Brave Minds and Hard Hands

2017 ◽  
Author(s):  
Andy Wood
Keyword(s):  
The Poor ◽  
Contemporary Politics ◽  
The Reformation ◽  
Economic Individualism ◽  
Henry Vi ◽  
Historical Contextualization

This chapter focuses upon a small but significant subgenre of dramatic work produced in the 1590s: a set of plays, including 2 Henry VI and Jack Straw, that represented plebeian rebellion and its causes. Sketching the period’s harrowing conditions for the poor, it brings to these plays the evidence of archives concerning contemporary politics and protest. With rich historical contextualization, it traces in these dramas the sustained protests of poorer commoners, against hunger, social contempt from the elite, and the fate of infinite physical drudgery. It demonstrates the period accuracy of both Shakespeare’s language of plebeian protest, and his presentation of contemporary artisans as a dangerous class, as it tracks the widespread animus against the gentry, the indictment of ruthless economic individualism, the egalitarian thematic, and the late-century nostalgia for life before the Reformation.

Broken Promises and the Rise of a Stereotype

2018 ◽  
Author(s):  
Koji Yamamoto
Keyword(s):  
Social Psychology ◽  
Sixteenth Century ◽  
Public Service ◽  
Political History ◽  
Negative Image ◽  
The Poor ◽  
The Social ◽  
The Reformation ◽  
Balance Of Trade

Projects began to emerge during the sixteenth century en masse by promising to relieve the poor, improve the balance of trade, raise money for the Crown, and thereby push England’s imperial ambitions abroad. Yet such promises were often too good to be true. This chapter explores how the ‘reformation of abuses’—a fateful slogan associated with England’s break from Rome—came to be used widely in economic contexts, and undermined promised public service under Elizabeth and the early Stuarts. The negative image of the projector soon emerged in response, reaching both upper and lower echelons of society. The chapter reconstructs the social circulation of distrust under Charles, and considers its repercussions. To do this it brings conceptual tools developed in social psychology and sociology to bear upon sources conventionally studied in literary and political history.

“Constructing the Poor in Early Seventeenth-Century London”1

2000 ◽  
Vol 32 (3) ◽  
pp. 450-463
Author(s):  
Claire S. Schen
Keyword(s):  
Seventeenth Century ◽  
Early Modern ◽  
Local Level ◽  
Poor Relief ◽  
International Conflicts ◽  
Early Modern Europe ◽  
Demographic Pressure ◽  
The Poor ◽  
The Reformation ◽  
Undeserving Poor

Historians of early modern Europe have become accustomed to the dichotomy of the deserving and undeserving poor, though they still debate the origins of the transformation of attitudes toward the poor and poverty. Historians have studied less carefully the ways in which these presumably static categories flexed, as individuals and officials worked out poor relief and charity on the local level. Military, religious, and social exigencies, precipitated by war, the Reformation, and demographic pressure, allowed churchwardens and vestrymen to redraw the contours of the deserving and undeserving poor within the broader frame of the infirm, aged, and sick. International conflicts of the early seventeenth century created circumstances and refugees not anticipated by the poor law innovators of the sixteenth century. London’s responses to these unexpected developments illustrate how inhabitants constructed the categories of die deserving and undeserving poor. This construction depended upon the discretion of churchwardens and their fellow officers, who listened to the accounts and read the official documents of the poor making claims on parish relief and charity.

scholarly journals TRANSFORMASI GERAKAN EKONOMI ISLAM KONTEMPORER

2015 ◽  
Vol 39 (2) ◽  
Author(s):  
Asep Saepuddin Jahar
Keyword(s):  
Community Development ◽  
Main Part ◽  
Community Empowerment ◽  
Islamic Banks ◽  
Muslim Community ◽  
Islamic Movements ◽  
The Poor ◽  
The Reformation ◽  
Itu Model ◽  
Islamic Economic

