Fault Lines

2018 ◽  
pp. 19-54
Author(s):  
Hassan Malik
Keyword(s):  
Private Sector ◽  
Capital Markets ◽  
Gold Standard ◽  
Late Nineteenth Century ◽  
The West ◽  
Financial Reforms ◽  
Railroad Industry ◽  
Finance Minister ◽  
Ambitious Program ◽  
Late Nineteenth

This chapter traces Russia's financial reforms in the late nineteenth century. It puts the reforms associated with Sergei Witte's tenure as finance minister from 1892 to 1903 in a broader context, and also highlights key strategic errors made during his tenure. As the chapter shows, Witte, more than any other figure in Russia or the West, is associated with the boom in Russian investment in the late nineteenth and early twentieth centuries. During his tenure as finance minister, Russia adopted the gold standard in 1897 and repeatedly turned to the foreign capital markets for loans to finance an ambitious program of state-led industrialization. His name was similarly associated with the boom in Russian railroad construction, the Trans-Siberian Railway in particular—an association that began in his earliest days while working in the railroad industry, first in the private sector (initially as a lowly conductor to learn the business) and then in government.

Contents of Western Sociology of Religion as a Science and Educational Discipline

2002 ◽  
pp. 106-110
Author(s):  
Liudmyla O. Fylypovych
Keyword(s):  
Nineteenth Century ◽  
International Society ◽  
Sociology Of Religion ◽  
Scientific Study ◽  
Late Nineteenth Century ◽  
The West ◽  
Late Nineteenth

Sociology of religion in the West is a field of knowledge with at least 100 years of history. As a science and as a discipline, the sociology of religion has been developing in most Western universities since the late nineteenth century, having established traditions, forming well-known schools, areas related to the names of famous scholars. The total number of researchers of religion abroad has never been counted, but there are more than a thousand different centers, universities, colleges where religion is taught and studied. If we assume that each of them has an average of 10 religious scholars, theologians, then the army of scholars of religion is amazing. Most of them are united in representative associations of researchers of religion, which have a clear sociological color. Among them are the most famous International Society for the Sociology of Religion (ISSR) and the Society for Scientific Study of Religion (SSSR).

Murderous Mumbo-Jumbo: The Significance of Fraternity to Three Criminal Organizations in Late Nineteenth-Century America

2015 ◽  
Vol 50 (4) ◽  
pp. 1067-1088
Author(s):  
KRISTOFER ALLERFELDT
Keyword(s):  
Race And Ethnicity ◽  
Social Issues ◽  
Turn Of The Century ◽  
Late Nineteenth Century ◽  
The West ◽  
Nineteenth Century America ◽  
The Past ◽  
Criminal Organizations ◽  
Mumbo Jumbo ◽  
Late Nineteenth

Over the past thirty years or so the study of American fraternity has been used to explore a variety of phenomena in the nation's evolution, especially around the turn of the twentieth century. Fraternities have been used to understand the exploration, taming and exploitation of the West. They have been shown to represent proof of the various turn-of-the century crises of gender, race and ethnicity. They have been seen as the very embodiment of bygone caring, sharing, communities. However, among the aspects to have escaped attention is the importance of fraternity in criminal organizations. Given that crime, then as now, was seen as one of the most pressing of social issues, and given that over these years there was a deep suspicion that there were a variety of ultra-secret fraternities organizing, facilitating and manipulating wide-ranging criminal activities, this may be considered a little odd. This article investigates the idea that there was really such a thing as a genuine criminal “fraternity.” Looking at three of the most famous of such organizations – the Ku Klux Klan (KKK), the Molly Maguires and the Mafia – it demonstrates that not only were ideas of fraternity central to their very existence, but they are also crucial to our understanding both of them and of the period in which they were situated.

