Scotland’s Population

Author(s):  
Michael Anderson ◽  
Corinne Roughley

Scotland’s population history since the middle of the nineteenth century has too often been written either at a national level or as if what happened in a particular area was unique. There has been too much focus on losses, failings, or crises, and too little on successes and improvements in people’s experiences of life. There were multiple demographic Scotlands, linked to the diversity of the country’s economy, geography, and cultures, and many successes as well as failures. The book sets Scottish demography in a wider British and Western European framework and shows how patterns and trends from the past influence the present and the future demography of the country. Scotland’s outstandingly detailed published reports, many hitherto hardly used, are briefly described

Prospects ◽  
1997 ◽  
Vol 22 ◽  
pp. 239-262
Author(s):  
Scott MacDonald

One of the primary reasons I became interested in film studies was the seeming open-endedness of the field. Cinema was new, I reasoned, and would continue to be new, unlike other academic fields, and particularly those devoted to historical periods: as a scholar and a teacher, I would face the future, endlessly enthralled and energized by the transformation of the potential into the actual. That my development as a film scholar/teacher increasingly involved me in avant-garde film seemed quite natural — a logical extension of the attraction of film studies in general: Avant-garde film was the newest of the new, the sharpest edge of the present as it sliced into the promise of the future. Scholars in some fields may empathize with the attitude I describe, but scholars in all fields will smile at its self-defeating implications: of course, I can see now how typically American my assumptions were — as if one could maintain the excitement of youth merely by refusing to acknowledge the past! Obviously, film studies, like any other discipline, is only a field once its history takes, or is given, a recognizable shape.


Author(s):  
Prof. Ph.D. Jacques COULARDEAU ◽  

Over the last two decades, we seem to have been confronted with a tremendous number of books, films, TV shows, or series that deal with the past and the present, not to mention the future, as if it were all out of time, timeless, even when it is history. We have to consider our present world as the continuation and the result of the long evolution our species has gone through since we emerged from our ancestors 300,000 years ago. Julien d’Huy is a mythologist who tries to capture the phylogeny of myths, and popular or folkloric stories that have deep roots in our past and have been produced, changed and refined over many millennia. Can he answer the question about how we have become what we are by studying the products of our past and present imagination? But confronted to the prediction of Y.N. Harari that our species will simply disappear as soon as the intelligent machines we are inventing and producing take over our bodies, brains, and minds in just a few decades, Julien d’Huy sure sounds like the antidote because at every turn in our long history we have been able, collectively, to seize the day, and evolve into a new stage in our life, both biological and mental, not to mention spirituality. Let’s enter Julien d’Huy’s book and find out the power and the energy that will enable us to short-circuit and avoid Yuval’s nightmare.


2021 ◽  
Vol 6 (3-4) ◽  
pp. 318-338
Author(s):  
Anthony Edwards

Abstract This article recovers a dissonant voice from the nineteenth-century nahḍa. Antonius Ameuney (1821–1881) was a fervent Protestant and staunch Anglophile. Unlike his Ottoman Syrian contemporaries, who argued for religious diversity and the formation of a civil society based on a shared Arab past, he believed that the only geopolitical Syria viable in the future was one grounded in Protestant virtues and English values. This article examines Ameuney’s complicated journey to become a Protestant Englishman and his inescapable characterization as a son of Syria. It charts his personal life and intellectual career and explores how he interpreted the religious, cultural, political, and linguistic landscape of his birthplace to British audiences. As an English-speaking Ottoman Syrian intellectual residing permanently in London, the case of Antonius Ameuney illustrates England to have been a constitutive site of the nahḍa and underscores the role played by the British public in shaping nahḍa discourses.


