noble community. It was emphasized that belonging to the society elite did not guarantee a safe and conflict-free life, which was closely related to noble needs that required constant contact with other members of society. The interpretations of the szlachta conflict in historiography are analyzed. It is stated that the majority of historians see the connection of this phenomenon with the nature of the early modern state, and with the features of the social order. The point of view according to which excessive conflict was a consequence of improper functioning of the executive branch of power, which created a field for social confrontations was highlighted. It has been established that in historical research this aspect is interpreted as characteristic of the culture of that time and such that in the perception of the nobility itself, it looked like regularity in which it knew how to navigate, reacting to each subsequent gesture and new stage of the conflict. The caveats regarding acted materials pointed out by Maria Bogucka and the approaches to work with the historical source, Jerzy Topolski drew attention to, were analyzed. All of the above aspects are considered from the local history angle – the case of the murder of the Volyn nobleman Hryhorii Bylynskyi and the trial of the accused. The behavior and statements of the szlachta during the trial, which took place in September–October 1623 in the Lutsk court, were analyzed. Jan Pelygrymovskyi`s motives in committing the crime are highlighted and analyzed. The involvement and interest in its implementation of a possible customer of a murder – Martyn Bohush, was traced. Possible versions of the murder are highlighted and the course of the trial is shown. Attention is drawn to the facts that despite the presence of two versions of the murder in the sources, this does not simplify the task of interpreting the event itself, and even complicates it, since we often do not have necessary evidence at our disposal. In order to cover all possible aspects of the murder, the importance of patron-client and family relationships was considered. Attention is drawn to specific manifestations of the everyday culture of this time, which shed light on szlachta customs in Volyn in the second half of the 16th – the first half of the 17th centuries.
Дисертації з теми "England – Social life and customs – 17th century":
1
Botelho, Lynn Ann. "English housewives in theory and practice, 1500-1640." PDXScholar, 1991. https://pdxscholar.library.pdx.edu/open_access_etds/4293.
Анотація:
Women in early modem England were expected to marry, and then to become housewives. Despite the fact that nearly fifty percent of the population was in this position, little is known of the expectations and realities of these English housewives. This thesis examines both the expectations and actual lives of middling sort and gentry women in England between 1500 and 1640.
2
Carrington, Charlotte Victoria. "Dissent and identity in seventeenth-century New England." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609724.
3
Hirsch, Brett Daniel. "Werewolves and women with whiskers : figures of estrangement in early modern English drama and culture." University of Western Australia. English and Cultural Studies Discipline Group, 2009. http://theses.library.uwa.edu.au/adt-WU2009.0175.
Анотація:
Each chapter of Werewolves and Women with Whiskers: Figures of Estrangement in Early Modern English Drama and Culture explores a particular figure of fascination and fear in the early modern English imagination: in one it is owls, in another bearded women, in a third werewolves, and in yet another Jews. Drawing on instances from drama and other cultural forms, this thesis seeks to examine each of these phenomena in terms of their estrangement. There is a symbolic appositeness in each of these figures, whether in estranged and estranging minority groups, such as Catholics, Jesuits, Jews, Puritans, Italians, the Irish, and the Scots; or in transgressive behaviours, such as cross-dressing and gender trouble, infidelity and apostasy, intemperate passion and unnatural desire. Essentially unfixed and unstable, these emblematic figures are indicative of cultural uncertainty and therefore are easily adapted to suit changing political, religious, and social climates. However, adaptability and fluidity come at a price, since figures of difference have an uncomfortable way of transforming themselves into figures of resemblance. Thus, this thesis argues, each of these figuresowls, bearded women, werewolves, Jewsoccupies an undefined and undefinable space on the precarious boundary between the usual and the unusual, between the strange and the strangely familiar, and, most strangely and paradoxically of all, between us and them.
4
Riley, Kate E. "The good old way revisited : the Ferrar family of Little Gidding c.1625-1637." University of Western Australia. School of Humanities, 2008. http://theses.library.uwa.edu.au/adt-WU2008.0026.
