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1
Casteels, Isabel. "Haringhandel en heiligenverering : Het toenemend belang van religieuze praktijken binnen het Haarlems Schonenvaardersgilde in de zestiende eeuw." Tijdschrift voor geschiedenis 132, no. 4 (February 1, 2020): 559–79. http://dx.doi.org/10.5117/tvgesch2019.4.003.cast.
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Abstract Herring trade and holy feast. The growing importance of religious practices in the Schonenvaarders guild in sixteenth-century HaarlemThis article examines the importance of religious and social practices for a sixteenth-century guild of herring merchants in Haarlem. Although recent historiography on medieval and early modern corporations has shown the importance of these practices for guild life in general, not much is known regarding merchant guilds specifically. Using practice-oriented sources such as the administration and memberships lists in guild books, and religious artefacts such as the guild’s altar, this article maps the religious and social practices of the guild members. It argues that although in the sixteenth century the guild still presented itself as a guild of herring traders, these economic activities of the guild declined in importance in this period compared with its pre-existing social and religious activities. Thus, the function and practices of the guild changed over time, showing the flexibility of these dynamic institutions. The Schonenvaarders guild shows also the importance of these religious practices for both community cohesion within the guild and corporation-based lay piety in sixteenth-century Haarlem.
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Dambruyne, Johan. "Guilds, Social Mobility and Status in Sixteenth-Century Ghent." International Review of Social History 43, no. 1 (April 1998): 31–78. http://dx.doi.org/10.1017/s0020859098000029.
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This article investigates the relationship between social mobility and status in guilds and the political situation in sixteenth-century Ghent. First, it argues that Ghent guilds showed neither a static picture of upward mobility nor a rectilinear and one-way evolution. It demonstrates that the opportunities for social promotion within the guild system were, to a great extent, determined by the successive political regimes of the city. Second, the article proves that the guild boards in the sixteenth century had neither a typically oligarchic nor a typically democratic character. Third, the investigation of the houses in which master craftsmen lived shows that guild masters should not be depicted as a monolithic social bloc, but that significant differences in status and wealth existed. The article concludes that there was no linear positive connection between the duration of a master craftsman's career and his wealth and social position.
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Miller, Owen. "Ties of Labour and Ties of Commerce: Corvée among Seoul Merchants in the Late 19th Century." Journal of the Economic and Social History of the Orient 50, no. 1 (2007): 41–71. http://dx.doi.org/10.1163/156852007780323896.
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AbstractThe wealthiest guilds of the Choson Dynasty (1392-1910) capital, Seoul, formed part of the government's provisioning system, providing mainly luxury goods for royal palaces, government offices and tribute gifts to China and Japan. The guild merchants were also expected to provide corvée labour to the government on a regular basis, although by the late nineteenth century much of this labour was commuted to cash payments. Using a collection of surviving documents from the guildhall of the Myonjujon (Guild of Domestic Silk Merchants), this paper looks in detail at the burden of corvée labour, particularly during the politically and economically tumultuous years between 1884 and 1894. It finds that the merchants' corvée reflected the close relationship between guilds and government and also the two-sided nature of this relationship for the merchants. Thus, while they received certain protections and privileges from the government, the guild merchants were also particularly vulnerable to official corruption, which found a damaging outlet in the corvée system. Les guildes les plus riches de la dynastie de Chosaon (1392-1910) Séoul ont fait partie du système de l'approvisionnement du gouvernement, fournissant principalement des marchandises de luxe pour les palais royaux, les bureaux du gouvernement et les cadeaux d'hommage pour la Chine et le Japon. Les guildes était aussi obligés à fournir au gouvernement la corvée régulière, bien que par la fin du dix-neuvième siècle beaucoup de ce travail ait été commuté aux paiements en espèces. En utilisant une collection de documents extant dansla maison de la guilde des marchands en soie domestiques (Myaonjujaon), cet article regarde en détail le fardeau de la corvée, en particulier pendant des années tumultueuses, politiquement et économiquement, entre 1884 et 1894. Il constate que la corvée des marchands reflétait la relation étroite entre les guildes et le gouvernement et également le caractère double de cette relation pour les marchands. Ainsi, alors qu'ils recevaient de certains protections et privilèges du gouvernement, les marchands de guilde étaient particulièrement vulnérables à la corruption officielle qui menait à l'abus du système de la corvée.
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GODDARD, RICHARD. "Medieval business networks: St Mary's guild and the borough court in later medieval Nottingham." Urban History 40, no. 1 (December 19, 2012): 3–27. http://dx.doi.org/10.1017/s0963926812000600.
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ABSTRACT:Historians have suggested that medieval urban guilds played a role in political and commercial networking. Guilds’ commercial protectionism was designed to benefit their membership and close ties have been discovered between merchant guilds and urban oligarchies. This article asks if all guilds should be viewed as commercial networking hubs. It uses evidence from a later fourteenth-century membership roll of St Mary's guild in Nottingham in conjunction with Nottingham's borough court rolls to analyse the commercial connections between members and non-members in that period. It concludes that the guild did not function as a networking hub.
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Shaw, James E. "Retail, Monopoly, and Privilege: the Dissolution of the Fishmongers' Guild of Venice, 1599." Journal of Early Modern History 6, no. 4 (2002): 396–427. http://dx.doi.org/10.1163/157006502x00202.
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AbstractIn 1599, centuries of tradition came to an end when the Venetian fishmongers' guild was dissolved. In the late sixteenth century, the government had increasingly adopted a position that linked retailers to the crime of "monopoly," abusing their position at the expense of consumers. However, this simplistic conception of economic behavior proved disastrously misguided, and only a few years later the guild had to be restored. This humiliating reversal of government policy led to an important reappraisal of the role of retail guilds, and nothing similar would be attempted until the eighteenth century.
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Miedema, Hessel. "De St. Lucasgilden van Haarlem en Delft in de zestiende eeuw." Oud Holland - Quarterly for Dutch Art History 99, no. 2 (1985): 77–108. http://dx.doi.org/10.1163/187501785x00170.
