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Journal articles on the topic 'Feudalism'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 January 2025

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1

Rahmawati, Devie, Wiratri Anindhita, Mila Viendyasari, and Ria Hayatunnur Taqwa. "Long distance learning and the Pandora's box from weak education: Findings of "feudalism" in education." World Journal on Educational Technology: Current Issues 16, no. 3 (July 20, 2024): 134–45. http://dx.doi.org/10.18844/wjet.v16i3.7985.

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This study aimed to investigate 7 aspects that influence the online teaching and learning process, as well as find the existence of feudalism in the distance learning model. This study is a qualitative study that was descriptive and used analysis. The theoretical basis is following the facts in the field. The data were collected by using a survey involving the instructor (teacher/lecturer), students, and the parents of the students. The distribution of an electronic questionnaire (e-questionnaire) was carried out through social media platforms. The feudalist model was found to exist within the distance learning practice. Feudalism which is closely related to centralized leadership and managerial models can occur in all aspects of life. Furthermore, it is not impossible in the realm of education. This feudalism is reflected in the teaching and learning process approach which tends to be teacher-centered. Not only in offline or face-to-face models, but this study also revealed that the online teaching and learning process was only an extension of the “feudalism” practice in education during the pre-pandemic era. Keywords: Distance learning; education; feudalism; online learning.

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2

Amin, Sohail, and Aftab Hussain Gillani. "The Feudal and Political System in Pakistan: A Historical Analysis of South Punjab (1969-1990)." Global Social Sciences Review VIII, no. I (March 30, 2023): 224–37. http://dx.doi.org/10.31703/gssr.2023(viii-i).21.

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The term "feudalism" is often used to describe a social order in which land is held by an elite group that is not subservient to a monarchy or government. In return for their service to the king or his kingdom, his subjects are granted land. In the feudal system, the male head of the family (typically a large joint family) is accountable for the maintenance of the home and the land that has been bequeathed to him. It is true that the social structures of feudalisms in Medieval Europe and Medieval India shared some similarities; however, the feudalism that developed in Pakistan (which was a descendant of Indian feudalism) had its own unique roots and characteristics that were shaped by local history (such as the influence and intent of invaders) and culture. According to land reforms adopted in 1959, each individual's yearly produce from 500 irrigated and 1000 non-irrigated acres was capped at 36,000 index units. This study looks at what happened to feudalism in Pakistan's Southern Punjab between 1969 and 1990, and it offers solutions to the problems that led to its decline.

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3

Basrowi and Ajat Sudrajat. "ISLAM AND EUROPEAN FEUDALISM IN THE MID-CENTURY." Historia: Jurnal Pendidik dan Peneliti Sejarah 11, no. 1 (July 23, 2018): 84. http://dx.doi.org/10.17509/historia.v11i1.12134.

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This article was aimed to study the development of European Feudalism within the Mid Century. From the existing sources, it was found that as Muslim dominated Mediterranean Sea in the 8th A.D., European economy drastically declined. Moreover, it was said that the economy was near dead. The fall of trade and commerce within the continent had pushed Europe to use land as their source of life again. It is that within this situation, the feudalism found its way. The situation in Europe was changing within the 11th century, i.e. when the trade and commerce were awakening and the markets as well as cities were reviving. Commercial growth and the reuse of currency system, in fact, affected the economy of feudalists. Their life which was represented by manor was then disturbed and declining.

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4

Sunet, Marc. "Data feudalism." ACM SIGCAS Computers and Society 49, no. 2 (January 22, 2021): 14. http://dx.doi.org/10.1145/3447903.3447910.

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Data is capital in the age of surveillance capitalism. Regulation should be passed and enforced to control how companies collect, store, and use data. Today, this is done surreptitiously, without people's knowledge or consent. But beyond that, perhaps data should also be taxed.

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5

Howe, John, and Michael Hicks. "Bastard Feudalism." History Teacher 29, no. 4 (August 1996): 543. http://dx.doi.org/10.2307/494808.

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6

Yandle, Bruce. "Environmental feudalism." Society 29, no. 1 (November 1991): 45–48. http://dx.doi.org/10.1007/bf02695362.