2018 ◽  
Vol 28 (1) ◽  
pp. 52-91 ◽  
Author(s):  
Kathryn Gin Lum

AbstractThis article asks whether and how J. Z. Smith's contention that religion is a “non-native category” might be applied to the discipline of history. It looks at how nineteenth-century Americans constructed their own understandings of “proper history”—authenticatable, didactic, and progressive—against the supposed historylessness of “heathen” Hawaiians and stagnation of “pagan” Chinese. “True” history, for these nineteenth-century historians, changed in the past and pointed to change in the future. The article asks historians to think about how they might be replicating some of the same assumptions about forward-moving history by focusing on change over time as a core component of historical narration. It urges historians to instead also incorporate the native historical imaginations of our subjects into our own methods, paying attention to when those imaginations are cyclical and reiterative as well as directional, and letting our subjects' assumptions about time and history, often shaped by religious perspectives, orient our own decisions about how to structure the stories we tell.


2020 ◽  
Vol 29 (2) ◽  
pp. 141-159
Author(s):  
Jan Adriaan Schlebusch

Abstract In his strategic political positioning and engagement in the nineteenth century, Groen van Prinsterer looked towards both the past and the future. Rhetorically, he appealed to the past as a vindication of the truth and practicality of his anti-revolutionary position. He also expressed optimism for the success of his convictions and political goals in the future. This optimism was reflected in the confidence with which he engaged politically, despite experiencing numerous setbacks in his career. Relying on the phenomenological-narrative approach of David Carr, I highlight the motives and strategies behind Groen’s political activity, and reveal that the past and the future in Groen’s narrative provide the strategic framework for his rhetoric, and the basis for his activism. I accentuate how the emphasis of his narrative shifts away from the status quo and thus enables a type of political engagement that proved historically significant for the early consolidation of the Dutch constitutional democracy.


PMLA ◽  
2003 ◽  
Vol 118 (3) ◽  
pp. 502-520 ◽  
Author(s):  
Kari Lokke

This essay explores the contributions of a tradition of nineteenth-century Künstlerromane by Germaine de Staël, Mary Shelley, and George Sand to European idealist historiography as exemplified in Kant's writings on perfectibility. Corinne, Valperga, and Consuelo represent the historical agency of the intellectual and artist as communication with a spirit world inhabited by ghosts of the past so that their secrets and wisdom can be transmitted to the future. In canonical Romanticism, contact with these phantasms provokes crippling guilt over the failure of past projects of perfectibility like the French Revolution (doomed by violence and bloodshed), guilt that is figured in the interdependent tropes of the titanic hero and Romantic melancholy. The novels discussed here perform an explicit critique of masculinist individualism in the name of women and humanity as a whole, replacing melancholy with enthusiasm and deploying spirits aesthetically, as sublime signs of future historical potentiality.


1978 ◽  
Vol 18 (1) ◽  
pp. 86-106 ◽  
Author(s):  
William C. Lowe

Despite all the attention lavished on the mid-eighteenth-century parliament, the House of Lords has been largely ignored by historians. The Whig historians of the nineteenth century were concerned with tracing the development of the House of Commons as the principal vehicle of constitutional progress, and in this century Namierites and neo-Whigs have alternately challenged and defended the Whig position, basing their arguments almost entirely on their views of proceedings in the lower chamber. The House of Lords was easy to neglect, one suspects, because most historians assumed that the upper House could be conveniently explained away as an appendage of the crown where an institutionalized majority of bishops, Scottish representative peers, placeholders, and newly-created peers could easily maintain a ministry. This, in turn, has led to a tendency to explain events in the House of Lords at any point in the century in terms of a static political structure, largely without regard to current issues or changes in the “structure of politics” at the national level.The two most conspicuous segments of the “Party of the Crown” in the Lords (and the two most abused for their alleged political servility) were the bishops and representative Scottish peers. The second Earl of Effingham expressed the conventional political wisdom of the eighteenth century when he told the House in 1780 that “those two descriptions threw a great weight into the scale of the Crown,” and historians have generally echoed this view. In the past two decades scholarship has begun to modify this picture for both ends of the century, though the old clichés still hold sway for the decades from Walpole to North.


