In nineteenth-century France, parents abandoned their children in overwhelming numbers--up to 20 percent of live births in the Parisian area. The infants were left at state-run homes and were then transferred to rural wet nurses and foster parents. Their chances of survival were slim, but with alterations in state policy, economic and medical development, and changing attitudes toward children and the family, their chances had significantly improved by the end of the century. br /> Rachel Fuchs has drawn on newly discovered archival sources and previously untapped documents of the Paris foundling home in order to depict the actual conditions of abandoned children and to reveal the bureaucratic and political response. This study traces the evolution of French social policy from early attempts to limit welfare to later efforts to increase social programs and influence family life. Abandoned Children illuminates in detail the family life of nineteenth-century French poor. It shows how French social policy with respect to abandoned children sought to create an economically useful and politically neutral underclass out of a segment of the population that might otherwise have been an economic drain and a potential political threat.
When the World Laughs is a book about the intersection of humor, history, and culture. It explores how film comedy, one of the world's most popular movie genres, reflects the values and beliefs of those who enjoy its many forms, its most enduring characters and stories, its most entertaining routines and funniest jokes. What people laugh at in Europe, Africa, or the Far East reveals important truths about their differences and common bonds. By investigating their traditions of humor, by paying close attention to what kinds of comedy cross national boundaries or what gets lost in translation, this study leads us to a deeper understanding of each other and ourselves. Section One begins with a survey of the theories and research that best explain how humor works. It clarifies the varieties of comic forms and styles, identifies the world's most archetypal figures of fun, and traces the history of the world's traditions of humor from earliest times to today. It also examines the techniques and aesthetics of film comedy: how movies use the world's rich repertoire of amusing stories, gags, and wit to make us laugh and think. Section Two offers a close look at national and regional trends. It applies the concepts set forth earlier to specific films-across a broad spectrum of sub-genres, historical eras, and cultural contexts-providing an insightful comparative study of the world's great traditions of film comedy.
This book recognizes that the postmodern "new historicism" leads to a value-neutral relativism and leaves theology with an impossible choice. Dean argues that the postmodern challenge is incoherent and ineffective unless it is reinterpreted in terms of its classical American roots. Before offering a third option, Dean defends the neopragmatism of Richard Rorty, Richard Bernstein, Nelson Goodman, Hilary Putnam, Cornel West, and Jeffrey Stout; the deconstructivism of Jacques Derrida and Mark Taylor; and the recent theology of Gordon Kaufman. The third option, opening up a new possibility for American theology, is the radical empiricism of William James and John Dewey and the precedent of the "Chicago School.
In two sets of intertwined biographical portraits, spanning two generations, Divided Friends dramatizes the theological issues of the modernist crisis, highlighting their personal dimensions and extensively reinterpreting their long-range effects. The four protagonists are Bishop Denis J. O?Connell, Josephite founder John R. Slattery, together with the Paulists William L. Sullivan and Joseph McSorley. Their lives span the decades from the Americanist crisis of the 1890s right up to the eve of Vatican II. In each set, one leaves the church and one stays. The two who leave come to see their former companions as fundamentally dishonest. Divided Friends entails a reinterpretation of the intellectual fallout from the modernist crisis and a reframing of the 20th century debate about Catholic intellectual life.
After 1848 political revolution disappears in England and grows in Ireland. Like countries in southern and eastern Europe, Ireland was not developing its population, technology, wealth, or its middle class as was England. Celtic Ireland was at the edge of extinction. How did the Irish turn this around? There were three kinds of response to this challenge: One acquiescence, supporting the Act of Union with ‘Great Britain’ (1800); Two, compromise, partial administrative repeal of the Act of Union, ‘Home Rule’; Three, fight for an independent Irish republic by revolutionary means, like George Washington in 1776. Our analysis focuses on the third response, the Fenians, but the others are always in the picture. How do the Fenians expect to make a revolution successfully? English monarchs, Tory politicians, and English governments spared no military cost to prevent any George Washington allied with France or Germany at their back-door. To discover the revolutionary answers to our question the author goes to the general history and to a detailed analysis of the Fenian social organization, leadership, value perspectives during four time periods. What is the movement’s desired future, republican (‘green’) or socialist (‘red’)? What are the consequences for Ireland, its classes, castes, and groups?
