scholarly journals Greed and Work in Finland-Swedish Folklore

2014 ◽  
Vol 4 (1) ◽  
pp. 66-72
Author(s):  
Ulrika Wolf-Knuts
Keyword(s):  
Nineteenth Century ◽  
Folk Religion ◽  
Folk Belief ◽  
Lay People ◽  
Norms And Values

Greed, or avarice, is one of the cardinal sins. Protestant Swedish Finn folklore demonstrates expressions of greed, even if the actual term is not mentioned. In folk religion Christian norms and values are combined with elements of folk belief. Theologians certainly clarify the gospel, but how lay people have implemented it should also be considered. With the help of proverbs and folklore legends from rural Swedish-Finland in the nineteenth century, this paper reflects on the idea of the Sabbath, or holiday, and work, in combination with considerations of envy and ‘the limited good’. Greed can be regarded as an expression for work in the wrong time and in the wrong way.

Martha’s Work and Mary’s Contemplation? The Women of the Mildmay Conference and the Keswick Convention 1856–1900

1998 ◽  
Vol 34 ◽  
pp. 405-420
Author(s):  
Alison M. Bucknall
Keyword(s):  
Nineteenth Century ◽  
Annual Conference ◽  
Christian Life ◽  
Welfare Work ◽  
Lay People ◽  
The Social ◽  
Social Concerns ◽  
Church And Society ◽  
Changing World

For many Evangelical clergy and lay people, the ‘annual conference’ became a vital feature of Christian life during the second half of the nineteenth century. Dominant among these was the Mildmay Conference, only later rivalled by the convention held at Keswick. The small beginnings of ‘conference going’ were a group of friends who responded to the invitation of the Revd William Pennefather to meet together in his parish at Barnet in 1856. He had not intended to found an annual gathering, but the momentum of the movement he set off was such that after he left Barnet in 1856 for the parish of Mildmay in London’s northern suburbs, the Conference which followed him grew into a powerful organization which not only brought together some three thousand Evangelical clergy and lay people each year, but also involved itself in welfare work which extended beyond the parish boundaries into other areas of London, and supported a wider network of workers in Britain and overseas. The Convention which began to meet at Keswick in 1875 was far removed from the social concerns of Mildmay, and its commitment to a controversial teaching of’holiness’ kept it on the fringes of Evangelical respectability for the first decade of its existence; but by the 1890s the popularity of ‘Keswick teaching’ could no longer be denied. While other Evangelicals sought to attack or denounce the perceived evils which were creeping into both Victorian Church and society, these conference goers sought to renew Evangelicalism from within in a way that would enable them to speak to that changing world with a new, but still distinctively Evangelical, voice.

scholarly journals Styles of Life, the “Labour Aristocracy” and Class Relations in Later Nineteenth Century Edinburgh

1973 ◽  
Vol 18 (3) ◽  
pp. 428-452 ◽  
Author(s):  
R. Q. Gray
Keyword(s):  
Nineteenth Century ◽  
Working Class ◽  
Political Process ◽  
Clear Distinction ◽  
Levels Of Analysis ◽  
Class Relations ◽  
The Third ◽  
Norms And Values ◽  
Working People ◽  
Relative Earnings

The idea of a “labour aristocracy” pervades writing about the British working class of the second half, and especially the third quarter of the nineteenth century. This emphasis is, in my view, correct: the behaviour and consciousness of working people cannot be explained without some such concept of divisions within the working class. But this proposition has too often been allowed to conclude, rather than to commence the enquiry. The fragmentation of the manual working class into different strata and sub-cultures may take several forms, and is bound to have local and industrial variations. In approaching the problem it is necessary to draw a clear distinction between differences in the class situation of various groups of workers, and the formation of separate working class strata – a cultural and political process. Three main levels of analysis are relevant to this problem: the stratification within the working class, in terms of class situations (relative earnings, security, prospects and opportunities, position of subordination or autonomy in the workplace, and so on); the extent to which various strata of manual workers were distinguished by the cultivation of particular styles of life, and by commitment to particular sets of norms and values; and the consequences of these for institutions embodying the interest of manual workers as a class (unions, parties, etc.) and for the patterning of conflict and consensus in the society.

scholarly journals Црна и бела магија као културно наслеђе: представе младих у Бору о влашкој магији

2017 ◽  
Vol 12 (4) ◽  
pp. 1153
Author(s):  
Lidija Radulović
Keyword(s):  
Young People ◽  
Cultural Heritage ◽  
Folk Religion ◽  
Theoretical Concepts ◽  
Folk Belief ◽  
Black And White ◽  
Relevant Today ◽  
North Eastern ◽  
The Relationship

Serbian ethnology and anthropology is missing papers on folk belief and magic practices on black and white magic. This paper problematizes research on Vlach magic as an authentic and archaic culture of the ethnic Vlachs in North-Eastern Serbia. The first part of the paper deals with theoretical concepts of magic, while the second presents the results of research on the relationship between young people in Bor towards Vlach magic, as part of traditional folk religion and archaic cultural heritage which is still relevant today.