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AbstractIn preparing his Artists and Artisans in Delft, an important contribution to a better understanding of the social and economic circumstances of the members of the Guild of St. Luke in the seventeenth century, John M. Montias had at his disposal Pro fessor J. L. van der Gouw's transcription of the Delft account book recently acquired by the Municipal Archives there (Note 1). However, he did not discuss it in detail, as it dales from the mid sixteenth century. Thus it seems appropriate to publish it here (with an index of proper names) and to analyse it more closely in conjunction with a Haarlem account book of the same period (Note 2) and various other guild documents. In that analysis the emphasis will lie on the funclion of the guilds and the functions of their members in the guild context.
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Knézy, Judit. "Céhes adatok a somogyi pék- és mézesbábos mesterekről az 1810-es évektől 1869-ig." Kaposvári Rippl-Rónai Múzeum Közleményei, no. 1 (2013): 251–60. http://dx.doi.org/10.26080/krrmkozl.2013.1.251.
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During the 18th and 19th century the guilds in Som-ogy county had developed only slowly because of the lack of cities in the region. The low number of educated baking mas-ters was also based on the fact that the practice of household bread baking remained in existence until the 1960s. Bread bak-ing was made in the 18th and 19th century by seasoned cooks-men and bread specialists. The craftsmen of the markettown Csurgó only got their landlord’s approval for creating a mixed crafts guild in 1810. The bakers and honey-cake makers of this town belonged to the so called ’German’ guild from 1814. They originated mostly from Austria and the Czeh-Moravian region, some of them were German or Slavic craftsmen from other Transdanubian regions. One or two master worked si-multanously in Csurgó. They frequently changed, most of them moved on to the guilds of bigger towns. This study on the life in such guilds is mostly based on the official guild lists and financial documents, it even includes a detailed description of a masterpiece bakery product. The later part of the study gives a rewiev of the life of the baker and honey-cake maker masters in the whole county.by the end of the guild area (1869). The study explaines the growth in the number of such craftsmen caused by the urbanisation and the increased marketing possi-bilities. It also describes the organisations among the growing numbers of tradesmen including the flour tradesmen support-ing the examined crafts guildes.
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Coffin, Judith G. "Gender and the Guild Order: The Garment Trades in Eighteenth-Century Paris." Journal of Economic History 54, no. 4 (December 1994): 768–93. http://dx.doi.org/10.1017/s0022050700015485.
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This article concerns female labor, guild organization, and eighteenth-century political economy. The first half of the article analyzes the changing relations between the major men's and women's guilds in the Parisian clothing trades, the norms that governed those relations, and the social and economic forces that reshaped them. The second half focuses on pre-revolutionary petitions from the guilds, which illustrate dramatically the different ways in which guildsmen and women interpreted the rules of gender in the corporate order. The guildswomen's distinctive perspective reflected their history, experience, and changing currents of economic thought.
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KILBURN-TOPPIN, JASMINE. "GIFTING CULTURES AND ARTISANAL GUILDS IN SIXTEENTH- AND EARLY SEVENTEENTH-CENTURY LONDON." Historical Journal 60, no. 4 (May 29, 2017): 865–87. http://dx.doi.org/10.1017/s0018246x16000583.
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AbstractThis article reconsiders the gift within London's sixteenth- and early seventeenth-century livery companies. Previous research into guild gift-giving cultures has focused exclusively upon substantial bequests of money and property by mercantile elites to the ‘great twelve’ livery companies. Through charitable gifts, citizens established godly reputations and legacies, perpetuated through the guild institution. It is argued here that a rich culture of material gift-giving, hitherto overlooked by historians, also thrived within London's craft guilds. Drawing on company gift books, inventories, and material survivals from guild collections, this article examines typologies of donors and gifts, the anticipated ‘returns’ on the gift by the recipient company, and the ideal spatial and temporal contexts for gift-giving. This material approach reveals that master artisans negotiated civic status, authority, and memory through the presentation of a wide range of gifted artefacts for display and ritual use in London's livery halls. Moreover, this culture of gift-giving was so deep-rooted and significant that it survived the Reformation upheavals largely intact. Finally, the embellishment of rituals of gifting, and the synchronization of gifting and feasting rites from the second half of the sixteenth century, are further evidence for the resurgence of English civic culture in this era.
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Rosser, Gervase. "Going to the Fraternity Feast: Commensality and Social Relations in Late Medieval England." Journal of British Studies 33, no. 4 (October 1994): 430–46. http://dx.doi.org/10.1086/386064.
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In the history of medieval ideas about community, a prominent place must be accorded to the fraternity, or guild. This type of voluntary association, found throughout medieval Europe, frequently applied to itself the name of communitas. The community of the guild was not, however, a simple phenomenon; it invites closer analysis than it has yet received. As religious clubs of mostly lay men and (often) women, the fraternities of medieval Christendom have lately been a favored subject among students of spirituality. Less interest, however, has recently been shown in the social aspects of the guilds. One reason for this neglect may be precisely the communitarian emphasis in the normative records of these societies, which most late twentieth-century historians find unrealistic and, perhaps, faintly embarrassing. But allowing, as it must be allowed, that medieval society was not the Edenic commune evoked in fraternity statutes, the social historian is left with some substantial questions concerning these organizations, whose number alone commands attention: fifteenth-century England probably contained 30,000 guilds. Why were so many people eager to pay subscriptions—which, though usually modest, were not insignificant—to be admitted as “brothers” and “sisters” of one or more fraternities? Who attended guild meetings, and what did they hope to achieve by doing so? What social realities gave rise to the common language of equal brotherhood? This essay is intended to shed some light on these questions by focusing on what for every guild was the event which above all gave it visible definition: the annual celebration of the patronal feast day.
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CROMBIE, LAURA. "Craft guild ideology and urban literature: theFour Crowned Martyrsand theLives of Saints Nazarius and Celsusas told by the masons’ guild of fifteenth-century Ghent." Urban History 45, no. 3 (November 2, 2017): 404–25. http://dx.doi.org/10.1017/s0963926817000578.
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ABSTRACT:The economic and political dimensions of guilds in medieval Flanders, especially medieval Ghent, have been well studied for generations. It is often noted that guilds were more than work organizations, and that their religious and social activities made them very like confraternities, but exploring the cultural and ideological side of guilds can be hampered by less surviving evidence. The present article attempts to address this lacuna by using poems written by/for the masons’ guild in fifteenth-century Ghent, taking an interdisciplinary perspective to examine ideals of community, hierarchy and the sacralization of labour from an urban perspective.