Reappraises the work of Shailer Mathews, a leading but long-neglected theologian of the social gospel movement whose work prefigures contemporary liberation theologies.
Presenting major myth theorists from antiquity to the present, this work offers a cross-disciplinary approach to the study of myth. Rewritten and restructured, it reflects the increased interest in myth among both scholars and general readers since the publication of the first edition.
Understanding Mass Incarceration' offers the first comprehensive overview of the incarceration apparatus put in place by the world's largest jailer: the United States"--
Born in Boston of immigrant parents, Thomas A. Judge, CM (1868-1933) preached up and down the east coast on the Vincentian mission band between 1903 and 1915. Disturbed by the “leakage” of the immigrant poor from the church, he enlisted and organized lay women he met on the missions to work for the “preservation of the faith,” his watchword. His work grew apace with, and in some ways anticipated, the growing body of papal teaching on the lay apostolate. When he became superior of the godforsaken Vincentian Alabama mission in 1915, he invited the lay apostles to come south to help. “This is the layman’s hour,” he wrote in 1919. By then, however, many of his lay apostles had evolved in the direction of vowed communal life. This pioneer of the lay apostle founded two religious communities, one of women and one of men. With the indispensable help of his co-founder, Mother Boniface Keasey, he spent the last decade of his life trying to gain canonical approval for these groups, organizing them, and helping them learn “to train the work-a-day man and woman into an apostle, to cause each to be alert to the interests of the Church, to be the Church.” The roaring twenties saw the work expanded beyond the Alabama missions as far as Puerto Rico, which Judge viewed as a gateway to Latin America. The Great Depression ended this expansive mood and time and put agonizing pressure on Judge, his disciples, and their work. In 1932, the year before Judge’s death, the apostolic delegate, upon being appraised of Judge’s financial straits, described his work as “the only organized movement of its kind in the Church today that so completely meets the wishes of the Holy Father with reference to the Lay Apostolate.”
Stressing the historical and theological significance of pivotal figures and movements, William Baird guides the reader through intriguing developments and critical interpretation of the New Testament from its beginnings in Deism through the watershed of the Tubingen school. Familiar figures appear in a new light, and important, previously forgotten stages of the journey emerge. Baird gives attention to the biographical and cultural setting of persons and approaches, affording both beginning student and seasoned scholar an authoritative account that is useful for orientation as well as research.
Dwayne Cox and William Morison trace the twists and turns of the University of Louisville's two hundred year journey from provincial academy to national powerhouse. From the 1798 charter that established Jefferson Seminary to the 1998 opening of Papa John Stadium, Cox and Morison reveal the unique and fascinating history of the university's evolution. They discuss the early failures to establish a liberal arts college; tell the extraordinary story of the Louisville Municipal College, U of L's separate division for African Americans during the era of segregation; detail the political wrangling and budgetary struggles of the university's move from quasi-private to state-supported institution; and confront head-on the question of the university's founding date. The history of the University of Louisville defies the stereotype of orderly and planned growth. For many years, the university was essentially a consortium of two professional schools—medicine and law. Not until the first decade of the twentieth century did the liberal arts gain a firm and permanent foothold. Because of its early emphasis on practical, professional education and the virtual autonomy of its separate units for many years, the University of Louisville is unusual in the annals of higher education.
Tricksters are known by their deeds. Obviously not all the examples in American Tricksters are full-blown mythological tricksters like Coyote, Raven, or the Two Brothers found in Native American stories, or superhuman figures like the larger-than-life Davy Crockett of nineteenth-century tales. Newer expressions of trickiness do share some qualities with the Trickster archetype seen in myths. Rock stars who break taboos and get away with it, heroes who overcome monstrous circumstances, crafty folk who find a way to survive and thrive when the odds are against them, men making spectacles of themselves by feeding their astounding appetites in public--all have some trickster qualities. Each person, every living creature who ever faced an obstacle and needed to get around it, has found the built-in trickster impulse. Impasses turn the trickster gene on, or stimulate the trick-performing imagination--that's life. To explore the ways and means of trickster maneuvers can alert us to pitfalls, help us appreciate tricks that are entertaining, and aid us in fending off ploys which drain our resources and ruin our lives. Knowing more about the Trickster archetype in our psyches helps us be more self-aware.
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