Trades and Professions

Author(s):  
Murray Pittock

Edinburgh’s tightly controlled burgess network, which was regulated by the Town Council, strongly defined the middle orders. It also controlled the limits of what was politically tolerable for those looking to make their way in society via the trade and craft incorporations of the city: Chirurgons and Barbouris (who separated in 1722), Goldsmythis, Skinners and Furriers, Hammermen, Wrights and Masons, Tailors, Baxters, Fleschouris, Curdwainers, Wabstaris, Waekaris [hatters], Bonnet-Makers, and Dyers and Candlemakers. Control of the system was strongly identified with the exercise of political control on a wider stage, as burgess privileges and licensing were an established route to patronage.

Author(s):  
José Ignacio Andrés Ucendo

AbstractThis article deals with the relations between taxation and prices levels in seventeenth century Castile through an analysis of the influence of royal and municipal taxes on the retail prices of cheap wine in Madrid between 1606 and 1700. First part describes the taxes levied on cheap wine by the Castilian Crown and the town council in Madrid. Both kinds of taxes provided the Royal and the City Treasuries with the most important part of their tax revenues. Second part analyzes how the Royal and the city authorities estimated the monetary value of the taxes and excises levied on this beverage. Lastly, third part shows that the burden of the royal and municipal taxes levied on a litre of cheap wine rose during the period. If in 1606-10 both types of taxes amounted to around 30 per cent of the retail prices of a litre of cheap wine, in the last third of the century this percentage had risen to 60-65 per cent.


1988 ◽  
Vol 30 (1) ◽  
pp. 143-163 ◽  
Author(s):  
Wayne P. Te Brake

In the small provincial cities of the eastern Netherlands, the annual election of magistrates and town councilors was perhaps the most important public ritualof the year under the old regime. The elaborate and often solemn ceremony symbolized ancient chartered liberties—even when results of the co-optative elections were a foregone conclusion—and thus served to reinforce the community's sense of corporate identity. In 1786, however, in the midst of astruggle for control of the city, the annual Petrikeur in Deventer got out of hand. The day started out normally enough with the traditional worship service in the Grote Kerk, but after the black-robed members of the town council had passed in procession across the square to the stadhuis, a group of dissident councilors, who called themselves Patriots and were implacably opposed to the influence of the stadhouder in municipal politics, attacked aportrait of Prince William III of Orange, the stadhouder who in 1675 first insinuated himself into the electoral process.


Author(s):  
Xosé M. Sánchez Sánchez

El estudio de la ciudad medieval de Santiago de Compostela viene marcado generalmente por el ámbito eclesiástico, materializado en su catedral, el episcopado y la peregrinación. Estos análisis han dejado ciertos segmentos necesitados de profundidad a la hora de definir las relaciones sociales y de poder político en una de las principales urbes peninsulares de señorío eclesiástico; es el caso, principalmente, del poder concejil y su relación con el poder feudal compostelano. Este artículo ofrece una aproximación y sistematización monográfica de la institución urbana en los siglos medievales, atendiendo principalmente a sus integrantes (justicias, notarios y guardianes del sello, a los que se añaden luego regidores y homes boos) en tiempos del concilium y del regimiento, y a las funciones que desarrolla, a saber: urbanismo; justicia; orden público; economía común; y abastecimiento y comercio.AbstractThe study of the medieval city of Santiago de Compostela is generally centred on the ecclesiastical sphere, characterized by its cathedral, the episcopacy and the pilgrimage route. This analysis has left certain segments of study in need of further research in order to define social and political relationships in one of the main Peninsular cities of ecclesiastical lordship. This is primarily the case of the town council and its relation to the main Compostelan feudal power. This article offers an initial examination of the urban institution in the later medieval period. The purpose is to unveil its structure after a brief look at its evolution up to the later Middle Ages. This analysis will focus on its members in the second half of the thirteenth century (justices, notaries and keepers of the seal); the materialization of power as viewed in the records of the first third of the fourteenth century with respect to a royal privilege negotiated by the prelate Berenguel de Landoira; and with the members of the town council in the fifteenth century and the consent of the regidores and procuradores. The analysis will conclude with a sketch of the main functions assumed by the institution, namely urbanism, justice, public order, economic issues, and supply and trade.


2008 ◽  
Vol 51 ◽  
pp. 1-31 ◽  
Author(s):  
Elisabeth Kieven

‘I will carry with me the best architect in Europe.’ With these bold words Robert, first Viscount Molesworth, announced to his wife his arrival in Ireland in the company of the young Italian architect and engineer Alessandro Galilei in May 1717. Lord Molesworth could not know that, twenty years later, Galilei would be indeed one of the best-known architects in Europe, after having built in Rome, to the order of Pope Clement XII Corsini (1730–40), the facade of San Giovanni in Laterano (St John Lateran), the Cappella Corsini in the same church and the facade of San Giovanni dei Fiorentini.Galilei was born on 25 August 1691, in Florence, the eldest son of the notary Giuseppe Maria Galilei and his wife Margherita Merlini. The Galilei family could trace their lineage to the Buonaiuti, who in the fourteenth century twice held the post of ‘Gonfaloniere della Giustizia’, then the most important position in the city government. They took the surname Galilei from the last Gonfaloniere in their family, the master of philosophy and medicine, Galileo (early fifteenth century). Even into the sixteenth century, members of the family belonged to the town council. The most famous bearer of the name was without doubt Galileo Galilei (1564–1641), from whom Alessandro was not directly descended but to whom he was remotely related. Although Alessandro’s father, Giuseppe, who in 1707 and 1711 was Proconsul of Notaries, counted himself as one of the nobili, the standing of the old patrician families had been considerably reduced under the Medici Grand Dukes because they did not actually hold a landed title. Financial decline seems also to have damaged the prestige of Alessandro’s branch of the family.