<p>Abstrak: Tulisan ini membahas fenomena gerakan ekonomi Islam Indonesia sejak masa awal kemerdekaan hingga reformasi. Ditemukan dalam literatur dan bukti sejarah bahwa gerakan ekonomi Islam mengalami perubahan orientasi dari masa awal kemerdekaan hingga saat ini. Misi gerakan masa awal lebih menonjolkan semangat nasionalisme dan keagamaan dengan melibatkan kelompok Islam dan ormas. Sementara pada awal 1990an dan pasca reformasi, gerakan ekonomi Islam lebih kepada kesadaran sosial ekonomi dan pasar global, bukan Islamisasi. Kemiskinan dan ketertinggalan dalam pendidikan adalah bagian penting misi ini. Selain itu, gerakan ekonomi Islam juga menekankan entrepreneurship untuk pengembangan masyarakat. Karena itu pendirian bank syariah dan lembaga-lembaga filantropi menjadi bagian dari kesadaran untuk mengembangkan masyarakat Muslim. Dalam perkembangannya, semangat keislaman ini melebur pada konteks demokratisasi yang menekankan transparansi dan akuntabilitas, bukan semata-mata keagamaan. Karena itu, model gerakan ekonomi diarahkan pada pemberdayaan masyarakat dan kesejahteraan.</p><p><br />Abstract: The Transformation of Contemporary Islamic Economics Movement. This paper discusses the phenomenon of Islamic movements in Indonesian since the post-independence until the reformation time. It argues that there is a transformation of Islamic economic movement from the post-Independent (1945- 1998) which emphasizes nationalism and religiosity to community development in the post reformation era. In the early 1990s and after the reformation era, the movement of Islamic economics is aimed at improving  social, education and economic development among the poor, not Islamization. In addition, the movement of Islamic economy also emphasizes entrepreneurship for the development of society. The establishment of Islamic banks and philanthropic institutions become the main part of developing Muslim community. In its development, Islamic spirit goes hand in hand with democratization that emphasizes transparency and accountability. Therefore, the model of economic movements aims at community empowerment and welfare.</p><p><br />Kata Kunci:Islamisasi, filantropi Islam, ekonomi Islam, demokratisasi, reformasi</p>

Renaissances and Reformations

Why History? ◽  
2020 ◽  
pp. 105-153
Author(s):  
Donald Bloxham
Keyword(s):  
Roman Empire ◽  
Seventeenth Century ◽  
Holy Roman Empire ◽  
General Nature ◽  
Ecclesiastical History ◽  
Critical Methodology ◽  
Religious Conflicts ◽  
The Reformation ◽  
Historical Contextualization ◽  
Renaissance Italy

The chapter begins with History’s place in Renaissance Italy. Then it shows how the historiographies of various states were influenced by tendencies in Italian humanism, as well as by the Reformation. France is accorded special attention, then more briefly England and parts of the Holy Roman Empire. Then the chapter addresses the historiographical battles that corresponded to the religious conflicts of the sixteenth and seventeenth centuries. These were battles of ecclesiastical History, centring on ancient sources. The polemical nature of some of the disagreements reinforced existing scepticism about the reliability of historical knowledge. Yet an increasingly bipartisan critical methodology developed, based on a combination of humanist philology and new palaeographical techniques, with established religious hermeneutics playing their part. Here the dictates of self-serving confessional History as Identity sometimes stood in tension with the demands of a proceduralist History as Methodology even as all sides agreed on the importance of History as Communion. The chapter concludes by addressing a ‘scientific’ seventeenth century for whose dominant intellectual figures historical enquiry supposedly had little use. Like previous chapters, this one addresses conceptual concerns of a general nature as they arise. Different sorts of contextualization are addressed, along with their implications for thinking about the past. Particular consideration is given to how a heightened attention to historical contextualization could be reconciled with ongoing demands for the relevance of History as Lesson for the present. Topical reading was one established solution, but another was resurrected with the ancient doctrine of similitudo temporum.

