The Liberalism of Senator Norris

1946 ◽  
Vol 40 (1) ◽  
pp. 27-51 ◽  
Author(s):  
David Fellman

Senator George W. Norris was a doggedly righteous man who never stopped battling for the Lord and the common people in a world of sinful men. His long political life, which included seven years as a district judge in Nebraska, ten years in the national House of Representatives, and thirty in the Senate, was a grim and sustained bout with what he regarded as the forces of evil. He tilted his lance against dishonest and corrupt men, political schemers, monopolies and “special interests,” religious and racial bigots, lobbyists and other special pleaders, the “power trust,” and the superheated zealots of partisanship. His autobiography, so long awaited, bears ample witness to the fact that for him life was real and earnest, and usually somewhat sad and despairing as well. But it had its rewards, for Senator Norris was a reflective man, and out of the bitter juices of human experience he always managed to distil a residue of homely moralistic wisdom. He learned that democratic government is pretty largely a process of compromise, and that in that process one must give as well as take. He also learned that, with enough courage and persistence, virtue is often rewarded, and that in the long run the masses of ordinary people can be trusted to reach tolerably reasonable conclusions. There were many disappointments in his life, and a great deal of heartache, but there were also many triumphs, and the net impression of his book seems to be that he felt his life had not been spent in vain. He was richly entitled to this feeling, for it will be conceded generally that he had been a very useful public servant indeed.

2017 ◽  
Vol 23 ◽  
pp. 239-249
Author(s):  
Michał Kowalczyk

Jan Ludwik Popławski (1854-1908) was one of the fathers of the Polish National Democratic ideology in the late 19th and early 20th century. He was particularly fascinated with matters pertaining to the common people, and especially Polish peasantry. He considered them to be the genuine Poles, free of foreign influences. It is worth pointing out that that he also served as an inspiration to Roman Dmowski, the founder of the National Democracy movement and one of the leaders whose efforts secured Polish independence. According to Popławski, the Polish gentry were servile to the powers occupying Poland. He therefore hoped that the common people would play a greater role in the political life of the nation. 


2020 ◽  
pp. 1-17
Author(s):  
Abhishek Kaicker

That the ordinary people were merely the passive objects of sovereign authority has long served as a chief axiom in the study of precolonial India. The following pages offer, by way of introduction, an argument to the contrary. While premodern urbanites in South Asia have received little historical attention, the common people of the city of Delhi—regarded as little better than animals by the imperial elite—nevertheless emerged as subjects in a regime that had no conception of their place in politics. Offering an analysis of the evolving relation between sovereignty and popular politics in the period, this book lays out in the starkest terms the heretofore-unrevealed potential of Delhi’s urbanites for concerted action in extraordinary circumstances. This introduction sets the stage in precolonial India and outlines the subjects of each of the book’s seven chapters.


2009 ◽  
Vol 16 (2) ◽  
pp. 254-273
Author(s):  
Hannan Birenboim

AbstractBoth the Qumran scrolls and the rabbinic sources teach of a controversy between the Pharisees, on the one hand, and the Sadducees and the Qumran sect, on the other, concerning the standing of the red heifer: The Sadducees, considering the red heifer as a sacrifice, held that a tevul yom was not permitted to deal with the heifer, whereas the Pharisees, not considering the red heifer as a sacrifice, held that a tevul yom was permitted to deal with it. This controversy derived from the Pharisees' desire to enable the common people to participate as much as possible in divine worship: by not considering the red heifer as a sacrifice, they made it possible for the masses to participate in the preparation of the ashes and even to sprinkle it upon the impure; this was opposed by the Sadducees and the Qumran sectarians.