Mourning Imam Husayn in Karbala and Kabul: The political meanings of ʿAshura in Afghanistan

Afghanistan ◽  
2020 ◽  
Vol 3 (2) ◽  
pp. 202-236
Author(s):  
Robert D. Crews
Keyword(s):  
Nineteenth Century ◽  
Public Life ◽  
The Political ◽  
Late Nineteenth Century ◽  
Recent Past ◽  
Lay People ◽  
The Status ◽  
Late Nineteenth ◽  
Ritual Practices

This article explores Afghan Twelver Shiʿi commemoration of the martyrdom of Imam Husayn at the Battle of Karbala. It shows how the rites of remembrance and mourning celebrated on ʿAshura in Afghanistan has evolved in important ways from the late nineteenth century to the recent past. More than a pivotal event in the ritual calendar of Shiʿism, ʿAshura has served as an index of Afghan politics—and a field of contestation among state officials, clerical authorities, and the Shiʿi faithful. It has thus been at the center of struggles over the identity of the Afghan nation, the status of the Shia, and ritual practices in public life. Drawing on representations of ʿAshura produced by government authorities, state media, clerics, and lay people, this article examines how different actors have competed to give ʿAshura meaning and to develop distinctively Afghan forms of commemoration.

Reform and Segmentation in Monastic Fraternities in Low Country Sri Lanka

1980 ◽  
Vol 40 (1) ◽  
pp. 27-41 ◽  
Author(s):  
Steven Kemper
Keyword(s):  
Nineteenth Century ◽  
Sri Lanka ◽  
Early Nineteenth Century ◽  
Southern Asia ◽  
Lay People ◽  
Low Country

The Buddhist monkhood in each of the Theravāda countries of Southern Asia—Thailand, Burma, and Sri Lanka—is segmented into smaller fraternities(nikāyas). In Sri Lanka these fraternities have proliferated since the early nineteenth century. This proliferation has been interpreted as evidence of a Buddhist reform or return to orthodoxy and portrayed against the background of Sinhalese society as a whole. In this essay I argue that the establishment of twenty-five suchnikāyasin the Low Country of Sri Lanka can be better understood both as serving a variety of interests (of which reform is one) and in terms of regional groups of monks and lay people.

scholarly journals Ritual, Legend, and Metaphor: Narratives of the Willow in Yuan Zaju

Religions ◽  
2022 ◽  
Vol 13 (1) ◽  
pp. 55
Author(s):  
Qian Wang ◽  
Qiong Yang
Keyword(s):  
Literary Tradition ◽  
Northeastern China ◽  
Folk Religion ◽  
Sacred Tree ◽  
Ritual Performance ◽  
Folk Belief ◽  
New Creation ◽  
Frequent Use ◽  
Iconic Image ◽  
The Book Of Songs

Narratives of willow trees in Yuan zaju 雜劇, or variety play, largely come in three types, namely, the ritual performance of shooting willows; the deliverance of willow spirits by Lü Dongbin, one of the Eight Immortals of Daoism; and the use of the word willow to refer to women. The willow shooting ritual depicted in Yuan zaju was highly reminiscent of the willow shooting ritual popular throughout the Song (960–1279), Liao (916–1125), Jin (1115–1234), and Yuan (1271–1368) dynasties, with its conceptual origins traceable to the ancient shamanic belief in the willow as a sacred tree prevalent among the Khitans and Jurchens who lived in what is now northeastern China. The legend of Lü Dongbin delivering a willow spirit to immortality is a recurring motif in Han Chinese folklore and Daoist hagiography, which also finds expression in the iconic image of Guanyin Pusa or Bodhisattva Avalokitesvara holding a willow branch with which they cure diseases for people and bring fulfillment to their wishes. The frequent use of “willow leaf-shaped eyebrows” (liumei 柳眉) and “willow-like waist” (liuyao 柳腰) in Yuan zaju as metaphorical references to women can be seen as a continuation of the great literary tradition of Shijing 詩經 (The Book of Songs) and also as a dramatic enactment of the fertility cult of the willow and women in Chinese folk religion. Evidence abounds that the narratives about the willow in Yuan zaju were not a new creation but an artistic manifestation of centuries-old folk belief and literary tradition.