Resistance to Tithes in the Middle Ages

1962 ◽  
Vol 13 (2) ◽  
pp. 172-185 ◽  
Author(s):  
Giles Constable
Keyword(s):  
Middle Ages ◽  
Income Tax ◽  
Modern Times ◽  
The Poor ◽  
Medieval Church ◽  
The Reformation ◽  
History Of ◽  
The Rich ◽  
The Middle Ages

The system of compulsory tithes in the Middle Ages has long been used by protestant and liberal historians as a stick with which to beat the medieval Church. ‘This most harassing and oppressive form of taxation’, wrote H. C. Lea in his well-known History of the Inquisition, ‘had long been the cause of incurable trouble, aggravated by the rapacity with which it was enforced, even to the pitiful collections of the gleaner’. Von Inama-Sternegg remarked on the growing hatred of tithes in the tenth, eleventh, and twelfth centuries, especially among the small free landholders, ‘upon whom the burden of tithes must have fallen most heavily’. Gioacchino Volpe said that tithes were ‘the more hated because they oppressed the rich less than the poor, the dependents on seigneurial estates less than the small free proprietors to whose ruin they contributed…. At that time tithes were both an ecclesiastical and secular oppression, a double offence against religious sentiment and popular misery’. G. G. Coulton, writing before the introduction in England of an income tax at a rate of over ten per cent., proclaimed that before the Reformation tithes ‘constituted a land tax, income tax and death duty far more onerous than any known to modern times, and proportionately unpopular’.

Pastoral Care and the Reformation in Germany

1991 ◽  
Vol 8 ◽  
pp. 77-97
Author(s):  
R. W. Scribner
Keyword(s):  
Pastoral Care ◽  
Spiritual Needs ◽  
Empty Shell ◽  
Negative Image ◽  
Traditional Church ◽  
The Poor ◽  
The Reformation ◽  
Parish Clergy ◽  
The Devil ◽  
The Church

Of the numerous criticisms and expressions of grievance directed at the Church in Germany on the eve of the Reformation, the most devastating was the charge of inadequate pastoral care. Reformers of all complexions bewailed the poor state of the parish clergy and the inadequate manner in which they provided for the spiritual needs of their flocks. At the very least, the parish clergy were ill-educated and ill-prepared for their pastoral tasks; at the very worst, they exploited those to whom they should have ministered, charging for their services, treating layfolk as merely a means of increasing their incomes, and, above all, resorting to the tyranny of the spiritual ban to uphold their position. The popular propaganda of the early Reformation fully exploited such deficiencies, exposing the decay in root and branch of a system of pastoral care depicted as no more than an empty shell, a facade of a genuine Christian cure of souls. The attack on the traditional Church was highly successful, successful enough to provoke an ecclesiastical revolution, and almost a socio-political revolution as well. It was, indeed, so successful that generations of historians of the Reformation have seen the condition of the pre-Reformation Church largely through the eyes of its critics and opponents. This negative image was matched by an idealized view of what succeeded it: where the old Church had failed the Christian laity, indeed, so much that they had virtually fallen into the hands of the Devil, the new Church offered solutions, a new way forward, a new standard of pastoral care and concern that created a new ideal, the Lutheran pastor, who cared for his flock as a kindly father, a shepherd who would willingly give up his life for his sheep.

Faith and fortune

2017 ◽  
Author(s):  
Steven Gunn
Keyword(s):  
The Poor ◽  
The Reformation ◽  
The Dead

The rise of Anne Boleyn and Thomas Cromwell and the break with Rome in the 1530s posed new threats to those of the new men still alive. Some were close to Katherine of Aragon, to Princess Mary, or to the clerical leaders of resistance to the reformation. All were growing old and were unsettled by a religious climate very different to that they knew from the old king’s court, with its attachment to provision for the poor, prayers for the dead and the ministry of the friars. Most faded away, but Hussey was destroyed by his ambivalent reaction to the Lincolnshire rising of 1536. It was left to their descendants to see what could be built on the foundations they had laid.

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