The World of the Shopfloor in the 1950s

2018 ◽  
pp. 187-214 ◽  
Keyword(s):  
The World ◽  
The 1950S

Billy Graham Was a Transfer Student

2018 ◽  
Author(s):  
Adam Laats
Keyword(s):  
Religious Beliefs ◽  
Faculty Members ◽  
Transfer Student ◽  
Evangelical Christians ◽  
Bob Jones University ◽  
The World ◽  
Billy Graham ◽  
The 1950S ◽  
Time Faculty

By the 1950s, tensions within the world of fundamentalism led to a new effort at reform. Self-proclaimed neo-evangelical reformers hoped to strip away some of the unnecessary harshness of fundamentalist traditions while remaining truly evangelical Christians. Often these reforms were personified in the revival campaigns of evangelist Billy Graham. The network of fundamentalist schools struggled to figure out its relationship to this new divide in the fundamentalist family. Some schools embraced the reform, while others decried it. At the same time, faculty members at all the schools wrestled with strict supervision of their religious beliefs and teaching. From time to time, schools purged suspect faculty members, as in the 1953 firing of Ted Mercer at Bob Jones University.

Christian Radicalism and the Enactment of Secular Theology

2018 ◽  
Author(s):  
Sam Brewitt-Taylor
Keyword(s):  
Social Transformation ◽  
Religious Organization ◽  
Secular Theology ◽  
The World ◽  
The 1950S ◽  
The 1960S ◽  
Student Christian Movement ◽  
Christian Leaders ◽  
The Church

This chapter outlines three examples of how secular theology was put into practice in the 1960s: Nick Stacey’s innovations in the parish of Woolwich; the radicalization of the ‘Parish and People’ organization; and the radicalization of Britain’s Student Christian Movement, which during the 1950s was the largest student religious organization in the country. The chapter argues that secular theology contained an inherent dynamic of ever-increasing radicalization, which irresistibly propelled its adherents from the ecclesiastical radicalism of the early 1960s to the more secular Christian radicalism of the late 1960s. Secular theology promised that the reunification of the church and the world would produce nothing less than the transformative healing of society. As the 1960s went on, this vision pushed radical Christian leaders to sacrifice more and more of their ecclesiastical culture as they pursued their goal of social transformation.

From Economic Miracle to Standort Deutschland: Exchanging Economic Metaphors in the Federal Republic of Germany

2000 ◽  
Vol 18 (2) ◽  
pp. 30-65
Author(s):  
Ben Lieberman
Keyword(s):  
Federal Republic ◽  
German Economy ◽  
Economic Recovery ◽  
Federal Republic Of Germany ◽  
Economic Miracle ◽  
Economic Achievement ◽  
The World ◽  
German Model ◽  
History Of ◽  
The 1950S

The history of the Federal Republic of Germany is closely connected with economic achievement. Enjoying a striking economic recovery in the 1950s, the FRG became the home of the “economic miracle.” Maturing into one of the most powerful economies in the world, it became known as the “German model” by the 1970s. Now, however, the chief metaphor for the German economy is “Standort Deutschland,” and therein lies the tale of the new German problem.

The “all‐inclusive” concept in the Caribbean

2003 ◽  
Vol 15 (3) ◽  
pp. 167-171 ◽  
Author(s):  
John J. Issa ◽  
Chandana Jayawardena
Keyword(s):  
Significant Role ◽  
Foreseeable Future ◽  
The World ◽  
Inclusive Concept ◽  
The Caribbean ◽  
The 1950S ◽  
Necessary Evil

Seeks to review the all‐inclusive concept in the context of the Caribbean. The origin of all‐inclusives in the world and the Caribbean is analysed. The concept was first introduced in holiday camps in Britain during the 1930s. Club Med is credited for popularizing the concept globally in the 1950s. However, the credit of introducing a luxury version of the all‐inclusive concept goes to a Jamaican hotelier and co‐author of this article. In defining the concept of all‐inclusives, one cannot ignore the significant role Jamaica has played. Currently, Jamaica has 17 of the best 100 all‐inclusive resorts in the world. Even though all‐inclusives are occasionally criticized, they are seen as a necessary evil. Concludes by predicting that all‐inclusives are here to stay in the Caribbean and will play a major role in tourism for the foreseeable future.

scholarly journals Finding the Right Balance: Financial Self-Help Organizations as Sources of Security and Insecurity in Urban Indonesia

2000 ◽  
Vol 45 (S8) ◽  
pp. 159-177 ◽  
Author(s):  
Hotze Lont
Keyword(s):  
Social Context ◽  
Social Security ◽  
Social Function ◽  
Self Help ◽  
The World ◽  
The 1950S ◽  
The Right ◽  
Financial Arrangements ◽  
Main Shortcoming ◽  
The Way