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7

Reid, Kenneth G. C. "Vassals No More: Feudalism and Post-feudalism in Scotland." European Review of Private Law 11, Issue 3 (June 1, 2003): 282–300. http://dx.doi.org/10.54648/erpl2003022.

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Abstract: At the very time when the feudal system of land tenure was being abolished in France, and elsewhere in Europe, it was enjoying an unexpected revival in Scotland as a means of controlling urban development. Land which was sold under the feudal system could be subjected to permanent conditions, known as “real burdens”, which regulated its future use; and in this way planning control was achieved by a mechanism of private law. Real burdens could (and can) also be used in a non-feudal context, in which case they resemble praedial servitudes. But, unlike servitudes, real burdens can impose affirmative obligations, such as an obligation to construct and maintain a building. Today Scotland is one of the last jurisdictions in the world to have an operational feudal system. That will shortly change. Legislation passed in 2000 abolishes the feudal system with effect from 28 November 2004. At the same time the law of real burdens is reformed and codified. The continued existence, and importance, of real burdens was the greatest obstacle to feudal abolition. For if feudal lords (“superiors”) were to disappear, who was to enforce the burdens? The legislation tackles the difficulty with various improvisations, in some cases reallocating enforcement rights to neighbours (including former superiors), and in others allowing the burdens to lapse altogether. Affirmative burdens will be a permanent legacy of the feudal era, but in other respects its continuing influence on land law is likely to be slight.

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8

Norkus, Zenonas. "Max Weber's concept of feudalism and history of Lithuania." Lietuvos istorijos studijos 4 (December 28, 1997): 44–54. http://dx.doi.org/10.15388/lis.1997.37420.

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The article contains an attempt at classification of the theories of feudalism, an exposition of Max Weber's later theory of feudalism and a discussion of the question of its applicability to the history of Lithuania in the 13th-17th centuries. The theories of feudalism are classified as building a continuum including two poles: a mimetic one and a constructivist one. The first pole is approximated by the political and legal concepts of feudalism developed by the mainstream German historians in the 19th and 20th centuries (G. von Below, H. Mitteis, O. Brunner). The second pole is approximated by the Marxist socio-economic theories of feudalism. M. Weber's concept of feudalism is formulated in terms of political sociology and is localized in the middle of this continuum. The author suggests that the relations of political domination in the Grand Duchy of Lithuania in the 13th-17th centuries can be accounted for by applying Weber's terms „fruendenfeudalismus," „ständische Herrschaft," and „Geschlechterstaat," but not the term „Lehnsfeudalismus."

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9

Csepeli, György, and Gergő Prazsák. "The Everlasting Feudalism." Társadalomkutatás 29, no. 1 (March 2011): 63–79. http://dx.doi.org/10.1556/tarskut.29.2011.1.6.

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10

Jha, Vishwa Mohan, and Harbans Mukhia. "The Feudalism Debate." Social Scientist 28, no. 11/12 (November 2000): 70. http://dx.doi.org/10.2307/3518282.

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11

McCreery, David. ""An Odious Feudalism"." Latin American Perspectives 13, no. 1 (January 1986): 99–117. http://dx.doi.org/10.1177/0094582x8601300105.

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12

Mukhametdinov, Raphael F. "Socialism or Feudalism?" Central Asian Survey 9, no. 2 (January 1990): 151–53. http://dx.doi.org/10.1080/02634939008400707.

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13

Persson, Karl Gunnar. "Was feudalism inevitable?" Scandinavian Economic History Review 39, no. 1 (January 1991): 68–76. http://dx.doi.org/10.1080/03585522.1991.10408200.

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14

Coss, P. R. "BASTARD FEUDALISM REVISED." Past and Present 125, no. 1 (1989): 27–64. http://dx.doi.org/10.1093/past/125.1.27.

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15

Crouch, David. "BASTARD FEUDALISM REVISED." Past and Present 131, no. 1 (1991): 165–77. http://dx.doi.org/10.1093/past/131.1.165.

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16

Carpenter, D. A. "BASTARD FEUDALISM REVISED." Past and Present 131, no. 1 (1991): 177–89. http://dx.doi.org/10.1093/past/131.1.177.

