Revivals

2021 ◽  
pp. 122-162
Author(s):  
Crawford Gribben
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Multiple Identities ◽  
Religious Communities ◽  
Home Rule ◽  
Popular Belief ◽  
North East ◽  
The North ◽  
Catholic Religion ◽  
Potato Famine

This chapter explores the revival in 1859 of religious enthusiasm in the north-east counties of Ireland. The effect of the 1859 revival was that the communities of Irish protestants became both more denominationally diverse and more politically united. Protestants who have not been brought together by the economic compulsion of the penal laws were instead combined by the powerful effects of evangelical faith and by fears about the possibility of home rule. In the same period, Catholic religion was similarly transformed. While never promoting the emotionalism that characterized the revivalist piety of the evangelicals, the Catholic ‘devotional revolution’ drew upon several generations of changes in popular belief and behaviour to promote, in the aftermath of the potato famine, catechism, regular confession, and weekly mass attendance. The power of these religious communities became increasingly important at home. In the early nineteenth century, the complexities of the ancien régime were radically simplified, as the multiple identities of the eighteenth century gave way to the differentiation of Catholics and nationalists versus Protestants and unionists.

The ziggurrat and temples of Nimrud

Iraq ◽  
2002 ◽  
Vol 64 ◽  
pp. 135-216 ◽  
Author(s):  
J. E. Reade
Keyword(s):  
Nineteenth Century ◽  
The South ◽  
North West ◽  
North East ◽  
The North ◽  
Directorate General ◽  
The 1950S

The buildings on the citadel of Nimrud, ancient Kalah or Kalḫu, constitute a most impressive monument (Fig. 1; Postgate and Reade 1980), but the sporadic way in which they have been excavated leaves many questions unanswered. One puzzling area lies north and north-east of the great North-West Palace. It includes the ziggurrat, and the shrines of Ninurta, of Ištar Šarrat Nipḫi (formerly read Bēlat Māti) and of the Kidmuri (or Ištar Bēlat Kidmuri). Their interrelationships have yet to be established, and texts refer to further gods resident at Kalah. Excavations in this quarter were conducted by Layard, Rassam, Rawlinson, Loftus and Smith in the nineteenth century, and by Mallowan in the 1950s, and were resumed by staff of the Iraq Directorate-General of Antiquities in the early 1970s. This paper summarizes some of what we know or may deduce about the area, and defines some of the remaining problems; it does not include, except in passing, the relatively well-known Nabû Temple to the south. I have endeavoured to refer to all items except sherds found during British excavations in the area, but have not attempted the detailed publication which many of the objects, groups of objects, and pottery records may merit.A possible arrangement of the buildings in this area of Nimrud about 800 BC is given in Fig. 2, but it is a reconstruction from inadequate evidence. The relative dates, dimensions, locations and orientations of many excavated structures are arguable, and the plans published by different excavators cannot be fully reconciled. Major uncertainties concern the ziggurrat, the citadel-wall, the Kidmuri shrine and the area between the North-West Palace and the Ninurta shrine. There are many minor uncertainties. My reconstruction includes speculative features, while omitting some excavated walls which I regard as secondary.

Community and Discipline in Ulster Presbyterianism,c.1770–1840

2004 ◽  
Vol 40 ◽  
pp. 266-277
Author(s):  
Andrew Holmes
Keyword(s):  
Eighteenth Century ◽  
Church Discipline ◽  
Geographical Concentration ◽  
North East ◽  
The North ◽  
Institutional Structures ◽  
Organizational Framework ◽  
Eighteenth And Nineteenth Centuries

Ulster Presbyterians in the eighteenth and nineteenth centuries formally dealt out retribution, repentance and reconciliation through church discipline administered by Kirk sessions and presbyteries. These institutional structures had given Presbyterians an organizational framework that enhanced their geographical concentration in the north-east of Ireland. Hitherto, historians of Presbyterianism in Ireland have taken the view, often based on evidence from the period before 1740, that discipline was effective, broad in its coverage, and hard yet fair in its judgements, claims made all the more remarkable as the north-east had the highest illegitimacy rates in Ireland during the period under consideration. It has been argued that though the system largely survived the eighteenth century, it collapsed at the turn of the nineteenth because of a loss of morale among Presbyterians after the failure of the 1798 rebellion in which many thousands of them had taken part.

