The Archbishop Strikes Back

2021 ◽  
pp. 319-338
Author(s):  
Nadine Akkerman
Keyword(s):  
Gain Control ◽  
Religious Practices ◽  
Anglican Church ◽  
Men And Women ◽  
The Poor ◽  
The Hague ◽  
United Provinces

This chapter focuses on how Elizabeth Stuart became the poor widow that she had always pretended to be. Her behaviour became less antagonistic, and it was not long before friend and enemy alike began to take advantage of the newly conciliatory exiled queen. Archbishop Laud, a man who might reasonably be placed in both camps, saw an opportunity to assert control over the religious proclivities of English expatriates in the United Provinces. Laud was particularly concerned with English Puritan practices in the United Provinces because their relentless unorthodoxy undermined his authority in a very visible manner, and did so very close to home. Laud reasoned that if he could gain control over Elizabeth's chaplain, he could influence the religious practices of a few hundred men and women in The Hague, and perhaps bring them back into the Anglican Church. As Archbishop of Canterbury, Laud was able to promote people out of harm's way, and so in 1638 he removed Elizabeth's chaplain of twelve years, Doctor Griffin Higgs, by making him Dean of Lichfield. Laud no doubt rejoiced at the thought that he had managed to influence Elizabeth's courtly personnel and thereby the services at the English Church at The Hague.

Mechanisms for Unity

2018 ◽  
Author(s):  
Samuel K. Cohn, Jr.
Keyword(s):  
Eighteenth Century ◽  
Sixteenth Century ◽  
Black Death ◽  
Men And Women ◽  
The Poor ◽  
Works Of Art ◽  
The Face ◽  
The Church

This chapter investigates changes in mentalities after the Black Death, comparing practices never before analysed in this context—funerary and labour laws and processions to calm God’s anger. While processions were rare or conflictual as in Catania and Messina in 1348, these rituals during later plagues bound communities together in the face of disaster. The chapter then turns to another trend yet to be noticed by historians. Among the multitude of saints and blessed ones canonized from 1348 to the eighteenth century, the Church was deeply reluctant to honour, even name, any of the thousands who sacrificed their lives to succour plague victims, physically or spiritually, especially in 1348: the Church recognized no Black Death martyrs. By the sixteenth century, however, city-wide processions and other communal rituals bound communities together with charity for the poor, works of art, and charitable displays of thanksgiving to long-dead holy men and women.

scholarly journals Globalisation and older people: effects of markets and migration

2002 ◽  
Vol 22 (5) ◽  
pp. 647-663 ◽  
Author(s):  
GAIL WILSON
Keyword(s):  
Social Policy ◽  
Older People ◽  
Economic Restructuring ◽  
Older Men ◽  
World Trade Organisation ◽  
Men And Women ◽  
The Poor ◽  
The World ◽  
The Rich ◽  
Older Men And Women

This paper discusses the material aspects of globalisation and the effects of the movements of trade, capital and people around the world on older men and women. While some older people have benefited, most notably where pensions and health care are well developed, the majority of older men and women are among the poor who have not. Free trade, economic restructuring, the globalisation of finance, and the surge in migration, have in most parts of the world tended to produce harmful consequences for older people. These developments have been overseen, and sometimes dictated, by inter-governmental organisations (IGOs) such as the International Monetary Foundation (IMF), the World Bank and the World Trade Organisation (WTO), while other IGOs with less power have been limited to anti-ageist exhortation. Globalisation transfers resources from the poor to the rich within and between countries. It therefore increases social problems while simultaneously diminishing the freedom and capacity of countries to make social policy. Nonetheless, the effects of globalisation, and particularly its financial dimensions, on a nation's capacity for making social policy can be exaggerated. Political will can combat international economic orthodoxy, but the evident cases are the exception rather than the rule.

