scholarly journals Changing the Pattern: Reclaiming History, Constructing Herstory in Margaret Atwood’s Alias Grace

2019 ◽  
pp. 107-122
Author(s):  
Ana Sentov
Keyword(s):  
Working Class ◽  
Social Order ◽  
Medical Profession ◽  
Social Structures ◽  
Immigrant Status ◽  
Relevant Today ◽  
The Social ◽  
Female Protagonist ◽  
The Media ◽  
The Church

This paper will examine how Grace Marks, the female protagonist/narrator of Alias Grace (1996), reclaims her history, which is comprised of many different, often contradictory stories of her life and the crime for which she is imprisoned. These stories reflect the dominant discourse of a conservative male-dominated society, in which Grace is an outsider, due to her gender, class, age, and immigrant status. The law, the medical profession, the church, and the media all see Grace as a disruptive element: a woman who committed or assisted in a murder, a lunatic and/or a member of the working class who dared disturb the social order. Grace is revealed not as a passive victim, an object to be acted upon, but as an agent capable of reclaiming history and constructing herstory, challenging and defying the expectations of dominant social structures. The paper will show that Alias Grace, as a novel giving voice to the marginalized and the silenced, stands as a compelling work that examines and provides insights into the position of women and its changes over the course of history, provoking a discourse that remains relevant today

The English Roman Catholic Bishops and The Social Order, 1918–26

2001 ◽  
Vol 25 (3) ◽  
pp. 543-564
Author(s):  
Kester Aspden
Keyword(s):  
Working Class ◽  
Social Order ◽  
Roman Catholic ◽  
Pastoral Letter ◽  
Political Views ◽  
The Social ◽  
Two Sides ◽  
General Strike ◽  
The Church

It is ironic that it should have been the leader of the church with the greatest proportion of working-class members who took up the most hostile stance to the General Strike of 1926. While Francis Bourne (1862–1935), Cardinal Archbishop of Westminster, won the plaudits of the Establishment for his unambiguous denunciation of the strike, that cautious septuagenarian Randall Davidson, Archbishop of Canterbury, found himself cast in the unlikely role of the workers’ friend after his illstarred attempt to conciliate the two sides. Sheridan Gilley has highlighted another contrast: while in 1926 Bourne found himself sharply opposed to labour, in a 1918 pastoral letter he had been insistent that the Church should reach an accommodation with the ‘modern labour unrest’. While Gilley implies that his General Strike condemnation was uncharacteristic, Buchanan suggests that this was closer to expressing his ‘real political views’ than his 1918 statement. This article aims to provide a closer examination of the shift in Bourne’s attitude, and to consider the broader episcopal response to social and political questions during these fraught years.

Walter Rauschenbusch and the Brotherhood of the Kingdom

1938 ◽  
Vol 7 (2) ◽  
pp. 138-155 ◽  
Author(s):  
C. Howard Hopkins
Keyword(s):  
Social Order ◽  
Society Of Jesus ◽  
Spanish American ◽  
Spanish American War ◽  
Storm And Stress ◽  
The Social ◽  
Walter Rauschenbusch ◽  
Jacob Riis ◽  
Manchester School ◽  
The Church

The Brotherhood of the Kingdom was organized in December, 1892, by a small group of converts to the ideal of the kingdom of God on earth who, not unmindful of the examples of St. Francis and of the Society of Jesus, planned to reestablish the idea of the kingdom “in the thought of the church and to assist in its practical realization in the world.” The year 1892 had witnessed a rising crescendo of social turbulence and political unrest throughout America. In the midwest the populist revolt was growing, while industrial warfare had broken out in the violent Homestead strike at the Carnegie steel plants. Jacob Riis had opened wide the festering tenements of the great cities in his revelation of How the Other Half Lives, while in intellectual circles the younger economists were rebelling against the tenets of the Manchester school. William Jennings Bryan's campaign for free silver was only four years away, and the Spanish–American War but six years in the future. Into such an atmosphere of storm and stress was born the Brotherhood of the Kingdom, dedicated to the realization of a spiritual ideal in the social order.