Some Festival Programmes of the Eighteenth and Nineteenth Centuries: 4. Birmingham, Derby, Newcastle Upon Tyne and York

1970 ◽  
Vol 8 ◽  
pp. 1-22
Author(s):  
Brian Pritchard ◽  
Douglas J. Reid
Keyword(s):  
Nineteenth Century ◽  
North East ◽  
The North ◽  
Eighteenth And Nineteenth Centuries ◽  
Newcastle Upon Tyne

The festivals which comprise this last instalment in the series of eighteenth— and nineteenth—century programmes come from areas of England hitherto unrepresented. We have included two series of music meetings held in Midland centres, one from the North-east and the series held in York, the “northern metropolis” and the most important cathedral city north of the Trent.

‘A not unedifying field for some local antiquary of the future’: new evidence on library activity and mutual improvement. The experience of the north-east of Scotland

2020 ◽  
Vol 36 (1) ◽  
pp. 18-31
Author(s):  
John C. Crawford
Keyword(s):  
Nineteenth Century ◽  
Lifelong Learning ◽  
Late Nineteenth Century ◽  
Liberal Party ◽  
Prior Learning ◽  
Early Form ◽  
Working Classes ◽  
North East ◽  
The North ◽  
The University

Mutual improvement, an early form of lifelong learning, was widespread among the nineteenth-century working classes and has been portrayed as a variable and relatively unstructured phenomenon. This essay challenges this view by examining the movement in north-east Scotland in the nineteenth century and its symbiotic relationship with library activity as libraries provided information to facilitate debate. The movement originated in the 1830s and flourished until the end of the century. Mutual improvement activity was fuelled by religious division and a relationship with the Liberal Party. The principal ideologue of the movement, which peaked in the 1850s, was Robert Harvie Smith, who articulated a sophisticated lifelong learning ideology supported by specific learning objectives, prioritised in order. A notable feature was the involvement of women in the movement. Most of the participants were tradesmen or small tenant farmers, and the subjects of their debates reflected their preoccupations: modern farming, religious controversy, and the ‘farm servant problem’. The movement anticipated the university extension movement by about thirty years. Because the north-east had its own university and was a self-contained learning culture, mutual improvers might proceed to university, thus anticipating modern ideas about received prior learning (RPL) and articulation. Mutual improvement activity demonstrates the continuing intellectual vitality in rural Scotland in the late nineteenth century.

North Country Life in the Eighteenth Century. The North-East, 1700-50.

1953 ◽  
Vol 6 (2) ◽  
pp. 208 ◽  
Author(s):  
H. J. Habakkuk ◽  
Edward Hughes
Keyword(s):  
Eighteenth Century ◽  
North East ◽  
The North ◽  
Country Life

The Organisation of the Scottish Church in the Twelfth Century

1947 ◽  
Vol 29 ◽  
pp. 135-149 ◽  
Author(s):  
M. Morgan
Keyword(s):  
Social History ◽  
Twelfth Century ◽  
Eleventh Century ◽  
Transition Period ◽  
Religious Communities ◽  
North East ◽  
The North ◽  
History Of ◽  
Scottish History ◽  
Special Studies

It is well known that organisation of bishoprics and parishes came late to the greater part of Scotland, beginning probably with the gradual spread of Norman influence in the late eleventh century and becoming marked in the time of David I. Before that time the Celtic church was predominant in the region between Forth and Spey, which was the main seat of the monarchy, and there were strong Celtic influences in the Highlands, Clydesdale and Galloway. The church was mainly monastic and missionary with religious communities serving wide areas; though in addition Skene has hinted at the existence of tribal churches in the north-east lowlands. Lothian, a part of the ancient kingdom of Northumbria, was peculiar, for it resisted Celtic influences and looked, ecclesiastically, towards Durham; but any parochial organisation it may have had was rudimentary. In general it can be said with truth that ecclesiastical Scotland was completely transformed by the coming of the Normans. Owing to lack of sources twelfth-century Scottish history is obscure; but something at least may be discovered from the charters, which have been in print for over a hundred years and still remain unexplored. And it was in the hope that a reconstruction of church organisation during the transition period might help to illuminate the social history of Scotland that this paper was undertaken. I have concentrated on one subject: the structure of parishes and the relation of local lay and ecclesiastical authorities, because it is a crucial one: and one region, southern Scotland, because there Norman influence was strongest. If in the absence of special studies on the subject my conclusions must remain tentative, they may at least indicate the problems and provoke wider discussion from which the truth will emerge.