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Hafter, Daryl M. "Women in the Underground Business of Eighteenth-Century Lyon." Enterprise & Society 2, no. 1 (March 2001): 11–40. http://dx.doi.org/10.1093/es/2.1.11.
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Women's work has often been portrayed as unskilled and lowpaid labor done for the benefit of others. But the role of female enterprise in eighteenth-century Lyon presents another dimension: non-guild women workers who secured control of raw materials, labor,and distribution networks within an underground economy. In an unusual twist of fortune,a small but significant number of women in the silk,hat-making, and button-making industries turned to their own benefit the advantages customarily provided to male entrepreneurs. These women workers stole materials from the guild workshops in which they were employed. Having learned the technology needed to manufacture silk,hats,and buttons from guild masters,they set up clandestine workshops and trained their own workers. Even in the face of official guild protest,their low prices and competent workmanship induced some masters to buy their goods to reduce the cost of their own products. The women used a set of capitalist practices to survive in a difficult transitional era of superficially regulated norms.
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Hurlock, Kathryn. "The Guild of Our Lady of Ransom and Pilgrimage in England and Wales, c. 1890–1914." British Catholic History 35, no. 3 (May 2021): 316–37. http://dx.doi.org/10.1017/bch.2021.5.
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The growth in Catholic pilgrimage in the late nineteenth and early twentieth century is widely acknowledged, but little attention has been paid to how and why many of the mass pilgrimages of the era began. This article will assess the contribution made by the Guild of Our Lady of Ransom to the growth of Catholic pilgrimage. After the Guild’s foundation in 1887, its leadership revived or restored pilgrimages to pre- and post-Reformation sites, and coordinated the movement of thousands of pilgrims across the country. This article offers an examination of how and why Guild leaders chose particular locations in the context of Marian Revivalism, papal interest in the English martyrs, defence of the Catholic faith, and late-nineteenth century medievalism. It argues that the Guild was pivotal in establishing some of England’s most famous post-Reformation pilgrimages. In doing so, it situates the work of the Guild in late nineteenth and early twentieth century religiosity, and demonstrates the pivotal nature of its work in establishing, developing, organising, and promoting some of the most important post-Reformation Catholic pilgrimages in Britain.
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SONKAJÄRVI, HANNA. "From German-speaking Catholics to French carpenters: Strasbourg guilds and the role of confessional boundaries in the inclusion and exclusion of foreigners in the eighteenth century." Urban History 35, no. 2 (August 2008): 202–15. http://dx.doi.org/10.1017/s0963926808005452.
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ABSTRACTThis article deals with the importance of religion as a factor influencing the inclusion and exclusion of foreigners from – and inside – the guilds in eighteenth-century Strasbourg. We consider the different notions of theétrangeras socially constructed and circumstantial. Together with factors such as social status, family ties, gender, systems of patronage, wealth, language and the citizenship rights of a town, religious and denominational boundaries constituted a major factor for influencing the inclusion and exclusion of foreigners in the early modern society. The construction and preservation of such boundaries are explored here through the examples of the carpenters' and the shipmen's guild found in the eighteenth-century multiconfessional city of Strasbourg.
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Miedema, Hessel. "Kunstschilders, gilde en academie Over het probleem van de emancipatie van de kunstschilders in de Noordelijke Nederlanden van de 16de en 17de eeuw." Oud Holland - Quarterly for Dutch Art History 101, no. 1 (1987): 1–33. http://dx.doi.org/10.1163/187501787x00015.
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AbstractThis article is a report on research undertaken in 1984-5 by a working group of art history students of the University of Amsterdam into the problem of the emancipation of artists f rom the craft guilds (Note 1). The research was based on Hoogewerff's excellently documented book on the Guilds of St. Luke and on published source material. The idea that artists and especially painters regarded the guilds as oppressive is a deeply rooted one (Note 2) and people are all too readily inclined to write of 'the artists' gaining their emancipation' from the Guilds of St. Luke. However, it is now clear that professional painters covered such a wide social spectrum that it is impossible to lump them all together under a single heading (Note 5), while a provisional investigation mainly, focussed on the first half of the 17th century even suggested that there could have been no question at all of emancipation. It became clear that the guilds continued to function all over the Northern Netherlands in the 17th century as Protectors of the profession, that there was no evidence of their hampering artistry and that if there was any emancipation, it took place within the guild itself. A factor that makes such research difficult is that the literary sources are by no means unambiguous or even reliable. In contrast to the meaning current in their day qf someone who does something with paint and a brush, Vasari and Van Mander used the term 'painter' only for those who painted scenes and portraits, not, for example, for those who did banners or ornamental work (Notes 7,8). Thus Van Mander's freguently cited tirade against the guild (Note 9) loses much of its force in respect of the emancipation theory. Moreover, it is the only text of that type in the Netherlands. Houbraken twisted the facts to fit his vision of the artist, projecting his idea of the artist's superiority on to the historical situation (Note II). Thus this study moved between two poles : on the one hand it again confirmed (Note 12) that the guilds continued to function until late in the 18th century, while on the other there was a growing need among their more successful members for an enhanced status and regard, which manifested itself in their assuming control of the guild and restructuring it more clearly and also in their uniting in additional groupings, in which the emphasis was laid on more intellectual and theoretical, aspects and links were sought with amateurs. Although both these moves could be regarded as a certain form of emancipation, neither can be ascribed to an urge for artistic freedom which was hampered by the guilds.
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Elbaum, Bernard. "Why Apprenticeship Persisted in Britain But Not in the United States." Journal of Economic History 49, no. 2 (June 1989): 337–49. http://dx.doi.org/10.1017/s002205070000797x.
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During the nineteenth century, under free labor market contracting, apprenticeship persisted in Britain but declined in the United States. This article argues that apprenticeship endured in Britain because of its efficiency advantages and because of customs, inherited from the guilds, that favored training certification for entry into skilled jobs. By contrast, within the United States guild traditions were weaker, occupational certification was seldom required, and, as a result, indenture obligations were hard to enforce. Understandably, U.S. employers refrained from making training investments in potentially mobile apprentices.