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17

Alfonso, Isabel. "CISTERCIANS AND FEUDALISM." Past and Present 133, no. 1 (1991): 3–30. http://dx.doi.org/10.1093/past/133.1.3.

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18

Dore, Elizabeth, and John Weeks. "Up From Feudalism." Report on the Americas 26, no. 3 (December 1992): 38–45. http://dx.doi.org/10.1080/10714839.1992.11723066.

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19

Zafirovski, Milan. "‘Neo-Feudalism’ in America? Conservatism in Relation to European Feudalism." International Review of Sociology 17, no. 3 (October 15, 2007): 393–427. http://dx.doi.org/10.1080/03906700701574323.

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20

Draskovic, Marko. "Components of West European feudalism in the writings of Anna Komnine." Zbornik radova Vizantoloskog instituta, no. 42 (2005): 35–44. http://dx.doi.org/10.2298/zrvi0542035d.

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In her "Alexiad", Anna Komnine had left various fragmented statements from witch we noticed her knowledge of many components of west European feudalism. By reciprocal comparison of Anna's statements and by analysis of separate Anna's statements on the ground of west European feudalism's erudition, we managed to prove, notice or verify Anna's knowledge of the following components: homage, vassal's oath of fealty, "ordinary" vassal liege vassal, feudal curia, feudal consilium, feudal primo?geniture, ordeal by battle, count, sergeant, constable, chevalier. Also, we tried to establish the concrete details witch Anne had known about each of these components.

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21

Peters, Ursula. "zins und gülte." Internationales Archiv für Sozialgeschichte der deutschen Literatur 42, no. 1 (January 7, 2017): 1–50. http://dx.doi.org/10.1515/iasl-2017-0001.

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AbstractIn the light of the latest historical discussion on medieval feudalism, which focuses on the economic implications of fief-holding and feudo-vassallic relations, the question is, if and how economic data play a part in the feudality topic of Courtly Romances. Although the courtly authors from time to time provide detailed information on the economics of fief-holding, they are much more interested in the literary topics of personal vassalage and homage. This interest is specifically focused on problems of feudal services, conflicts of fidelity and humiliating acts of subordination.

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22

Holis, Nor, and Ratna Asmarani. "The Realization of the Bad Impact of Early Capitalism in Oscar Wilde’s “The Happy Prince”." Language Circle: Journal of Language and Literature 14, no. 1 (October 16, 2019): 103–10. http://dx.doi.org/10.15294/lc.v14i1.21402.

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Living under feudalism and capitalism seems very good for those who were born from rich people. It is because they do not have to struggle of their life and would get everything as desire. Meanwhile, it is very hard for poor people because their live is worse and if they do not struggle of the life they might die. “The Happy Prince” is the story that shows how the feudalism and early capitalism work in the society. People live contradictory under those systems. Fortunately, since the capitalism applies, the poor people find new hope. Their laborpower is paid so that they are to feed themselves and the family. Besides, they work for the capitalists’ happiness. This new term of live is not a big different from feudal system. The payment for the poor who work is a very little difference that makes the poor happy. This research aims to describe how the feudalism and the early capitalism work in the short story. Using the sociological approach as to the evidences of the feudalism and the early capitalism system in the story is chosen to describe the impacts of those systems toward society. The result of this research shows that poor people accept the system of capitalism than the feudalism. It is because their labor-power is paid. This condition is different from previous system (feudalism) that makes poor people are getting worse because they must work freely.

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23

Hyams, Paul R., and Susan Reynolds. "The End of Feudalism?" Journal of Interdisciplinary History 27, no. 4 (1997): 655. http://dx.doi.org/10.2307/206539.

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24

Dean, Jodi. "Communism or Neo-Feudalism?" New Political Science 42, no. 1 (January 2, 2020): 1–17. http://dx.doi.org/10.1080/07393148.2020.1718974.

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25

Quick, Paddy. "Feudalism and Household Production." Science & Society 74, no. 2 (April 2010): 157–83. http://dx.doi.org/10.1521/siso.2010.74.2.157.

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26

Moore, Jason W. "The Crisis of Feudalism." Organization & Environment 15, no. 3 (September 2002): 301–22. http://dx.doi.org/10.1177/1086026602153008.