The Daily Life of the Poor

2012 ◽  
pp. 187-225
Author(s):  
Tirtsah Levie Bernfeld
Keyword(s):  
Jewish Community ◽  
Daily Life ◽  
The Other ◽  
Poor Relief ◽  
Daily Lives ◽  
Men And Women ◽  
Highly Educated ◽  
The Poor ◽  
Private Charity ◽  
The One

This chapter highlights the various aspects of the daily lives of the poor. In Amsterdam, the poor among the Portuguese Jewish community ranged from the highly educated to the illiterate. On the one hand there were those whose sense of honour debarred them from asking for poor relief, and on the other there were those described as inveterate beggars. There were men and women; large, complete families and fragmented units; and there were people left completely on their own. Some were healthy or young or both, others old or sick or both, with all sorts of variations between them. Many applied for poor relief no more than occasionally; others relied permanently on outside help. The poor relief provided by the Portuguese community constituted no more than a supplement to income from work, private funds, and legacies, and help from friends, relatives, private charity, and other sources. Sephardi Jews who had no access to these sources, or who missed out in other ways, found themselves forced to seek their fortune elsewhere sooner or later.

Working within associations: recognition in the public space for women?

2016 ◽  
Author(s):  
Annie Dussuet ◽  
Érika Flahault
Keyword(s):  
Civil Society ◽  
Public Space ◽  
Poor Quality ◽  
Men And Women ◽  
Economic Role ◽  
The Public ◽  
Civil Society Organisations ◽  
The Poor ◽  
Paid Employment

Today, working in paid employment is the norm for women in France, and many of them are working in associations, which the authors regard as a specific type of civil society organisations. In this chapter, the authors enquire whether working in associations can lead to women’s emancipation. Firstly, they show that associations play an important economic role for women and create a particularly distinctive relationship to work, but they also emphasise the poor quality of the jobs in which women are disproportionately represented. The authors then discuss the effects of women’s employment in associations in terms of emancipation: they suggest that associations tend to maintain gendered norms rather than challenging them even when the organisations are feminist oriented. The risk is then that women may not achieve real recognition for their contribution unless the associations engage in a clear policy in favour of equality between men and women.

Sacrilege, Profanation, and the Appropriation of Sacred Power in New Spain

2016 ◽  
Author(s):  
Luis R. Corteguera
Keyword(s):  
New Spain ◽  
Spanish America ◽  
16Th Century ◽  
Religious Practices ◽  
Men And Women ◽  
Verbal Insults ◽  
Religious Objects

Between the 16th and 18th centuries, the Inquisition in New Spain tried individuals for a broad range of sacrilegious acts against religious objects, including spitting, trampling, stabbing, and breaking them to pieces. Men and women also desecrated images through verbal insults, irreverent gestures, and even sexual acts. In most of these cases, the term sacrilege does not adequately reflect the often-complex motivations behind such actions. The Protestant iconoclastic violence of the 16th century unleashed on Catholic sacred images has made us think of acts of sacrilege as primarily directed at denying the power of images and their ability to represent divinity. Yet even seemingly obvious cases of iconoclasm in New Spain challenge this assumption. In many and possibly most cases, such actions betrayed the longing of men and women for spiritual closeness with divinity. The anger, desperation, and desolation sacrilegists sometimes expressed were not always unlike the ardent emotions that sacred images could elicit from devout Catholics. At other times, men and women sought to appropriate the power of sacred images and relics for reasons that challenge an easy distinction between religious and superstitious intentions. Taken together, cases of sacrilege, blasphemy, desecration, irreverence, profanation, and superstition can therefore reveal the variety and creativity of authorized and unauthorized religious practices in colonial Spanish America.

NADIA ABU-ZAHRA, The Pure and the Powerful: Studies in Contemporary Muslim Society (Reading, Berkshire, U.K.: Ithaca Press, 1997). Pp. 340. $45.00 cloth, $21.00 paper.

