‘This villa life’: town planning, suburbs and the ‘new social order’ in early twentieth‐century Sydney

2010 ◽  
Vol 25 (4) ◽  
pp. 457-483 ◽  
Author(s):  
Paul Ashton
2005 ◽  
Vol 15 (1) ◽  
pp. 63-106 ◽  
Author(s):  
Doug Rossinow

AbstractA vigorous Protestant left existed throughout the first half of the twentieth-century in the United States. That Protestant left was the left wing of the social gospel movement, which many historians restrict to the pre-1920 period and whose radical content is often underestimated. This article examines the career of one representative figure from this Protestant left, the Reverend Harry F. Ward, as a means of describing the evolving nature and limits of social gospel radicalism during the first four decades of the twentieth century. Ward, the main author of the 1908 Social Creed of the Churches, a longtime professor at Union Theological Seminary (UTS) in New York, and a dogged activist on behalf of labor and political prisoners through his leadership of the Methodist Federation for Social Service, sought a new social order from the early years of the century through the Great Depression of the 1930s. This new order would be the Kingdom of God on earth, and, in Ward's view, it would transcend the competitive and exploitative capitalism that dominated American society in his time. Before World War I, Ward worked to bring together labor activists and church people, and, after the war, he shifted his work toward less expressly religious efforts, while continuing to mentor clerical protégés through his teaching. Ward's leftward trajectory and ever-stronger Communist associations would eventually bring about his political downfall, but, in the mid- 1930s, he remained a respected figure, if one more radical than most, among American Protestant clergy. Organic links tied him and his politics to the broader terrain of social gospel reform, despite the politically driven historical amnesia that later would all but erase Ward from historical memory.


Author(s):  
Ken Hirschkop

Chapter 1 focuses on the distinctiveness of the ‘linguistic turns’ of early twentieth-century Europe, differentiating them from nineteenth-century work on language and insisting on the need to think of these multiple turns as a whole, as a constellation across Europe. That there is such a constellation, demanding our attention, is the first of the book’s three organizing claims. The second is that language draws such a crowd because crowds have become a problem: in the linguistic turns of the early twentieth century, language is a metonym for problems of social order and social division, democracy and consent, nationality and difference. Hence the third claim: that the distinguishing feature of these linguistic turns is a commitment to some version of ‘language as such’, a force or structure within language that can provide the vitality, the order, the lucidity, or some combination of these, necessary to cure language of its present ills.


2010 ◽  
Vol 7 (1) ◽  
pp. 05.1-05.24 ◽  
Author(s):  
Robert Freestone ◽  
David Nichols

Author(s):  
Mirco Göpfert

This chapter traces the history of the Nigerien gendarmerie. The gendarmes and their colonial predecessors—the tirailleurs, méharistes, gardes de cercle, and colonial gendarmes—have always worked in vast rural Niger, populated almost exclusively by subsistence farmers and pastoralists. Since the early twentieth century, these “strangers” have disciplined the rural population, managed the French colonial, later Nigerien national territory, spread French as the national language, established bureaucratic procedures, and imposed French colonial, then Nigerien national law. They have been advancing into a sphere they perceived as an “institutional vacuum” open to legitimate intrusion and in need of a new social order. Working between the known and the unknown, the familiar and the unfamiliar, rural police forces tried to make society legible to govern it and turn a social hieroglyph into an administratively more convenient format of numbers and texts. At the same time, they attempted to impose a normative order on what they perceive as a savage and chaotic illegitimate sphere. The gendarmes have been pushing this frontier ever since; yet it cannot be crossed—it is the bureaucratic horizon that moves with them.


2011 ◽  
Vol 36 (2) ◽  
pp. 191-209 ◽  
Author(s):  
Nathalie Le Bouteillec ◽  
Zara Bersbo ◽  
Patrick Festy

In the period 1909—1927, new laws concerning divorce and marriage were enacted by the Scandinavian countries. Both at the time and more recently, these laws were considered as ‘‘liberal’’ as they promoted greater freedom to divorce based on individuality and gender equality. In this article, the authors first analyze the changes in these Family laws in the early twentieth century. Then, the authors study the effect of these laws on divorce and marriage patterns. As these laws did not modify the trend in divorce rates, the authors ask why this was the case. The authors’ conclusions are that the laws were more concerned with preserving the sanctity of marriage and maintaining social order than with promoting individual freedom and gender equality.


Author(s):  
Ruth Coates

The chapter argues that the Greek patristic doctrine of theosis (‘becoming god’ or ‘making god’) was a dominant theme of late imperial Russian religious thought, in which it served as a response to the acutely felt anticipation of the imminent collapse of the Russian political and social order. Theosis is defined as a metaphor for salvation that emphasizes the process, as much as the goal, of assimilation to God, and which can be viewed as a narrative encompassing the entire economy of salvation as well as a doctrine narrowly conceived. It is argued that lay Russian religious thinkers accessed the concept of theosis through diverse channels that included the patristic translation project and related scholarship of Russia’s Theological Academies, the still vital tradition of spiritual eldership and the pathway to personal transfiguration by the divine energies set out in the Dobrotoliubie, and the philosophy of divine humanity of the nineteenth-century religious philosopher Vladimir Solov’ev. Three seminal early twentieth-century treatments of theosis are analysed: Sergei Bulgakov’s Philosophy of Economy (1912), Nikolai Berdyaev’s Meaning of Creativity (1916), and Pavel Florensky’s The Pillar and Ground of the Truth (1914). These reveal the ‘modernist’ approach typical of the period, that is, engagement of theosis in dialogue with diverse intellectual contexts including German metaphysical idealism (Bulgakov), Symbolism and the theosophy of Jakob Böhme (Berdyaev), on the one hand, and, in the case of Florensky, engagement of the formal experimentalism of modernism in the service of a defence of Orthodox mystical asceticism.


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