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27

Munz, Peter. "The spectre of feudalism." Asian Studies Association of Australia. Review 12, no. 2 (November 1988): 89–93. http://dx.doi.org/10.1080/03147538808712558.

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28

Burrows, Toby. "Feudalism (review)." Parergon 15, no. 1 (1997): 277–78. http://dx.doi.org/10.1353/pgn.1997.0008.

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29

Dirlik, Arif. "The universalisation of a concept: ‘feudalism’ to ‘feudalism’ in Chinese Marxist historiography." Journal of Peasant Studies 12, no. 2-3 (January 1985): 197–227. http://dx.doi.org/10.1080/03066158508438268.

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30

Khan, Muhammad Qabil. "Causes of Illiteracy among Masses in Pakistan to Make the Political System Immorally Benefited." International Journal of Social Science Research and Review 6, no. 6 (June 11, 2023): 365–76. http://dx.doi.org/10.47814/ijssrr.v6i6.1245.

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This study explores the influence of illiteracy on awareness of fundamental rights, demanding for ideal democracy, empowerment of feudalism, and insisting on accountability of rulers, as all the governments of Pakistan since 1947 have not been taking a keen interest in promoting education in contrast to the global literacy rate. The Likert-scale questions were asked by 560 participants who were citizens of Pakistan and had a political science background. The influence of illiteracy on awareness of fundamental rights, demanding ideal democracy, empowerment of feudalism, and insisting on accountability of rulers was assessed through correlations individually. As well as the effect of awareness of fundamental rights, demanding ideal democracy, empowerment of feudalism, and insisting on accountability of rulers on illiteracy was found. The collective effect of illiteracy on awareness of fundamental rights, demand for ideal democracy, empowerment of feudalism, and insisting on accountability of rulers was assessed through the multiple-regression technique. The findings demonstrate that illiteracy promotes the political system in an unethical manner.

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31

Cheung, Chau-Kiu, and Siu-Tong Kwok. "REDEFINING THE VALUE STRUCTURE OF COLLEGE STUDENTS IN HONG KONG AND THE MAINLAND OF CHINA." Social Behavior and Personality: an international journal 27, no. 2 (January 1, 1999): 195–203. http://dx.doi.org/10.2224/sbp.1999.27.2.195.

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Research and the theory of historical and dialectical materialism suggest that tradition and modes of production would shape the individual's value structure. Corresponding ideologies of modes of production, namely, socialism, capitalism, and feudalism would have their corresponding value factors on Chinese. A study of 1,221 China's and 1,174 Hong Kong's college students provided a test of the proposed 3-factor structure defining socialist/Confucian, capitalist, feudalist values. Confirmatory factor analysis verified its validity. The 3-factor structure was also more theoretically, methodologically, and empirically adequate than Bond's (1988) conceptualization of Chinese values. In addition, indifference in levels of the three values between students in Mainland China and Hong Kong reflected the students' common orientation to Chinese culture.

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Saputro, Muhammad Endy. "Muslim localizing democracy:a non-pesantren village in Madura as a preliminary study." Indonesian Journal of Islam and Muslim Societies 1, no. 2 (December 1, 2011): 297. http://dx.doi.org/10.18326/ijims.v1i2.297-316.

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The political dynamic of village in Indonesian New Order has two faces. On one<br />hand, it is conditioned by the feudalism of village’s leader which is monopolized<br />from one generation to other generations. On the other hand, religion can be an<br />alternative to challenge this feudalism. I explore this condition through an examination<br />of the role of kalebun (the village’s leader) and kiai in a non-pesantren<br />village in Madura, Indonesia. In Madura society, kiai and its pesantren take important<br />role in the process of Islamic institutionalization. Yet, in this case, the<br />absence of pesantren enforces the kiai to be counter-balance of the feudalism of<br />the kalebun. And, the kiai claims that this counter-balance is on behalf of democracy.<br />This article concludes with a discussion of the requirement of democracy in “Islamic” local politics as well as in search of good local governance in post<br />Indonesian New Order.<br />Dinamika politik desa pada masa Orde Baru menghadapi dua realitas antagonis.<br />Di satu sisi, pemerintahan desa dimonopoli oleh generasi tertentu yang melahirkan<br />rezim feodal. Seorang Muslim, di lain sisi, berpotensi menjadi elan vital perlawanan<br />terhadap feodalisme tersebut. Tulisan ini berupaya menggali dua kenyataan<br />tersebut melalui analisis kepemimpinan kalebun (kepala desa) dan kiai di sebuah<br />desa non-pesantren di Madura, Indonesia. Pada jamaknya, dalam masyarakat<br />Madura, kiai dan pesantren memiliki peranan penting dalam proses<br />institusionalisasi Islam. Namun, dalam studi ini, ketiadaan pesantren, membuat<br />kiai (dengan langgarnya) berusaha membendung arus feudalisme kalebun. Sebuah<br />temuan menarik bahwa perlawanan sang kiai tidak atas nama Islam, tetapi demi<br />tegaknya demokratisasi di desa.