2002 ◽  
Vol 34 (1) ◽  
pp. 174-175
Author(s):  
Vincent F. Biondo III
Keyword(s):  
Religious Practices ◽  
Common People ◽  
Men And Women ◽  
Beliefs And Practices ◽  
Patron Saint ◽  
Muslim Society ◽  
Intellectual Elites

The Pure and the Powerful, the second book by the Oxford-based anthropologist Nadia Abu-Zahra, is a case study of the rituals performed at the Cairo shrine of al-Sayyida Zaynab, patron saint of women, during the anniversaries of her birth and death. Considered by many to be the granddaughter of the Prophet Muhammad, al-Sayyida Zaynab is the epitome of purity and has the power to heal the sick. Abu-Zahra sees religious practices at the shrine as a demonstration of Islam and Egyptian society's “integrated wholeness.” In short, the beliefs and practices of common people, intellectual elites, men, and women are more analogous than previously thought.

scholarly journals A registered report on how implicit pro-rich bias is shaped by the perceiver's gender and socioeconomic status

2020 ◽  
Vol 7 (8) ◽  
pp. 191232
Author(s):  
Bradley D. Mattan ◽  
Jasmin Cloutier
Keyword(s):  
Gender Differences ◽  
Socioeconomic Status ◽  
Low Income ◽  
High Status ◽  
Review Of The Literature ◽  
Men And Women ◽  
The Poor ◽  
The Rich ◽  
And Control ◽  
Beliefs And Attitudes

Although high status is often considered a desirable quality, this may not always be the case. Different factors may moderate the value of high status along a dimension such as wealth (e.g. gender, perceiver income/education). For example, studies suggest men may value wealth and control over resources more than women. This may be especially true for high-income men who already have control over substantial resources. Other work suggests that low-income men and women may have different experiences in educational contexts compared to their richer peers who dominate norms at higher levels of education. These experiences may potentially lead to different attitudes about the wealthy among low-income men and women. In this registered report, we proposed two key predictions based on our review of the literature and analyses of pilot data from the Attitudes, Identities and Individual Differences (AIID) study ( n = 767): (H1) increasing income will be associated with increased pro-wealthy bias for men more than for women and (H2) income will also moderate the effect of education on implicit pro-wealthy bias, depending on gender. Overall, men showed greater implicit pro-wealthy bias than did women. However, neither of our hypotheses that income would moderate the effects of gender on implicit pro-wealthy bias were supported. These findings suggest implicit pro-wealthy bias among men and are discussed in the context of exploratory analyses of gender differences in self-reported beliefs and attitudes about the rich and the poor.

scholarly journals ZAKAT SOLUSI PEMBERDAYAAN MASYARAKAT

2020 ◽  
Vol 2 (1) ◽  
pp. 42
Author(s):  
Muhammad Anis
Keyword(s):  
Islamic Law ◽  
Basic Needs ◽  
Community Empowerment ◽  
Men And Women ◽  
The Poor ◽  
Religious Law ◽  
To Receive ◽  
The Way