Анотація:
[Truncated abstract] The Ferrars are remembered as exemplars of Anglican piety. The London merchant family quit the city in 1625 and moved to the isolated manor of Little Gidding in Huntingdonshire. There they pursued a life of corporate devotion, supervised by the head of the household, Nicholas Ferrar, until he died in December 1637. To date, the life of the pious deacon Nicholas Ferrar has been the focus of histories of Little Gidding, which are conventionally hagiographical and give little consideration to the experiences of other members of the family, not least the many women in the household. Further, customary representations of the Ferrars have tended to remove them from their seventeenth-century context. Countering the biographical trend that has obscured many details of their communal life, this thesis provides a new, critical reading of the family's years at Little Gidding while Nicholas Ferrar was alive. It examines the Ferrars in terms of their own time, as far as possible using contemporary documents instead of later accounts and confessional mythology. It shows that, while certain aspects of life at Little Gidding were unusual, on the whole the family was less exceptional than traditional histories have implied; certainly the family was not so unified and unworldly as the idealised images have suggested. Moreover, the Ferrars were actively engaged in making those images, for immediate effect and for posterity. The Ferrars' identities, corporate and individual, and their largely textual practices of self-fashioning are central to the study. Other key concerns are the Ferrars' moral and religious ideals and practices, gender in the family, and intra-familial relationships. Evidence for the thesis is drawn from family documents dating from the early years of the seventeenth century to the time of Nicholas Ferrar's death. ... The Little Academy is considered first: in this unique dialogue circle, young women discussed morally edifying historical tales, offering them a textually-mediated experience of the world and working to reinforce conventional gender roles and religious values. The final three chapters pertain to the copious and little-studied family correspondence. A chapter that develops a theory of the functions of the family correspondence network is followed by one studying the affective relationships that the celibate sisters Mary and Anna Collet maintained through their letters with their unmarried uncle and spiritual mentor, Nicholas Ferrar. These chapters consider the identities as single people that all three developed through these relationships, within the maritally-focused framework of the Protestant family. The last chapter also concerns the lives of the unmarried, examining the relationships of single male adults and their roles in the family, focusing on the friendship of Nicholas Ferrar and his cousin Arthur Woodnoth. The thesis closes by reflecting on the fact that returning the Ferrars to their seventeenth-century context reveals their multi-faceted nature, comprising ideals and identities sometimes incongruous with one another, and certainly unaccounted for in the traditional narratives. It thus demonstrates the importance of the overall project of reconceiving the Ferrars? history, which forms an original contribution to the study of the social, cultural and religious history of early seventeenth-century England.
5
Boyle, Christina-Anne. "A social analysis of the upper ranks of the Scottish peerage, 1587-1625 /." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21195.
Анотація:
This study looks broadly at the composition of the Scottish peerage in James VI's reign, and specifically at a subset, of the Scottish aristocracy who bore the titles of viscount or better between the years 1587 and 1625. Eighty-five subjects are identified, and classified according to the age of their titles, their religious leanings and the geographical regions from which their titles and powers were drawn, to form anumber of distinct groups---the established nobility, new peers, Protestants, Catholics (both overt and conforming), peers from the highlands and isles, peers from central Scotland, and peers from the Anglo-Scottish border region.A social analysis of the total body of these peers and its sub-groupings is undertaken, and focuses on patterns associated with their birth, descent, education, succession, marriage, fertility and death. Where appropriate, the results are compared with data available from studies of the contemporary English aristocracy. (Abstract shortened by UMI.)
6
Lewis, Robert Lee III. "Changing Perceptions of Heraldry in English Knightly Culture of the Twelfth and Thirteenth Centuries." Thesis, University of North Texas, 1996. https://digital.library.unt.edu/ark:/67531/metadc277947/.
Анотація:
The purpose of this thesis is to analyze and discuss the changing ways in which the visual art of heraldiy was perceived by the feudal aristocracy of twelfth- and thirteenth-century England. It shows how the aristocracy evolved from a military class to a courtly, chivalric class, and how this change affected art and culture. The shifts in the perceptions of heraldry reflect this important social development of the knightly class.
7
Michel, Robert 1944. "English marriage and morals 1640-1700 : issues and alternatives." Thesis, McGill University, 1985. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=76581.
8
Little, Roger C. "Transition and memory : London Society from the late nineteenth century to the nineteen thirties." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60054.