John and Cosmo Alexander: Of Recusancy, Jacobites and Aberdeen Junctures

2012 ◽  
Vol 31 (2) ◽  
pp. 219-238
Author(s):  
Mary Pryor
Keyword(s):  
Eighteenth Century ◽  
Fifteenth Century ◽  
North East ◽  
The North ◽  
Local Evidence ◽  
Turbulent Times ◽  
Social Landscape ◽  
Late Fifteenth ◽  
The University ◽  
Father And Son

The lives and work of eighteenth-century Scottish artists John and Cosmo Alexander, father and son, were dedicated to the Jacobite cause. They were men of a culture that was distinct to their own region, that of the north-east of Scotland, which from the late fifteenth century had been centred on the university circles of Aberdeen. In microcosm, the experiences of those in these circles reflected the oscillating tests of faith and fealty of that era. Assumed to be Catholics, and from a family which numbered at least one priest among its number, between them the Alexanders survived the turbulent times of the eighteenth-century Jacobite Risings. Both were wanted men after the 1746 Battle of Culloden. Drawing on local evidence, this paper explores the religious, political and social landscape surrounding the works with an Aberdeen connection produced by both John and Cosmo Alexander. All can be seen to demonstrate that the enduring bonds of faith and fealty, which, perforce, may not always have been openly displayed, could be reinforced through the subtle deployment of the painted image.

From Caesarea to Athens: Greek Revival Edinburgh and the Question of Scottish Identity within the Unionist State

2001 ◽  
Vol 60 (2) ◽  
pp. 136-157 ◽  
Author(s):  
John Lowrey
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Sir Walter Scott ◽  
Capital City ◽  
Early Nineteenth Century ◽  
New Town ◽  
The North ◽  
Greek Revival ◽  
Greek Architecture ◽  
The City

In the early nineteenth century, the city of Edinburgh cultivated a reputation as "the Athens of the North." The paper explores the architectural aspects of this in relation to the city's sense of its own identity. It traces the idea of Edinburgh as a "modern Athens" back to the eighteenth century, when the connotations were cultural, intellectual, and topographical rather than architectural. With the emergence of the Greek revival, however, Edinburgh began actively to construct an image of classical Greece on the hilltops and in the streets of the expanding city. It is argued that the Athenian identity of Edinburgh should be viewed as the culmination of a series of developments dating back to the Act of Union between the Scottish and English Parliaments in 1707. As a result, Edinburgh lost its status as a capital city and struggled to reassert itself against the stronger economy of the south. Almost inevitably, the northern capital had to redefine itself in relation to London, the English and British capital. The major developments of Edinburgh in the eighteenth and early nineteenth centuries, including the New Town and the urban proposals of Robert Adam, are interpreted in this light. As the eighteenth century progressed, the city grew more confident and by the early nineteenth century had settled upon its role within the Union and within the empire, which was that of cultural capital as a counterbalance to London, the political capital. The architectural culmination of the process of the redefinition of Edinburgh, however, coincided with the emergence of another mythology of Scottish identity, as seen through the Romantic vision of Sir Walter Scott. It implied a quite different, indigenous architecture that later found its expression in the Scots Baronial style. It is argued here, however, that duality does not contradict the idea of Edinburgh as Athens, nor, more generally, does it sit uneasily with the Scottish predilection for Greek architecture, but rather that it encapsulates the very essence of Scottish national identity: both proudly Scots and British.

Initiation into the Bori Cult: A Case Study in Ningi Town

Africa ◽  
1977 ◽  
Vol 47 (1) ◽  
pp. 1-13 ◽  
Author(s):  
Fremont E. Besmer
Keyword(s):  
Nineteenth Century ◽  
The South ◽  
South Eastern ◽  
North East ◽  
The North ◽  
The People ◽  
Comparative Safety ◽  
The Town ◽  
Present Site

IntroductionThe town of Ningi is located on the western edge of the North East State of Nigeria, about 25 km from the south-eastern corner of Kano State. Old Ningi town (about 50 km from the town's present site) was founded by a Kano Qur'anic teacher-scholar, Malam Hamza, and his followers in the middle of the nineteenth century. Malam Hamza is said to have fled Kano because of political and religious disputes with the Emir of Kano which resulted in a purge of the Malam class. Moving away from the centre of Kano power to the comparative safety of the Kabara hills and the non-Hausa people who lived in them, Malam Hamza was able to establish the separatism he and his followers desired. During this period the Kabara hills were the scene of slave-raiding and warfare, constantly threatened by the Hausa-Fulani emirates which surrounded them. Fighting from the hills, the people of Old Ningi, loosely allied with their neighbours, the Butawa, Warjawa, and others, were able to maintain their independence from Bauchi, Zaria, and Kano.

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