Eastern Religions and Europe

2021 ◽  
pp. 533-550
Author(s):  
Martin Baumann
Keyword(s):  
Nineteenth Century ◽  
Late Nineteenth Century ◽  
The West ◽  
Late Nineteenth ◽  
The 1960S

This chapter begins with the Orientalist constructions of Eastern religions from the mid-sixteenth to the late nineteenth century. Subsequently, in Colonial Times, Asian reformers campaigned for Hinduism and Buddhism in the West leading to the establishing of the first institutions in Europe around 1900. From the 1960s onward, Europe saw the arrival of Hindu gurus and Buddhist teachers, later followed by the immigration of Asian workers and refugees. The conclusion highlights key constructions and images of Eastern religions and points to the ongoing processes of secularizationand commercialization which have repackaged practices and artefacts of Eastern religions for European preferences. The chapter argues that since the earliest encounters, Eastern religions represent both hope and promise for European philosophers, scholars, and practitioners. An awareness of the varied European imaginings enables a better understanding of the continuing fascination of Eastern religions on the part of sympathizers, practitioners, and the population in general.

scholarly journals The Painter and the Princess: Constructing Feminism/Decentring Orientalism between Copenhagen, Istanbul, Cairo and Tunis

2020 ◽  
Vol 9 (1) ◽  
pp. 46-71
Author(s):  
Ragnhild Johnsrud Zorgati
Keyword(s):  
Nineteenth Century ◽  
Gender Roles ◽  
The Other ◽  
Late Nineteenth Century ◽  
The West ◽  
Literature And Politics ◽  
Political Debates ◽  
The World ◽  
International Importance ◽  
Late Nineteenth

This article explores the encounters between a Polish-Danish painter and an Egyptian princess in the second part of the nineteenth century, at the junction of Orientalism, modernism and Islamic reformism. The painter Elisabeth Jerichau-Baumann is known for her Orientalist paintings and autobiographical writings, while Princess Nazli Fadhel was a hostess of influential intellectual salons in Cairo and Tunis and, as such, a contributor to the world of art, literature and politics. Jerichau-Baumann and Nazli Fadhel were both creative and controversial personalities engaged in the cultural and political debates of their time. They were outspoken and well-travelled, which challenged conventional gender roles. Based on Scandinavian, English, French and Arabic sources concerning Jerichau-Baumann and Nazli Fadhel's lives, this article argues that the activities of these two women are testament to the increasing international importance of feminist discourses in the late nineteenth century. Their encounter is emblematic of the rapidly expanding connections across cultural, linguistic, and religious boundaries that characterized the nineteenth-century world. It thus questions the binary constructions – the idea of the West/Europe and the Other – underlying the paradigm of Orientalism.

Sport in China

2017 ◽  
Author(s):  
Susan Brownell
Keyword(s):  
East Asia ◽  
Olympic Games ◽  
World History ◽  
Western Civilization ◽  
Late Nineteenth Century ◽  
The West ◽  
Classical Greece ◽  
Ping Pong ◽  
Late Nineteenth ◽  
Far Eastern

Due to the Orientalist bias in sport history in the West, starting in the late nineteenth century, “Far Eastern civilization” was defined in terms of its lack relative to “Western civilization,” which (it was said) valued sports and created the Olympic Games. This chapter begins by outlining some of the similarities between classical Greece and China and proceeds to trace the course of China’s encounter with the West through sports up to the present. Western sports were introduced into East Asia by the YMCA, but China turned them to its own goals during Ping Pong Diplomacy. The pursuit of Olympic medals made the position of wushu (traditional martial arts) ambiguous. Inside China, hosting the 2008 Olympic Games in Beijing was called the fulfillment of a “one hundred-year dream,” symbolizing that China had finally been written into world history and was no longer defined by its sporting deficiency relative to the West.