Анотація:
The attitudes of selected memoir authors are surveyed with regard to their commentary on London Society ranging from the late Nineteenth century to the Nineteen Thirties. The experience of these Society participants is divided between aspects of continuity and change before and after the First World War. During this time-frame, London Society, as the community of a ruling class culture, may be seen to have undergone the transition from having been an aristocratic entity dominated by the political and social prestige of the landed classes, to that of an expanded body, more reflective of democratic evolution and innovation. The memoir testimony treated in this inquiry affords a means of reflecting not only Society's passage of experience but also more pointedly, its evaluation, shedding light on the values and vulnerability of a hitherto assured, discreet and otherwise adaptive class character at a time of accelerated change and challenge.
9
Treacy, Susan. "English Devotional Song of the Seventeenth Century in Printed Collections from 1638 to 1693: A Study of Music and Culture." Thesis, North Texas State University, 1986. https://digital.library.unt.edu/ark:/67531/metadc331253/.
Анотація:
Seventeenth-century England witnessed profound historical, theological, and musical changes. A king was overthrown and executed; religion was practiced fervently and disputed hotly; and English musicians fell under the influence of the Italian stile nuovo. Many devotional songs were printed, among them those which reveal influences of this style. These English-texted sacred songs for one to three solo voices with continuo--not based upon a previously- composed hymn or psalm tune—are emphasized in this dissertation. Chapter One treats definitions, past neglect of the genre by scholars, and the problem of ambiguous terminology. Chapter Two is an examination of how religion and politics affected musical life, the hiatus from liturgical music from 1644 to 1660 causing composers to contribute to the flourishing of devotional music for home worship and recreation. Different modes of seventeenth-century devotional life are discussed in Chapter Three. Chapter Four provides documentation for use of devotional music, diaries and memoirs of the period revealing the use of several publications considered in this study. Baroque musical aesthetics applied to devotional song and its raising of the affections towards God are discussed in Chapter Five. Chapter Six traces the influence of Italian monody and sacred concerto on English devotional song. The earliest compositions by an Englishman working in the stile nuovo are Henry Lawes' 1638 hymn tunes with continuo. Collections of two- and three-voice compositions by Child, the Lawes brothers, Wilson, and Porter, published from 1639 to 1657, comprise Chapter Seven, as well as early devotional works of Locke. Chapter Eight treats Restoration devotional song-- compositions for one to three voices and continuo, mostly of a more secular and dramatic style than works discussed in earlier. The outstanding English Baroque composers--Locke, Humfrey, Blow, and Purcell--are represented, and the apex of this style is found in the latest seventeenth-century publication of devotional song, Henry Playford's Harmonia sacra, (1688, 1693).
10
Dudley, Anú King. "What Was in the Doctor's Bag?: A Material Culture Study of the Performance of Medicine in Antebellum New England." Fogler Library, University of Maine, 2007. http://www.library.umaine.edu/theses/pdf/DudleyAK2007.pdf.
Книги з теми "England – Social life and customs – 17th century":
1
Roelofs, Anna. The meeting at Newtowne: A play set in 17th century New England. [Cambridge, Mass.]: Primary Source, 1992.
2
Marsh, Christopher W., and Christopher W. Marsh. The family of love in English society, 1550-1630. Cambridge [England]: Cambridge University Press, 1994.
3
Archer, Isaac. Two East Anglian diaries, 1641-1729. Woodbridge: Boydell Press, 1994.
4
C, McClendon Muriel, Ward Joseph P. 1965-, and MacDonald Michael 1945-, eds. Protestant identities: Religion, society, and self-fashioning in post-Reformation England. Stanford, Calif: Stanford University Press, 1999.
5
Noble, Paul. The 17th century. London: Ward Lock, 1986.
6
Earle, Peter. The making of the English middle class: Business, society, and family life in London, 1660-1730. Berkeley: University of California Press, 1989.
7
Earle, Peter. The making of the English middle class: Business, society and family life in London, 1660-1730. London: Methuen, 1989.
8
Wrightson, Keith. Ralph Tailor's summer: A scrivener, his city, and the plague. New Haven: Yale University Press, 2011.
9
Leggatt, Alexander. Jacobean public theatre. London: Routledge, 1992.
10
Egerton, Elizabeth Cavendish. Subordination and authorship in early modern England: The case of Elizabeth Cavendish Egerton and her "loose papers". Tempe, Ariz: Arizona Center for Medieval and Renaissance Studies, 1999.