From Private Counsellor to Public Church Politician – Three Female Expressions of Conservative, Urban Lutheranism in Western Sweden, 1810–1910

1998 ◽  
Vol 34 ◽  
pp. 295-307
Author(s):  
Anders Jarlert
Keyword(s):  
Nineteenth Century ◽  
Urban Culture ◽  
Rural Society ◽  
Urban Women ◽  
The Other ◽  
Lay People ◽  
Great Merit ◽  
High Church ◽  
Public Church ◽  
General Influence

During the nineteenth century, the High Church revival tradition initiated by Henric Schartau (1757-1825) was widely spread and accepted in western Sweden. According to Bishop Wordsworth of Salisbury, Schartau ‘had something of the character of Dr. Pusey in his relation to those who consulted him, but, in his position at Lund, and his general influence, he was perhaps more like his English contemporary, Charles Simeon (1759-1836), at Cambridge’. Wordsworth found great merit in his teaching, being ‘strong and spiritual, and without the defects of Moravian or Pietistic sentimentality’. During his Scandinavian journey in 1889, Randall Davidson characterized the followers of Schartau as a High Church party in their emphasis on private confession and their strict rules of conduct. On the other hand he found them to be zealous about the Sabbath, and preaching conversion in a quasi-Methodist way. Here, we shall study this movement through the examples of three women of urban culture. The Schartau tradition has been studied mainly with emphasis on its doctrines and clergy, and as a rural tradition connected to the unchanging values and structures of the old rural society. Through these examples of urban women, the general impact of the tradition is widened, and the emphasis is put on the changes in reception of the tradition among lay people in a changing society.

John Mason Neale and ‘Sacrilege’: Spelman (1643) Re-Invigorated

2015 ◽  
Vol 66 (3) ◽  
pp. 578-595 ◽  
Author(s):  
RICHARD W. PFAFF
Keyword(s):  
Nineteenth Century ◽  
Church Of England ◽  
Economic Conditions ◽  
Introductory Essay ◽  
Lay People ◽  
Definition Of ◽  
The Church

In 1846 a new, greatly expanded, edition of Sir Henry Spelman's History and fate of Sacrilege (1643, published in 1698) appeared, edited anonymously by ‘two priests of the Church of England’. These priests were John Mason Neale and his friend and apparent assistant Joesph Haskoll. The monograph-length introductory essay and other editorial contributions show, as well as vast learning, an aspect of Neale's multi-faceted achievement hitherto unnoticed, that of a stringent critic of great families and other lay people who possessed former church property (Spelman's definition of ‘Sacrilege’) and, more widely, of political and economic conditions in mid nineteenth-century England.

The Impact of In-group/Out-group Stereotypes: The Image of Foreign Cultures in Flemish Youth Literature in the Nineteenth Century

2011 ◽  
Vol 4 (1) ◽  
pp. 29-44
Author(s):  
Coillie Jan Van
Keyword(s):  
Nineteenth Century ◽  
Linguistic Features ◽  
Pedagogical Discourse ◽  
Post Colonial ◽  
Colonial Studies ◽  
Norms And Values ◽  
The Social ◽  
The Impact ◽  
The Relationship ◽  
Youth Literature

Which image of other cultures did Flemish youth literature in the nineteenth century disseminate? Which linguistic features supported and communicated this image in the texts? And what was the relationship between this image and the (social) context? To answer these questions, a text corpus is screened for linguistic expressions influencing the image of foreign cultures. The theoretical framework is inspired by recent insights from imagology and post-colonial studies. The linguistic analysis is based on models taken from critical linguistics and discourse analysis. In order to interpret the results of the analysis, I explore how the image of other cultures in youth literature materialized in close interaction with the colonial and pedagogical discourse. A major finding is that the image transferred Western bourgeois norms and values as part of education. Furthermore, this image is characterized by input-output stereotypes, whose effect is to indirectly glorify one's own culture by rejecting foreign mores. The bourgeois values that resulted in these stereotypes were aspects of the Western conception of civilization, which was constantly set off against the uncivilized ways of ‘savage’ peoples. This ethnocentric stance, which was never questioned, served as primary justification for colonization and exploitation of foreign peoples.

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