Impoverished mothers and poor widows: negotiating images of poverty in Marseille's courts

In the early fifteenth century, in Marseille's court of first instance, a sailor's wife Margarida Gramone sued her son-in-law's estate to recoup money she had spent nursing her dying daughter and granddaughter. She justified her claim on the money by arguing that she had been completely impoverished by the medicine, doctors and wet nurses that her sick family had needed. She called witnesses to attest to her impoverished state and they told a story of a woman unable to pay her bills and reliant on the charity of her neighbours. Other witnesses in the same case, however, suggest Margarida was not poor, but a woman of means. Attempting to reconcile this discrepancy, this article will examine how Marseille's legally savvy citizens negotiated between at least two different attitudes towards the poor: a Christian celebration of charity and a legal scepticism of a pauper's word. The legal records from late medieval Marseille show a multivalent attitude towards the poor. They suggest that the city's citizens were able to draw on different narratives about poverty in order to win over the presiding judge. At the same time, witness testimony about the poor reminds us that the burden of charity was not always welcomed by Marseille's citizens.     

Impoverished mothers and poor widows: negotiating images of poverty in Marseille's courts

In the early fifteenth century, in Marseille's court of first instance, a sailor's wife Margarida Gramone sued her son-in-law's estate to recoup money she had spent nursing her dying daughter and granddaughter. She justified her claim on the money by arguing that she had been completely impoverished by the medicine, doctors and wet nurses that her sick family had needed. She called witnesses to attest to her impoverished state and they told a story of a woman unable to pay her bills and reliant on the charity of her neighbours. Other witnesses in the same case, however, suggest Margarida was not poor, but a woman of means. Attempting to reconcile this discrepancy, this article will examine how Marseille's legally savvy citizens negotiated between at least two different attitudes towards the poor: a Christian celebration of charity and a legal scepticism of a pauper's word. The legal records from late medieval Marseille show a multivalent attitude towards the poor. They suggest that the city's citizens were able to draw on different narratives about poverty in order to win over the presiding judge. At the same time, witness testimony about the poor reminds us that the burden of charity was not always welcomed by Marseille's citizens.     

Memory,history and national identity in Vichy France

Vichy France mobilised memory-managers to explain that the Revolution was over, to promote a deeper understanding of the French past and to help find a place in a European 'New Order' invigorated by the Germanic peoples. They demonstrated that a time of elites, or of 'knights', had returned. New people of old stock would displace the rabble risen in the Jacobin Empire and renew France by re-rooting her in her authentic past and collective memories. As Pe´tain toured the revered places of France's memory, the Republican rites and rituals were displaced by older symbols and ceremonies. Jewish and Masonic over-representation under the Third Republic encouraged a serene consensus for their exclusion. Vichy's search for a people's rooted, communitarian identity and heritage mustered prodigious, selfless, energies. The French wanted to be who they 'really were' and so vigorously sought themselves in their traditions and their past, with pernicious results.     

In Loving Memory of Mary Belshaw,May McRidge,and the Nyungar People of the Badjaling Mission, 1930–1954

Using examples from his family and religious history, Patrick O’Farrell analysed the transition from Irish emigrant to assimilated colonial in what was perceived as vacant land. Like O’Farrell, this article will also use family history to address the issues of memory, religion, and assimilation. The Irish weaver Mary Belshaw (1879–1960) came to Australia in 1913 and was instrumental in the emigration of her family to Australia during the 1920s. She worked as a Protestant missionary among Aboriginal Australians from 1915, until her retirement in 1953. Although the grave she shares with her co‐worker May McRidge (1882–1943) bears the words “Ever remembered by what she has done,” her story was largely forgotten by her family. In 1986, the Nyungar people erected a memorial stone to Belshaw and McRidge and the thirty‐nine Nyungar families who lived at the Badjaling Mission in Western Australia from 1930 to 1954. This article will address the wider issues in twentieth‐century Australia which contributed to the neglect of the story by Belshaw's Irish Australian family and then led to its recovery. It will reveal how an Irish heritage was rediscovered because the story lived within a Nyungar community who had survived terra nullius and assimilation policies to return to their land at Badjaling.     