Tertullian's Polemic Against Social Co-optation

1971 ◽  
Vol 40 (1) ◽  
pp. 7-14 ◽  
Author(s):  
Dennis E. Groh
Keyword(s):  
Social Problem ◽  
Social System ◽  
Social Structures ◽  
Technological System ◽  
Christian Community ◽  
The Social ◽  
Diverse Groups ◽  
The Church

One of the major strengths of a political and technological system is its ability to absorb into itself and to direct toward social purposes the aspirations and abilities of diverse groups and peoples. Empire, as opposed to despotism, traffics in the relentless proclivity of societal man to find contentment in the culture's values and personal advancement within the society's political, social, and economic structures. To paraphrase an old political maxim, a man who can be rewarded by the social system can be ruled by it. In this proclivity of societal man to make a place for himself in the social structures lay one of the major dangers to the church of Tertullian's day. Tertullian's attempt to lay the foundations for a divine community which could withstand the “pull” of society's “success” or “status” ethic on Christians is the focus of this article. It goes without saying that Tertullian's understanding of the essentially unique and separate character of the Christian community was also formulated against the heretics' theological “push,” but I would like to concentrate on the social problem in keeping with the theme of the meeting.

Modern Media Communications in the Mechanism of Constructing Life Worlds

2020 ◽  
Vol 9 (2) ◽  
pp. 51-59
Author(s):  
Rashid Muhaev ◽  
Yuliya Laamarti
Keyword(s):  
Social Order ◽  
Industrial Development ◽  
Social Space ◽  
Main Tool ◽  
Industrial Society ◽  
Modern World ◽  
The Social ◽  
Information And Communication ◽  
The Media ◽  
Post Industrial

The information and communication revolution of the late XX — early XXI century not only radically changed the modern world, but also formed a new social reality — a post-industrial society. The current stage of post-industrial development is associated with the formation of the information society, a distinctive feature of which is that in it information, the process of its production and methods of transmission, becomes more important than the thing itself. Information is a decisive factor in the social order, which has changed the ways and technologies of organizing social space and the nature of everyday practices, the life worlds of ordinary people, and the media become the main tool for the production of semantic systems.

Coleridge's Theory of the Church in the Social Order

1934 ◽  
Vol 3 (4) ◽  
pp. 285-299
Author(s):  
Cyril K. Gloyn
Keyword(s):  
Social Order ◽  
Economic Status ◽  
The State ◽  
Industrial Society ◽  
Social Stability ◽  
Political Position ◽  
French Writer ◽  
The Social ◽  
Social Mind ◽  
The Church

The era of the English Reform Bill of 1832 presented difficulties and dangers to both state and church. For the state it set the task of achieving a social order—of forming a new social mind—in a period when social change had destroyed the basis of custom in English life and thought. The rise and growth of mechanized industry had produced both a new working class separated from the land and the processes of production and with only its labor to sell in return for a meager livelihood, and a new industrial middle class which, finding itself excluded from the rights and privileges of the state, had set about the task of acquiring a political position comparable to its new economic status. Though the latter group secured the passage of the Reform Bill, to secure social stability was a much more difficult task. The industrial society showed itself as a divided society, described by Disraeli as “two nations between whom there is no intercourse and no sympathy … as if they were dwellers in different zones, or inhabitants of different planets,” a society in whose towns a French writer of the period could discover “nothing but masters and operatives.”

Agreeing on a Common Accountability: What Can the Anglican Communion Learn from Ernst Troeltsch?

2004 ◽  
Vol 2 (2) ◽  
pp. 106-120 ◽  
Author(s):  
Tom Frame
Keyword(s):  
Social Economic ◽  
Corporate Identity ◽  
Social Structures ◽  
Economic Conditions ◽  
Anglican Church ◽  
The Social ◽  
Cultural Mores ◽  
Theological Debate ◽  
Ernst Troeltsch ◽  
The Church