Aksara ◽  
2019 ◽  
Vol 31 (2) ◽  
pp. 207
Author(s):  
Nugraheni Eko Wardani

AbstrakPenelitian ini bertujuan menjelaskan bentuk cerita rakyat “Legenda Kampung Jagalan” dan “Legenda Kampung Sewu” Surakarta, aspek sejarah dalam kedua cerita rakyat, unsur ksi dalam kedua cerita rakyat, serta hubungan antara cerita rakyat dengan babad. Penelitian ini adalah penelitian kualitatif deskriptif. Data dalam penelitian ini buku Cerita Rakyat Surakarta dan Yogyakarta dan informan. Teknik pengumpulan data melalui analisis kedua legenda dan analisis catatan hasil wawancara informan. Analisis data menggunakan analisis model interaktif. Hasil penelitian menunjukkan bahwa bentuk cerita rakyat Surakarta adalah legenda asal-usul nama Kampung Jagalan dan Kampung Sewu Surakarta. Cerita rakyat “Legenda Kampung Jagalan” berhubungan dengan tokoh sejarah Kanjeng Susuhunan Pakubuwono X dan “Legenda Kampung Sewu” berhubungan dengan tokoh Kanjeng Susuhunan Pakubuwono II. Fiksi dalam cerita rakyat berkaitan dengan penceritaan tokoh dari kalangan rakyat jelata, latar tempat yang menunjukkan kehidupan rakyat jelata, dan dialog-dialog yang terjadi antartokoh di kalangan rakyat. Cerita rakyat dan babad bertujuan untuk melegitimasi nama raja. Hal ini menunjukkan bahwa kedua legenda mengandung sejarah yang berhubungan dengan raja-raja Kerajaan Surakarta. Legenda mengandung unsur ksi pada struktur cerita.Kata Kunci: sejarah, ksi, cerita rakyat, SurakartaAbstractThis study aims to describe the form of Surakarta folktale through “Kampung Jagalan Legend” and “Kampung Sewu Legend”, historical aspects and roles in both folktales, the ction contained in both folktale, the relationship between folktales and babad. This research is qualitative descriptive research. The data in this study are book Cerita Rakyat Surakarta dan Yogyakarta and informants. The technique of collecting data through analysis of the two legends and informant interview records. Data analysis using interactive model analysis. The results of the research indicate that Surakarta folktales are the legend of the origin of the name Kampung Jagalan and Kampung Sewu Surakarta. “Kampung Jagalan Legend” relates to the historical gure of Pakubuwono X and “Kampung Sewu Legend” related the character of Pakubuwono II. Fiction in legends is related to the telling of gures from the common people, backgrounds that show the lives of ordinary people, and dialogues that occur between group, folktales and babad aim to legitimize the name of the king. The two legends contain history related to king of the kingdom Surakarta. Legends contain elements of ction in the structure of stories.Keywords: history, ction, folktales, Surakarta


2019 ◽  
pp. 23-113
Author(s):  
James W. Underhill ◽  
Mariarosaria Gianninoto

This long chapter is divided into the keywords used in European languages to refer to ‘the people’, and the various keywords that the Chinese language has used throughout its history. In Chinese, the keyword 人民‎ rénmín is at times regarded as the most important element in the nation. And the authors show how the people were celebrated in Mao’s China. Even though ‘citizen’ [gōngmín 公民‎) has made a comeback in recent years, according to the authors’ findings, the Chinese keyword 人民‎ rénmín remains a central concept, despite ironic uses in contemporary Chinese literature and the press. In European languages, the authors argue, the people can be considered as the masses, as a political force, or as a group that is marginalized or ignored. In English and French, the people are often regarded with condescension, as such expressions as ‘the common people’ and ‘fils du peuple’ suggest. However, French has a radical revolutionary tradition that means that ‘le peuple’ can be activated at strategic moments in history, as was proven in recent years. Radical right-wing movements in France are contrasted with the Farage’s Brexit rhetoric, championing ‘the people’. In contrast ‘the Volk’ in German has a much more resilient tradition with roots that spread throughout the lexicon of the language as a whole. And Czech provides the authors with communist rhetoric that parallels Mao’s celebration of the people (人民‎ rénmín) in Chinese.


2019 ◽  
pp. 21-39
Author(s):  
Khairudin Aljunied

This chapter uncovers the connectedness of Malay societies that made it conducive for Muslim traders and travelers who crossed the Indian Ocean to live alongside non-Muslim Malays, thereby introducing Islam in an incidental fashion. These traders and travelers were, later on, joined by rulers, Sufi missionaries, and Islamic scholars hailing from the Arab world, South Asia, China, and Southeast Asia who gained new converts through direct preaching. Even though many Malays embraced Islam during this phase, their conversion did not radically change the outlook and governance of Malay states. Hindu-Buddhist-animist frames of reference were generally maintained by the masses as the common people slowly internalized the tenets of Islam. Islamic and pre-Islamic codes of law and ethics were fused together by Malay elites in the management of their societies so as to not disrupt the age-old cultures that the common people held on to.


2021 ◽  
Vol 2 (2) ◽  
pp. 22-29
Author(s):  
Rachel Ayuk Ojong Diba

The principal purpose of this paper is to underline the usefulness and efficacy of Cameroonian Pidgin English (CPE) in dealing with the intense multilingualism of Cameroonians in a rural enclave in Cameroon and in the Diaspora. CPE is a highly stigmatized but extensively used language of wider communication in Cameroon. Cameroon is second only to Papua New Guinea in terms of its multiplicity of languages for a relatively small population and the shunned CPE is the language that trudges through this multi-ethnicity, multiculturalism and multilingualism to not only provide a feeling of togetherness to Anglophone Cameroonians but to also allow them communicate efficiently and cordially. CPE was incipiently a language for the uneducated, this contribution shows that today CPE is not only the language of the common people; it is also the language of the Cameroonian elite. Using qualitative data – recordings of natural conversations from individuals in Lower Fungom and written conversation from online fora comprising Cameroonians of all walks of life, this contribution demonstrates that CPE is an emblematic language which Cameroonians use when communication would otherwise be impossible and still use it even when there is an option (though one-legged) of other languages. The paper demonstrates how multilingualism functions even in rural circles. It is also demonstrates the benefits of Pidgins and Creoles in linguistically diverse settings, which are relatively uncommon.