Lay-Religious Associations, Urban Identities, and Urban Space in Eighteenth-Century Milan

Religious life was integral to the social and political organization of eighteenth-century Milan. The composition and character of lay-religious activities reflect not only official hierarchies within the city but also unofficial bonds and identities, such as those of neighbourhood. They reveal the multiple identities of neighbourhood, parish, trade and family, but equally the tensions between collective forms of piety and the new religious values and aesthetic adopted by the Milanese elites during the late Enlightenment.     

Meir Har-Zion's act of reprisal: Reality and memory

On the night of March 5, 1955, Meir Har-Zion set out with three friends to avenge the murder of his sister and her boyfriend in the Judean Desert (in Jordanian territory), about two months earlier. They murdered five innocent Jordanian Bedouins and crossed back into Israel. Upon their return, they were placed under arrest and held until the end of March. This article examines the changes in Israeli perceptions of Har-Zion's reprisal act over the course of thirty years, from the mid-1950s to the mid-1980s, in order to shed light on the ways in which collective memory is molded in Israel as well as on the changes in Israeli society's attitude toward the issue of revenge and retaliation, from understanding and even admiration to condemnation and delegitimization.     

"No Flies on Bill": The Story of an Uncontrollable old Woman, My Grandmother, Ethel "Billie" Gammon

The family farm, once the mainstay of the state's economy, wasalready in decline in 1916 when Edith "Billie" Wilson was bornin south-central Maine to a family of Nova Scotian immigrants.Her father, a struggling farmer, encouraged his energetic teenagedaughter to strike out on her own: "There may be flies on Maand Pa, but there ain't no flies     

Out of ‘Common Humanity’: Humanitarianism,Compassion and Efforts in Australia to Assist Jewish Refugees in the 1930s

In June 1935, Edith Roll, a thirteen-year-old from Vienna, wrote to her Australian pen-pal, Jean Doig, aged ten. This correspondence was tragically short-lived. Edith Roll’s family was swept up in the murder and destruction of Jews in Europe. The efforts of Jean’s parents – the respected country doctor, Keith Doig, and his wife, Louie – who attempted but failed to assist Edith and her family, her father, Jakob Roll, her mother Emilie and brother Fritz, are examined in this article. To disregard their efforts as tangential to the history of refugees because they were unsuccessful means we miss an opportunity to explore the historically situated notions of compassion and empathy that can be at the centre of these endeavours. Drawing on personal letters rather than the views of government officials, this article examines the Doig family efforts and what inspired them, arguing that these are a vital part of the complex story of refugee and migration history.     

Postgraduate Essay Prize Winner for 2005 * A New Look at the Affluent Worker: The Good Working Mother in Post-War Britain

The number of married women working outside their homes afterthe Second World War rose rapidly despite widespread criticismof working wives and mothers. This article discusses three maintrends associated with this change. First, many women reactedto the discourse criticizing working mothers by trying to changethe view of ideal motherhood as exclusively domestically bound.They defended their actions by arguing that a good mother wasnot solely one who stayed at the beck and call of her family,but one who nurtured their self-reliance and independence bynot being constantly available and provided goods and pleasuresotherwise out of reach of the family. Second, the criticismof working mothers combined with the dual burden that most womenfaced in choosing employment to create an unprecedented demandfor part-time jobs. The change in women's work force participationsince World War II is almost entirely attributable to the risein part-time workers. Third, because observers and the womenthemselves so often described wives’ work as providingextras for the family, the value of women's work was debased.This obscured women's role in creating the affluent societyand allowed the male breadwinner ideal to continue unaffecteddespite major social change, as the public still generally viewedmen as having primary responsibility for family support.     