1932 ◽  
Vol 1 (1) ◽  
pp. 3-13
Author(s):  
Abdel Ross Wentz

About the fourth decade of the nineteenth century, a change came over the general spirit of American society. Historians have often noted the fact and they have described it and explained it in various ways. It was a time of storm and stress, a period of controversy and conflict and finally war. There was scarcely a single phase of life that was not infected. As if by some preconcerted signal the souls of men in most diverse groups and relationships suddenly became sensitive and combative. The result was one of those swift ruptures with the past that leave abiding scars in the body of society.


2019 ◽  
Vol 62 (1) ◽  
pp. 145-164
Author(s):  
Kurmo Konsa ◽  
Kaie Jeeser

Museums are memory institutions. They serve to collect, study, preserve and mediate to the public culturally valuable objects related to human beings and their living environment. They bolster the formation of social, communal and family identities; they function as public memory institutions, supporting education and scientific research and, of course, museums provide entertainment and recreation. In this article, we look at museums from the perspective of heritage studies, and for our analysis, we use the following three dimensions: heritage objects, levels of society and processes of heritage management. Our objective is to present a conceptual framework which would highlight more clearly the connections between heritage and museums and which would lay a foundation for interlinking some theoretical concepts from heritage studies and museology and help to improve practical heritage management. Museums and heritage are closely, if not inextricably, linked. A museum’s connection with heritage has always been one of the important features that defines it. At the same time, the relationships between various heritage institutions and their links with broader heritage paradigms have not been sufficiently researched. Since the second half of the 20th century, the number of objects and phenomena considered to be heritage has dramatically increased. Museums endeavor to keep pace with these changes, and thus more new museums are being established and the range of collection items is expanding. For a long time, discussions of museums encompassed only national-level museums. This is due to the fact that national museums are the oldest of such institutions to have emerged, and on the other hand, it is museums at the national level that have attained the most influential position in the heritage landscape. At the same time museologists have paid rather scant attention to museum institutions at other levels. Private museums and personal collections have not received sufficient museological consideration even though they form a significant amount of social heritage and are the most natural to people, and often the most important for them too. Likewise, community and local government memory institutions have only recently become of interest to museology, which is also the case even in the context of world heritage. All activities connected to heritage may be summed up with the term ’heritage management’. Heritage management incorporates principles and practices connected to the identification, preservation, documentation, interpretation and presentation of objects of historical, natural, scientific or other interest. The processes of heritage management can be grouped according to their focus: object-based, value-based and people-centered. These approaches do not follow a specific chronological order and are not necessarily exclusive of one another. Although they come in a certain chronological sequence, all the approaches are currently used depending on the context and purpose of the inquiry. These approaches reflect an increasingly more comprehensive and integrated treatment of heritage management. People-centered heritage management is a dynamic social process which necessarily includes diverse perspectives on the value of the heritage. Museums have made much better progress in producing multi-perspective views than heritage conservation has by comparison. One of the reasons is that the museum field is not as rigidly defined by law or regulated by bureaucracy as heritage conservation is. Heritage management consists of a continuous re-creation of the heritage, and here again, museums are the places where such re-creations characteristically occur. It is in museums that we continually place objects in new contexts and examine how that impacts people. Each exhibition is a new interpretation of the object, offering a treatment of it from a novel perspective. In fact the exact same process takes place with regard to all other heritage objects and phenomena, but perhaps within less controllable and observable contexts. A key issue for heritage management is the introduction of sustainable and more inclusive management methods. Museological theory and museum practice offer several examples here. People must be involved in the management of heritage at each stage, starting from the definition of what it precisely is and ending with its interpretation. It is important to develop and implement relevant practices. The idea of a participatory museum has made significant gains in this direction. People-centered heritage management entails, above all, the creation of future-oriented values and meanings. In a sense, the perspective must shift from the past to the future. Heritage is not a thing of the past, but of the future. It is a social and cultural resource that forms the basis for our plans for the future. We believe that this is the primary function of the heritage. Heritage management is the reinterpretation of contemporary social and cultural realities by using interpretations of the past selected for this purpose. Its objective is to change the present into a desirable future. Here it is important to take into account different types of heritage as well as different levels of society. Heritage stories must be like a symphony that incorporates all the participants from all of the different levels of society.


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