1970 ◽  
Vol 23 ◽  
pp. 246-257
Author(s):  
Michał Kowalczyk

Jan Ludwik Popławski (1854-1908) was one of the fathers of the Polish National Democratic ideology in the late 19th and early 20th century. He was particularly fascinated with matters pertaining to the common people, and especially Polish peasantry. He considered them to be the genuine Poles, free of foreign influences. It is worth pointing out that that he also served as an inspiration to Roman Dmowski, the founder of the National Democracy movement and one of the leaders whose efforts secured Polish independence. According to Popławski, the Polish gentry were servile to the powers occupying Poland. He therefore hoped that the common people would play a greater role in the political life of the nation.


Author(s):  
Olga I. Togoeva ◽  

The article is devoted to the analysis of the Crucifixion from the Parliament of Paris – a painting that decorated the Great Hall of the Royal Court from the beginning of the 15th century until 1904. The author focuses on the political and legal meanings that were embedded in the Crucifixion. From this point of view, the main characters of the retablo, their appearance and attributes, as well as the general structure of the picture are studied. The author comes to the conclusion that the foreground of the retablo was intended primarily for educated people who are familiar not only with the history of the Passion of Christ or the martyrdom of St. Dionysius, but also with the Christian doctrine of redemption and the separation of powers. The background of the retablo, on the contrary, was intended for the common people. For each group of viewers, the artist used special symbolism and understandable markers. Nevertheless, the purpose of the Crucifixion remained the same – to emphasize by all means that the Parliament of Paris is the highest Royal Court of France, the place of judicial power par excellence, which is equal for everybody: the representatives of the nobility and the church, the high-ranking courtiers, the persons of the Royal blood, the ordinary people.


Author(s):  
Sri Rejeki ◽  
Hermawati Hermawati

Abstrak: Dalam adat istiadat masyarakat sasak terutama keturunan bangsawan khsususnya kaum perempuan, apabila ingin menikah dia harus mencari orang yang sebangsawannya, jika tidak maka harta warisan akan hangus, dan diberikan sanksi keluar dari golongan bangsawan. Sedangkan kalau laki-laki diperbolehkan menikah dengan masyarakat biasa ataupun masyarakat bangsawan. Tujuan dalam artikel ini menjelaskan prosesi adat merarik masyarakat bangsawan dengan masyarakat biasa di Desa Sengkerang Kecamatan Praya Timur Kabupaten Lombok Tengah. Penelitian ini termasuk peneltian kualitatif. Subyek Penelitian yaitu Kepala Desa, Kepala Dusun, Tokoh Agama, Tokoh Adat, Tokoh Pemuda dan Masyarakat. Metode pengumpulan data yang dipakai yaitu teknik observasi, wawancara, dan dokumentasi. Data yang diperoleh akan dianalisis dengan model interaktif. Hasil penelitian ini menunjukkan bahwa prosesi merariq masyarakat bangsawan dan masyarakat biasa meliputi tiga  tahapan yaitu: Pertama, adat sebelum akad berupa Midang, Midang merupakan kunjungan secara langsung dari pihak laki-laki ke pihak perempuan dalam rangka memperdalam hubungan sekaligus mengikat hubungan pertalian yang lebih mendalam dalam bentuk pernikahan. Kedua, adat dalam proses akad meliputi rangakaian kegiatan Merariq, Mesejati/sejati, Pemuput selabar/selabar, dan Nyongkol atau nyodol. Ketiga, adat setelah akad, setelah acara sorong doe atau nyongkol dan bales lampak nae (balas bekas kaki). Abstract:  In the customs of the Sasak people, especially the descendants of the aristocracy, especially women, if they want to get married they have to find someone who is an aristocrat, otherwise their inheritance will be forfeited and will be sanctioned to leave the aristocratic class. Meanwhile, men are allowed to marry into ordinary people or noble societies. The purpose of this article is to explain the traditional procession of drawing aristocratic communities with ordinary people in Sengkerang Village, Praya Timur District, Central Lombok Regency. This research includes qualitative research. Research subjects were village heads, hamlet heads, religious leaders, traditional leaders, youth and community leaders. The data collection methods used were observation, interview and documentation techniques. The data obtained will be analyzed with an interactive model. The results of this study indicate that the merariq procession of the aristocratic society and the common people includes three stages, namely: First, the custom before the contract in the form of Midang, Midang is a direct visit from the male side to the female side in order to deepen the relationship as well as to tie a deeper relationship. form of marriage. Second, customs in the contract process include a series of Merariq activities, true / true, Pemuput patience / patience, and Nyongkol or nyodol. Third, the customs after the contract, after the sorong doe or nagging and bales lampak nae (reply to the foot marks).


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