Family and influence to the south of Normandy in the eleventh century: the lordship of Bellême

The Bellême family were among the most important of the new families to emerge in the unsettled conditions of northern France in the tenth century. They illustrate well the manner in which those families extended their influence at the expense of declining central authorities. The nature of their relations with their overlords, the counts of Maine and the dukes of Normandy, is examined and a new chronology proposed for the complex divisions of estates among the family. It is suggested that family quarrels of the 1040s and 1050s seriously weakened their position and that the lordship was easily dominated by Geoffrey Martel, count of Anjou, the most powerful figure in mid-eleventh century northern France. A reversal is traced in the pro-Angevin sympathies of Bishop No of Sées, the last surviving male member of the family, after the failure of the coalition of Angevins and Capetians against the duke of Normandy in 1054. However, it was not until the estates of the family were eventually reunited in 1071 on the succession of Ivo's niece, Mabel, and her Norman husband, that the lordship came completely under the influence of the ascendant Normandy.     

从个体旅游到群体旅游:共同在场下的城市家庭亲子旅游行为研究

传统基于个体旅游视角构建的旅游理论和模型，无法有效阐释亲子旅游等"群体旅游"现象。理解游客需要将其放置到"生理因素-个体行为-交往-关系-组群-社会"的社会复杂性连续层面，及其在不同旅游情景中的不同角色功能。通过研究城市家庭亲子旅游行为，以期回答"群体旅游"中个体成员内部之间的互动关系。研究发现：家庭旅游活动成为家长精心组织和策划的，以"出去玩""见世面""涨知识"为鲜明主题，以加强儿童教育作为主要动机，以促进家庭关系作为次要动机的一种休闲安排，"以儿童为中心"的亲子旅游决策特征非常明显。通过神情专注和情感涉入，父母收获了"好的父母"的身份认同和"共同在场"带来的家庭意识。     

Nationalism or ‘Tribalism’: The Evolution of Cape Afrikaner Ethnic Consciousness in the Late Nineteenth Century

Abstract. This article seeks to explore the evolution of the ethnic consciousness of the Afrikaners in the Cape Colony at an initial and crucial stage. The colonial Cape Afrikaners are treated as a core community, distinguished from Afrikaner communities in other states in South Africa. It is argued that their collective consciousness was shaped primarily by their core colonial experience rather than by their ethnocultural commonality with the other diaspora Afrikaner communities. Having been socialised into the British colonial state, they have evolved a collective consciousness premised on neither ethnic self-determination nor ethnic exclusiveness. Correspondingly, their political outlook incorporated both British imperialism and Cape white multi-culturalism. They were mobilised ethnically to secure their share in the spoils of the British colonial state rather than to attain ethno-nationalist goals.     

‘White as Cheese’: A Discussion of ‘Jbene’, the Palestinian Oicotype of ATU 403

This article examines the oral versions of the Palestinian tale ‘Jbene’, an oicotype of ATU 403, focusing on the relationships between two plot details that neutralize each other: whitening the heroine, as an act of creation/blessing; and blackening her in an attempt to ruin/destroy her. Socio-cultural aspects are examined, taking into consideration the status of female sexuality in Palestinian society, as well as the Palestinian–Israeli conflict. The oicotype is viewed as both strengthening Palestinian collective identity and at the same time conveying messages to young women on how to handle their sexuality within a patriarchal society.     

Wheel Ceremony

This article addresses the way in which collective ideas of cultural identity in song are appropriated and customised at the local level. More specifically, it examines how the cultural construction of Scottishness in popular song was deployed and mediated in my Scottish/Australian family's song repertoire. [1] ?[1] The substance of this article draws from a recent Ph.D. study of my own migrant family's Scottish song traditions in Australia. It thus considers how song performance served as a vehicle for the formation of family and cultural meaning.     