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Hafter, Daryl M. "Female Masters in the Ribbonmaking Guild of Eighteenth-Century Rouen." French Historical Studies 20, no. 1 (1997): 1. http://dx.doi.org/10.2307/286795.
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Poni, Carlo. "NORMS AND DISPUTES: THE SHOEMAKERS' GUILD IN EIGHTEENTH-CENTURY BOLOGNA." Past and Present 123, no. 1 (1989): 80–108. http://dx.doi.org/10.1093/past/123.1.80.
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Ewan, Joseph, Ray Desmond, and F. Nigel Hepper. "A Century of Kew Plantsmen. A Celebration of the Kew Guild." Taxon 42, no. 4 (November 1993): 937. http://dx.doi.org/10.2307/1223287.
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Dumolyn, Jan. "“I Thought of it at Work, in Ostend”: Urban Artisan Labour and Guild Ideology in the Later Medieval Low Countries." International Review of Social History 62, no. 3 (December 2017): 389–419. http://dx.doi.org/10.1017/s0020859017000323.
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AbstractFrom the twelfth and certainly from the thirteenth century onwards, a social group of artisans with their own political and economic aspirations can be clearly delineated in Netherlandish towns. Bound through common skilled work, they made up a distinctive group with a self-image and a developing political vision and economic programme. Their “guild ideology” is increasingly clearly expressed in the sources they produced from the fourteenth century onwards as a self-confident group in urban society. Labour, certainly when organized within guild structures, was the cornerstone of community life, cultural experiences, and practical ethics. Even though there were socioeconomic differences among guildsmen and many geographical and chronological variations in the degree of political power they wielded, the ideal of artisan ideology in the late medieval Low Countries was one of a community of brotherly love and charity centred on the value of skilled labour.
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Wellings, Martin. "‘In perfect harmony with the spirit of the age’: The Oxford University Wesley Guild, 1883–1914." Studies in Church History 55 (June 2019): 479–93. http://dx.doi.org/10.1017/stc.2018.36.
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From the middle of the nineteenth century, educational opportunities at the older English universities were gradually extended beyond the limits of the Church of England, first with the abolition of the university tests and then with the opening of higher degrees to Nonconformists. Wesleyan Methodists were keen to take advantage of this new situation, and also to safeguard their young people from non-Methodist influences. A student organization was established in Oxford in 1883, closely linked to the city centre chapel and its ministers, and this Wesley Guild (later the Wesley Society, and then the John Wesley Society) formed the heart of Methodist involvement with the university's undergraduates for the next century. The article explores the background to the guild and its development in the years up to the First World War, using it as a case study for the engagement of Methodism with higher education in this period.
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Schwarzberg, Raphaelle. "The openness of the London Goldsmiths’ Company in the second half of the seventeenth century: an empirical study." Financial History Review 23, no. 2 (May 24, 2016): 245–71. http://dx.doi.org/10.1017/s0968565016000056.
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In this article, we analyse geographical, occupational and kinship ties amongst apprentices and their masters of the London Goldsmiths’ Company in the second half of the seventeenth century, at a time when the profession was undergoing radical change, thus forming the cradle of British banking. Systematic comparisons of social capital of the guild's two subgroups (the ‘Bankers’ and the ‘Craftsmen and Retailers’) show few such ties at entry and only slightly more amongst office-holders. Overall, ‘Bankers’ display slightly greater social ties in the company overall. Hypotheses for such patterns are discussed, including activity specificity, wealth and position in the guild and households’ economic strategies. The article calls for a household-based approach to economic choices as opposed to one focusing on the guild.
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Goedde, Celia J. "Competition, Community, and Privilege in Eighteenth-Century Vienna: The Viennese Pastry Bakers." Austrian History Yearbook 31 (January 2000): 33–56. http://dx.doi.org/10.1017/s0067237800014351.
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During the course of the eighteenth century, Vienna, like many other European capitals, grew significantly in terms of population and economic activity. While not as large as the two urban behemoths of Paris and London, Vienna was the largest of the central European cities; including the suburbs, its population had nearly tripled since 1700 and approached 300,000 inhabitants by 1800.1 This rapid growth, spurred on by the presence of the imperial court, steadily expanded Vienna's market, but the increased number of customers did not necessarily translate into increased prosperity for Viennese artisans. A shift in economic regulations at midcentury that favored increased competition over corporate privileges upset the careful balance between political and economic interests. The Viennese pastry bakers, like many other artisans, faced growing ranks of competitors battling for position within the market. The pastry market, well known and much valued in Vienna then, as now, rested as much on the public's tastes as on legal and economic privileges. Guild pastry bakers struggled to maintain their hold on the market, while nonguild bakers introduced new types of pastries that lured away guild customers and transsformed the pastry
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De Munck, Bert. "Skills, Trust, and Changing Consumer Preferences: The Decline of Antwerp's Craft Guilds from the Perspective of the Product Market, c.1500–c.1800." International Review of Social History 53, no. 2 (July 17, 2008): 197–233. http://dx.doi.org/10.1017/s0020859008003428.
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The main reason for the decline of craft guilds in Antwerp should not be sought in the labour market but rather in the product market. Apprenticeship systems, master pieces, and trademarks were conducive to a labour market monopsony but at the same time to the representation of product quality. On the one hand, product quality was legitimized through the superior manual skills of masters; on the other, it was objectified through the attribution of quality marks to the characteristics of the raw material used. This strategy was successful for the sale of the durable, expensive, luxury products Antwerp was renowned for until the first half of the seventeenth century, but economic elites and customers stopped favouring corporative regulations when demand shifted towards less expensive and more fashionable products. As guild-based skills were not necessarily superior in reality, and consumer loyalty ultimately depended upon the masters' trustworthiness, the craft guilds were bound to lose credibility.
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Forney, Kristine K. "Music, ritual and patronage at the Church of Our Lady, Antwerp." Early Music History 7 (October 1987): 1–57. http://dx.doi.org/10.1017/s026112790000053x.