Financial self-help organizations can be found in many parts of the world, and the cities of Java are among the areas where they are particularly widespread. Since about the 1950s, interest in these institutions among anthropologists and development sociologists has increased considerably. Analyses of financial self-help organizations have most often focused on their economic or their social function; few scholars have pointed to their function as providers of security and identified self-help organizations as typical forms of local social security institutions. The main shortcoming of most of these studies is that they base their conclusions solely on an analysis of the financial arrangements provided by these self-help organizations, neglecting the accommodating practices that people undertake in order to fit the provisions of self-help organizations to their own household needs. This essay explores the observation that financial self-help organizations do not simply provide security through the different kinds of insurance mechanisms they might contain, but that, particularly through the way in which people use them and participate in them, these institutions become meaningful for coping with insecurity. It examines the question of whether participation in financial self-help organizations contributes to the ability of households to cope with adversities and deficiencies in a concrete social context. Research aiming to answer this question was conducted in Bujung, an urban ward on the outskirts of Yogyakarta, on the island of Java.

Translator’s Note

2019 ◽  
pp. 227-228
Author(s):  
Naomi Seidman
Keyword(s):  
The World ◽  
The 1950S ◽  
Shed Light

IN 1933 the Central Secretariat of Bnos Agudath Israel in Poland issued Sarah Schenirer’s Collected Writings, after advertising the upcoming publication in the pages of the Bais Yaakov Journal. The book included many articles that had previously appeared in the journal or elsewhere in Bais Yaakov publications; among them were reflections on Jewish themes, reports on events important to the world of Bais Yaakov and Bnos, and ethical instructions to young pupils. But it also included previously unpublished writings, including a brief but fascinating memoir that shed light on Sarah Schenirer’s childhood and on the beginnings of the Bais Yaakov movement. As a frontispiece, the book included a drawing of Sarah Schenirer, one which circulated widely in the movement in the absence of a photograph (it was well known that she refused to have her photograph taken). Advertisements for the upcoming volume sometimes provided a table of contents, which promised that it would include excerpts from Schenirer’s diary. In fact, those excerpts did not appear in the published work, although a few entries—whether the ones originally intended for publication or others is not clear—did appear in the 1950s in Hebrew translation. For more on this diary, see Appendix A....

The Early Christian bema churches of Syria revisited

Antiquity ◽  
2001 ◽  
Vol 75 (289) ◽  
pp. 509-510 ◽  
Author(s):  
Emma Loosley
Keyword(s):  
Late Antique ◽  
Architectural Style ◽  
The West ◽  
Early Christian ◽  
The World ◽  
The 1950S ◽  
East End ◽  
The Many

The Limestone Massif of northwest Syria has the largest concentration of late antique churches in the world. All date from between the second half of the 4th century and the first decade of the 7th century and are remarkably consistent in their conformity to a recognizably ‘Syrian’ architectural style. Almost without exception they are apsed basilicas varying only in terms of size and the quality of decoration.This region was extensively surveyed in the 1950s by Georges Tchalenko, whose monumental three-volume study Villages antiques de la Syrie du nord remains the definitive work on the area. Of the many ecclesiastical buildings included in this survey Tchalenko identified a group of approximately 45 churches possessing a bema. The bema is a horseshoe-shaped structure in the nave that mirrors the curve of the apse. Entered via steps at the east end, it provided benches for the clergy and a pulpit at the west end that was used for scriptural expositions and homilies.

Spiritual imperialism and the mission of the Irish race: the Catholic Church and emigration from nineteenth-century Ireland

2013 ◽  
Vol 38 (152) ◽  
pp. 600-619 ◽  
Author(s):  
Sarah Roddy
Keyword(s):  
Nineteenth Century ◽  
British Empire ◽  
Catholic Church ◽  
Recent Scholarship ◽  
The World ◽  
Catholic Religion ◽  
The 1950S ◽  
The Catholic Church

The idea of an ‘Irish empire’ has had enduring appeal. It was a rare source of pride promoted by politicians and churchmen during depressed periods in independent Ireland, particularly the 1950s, and the phrase provided an evocative title for at least one popular – and notably sanguine – version of the Irish diaspora's story as late as the turn of this century. In such contexts ‘Irish empire’ can appear simply a wry play on a far more commonly used and, if recent scholarship is to be taken into account, by no means unrelated term, ‘British empire’. Yet as many historians of the Irish abroad, the Irish Catholic Church, and Irish culture more generally have noted, the existence of a peculiarly Irish ‘spiritual empire’ was widely spoken of even as the island's ports were daily choked with emigrants. Nevertheless, the pervasiveness and persistence of the concept, invariably involving the perception of a special, God-given emigrants' ‘mission’ to spread the Catholic religion in whatever part of the world they settled, warrant a more searching analysis than historians in the above-mentioned categories have hitherto devoted to it.

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