2017 ◽  
Vol 6 (1) ◽  
pp. 77
Author(s):  
Fibriyani Nur Aliya

Abstract The logo of Semarang’s 469th birthday celebration was created by Ibnu Pramudya, the winner of Logo Competition held by the town council of Semarang. The current version of Semarang’s 469th birthday celebration logo consists of number 4,6, and 9 combined together in a unique curve with gradation of red and yellow. The committees and the judges of the competition have requirements for the chosen logo that it must be able to show the vision and mission of Semarang and based on the theme of Semarang’s 469th birthday celebration “Bulatkan Tekat, Semarang Hebat”. The research question would be whether the logo created by Ibnu Pramudya was qualified enough according to the judges and represented the soul of Semarang. By using Semiotic Theory of Charles Sanders Peirce, this logo was analyzed based on the symbols, the used of symbols, and interpreters. It was found that the numbers of 469 created by Ibnu Pramudya was not only unique and attractive, but also it could meet the committees’ and judges’ qualifications. This attractive logo could represent unity and harmony the people of Semarang in developing the city, so that met the qualification of the theme of Semarang’s 469th birthday celebration, “Bulatkan Tekad, Semarang Hebat”. This showed that the message through the logo could be interpreted by the interpreters. Key words: Semiotic, logo, Semarang’s 469th birthday celebration, Charles Sanders Peirce


2018 ◽  
Vol 1 (March 2018) ◽  
Author(s):  
S.A Okanlawon ◽  
O.O Odunjo ◽  
S.A Olaniyan

This study examined Residents’ evaluation of turning transport infrastructure (road) to spaces for holding social ceremonies in the indigenous residential zone of Ogbomoso, Oyo State, Nigeria. Upon stratifying the city into the three identifiable zones, the core, otherwise known as the indigenous residential zone was isolated for study. Of the twenty (20) political wards in the two local government areas of the town, fifteen (15) wards that were located in the indigenous zone constituted the study area. Respondents were selected along one out of every three (33.3%) of the Trunk — C (local) roads being the one mostly used for the purpose in the study area. The respondents were the residents, commercial motorists, commercial motorcyclists, and celebrants. Six hundred and forty-two (642) copies of questionnaire were administered and harvested on the spot. The Mean Analysis generated from the respondents’ rating of twelve perceived hazards listed in the questionnaire were then used to determine respondents’ most highly rated perceived consequences of the practice. These were noisy environment, Blockage of drainage by waste, and Endangering the life of the sick on the way to hospital; the most highly rated reasons why the practice came into being; and level of acceptability of the practice which was found to be very unacceptable in the study area. Policy makers should therefore focus their attention on strict enforcement of the law prohibiting the practice in order to ensure more cordial relationship among the citizenry, seeing citizens’ unacceptability of the practice in the study area.


2017 ◽  
Vol 72 (1) ◽  
pp. 101-111
Author(s):  
Florian Mazel

Dominique Iogna-Prat’s latest book, Cité de Dieu, cité des hommes. L’Église et l’architecture de la société, 1200–1500, follows on both intellectually and chronologically from La Maison Dieu. Une histoire monumentale de l’Église au Moyen Âge (v. 800–v. 1200). It presents an essay on the emergence of the town as a symbolic and political figure of society (the “city of man”) between 1200 and 1700, and on the effects of this development on the Church, which had held this function before 1200. This feeds into an ambitious reflection on the origins of modernity, seeking to move beyond the impasse of political philosophy—too quick to ignore the medieval centuries and the Scholastic moment—and to relativize the effacement of the institutional Church from the Renaissance on. In so doing, it rejects the binary opposition between the Church and the state, proposes a new periodization of the “transition to modernity,” and underlines the importance of spatial issues (mainly in terms of representation). This last element inscribes the book in the current of French historiography that for more than a decade has sought to reintroduce the question of space at the heart of social and political history. Iogna-Prat’s stimulating demonstration nevertheless raises some questions, notably relating to the effects of the Protestant Reformation, the increasing power of states, and the process of “secularization.” Above all, it raises the issue of how a logic of the polarization of space was articulated with one of territorialization in the practices of government and the structuring of society—two logics that were promoted by the ecclesial institution even before states themselves.


1902 ◽  
Vol 12 (46) ◽  
pp. 236
Author(s):  
A. Hill ◽  
D. Noel Paton ◽  
J. Crauford Dunlop ◽  
Elsie Maud Inglis
Keyword(s):  

1919 ◽  
Vol 39 ◽  
pp. 110-115
Author(s):  
D. S. Robertson
Keyword(s):  
The City ◽  

In the discussion of Greek dramatic origins, a curious passage of Apuleius has never, so far as I know, been mentioned.In the second book of the Metamorphoses the hero Lucius describes a feast given at Hypata in Thessaly by his rich relative Byrrhena. After the feast Byrrhena informs him that an annual festival, coeval with the city, will be celebrated next day—a joyous ceremony, unique in the world, in honour of the god Laughter. She wishes that he could invent some humorous freak for the occasion. Lucius promises to do his best. Being very drunk, he then bids Byrrhena good-night, and departs with his slave for the house of Milo, his miserly old host. A gust blows out their torch, and they get home with difficulty, arm in arm. There they find three large and lusty persone violently battering the door. Lucius has been warned by his mistress, Milo's slave Fotis, against certain young Mohawks of the town—‘uesana factio nobilissimorum iuuenum’—who think nothing of murdering rich strangers. He at once draws his sword, and one by one stabs all three. Fotis, roused by the noise, lets him in and he quickly falls asleep.


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