AbstractZakat is an obligation for those who have the ability called Muzakki which aims to help others and for those who don’t have the ability to be called Mustahik, including the poor, amil, converts, people who owe, people who demand knowledge, and people who struggle in the way of Allah Swt. Besides that, zakat can also be a tool for empowering Muslims. The Muzakki, Amil and Zakat Collecting Institutions must be at the forefront in the process of empowering umad, according to Minister of Religion Regulation No. 52 of 2014, Zakat is a treasure that must be issued by a Muslim or a business entity owned by Muslims to be given to those entitled to receive it in accordance with Islamic law. According to QS. At-Taubah verse 60, that Allah gave the provisions there are eight groups of people who receive Zakat. In general, Zakat is divided into two types of Zakat Fitrah and Zakat Harta (Mal). Zakat Fitrah must be issued in the holy month of Ramadan for every soul both men and women with Islamic religious requirements, Living on the Month of Ramadan, Having food or basic needs for the night of Eid al-Fitr. Zakat Harta (Mal) is zakat which is issued if the nizab has been fulfilled and is not in conflict with religious law. Keywords: Community Empowerment, Solutions, Zakat.AbstrakZakat merupakan Kewajiban bagi yang punya kemampuan dinamakan Muzakki yang bertujuan untuk membantu orang lain dan bagi tidak punya kemampuan dinamakan Mustahik, diantaranya adalah Fakir, Miskin, Amil, Muallaf, Orang Yang berutang, Orang yang Menuntut Ilmu, dan Orang yang berjuang dijalan Allah Swt. Disamping itu zakat juga dapat menjadi alat pemberdayaan ummad. Para Muzakki, Amil dan Lembaga Pengumpul Zakat (UPZ) harus berada pada garda terdepan dalam dalam proses pemberdayaan umad, menurut Peraturan Menteri Agama  no 52 Tahun 2014, Zakat adalah Harta yang wajib dikeluarkan  oleh seorang muslim atau badan usaha yang dimiliki oleh orang islam untuk diberikan kepada yang berhak menerimanya sesuai dengan syariat Islam. Menurut QS. At-Taubah ayat 60, bahwa Allah memberikan ketentuan ada delapan golongan orang yang menerima Zakat. Secara umum Zakat terbagi menjadi dua jenis yaitu Zakat Fitrah dan Zakat Harta (Mal). Zakat Fitrah wajib dikeluarkan pada bulan suci ramadhan atas setiap jiwa baik laki laki maupun perempuan dengan syarat beragama Islam, Hidup pada Bulan Ramadhan, Memiliki kebutuhan makanan atau kebutuhan pokok  untuk pada malam hari raya idul fitri. Zakat Harta (Mal) adalah zakat yang dikeluarkan jika nizabnya sudah terpenuhi dan tidak bertentangan dengan syariat agama.Kata Kunci : Pemberdayaan Masyarakat, Solusi, Zakat.

scholarly journals Women and Poverty in Industrialized Countries

1996 ◽  
Author(s):  
Robert E. Wright
Keyword(s):  
Poverty Line ◽  
Poverty Rate ◽  
Industrialized Countries ◽  
Relative Population ◽  
Men And Women ◽  
Male And Female ◽  
Adult Men ◽  
The Poor ◽  
Form Part ◽  
The Relationship

This paper examines empirically the relationship between gender and poverty in eleven industrialized countries that form part of the Luxembourg Income Study. For each of these countries, Foster-Greer-Thorbecke poverty rates, based on a relative poverty line, are calculated separately for men and women. The overall poverty rate for adult men and women is decomposed into male and female poverty shares. These poverty shares are compared to the relative population shares of men and women. The main conclusion is that when the poverty experience of all women is compared to the poverty experience of all men, women are over-represented amongst the poor in some countries and under-represented amongst the poor in others. The latter part of this conclusion is in sharp disagreement with conventional views about the relationship between gender and poverty in industrialized countries.

A Persian–Dutch Treaty in the Seventeenth Century (1958)

2017 ◽  
Author(s):  
C. H. Alexandrowicz
Keyword(s):  
Nineteenth Century ◽  
Seventeenth Century ◽  
The Netherlands ◽  
International Law ◽  
National Treatment ◽  
The Hague ◽  
United Provinces

It is generally believed that commercial treaties between European and Asian powers prior to the nineteenth century focused on the establishments and privileges of European traders in Asia. However, there are exceptions where establishments of Asian traders in Europe received the same type of benefits as those enjoyed by European traders in Asia. This chapter focuses on one example, a treaty concluded on 7 February 1631 at The Hague between the King of Persia and the States General of the United Provinces of the Netherlands in which the latter, in return for privileges accorded to the Dutch in Persia, conceded reciprocal benefits to Persian traders in the Netherlands. In terms of international law, the treaty secured national treatment to Persians, granting them the same franchises and rights as those enjoyed by the inhabitants of the Netherlands, even by persons of quality in high positions whenever they engaged in trade.

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