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The development of fourteenth- and fifteenth-century sacred polyphony is linked closely not only to the Mass and divine services of the Roman Catholic Church, but equally to the rise of lay devotional congregations who sponsored their own services, often musically elaborate, at private chapels and altars. Within this popular phenomenon of lay devotion in the Low Countries, several northern confraternities can be cited for their very early regular use of polyphony. A polyphonic Salve service was established in 1362 by the Marian confraternity at St Goedele in Brussels, and Reinhard Strohm has shown that, by 1396, the Marian Guild of the Dry Tree (Ghilde vanden droghen Boome) in Bruges sponsored weekly masses sung in polyphony by its guild members. That polyphony was central to some fourteenth-century confraternity services is confirmed by the records of the Illustrious Confraternity of Our Lady in 's-Hertogenbosch, founded in 1318 in St John's Church.
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Lightstone, Jack N. "Whence the Rabbis? From coherent description to fragmented reconstructions." Studies in Religion/Sciences Religieuses 26, no. 3 (September 1997): 275–95. http://dx.doi.org/10.1177/000842989702600301.
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Much of the contemporary scholarship on the origins of the earliest rabbinic movement and of its literature is hampered by a problematic circularity: conceptual and methodological constructs closely derived from what the ancient evidence itself says about the origins of Rabbinism and its documents become the basis for analyses of the very same evidence. Appropriately constructed theoretical approaches and related methodologies should provide the basis for elucidating more than one body of evidence, or they have no elucidating power at all. However, since any theoretical construct will highlight some aspects of the phenomenon under study at the expense of others, the use of any one approach will necessarily provide an incomplete account of the community studied. With these limitations in mind, this article elaborates a socio-rhetorical approach to the study of the Mishnah, the earliest extant document of the nascent rabbinic guild, in an effort to elucidate the character and origins of the early rabbinic guild. The article views the literary traits of Mishnah as a socially legitimated and authoritative rhetoric, reflecting and modelling a guild expertise core to the social formation of the early rabbinic guild. In broaching the question of whence such guild expertise in second- and early third-century Judea and Galilee, the work suggests that the immediate institutional origins are in the bureaucracy of the national and cultic administration of the Jerusalem Temple and of its High Priesthood, institutions eliminated by the Romans in 70 C.E.
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Anheim, Étienne. "The History and Historiography of Guild Hierarchies in the Middle Ages." Annales (English ed.) 68, no. 04 (December 2013): 685–96. http://dx.doi.org/10.1017/s2398568200000145.
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Philippe Bernardi’s Maître, valet et apprenti au Moyen Âge. Essai sur une production bien ordonnée, examines the traditional triptych of master craftsman, journeyman, and apprentice, considered to be characteristic of medieval production. By focusing on “work statuses,” Bernardi moves away from an overly narrow legal approach to social status, in which production tends to go largely unanalyzed or else is considered only in curtailed form—as in the model of the three orders where, applying solely to “those who work,” forms of production play only a minor role in social ordering. The originality of his approach lies in the way he constructs his object of study: work hierarchies. These are systematically addressed both in historical terms, on the basis of medieval archives (using the example of Provence in from the thirteenth to the fifteenth century), and in historiographical terms, by examining the models according to which these archives have been interpreted since the nineteenth century. Applying tools drawn from the history of science to medieval history, Bernardi thus uncovers the mechanisms that have shaped our knowledge of medieval society since the nineteenth century, showing that the master-journeyman-apprentice triptych is a representation originating in normative sources that has become a historiographical model, but which does not account for medieval production as it appears in sources relating to practice. Moving beyond this normative view, Bernardi shows that work statuses were mostly relational and functioned as a series of binary oppositions—a reality concealed behind a historiographical discourse woven not only through intellectual experience and critical thinking, but also by beliefs, values, and forms of activism.
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FAZZINI, Mauro. "disputas en torno a la designación de veedores en el gremio de los pelaires. Murcia, 1450-1510." Medievalismo, no. 30 (November 16, 2020): 191–212. http://dx.doi.org/10.6018/medievalismo.455101.
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En el presente trabajo nos proponemos analizar las tensiones existentes, entre mediados del siglo XV y principios del XVI, dentro del gremio murciano de los pelaires en torno a la designación anual de sus autoridades principales, los veedores. En este período, la elite dirigente busca hacerse con el monopolio del cargo en cuestión, mientras que un sector del artesanado resiste esta afrenta. A raíz de este conflicto, las autoridades urbanas modifican en diversas ocasiones los criterios de elección de veedores con el fin de acallar las tensiones internas de la corporación, aunque sin mayor éxito. Será nuestro objetivo analizar la naturaleza social de la disputa, para lo cual trataremos de identificar los intereses de los actores en pugna. This paper aims to analyze the existing tensions within the wool carders' guild of Murcia regarding the annual election of their main authorities – the so-called veedores – from the second half of the fifteenth century to the early sixteenth century. In this period, the guild´s elite sought to monopolize the designation of these authorities, with the resistance of several guild members. As a consequence of this conflict, the local council interceded several times by changing the election system with the aim of calming the tensions, although with no success. Our objective is to identify the interests of the main actors involved in the conflict, in order to analyze the social nature of this dispute.
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Davis, William B. "Music Therapy in Victorian England." Journal of British Music Therapy 2, no. 1 (June 1988): 10–16. http://dx.doi.org/10.1177/135945758800200103.
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The purpose of this article was to trace the growth and development of the Guild of St. Cecilia. This late nineteenth century organisation was founded by Frederick Kill Harford in London to provide music therapy to hospitalised patients. All information was derived from letters written by Harford and editorials that appeared in British medical and music periodicals. Initially, the Guild enjoyed great success and was endorsed by important people such as Florence Nightingale and Sir Richard Quain, physician to Queen Victoria. The Rev. Harford was astute in his observations that the effects of music must be tested to find the most beneficial ways for it to be used as therapy. He envisaged an association that would provide live and transmitted music via telephone to London's hospitals. Ultimately, due to the lack of support from the press, limited financial resources and Harford's ill health the organisation failed to prosper. Despite this, the Guild of St. Cecilia remains important because it kept alive the idea that music could be used therapeutically to benefit physically and mentally ill people.
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Thistlewood, David. "A. J. Penty (1875-1937) and the Legacy of 19th-Century English Domestic Architecture." Journal of the Society of Architectural Historians 46, no. 4 (December 1, 1987): 327–41. http://dx.doi.org/10.2307/990272.