ABSTRACTIn the light of recent theological controversies, the Anglican Communion urgently needs what Archbishop Rowan Williams has described as an ‘agreement over a common accountability’. Such an agreement must differentiate the things that define the essence of the Anglican Church from those that merely imparta distinctive cultural flavour. It will be built on a nuanced theological debate involving questions of self-definition that recognize the social, economic, political and cultural contexts enveloping the Communion's various national churches. In the same way that social structures and economic conditions bear directly upon the shape of religious organizations, it will become apparent that political pressures and cultural mores influence doctrinal commitments. The church-sect-mystic group typology developed by Ernst Troeltsch has the potential to help the Anglican Communion understand the origins of its theological diversity as part of a larger project that seeks to maintain corporate identity and to preserve organizational unity. His attempts to define the ‘essence of Christianity’ in the context of what might otherwise seem random, chaotic and possibly irreconcilable responses to Christ's teaching offers some interpretative insights that will assist Anglicans achieve a consensus on which ‘agreement over a common accountability’ might be based.

Congregationalism and the Social Order: John Goodwin's Gathered Church, 1640–60

1987 ◽  
Vol 38 (2) ◽  
pp. 210-235 ◽  
Author(s):  
Ellen S. More
Keyword(s):  
Civil Wars ◽  
Social Order ◽  
The Social ◽  
Church Polity ◽  
Total Separation ◽  
The Church ◽  
Civil Government ◽  
Established Church

In 1644 the Puritan lawyer and parliamentary pamphleteer, William Prynne, voiced a question much on the minds of moderate Puritans: Would not Congregationalism ‘by inevitable necessary consequence subvert…all settled…forms of civil government…and make every small congregation, family (yea person if possible), an independent church and republic exempt from all other public laws’? What made Congregationalism seem so threatening? The calling of the Long Parliament encouraged an efflorescence of Congregational churches throughout England. While differing in many other respects, their members were united in the belief that the true Church consisted of individually gathered, self-governing congregations of the godly. Such a Church was answerable to no other earthly authority. The roots of English Congregationalism extended back to Elizabethan times and beyond. Some Congregationalists, in the tradition of Robert Browne, believed in total separation from the Established Church; others, following the later ideas of Henry Jacob, subscribed to semi-separatism, believing that a godly remnant remained within the Established Church. For semi-separatists some contact with the latter was permissible, as was a loose confederation of gathered churches. During the English civil wars and Interregnum, the Church polity of most leading religious Independents actually was semi-separatist.

scholarly journals The diversity of manifestations of the social service of religious communities

2008 ◽  
pp. 70-77
Author(s):  
N. Gavrilova
Keyword(s):  
Social Service ◽  
Social Life ◽  
Social Issues ◽  
Social Institution ◽  
Religious Communities ◽  
Spiritual Values ◽  
Relevant Today ◽  
The Social ◽  
The Church

The activities of religious organizations are aimed primarily at augmenting spiritual values, but are also relevant to the needs of a person's social life. For many centuries, social issues have been important, and they remain relevant today. Right now, they are receiving special attention, because the level of social life in Ukraine is not the best. In this case, the role of the Church as a social institution is ancillary to the healing of society.

scholarly journals New ways: the pandemics of science fiction

2021 ◽  
Vol 11 (6) ◽  
Author(s):  
Glyn Morgan
Keyword(s):  
Science Fiction ◽  
History Of Science ◽  
Disease Outbreaks ◽  
Social Structures ◽  
Current Crisis ◽  
The Social ◽  
Current Events ◽  
History Of ◽  
The Media ◽  
Creative Space

In unprecedented times, people have turned to fiction both for comfort and for distraction, but also to try and understand and anticipate what might come next. Sales and rental figures for works of fiction about pandemics and other disease outbreaks surged in 2020, but what can pandemic science fiction tell us about disease? This article surveys the long history of science fiction's engagement with disease and demonstrates the ways in which these narratives, whether in literature or film, have always had more to say about other contemporary cultural concerns than the disease themselves. Nonetheless, the ideas demonstrated in these texts can be seen perpetuating through the science fiction genre, and in our current crisis, we have seen striking similarities between the behaviours of key individuals, and the manner in which certain events have played out. Not because science fiction predicts these things, but because it anticipates the social structures which produce them (while at the same time permeating the culture to the extent that they become the touchstones with which the media choose to analyse current events). This paper demonstrates that science fiction can be a valuable tool to communicate widely around a pandemic, while also acting as a creative space in which to anticipate how we may handle similar events in the future.

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