Regni et pacis inquietatrix : Zur Rolle der kaiserin Mathilde in der ‘anarchie’

Some twelfth-century continental historians regarded the Empress Matilda as an angel. But the English chroniclers mirror the distinctly negative traits in her character. They accuse Matilda of having lost her war against King Stephen because of her pride, arrogance and even cruelty. Why did the daughter of King Henry I have such a very bad press in England?Undoubtedly the empress irritated the English by her harshness. She had not always been a devil, however. In 40–1139 Matilda acted in close harmony with her brother, Earl Robert of Gloucester. Both were willing to conclude a truce with King Stephen. But in 1141 the Angevin party in England lost its cohesion, and after the battle of Lincoln the empress began to follow her own path. It seems that Gloucester did not approve of all of her actions. Matilda took possession of her father's crown in Winchester and claimed to de domina et regina — just as Stephen, her prisoner at that time, was dominus et rex. She tried to turn back the wheel of history and made enemies everywhere. The empress believed in her ability to rule in her own right, but Anglo-Norman feudal society did not allow for the erection of a dominatio feminea. The verdict on Matilda began to take shape when she tried to settle the affairs of the kingdom in a ‘tyrannical’ way.     

The experience and the idea of war in the writings of Simone Weil and Marguerite Duras

Abstract

This article considers the works of Simone Weil and Marguerite Duras as witnesses and narrators of the events of the Second World War. Their two perspectives offer a first, original reflection by women intellectuals on war and violence based on direct involvement. Simone Weil construed her idea of ‘force’ from her first-hand experience of the Spanish Civil War and her participation in the French Resistance, in London. Marguerite Duras offered her personal testimony of war violence (in the French Resistance, in France) intertwining fiction and reality, wavering together autobiography and invention. Duras, in the contrary, tried to represent the unrepresentable by connecting her personal to a collective trauma.     

清代满族的“诸申”问题

以诸申作为被剥削者论述社会性质,似偏颇且有自相矛盾之处。广大旗人官员的主要担任者是诸申,而其面对皇帝又自称"奴才",满文是aha(阿哈),与包衣阿哈、户下家奴的阿哈,是同一个词。但诸申、包衣皆非贱民"奴隶",为正身旗人。诸申的"奴才"身份,只对皇帝、王公本主子家有低贱性,对他人并无意义,他们相当多的是处于社会高等阶层。八旗领主领有诸申的分封制,入关后在下五旗中延续实行。道光朝限制下五旗王公所领旗分佐领诸申(哈哴阿)的数量,并解除较高官员之家对王公主子的奴才身份,但至清末仍有三分之一残留。     

Rosemary Kennedy: the importance of a historical footnote

In most accounts of the Kennedy family, Rosemary, John F. Kennedy's eldest sister, has been discussed only in passing. In fact, there is much in Rosemary 's story that is instructive in regard to the effort families take to cope with disability, the impact of the social environment on such efforts, and the impact of a disabled member on the family as a whole. Rosemary's presence within the Kennedy home may have been a much more important component of the family' rise to prominence than most scholars appear to believe. This article describes Rosemary's place within the family, attempts by her parents and siblings to cope with and obfuscate her condition, and her possible impact on family dynamics.     

清代妇女嫁妆支配权的考察

嫁妆跟随妇女由娘家到婆家,成为她们在新家庭中的“私产”。清代,大多数妇女拥有对自己嫁妆的独立占有权和支配权,并利用嫁妆为家庭、家族乃至社会作出贡献。妇女在支配嫁妆的同时,逐步加大其对家庭事务的影响,赢得家庭和家族成员的尊重,确立起她们在新家庭或新家族中的地位。     

公地制度中财产权利的公共性

公地制度中,无论土地还是权利,都可以用"common"一词来表示,这说明它们都具有"公共"的性质。公地制度下财产权利的公共性,既表现于公地共同体在对外关系中,集体地拥有和行使财产权利;又表现于共同体成员之间土地财产的混合,以及全体成员行使财产权利方式的集体性。