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Arthur J. Penty, an English architect in private practice in York at the turn of the century, became associated with Barry Parker and Raymond Unwin as a freelance designer and exerted a fundamentally important (though largely unsung) influence on the stylistic principles now associated with Parker and Unwin's work at the First Garden City, Letchworth (founded 1903) and at Hampstead Garden Suburb in London (commenced 1905). He was a competent Arts and Crafts designer during a late phase of this idiom's effectiveness in England, believing it to be both culturally and socially appropriate in its reflection of the English temperament and its demand for high quality production. His concerns for the latter prompted him to be an architectural theorist, to popularize the work of Voysey and Lethaby, and to advocate greater on-site collaboration between architects and craftsmen and the virtual abolition of designing on paper. It also persuaded him to become a political activist and to originate a movement-Guild Socialism-which placed great faith in the potential governance of education and production by restored crafts guilds and which enjoyed a brief moment of success in the form of a National Guilds League just after the First World War. Medievalism is the key concept linking all aspects of his life's work-his devotion to the teachings of Morris, his respect for likeminded 19th-century practical idealists, his wish to encourage a return to systems of quality control and production effective in the Middle Ages, and his "medievalist" detailing of several of Parker and Unwin's landmark buildings.
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Nightingale, Pamela. "The London Pepperers' Guild and some Twelfth-Century English Trading Links with Spain." Historical Research 58, no. 138 (November 1, 1985): 123–32. http://dx.doi.org/10.1111/j.1468-2281.1985.tb01164.x.
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Mitchell, Rebecca N. "The Century Guild Hobby Horse: Crafting Generic Networks in Fin-de-Siècle England." Papers of the Bibliographical Society of America 112, no. 1 (March 2018): 75–104. http://dx.doi.org/10.1086/696259.
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Ceulemans, Adelheid. "Early Nineteenth Century Bohemianism in Antwerp: The UnpublishedArchives of the St Luybrecht Guild." Dutch Crossing 36, no. 3 (November 2012): 256–78. http://dx.doi.org/10.1179/0309656412z.00000000019.
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Sert, Özlem. "Becoming a baker in the Ottoman town of Rodosçuk (1546-1552): A textual analysis of the records of designation." New Perspectives on Turkey 42 (2010): 159–78. http://dx.doi.org/10.1017/s0896634600005616.
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AbstractIn the history of Ottoman institutions, their roots in a “timeless Islamic culture and mentality” have been emphasized to such an extent that Ottoman state institutions appear as perfectly defined and applied ideals and myths rather than real entities. The myth of Ottoman guilds controlling all of the empires economic activities is one of these. As court records, which show the details of the guilds' functioning, as well as other relevant records have been examined more often after the 1980s, a new image of institutional change has emerged, and the myth of continuity has been challenged. For the seventeenth and eighteenth centuries, numerous sources demonstrate transformations in various local guilds; however, for the first half of the sixteenth century, from which scarcer records have survived, it is more difficult to disprove the myth of the guilds' static nature. In this study, I analyze the court records of Rodosçuk in order to explicate the type of changes that occurred in craft organizations between 1546 and 1552. The textual analysis of the designation records of bakers and other documents concerning the crafts help to bring to light modifications to the conditions of membership of the bakers' guild by 1551, challenging the assumed myth of the monopoly over membership, or the professional restrictions on crafts.
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BOES, MARIA R. "‘Dishonourable’ youth, guilds, and the changed world view of sex, illegitimacy, and women in late-sixteenth-century Germany." Continuity and Change 18, no. 3 (December 2003): 345–72. http://dx.doi.org/10.1017/s0268416003004697.
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This study focuses on two closely related exclusionary guild policies implemented in Germany towards the latter part of the sixteenth century: the barring of illegitimates and women. The article addresses the reasons for and, more importantly, the repercussions of these exclusions, which affected many cultural and mentality patterns and led to the social and psychological scarring of illegitimates and their unwed mothers for centuries to come.
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Howard-Hill, T. H. "The Evolution of the Form of Plays in English During the Renaissance." Renaissance Quarterly 43, no. 1 (1990): 112–45. http://dx.doi.org/10.2307/2861794.
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The modern arrangement of the texts of plays evolved from the confluence of two distinct methods of setting out plays for readers and theatrical use. The earliest, which I shall call the native tradition, had its seeds in the European liturgical drama and is most clearly manifested in the manuscripts of the early moral plays and of guild plays associated with Corpus Christi from the fourteenth century to the cessation of the performances late in the sixteenth century. The second is the classical method, exemplified by the early printings of the plays of Terence, Plautus, and Seneca from 1470 onwards and adopted by the university educated writers of secular plays in the sixteenth century.
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Groot, Piet Joannes. "Newcomers, Migrants, Surgeons: Making Career in the Amsterdam Surgeons’ Guild of the Eighteenth Century." TSEG - The Low Countries Journal of Social and Economic History 17, no. 3 (December 17, 2020): 7. http://dx.doi.org/10.18352/tseg.1107.
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Bauman, Thomas. "Musicians in the marketplace: the Venetian guild of instrumentalists in the later 18th century." Early Music XIX, no. 3 (August 1991): 345–56. http://dx.doi.org/10.1093/earlyj/xix.3.345.
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Whearty, Bridget. "Chaucer's Death, Lydgate's Guild, and the Construction of Community in Fifteenth-Century English Literature." Studies in the Age of Chaucer 40, no. 1 (2018): 331–37. http://dx.doi.org/10.1353/sac.2018.0008.
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Romano, Dennis. "Aspects of Patronage in Fifteenth- and Sixteenth-Century Venice*." Renaissance Quarterly 46, no. 4 (1993): 712–33. http://dx.doi.org/10.2307/3039020.
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Michael Baxandall's Study Painting and Experience in Fifteenth-Century Italy opens with the useful reminder that a “painting is the deposit of a social relationship,” that is, a relationship between patron and client. When Baxandall and other historians of Renaissance art use the term patronage, they generally do so in a restricted sense to indicate the relationship that existed when an individual or an institution such as a guild, confraternity, or monastic establishment commissioned a specific work of art from an artist or artisan. Often formalized through a contract, the relationship between patron and client was essentially a legal one in which the artist agreed to render a specific service in return for a preestablished or a negotiable sum of money. With the completion of the commission, the relationship essentially ended, unless succeeded by another commission.
