Growing up in Melbourne: Family Life in the Late Nineteenth Century

1996 ◽  
Vol 50 (1) ◽  
pp. 145-147
Author(s):  
Alice T. Day
Author(s):  
Brianna Theobald

This chapter lays the groundwork for the book’s use of the Crow Reservation in Montana as an extended case study. After providing an overview of Crow history to the late nineteenth century, the chapter sketches the parameters of a Crow birthing culture that prevailed in the decades surrounding the turn of the twentieth century. Crow women navigated pregnancy and childbirth within female generational networks; viewed childbirth as a sex-segregated social process; and placed their trust in the midwifery services of older women. The chapter further explores government employees’ attitudes toward and interventions in Indigenous pregnancy, childbirth, and especially family life in these years, as these ostensibly private domains emerged as touchstones in the federal government’s ongoing assimilation efforts.


2018 ◽  
Vol 45 (1) ◽  
pp. 70-89 ◽  
Author(s):  
Leanne Calvert

Until the late nineteenth century, apprenticeship was the main way in which young people were trained in crafts and trades. Given that most apprenticeship terms lasted approximately seven years, young people could expect to spend a large part of their youth in service to another. Apprenticeship therefore coincided with an important phase in the life cycle of many young men (and women) during this period. A study of apprenticeship not only tells us how young people learned the skills with which they made their future living, it also casts light on the process of ‘growing up’. However, we still know little about the everyday lives of apprentices, their relationships with their masters, and how young people themselves understood the transition from adolescence to adulthood. Drawing largely on the diary of John Tennent (1772–1813), a grocer’s apprentice who kept a record of his time spent in service, this article aims to broaden our understanding of these themes in eighteenth- and nineteenth-century Ireland. It demonstrates that, for young middle-class men like Tennent, apprenticeship played a key role in the transition from boy to manhood.


Author(s):  
Christopher Langlois

Franz Kafka was born 3 July 1883 to a bourgeois family in Prague, the Czech capital that in the late nineteenth century belonged to the Austro-Hungarian Empire. Although his nationality was therefore Austro-Hungarian, Kafka’s parents, Hermann Kafka and Julie Lowy were Jewish, and under the reign of Franz Josef I, Austrian Jews were widely regarded as second-class citizens. As head of a Jewish family growing up in Czech-speaking Prague, Hermann Kafka strongly insisted that his children be raised to speak and act German, the de facto language and identity of social and cultural prestige in Prague during this period. While Kafka exhibited a keen interest in literature and art from a very young age, his notoriously overbearing father was insistent that he should receive education and training for a professional or administrative career, which would allow him to provide his future family with the same level of upper-middle class affluence that Hermann had provided for Franz. Kafka reluctantly capitulated, and on 18 June 1906 he successfully completed a Doctorate in Law from the Ferdinand-Karls University in Prague.


2002 ◽  
pp. 106-110
Author(s):  
Liudmyla O. Fylypovych

Sociology of religion in the West is a field of knowledge with at least 100 years of history. As a science and as a discipline, the sociology of religion has been developing in most Western universities since the late nineteenth century, having established traditions, forming well-known schools, areas related to the names of famous scholars. The total number of researchers of religion abroad has never been counted, but there are more than a thousand different centers, universities, colleges where religion is taught and studied. If we assume that each of them has an average of 10 religious scholars, theologians, then the army of scholars of religion is amazing. Most of them are united in representative associations of researchers of religion, which have a clear sociological color. Among them are the most famous International Society for the Sociology of Religion (ISSR) and the Society for Scientific Study of Religion (SSSR).


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