KNOWING THE DANCER: EAST MEETS WEST

2004 ◽  
Vol 32 (2) ◽  
pp. 435-448 ◽  
Author(s):  
Jeffrey L. Spear ◽  
Avanthi Meduri
Keyword(s):  
Nineteenth Century ◽  
South Asian ◽  
Julia Kristeva ◽  
Late Nineteenth Century ◽  
The South ◽  
Indian Culture ◽  
The West ◽  
South Indian ◽  
Late Nineteenth ◽  
Shifting Boundaries

The clean and the proper (in the sense of incorporated and incorporable) becomes filthy, the sought-after turns into the banished, fascination into shame.—Julia Kristeva,The Powers of HorrorTHE HISTORY WE ARE SKETCHINGis one of boundaries double crossed between India and the West and between periods of the South Asian past. On one level our story is about an historical irony, how late nineteenth-century Orientalism resuscitated the romantic mystique of the eastern dancer in the West just as South Indian dancers were being repressed in their homeland by Indian reformers influenced by western mores. Within that history there is another dynamic that is less about crossing than about shifting boundaries, boundaries between the sacred and the profane and their expression in colonial law. We will be looking at these movements and transformations within the context of current scholarship that is historicizing even those elements of Indian culture conventionally understood to be most ancient and unchanging.

“Them's Fighting Words”: Violence, Masculinity, and the Texas Cowboy in the Late Nineteenth Century

2014 ◽  
Vol 13 (1) ◽  
pp. 28-55
Author(s):  
Jacqueline M. Moore
Keyword(s):  
Social Behavior ◽  
Native Americans ◽  
Social Order ◽  
Social Regulation ◽  
Upper Class ◽  
Late Nineteenth Century ◽  
Social Harmony ◽  
The West ◽  
Social Hierarchies ◽  
Late Nineteenth

Violence inevitably plays a part in discussions of the cowboy, historical or mythical. Traditionalists celebrated his manly fighting as what tamed the West and saved American manhood; revisionists have castigated the brutality with which he dealt with Native Americans and the environment. It is important, however, to consider what purpose violence served for the cowboy himself. To the working-class cowboy, violence could preserve social harmony, both through defending personal honor and through regulating social behavior of women and minorities. Its use was a clear marker of masculinity, as it allowed him both to show his equal worth with the men around him and to maintain social hierarchies that gave him an advantage over other people. The middle- and upper-class townspeople and cattlemen around cowboys, however, increasingly saw violence as counterproductive. Although parents encouraged aggression in boyhood, they thought that in order to become a real man, one should learn proper restraint and channel that aggression into socially acceptable activities. More and more, respectable ideas of maintaining social order left no room for violence, and consequently cowboys faced increasing social regulation of their masculine self-identities.

Fair Encounters: Bulgaria and the “West” at International Exhibitions from Plovdiv to St. Louis

Slavic Review ◽  
2010 ◽  
Vol 69 (3) ◽  
pp. 547-570
Author(s):  
Mary Neuburger
Keyword(s):  
International Trade ◽  
National Identity ◽  
World's Fairs ◽  
World's Fair ◽  
Late Nineteenth Century ◽  
The West ◽  
International Exhibitions ◽  
Late Nineteenth ◽  
World’S Fairs ◽  
Intellectual Elites

By the late nineteenth century, world's fairs had captured the imagination of Bulgarian political and intellectual elites. Bulgarians were not only enthusiastic pilgrims to the major world's fairs in the west, but by 1892 they had staged their own international trade exhibition in Plovdiv. Here, as elsewhere, the fair phenomenon was an arena for broadcasting messages of national prowess and progress, as well as a context for the performance and contestation of national identity. But for Bulgarians the fair phenomenon at home and abroad was also part of a highly contested process of negotiating its unique place between east and west, politically, economically, and culturally. The tensions and dilemmas that characterized the Plovdiv fair experience were also palpable in Bulgarian participation in fairs abroad, such as the Chicago World's Fair in 1893 and the St. Louis Fair of 1904, where both the nation and the west were yet again reimagined.

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