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Миљковић Катић, Бојана, and Љубодраг П. Ристић. "‘DOMESTIC FOREIGNERS’: THE PROCESSES OF ACCULTURATION AND ENCULTURATION IN SERBIA IN THE FIRST HALF OF THE 19th CENTURY." Историјски часопис, no. 67/2018 (December 30, 2018): 177–206. http://dx.doi.org/10.34298/ic1867177m.
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The paper analyzes the processes of acculturation and enculturation in the Principality of Serbia through the prism of the appearance of so-called domestic foreigners – individuals and groups that in legal terms should have been seen as the domestic population but were treated as foreigners in local communities. Although they were native to the same state (Jews, Muslims and Christians, settlers from the Ottoman Empire, resettled Serbs and members of other nations in the Habsburg Empire who had taken the citizenship of the Principality of Serbia), large parts of the local population were not accepted as parts of the community and were instead treated as foreigners. The reason could be their different patterns of life and work; religious differences; or their membership in a guild. Only those who had learned their trade or were members of the local guild were fully integrated and considered domicile, regardless of their nationality. Some newcomers were not willing to adopt the cultural patterns of the new milieu, particularly Muslims/Turks, Jews and Gypsies, as well as well-educated Serbian newcomers and natives educated in the West. The intensity of enculturаtion processes among Serbs and other Christians dropped in the second half of the 19th century, due to the integration of the society through the rise of the national concept.
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MacLeod, Roy. "Science for imperial efficiency and social change: reflections on the British Science Guild, 1905-1936." Public Understanding of Science 3, no. 2 (April 1994): 155–93. http://dx.doi.org/10.1088/0963-6625/3/2/003.
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On 30 October 1905, the Lord Mayor of London blessed the inaugural meeting of a society created for the purpose of winning the British people to `the necessity of applying the methods of science to all branches of endeavour, and thus to further the progress and increase the welfare of the Empire'. Now nearly forgotten, the British Science Guild he opened that day was to be among the most visible `ginger groups' in British science during the first half of the century. Foreshadowing a world of parliamentary lobbies, public interest groups, and `think tanks', the Guild was created to `foster public appreciation of the role of science and the advantage of applying the methods of scientific enquiry, the study of cause and effect, in affairs of every kind'. For just twenty years, under the banner of `imperial efficiency', it campaigned for the application of scientific expertise to national and imperial policy, before it was ultimately forced to wind up its affairs, and combine with the British Association for the Advancement of Science. Its tempestuous history was not without achievements. Yet, those achievements were insufficient to change public opinion on the scale it attempted. Today, the history of the Guild holds important lessons for the `public understanding of science'. This essay reconstructs that history, and shows how the Guild's irenic vision of science blossomed, withered and failed. In retrospect, it may be argued, the Guild and its programme reflected the limited success won by the public advocacy of certain scientistic values, and the limits within which the British public was willing to accept those values as public authority.
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Iversen, Torben, and David Soskice. "Distribution and Redistribution: The Shadow of the Nineteenth Century." World Politics 61, no. 3 (May 21, 2009): 438–86. http://dx.doi.org/10.1017/s004388710900015x.
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The authors present an alternative to power resource theory as an approach to the study of distribution and redistribution. While they agree that partisanship and union power are important, they argue that both are endogenous to more fundamental differences in the organization of capitalist democracies. specifically, center-left governments result from pr consensus political systems (as opposed to majoritarian systems), while strong unions have their origins in coordinated (as opposed to liberal) capitalism. These differences in political representation and in the organization of production developed jointly in the early twentieth century and explain the cross-national pattern of distribution and redistribution. The clusters have their origins in two distinct political economic conditions in the second half of the nineteenth century: one in which locally coordinated economies were coupled with strong guild traditions and heavy investment in cospecific assets and one in which market-based economies were coupled with liberal states and more mobile assets.
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Dale, Gareth. "Karl Polanyi in Vienna." Historical Materialism 22, no. 1 (May 6, 2014): 34–66. http://dx.doi.org/10.1163/1569206x-12341337.
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Abstract In this article I discuss Polanyi’s intellectual formation in early twentieth-century Budapest and in 1920s Vienna, focusing in particular upon his relationship to Guild Socialist and Marxist theory and to Austrian Social Democracy. It was a period in which Marxism was evolving rapidly, and Polanyi was too. In his twenties, he reacted forcefully against what he saw as the evolutionary and deterministic traits of Marxist philosophy. In his thirties, his relationship to Marxism underwent a ‘double movement’: his long-held doubts about Marxism crystallised into an forceful critique, swiftly followed by a sympathetic dialogue with the ideas and politics of Austro-Marxism, the ‘Rousseauian’ commitments of which were not unlike his own. I examine Polanyi’s relationship with Marxism in each of these phases, and explore the affinities between Guild Socialism and Austro-Marxism. The final section introduces the distinctly un-Polanyian analysis of Austrian Social Democracy offered by Polanyi’s wife, Ilona Duczynska.
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Slocum, Kay Brainerd. "Confrérie, Bruderschaft and guild: the formation of musicians' fraternal organisations in thirteenth- and fourteenth-century Europe." Early Music History 14 (October 1995): 257–74. http://dx.doi.org/10.1017/s0261127900001480.
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Professional musicians first appeared in medieval Europe during the tenth century. These jongleurs, or minstrels, earned a precarious living by travelling alone or in small groups from village to village and castle to castle, singing, playing, dancing, performing magic tricks and exhibiting trained animals. These itinerant performers were often viewed as social outcasts, and were frequently denied legal protection as well as the sacraments of the church. With the revival of the European economy and the growth of towns during the twelfth century the opportunity for more stable living conditions emerged, and the minstrels began to organise themselves into brotherhoods or confraternities, eventually developing guilds of musicians. By forming corporations and thus voluntarily placing themselves under the power of rulers or civic authorities, the musicians could achieve a modicum of social acceptance and legal protection.
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Clark, Oswald. "The Ancient Office of Parish Clerk and the Parish Clerks Company of London." Ecclesiastical Law Journal 8, no. 38 (January 2006): 307–22. http://dx.doi.org/10.1017/s0956618x00006451.
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Attempt is made to trace the work and role of the parish clerk from menial monastic beginnings to its emergence in the thirteenth century as a canonically recognised office–probably the oldest unordained office at the parochial level in the English church and the last vestigial survival of Minor Orders. In parallel is developed the story of the coming together of London parish clerks as a guild or fraternity, radically distinguished from the merchant, craft and service guilds, and of the grant to that fraternity of ‘clerici et literati’– with its unique livery and ethos–of the first of its six Royal Charters. The duties and activities of mediaeval parish clerks and the constitution of their Company are considered along with its possessions, especially its Bede Roll. Attention is paid to the understanding of Purgatory and the devastating effects of the Chantries Act 1548. The parish clerk's changing role following the Reformation is examined within the prevailing continuities and discontinuities. New duties in relation to Registration and Bills of Mortality are marked in addition to the parish clerk's increasing social involvement in the civil affairs of the parish. The decline in the parish clerk's duties from the nineteenth century is studied and its effect on the office, the London Company and the ancient parishes of old London, from which the Company is exclusively recruited.
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Lamikiz, Xabier. "Transatlantic Networks and Merchant Guild Rivalry in Colonial Trade with Peru, 1729 – 1780: A New Interpretation." Hispanic American Historical Review 91, no. 2 (May 1, 2011): 299–331. http://dx.doi.org/10.1215/00182168-1165226.
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Abstract This article takes a fresh look at merchant networks that linked Spain and colonial Peru in the central decades of the eighteenth century. Spain’s trade with its American colonies has been studied primarily in the light of mercantilistic policies design to revive the exchanges. Much attention has been paid to the fierce rivalry between the merchant guilds of both sides of the Atlantic (those of Cádiz, Mexico City, and Lima), and their efforts to exert control over the trade, suggesting that transoceanic networks had a minor impact. In contrast, this article stresses the role of collaboration and mutual understanding between American and Iberian merchants. The adoption of a direct route linking Cádiz and Lima via Cape Horn in the 1740s, and the subsequent rise of a new, more competitive pattern of trade compelled merchants to build up sustained transatlantic networks that required a high level of personal trust. By using a previously unstudied cache of confiscated letters, this article shows that transatlantic travel, friendship, common regional and ethnic origin, and the increasing flow of information played a far more important part in the articulation of Spanish colonial trade than any merchant guild rivalry. These networks helped bring both sides of the Atlantic closer than they had ever been.
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Sleigh-Johnson, Nigel. "The Merchant Taylors' Company of London under Elizabeth I: Tailors' Guild or Company of Merchants?" Costume 41, no. 1 (June 1, 2007): 45–52. http://dx.doi.org/10.1179/174963007x182327.
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Probably the most neglected aspect of the history of the guilds and livery companies of early modern London is the ubiquitous subordinate organisation known as the 'yeomanry' or 'bachelors' company'. Many narrative histories of individual companies make only passing reference to the existence of a yeomanry, and dismiss the organisations as generally transient and insignificant. Per contra, the yeomanry of at least one of the major City livery companies represented to an extraordinary degree a company within a company in the later sixteenth century. By the time Elizabeth ascended the throne, the yeomanry body of the Merchant Taylors' Company had acquired effective responsibility for the vast majority of the Company's membership. To most contemporary and modern observers, the dazzling wealth, magnificent ceremonies and eminent members — entitled to wear the prestigious livery gown of the Company, and generally drawn from the mercantile and civic élite — were the most intriguing aspects of the history of the Merchant Taylors' Company. To the poor freemen below the livery these matters were of less significance. Part I of this article examines briefly the origins, nature and functions of the sub-company. Part II explores the degree to which this body represented the continuation of the traditions of the medieval guild of London tailors and continued to embody the aspirations and interests of its artisan members.
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Ogunlesi, Tinuade A., John A. O. Okeniyi, Joshua A. Owa, and Gabriel A. Oyedeji. "Neonatal tetanus at the close of the 20th century in Nigeria." Tropical Doctor 37, no. 3 (July 1, 2007): 165–67. http://dx.doi.org/10.1258/004947507781524791.
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The year 2000 marked another failed World Health Organization deadline for neonatal tetanus (NNT) eradication. Existing preventive strategies can be enhanced by exploring factors involved in the persistence of the scourge. Thus, records of neonates admitted between 1996 and 2000 into the Wesley Guild Hospital, Ilesa, were analysed. Of 3051 total neonatal admissions,162 (5.3%) had NNT. Eighty-nine (54.9%) mothers had clinic-based antenatal care (ANC), but only 59 (36.4%) had tetanus toxoid (TT) vaccines. The majority (66.7%) of them delivered at home or churches and others at either private clinics or primary health centres. Overall, the case fatality rate was 43.8%, though it was significantly higher among babies whose mothers had neither clinic-based ANC (odds ratio [OR] = 2.62; 95% confidence interval [CI] = 1.33-5.18) nor antenatal TT vaccination (OR = 2.41; 95% CI = 1.17-5.03). Thus, improvement on ANC, anti-tetanus immunization and ensuring hygienic deliveries are crucial for eliminating NNT in the 21st century.
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Osberg, Richard H. "The Goldsmiths' “Chastell” of 1377." Theatre Survey 27, no. 1-2 (November 1986): 1–15. http://dx.doi.org/10.1017/s0040557400008772.
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Among the many devices of the pageant carpenter's art, including the Trees of Jesse, mountains “inuironed with red roses and white,” thrones of justice, dragons, and fonts, the castle had become, at least by the mid-fifteenth century, practically a cliché. Its origins as a pageant structure, however, have yet to be satisfactorily explained, and its iconography is still open to interpretation. Theatre historians have long been interested in the “castle” pageant that the Goldsmiths' guild organized for the coronation of Richard II because it is the first English civic pageant for which any detailed description survives. The nineteenth-century antiquary, William Herbert, believed there to be no record of the “castle” pageant in the Company's own books, however, and following this lead, Robert Withington, the great compiler of pageant history, so reports the matter.