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33

Foran, John. "The Modes of Production Approach to Seventeenth-Century Iran." International Journal of Middle East Studies 20, no. 3 (August 1988): 345–63. http://dx.doi.org/10.1017/s0020743800053666.

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A number of the basic works on Iranian history have attempted to characterize seventeenth-century Iran as a whole, usually from a non-Marxist perspective. Vladimir Minorsky, for example, employs the term “tribal feudalism” to describe the pre-'Abbas I system, and speaks of the “great transformation” in the period to 1630 from tribal feudalism to “patrimonial absolutism.” These leads have been followed by Nikki Keddie, with “tribal feudalism”; Alessandro Bausani, with “pastoral nomadic feudalism”; and Amin Banani, with “patrimonial absolutism.” James Reid offers the term “uymaqsystem” (tribal state), while Hafez Farmayan notes the transition from Isma'ils “theocratic-feudal form of government” to 'Abbass “military and bureaucratic” centralized state. Marshall Hodgson's panoptic view of Islamic history provides the general term “agrarlanate citied society” and specific characterizations of Safavid Iran as heir to “military patronage state,” as a “bureaucratic absolutism” and as an “agrarian absolutism.” Each of these conceptualizations has its merits, not the least being that their authors include some of the most perceptive and empirically well-informed twentieth-century historians of Iran, Islam and the Middle East. While it is impossible to discuss their theoretical approaches in detail here, it should noted that the terminology tends to disclose two basic (if somewhat overlapping) orientations: (1) these are largelypoliticalconceptualizations—patrimonial absolutism, agrarian absolutism, theocratic feudalism, tribal state, military patronage state, and (2) a number of them suggest hybrid economic entities—tribal pastoral nomadic feudalism, agrarianate citied society. Without denying the interest of the first, primarily political approach to characterizing seventeenth-century Iran as a total system, it is the second set of terms—those of Minorsky, Bausani, Keddie and Hodgson—that is of particular significance for the present analysis, since each hints at themixedeconomic bases of the Iranian social formation, to which we shall return after a look at the standard Marxist approaches.

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Nurfaidah, Resti. "FEODALISME DALAM NOVEL PIPISAHAN KARYA RAF." Patanjala : Jurnal Penelitian Sejarah dan Budaya 7, no. 1 (March 1, 2015): 81. http://dx.doi.org/10.30959/patanjala.v7i1.85.

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AbstrakFeodalisme muncul pada abad pertengahan sebagai dampak dari implementasi sistem vassal. Feodalisme tidak pernah hilang bahkan setelah era imperialisme telah berakhir. Sistem politik dan sosial yang sangat membanggakan hirarki manusia tersebut selalu hadir dalam kehidupan manusia, terutama di tempat tempat yang masih mengadopsi sistem tuan tanah. Dampak terbesar dari feodalisme adalah penghancuran nilai-nilai kemanusiaan dengan timbulnya diskriminasi yang tidak didasarkan pada prestasi seseorang, tetapi pada posisi dan kekuasaan seseorang. Kajian ini mendapati bahwa dalam novel berjudul Pipisahan, feodalisme menjadi pencetus timbulnya kelompok marginal dalam kehidupan masyarakat, terutama di lingkungan terkecil seperti keluarga. Dalam kajian tersebut, feodalisme terdapat dalam korpus berupa tuturan dan perilaku tokoh bapak mertua terhadap anak dan menantunya. Korpus tersebut dikaji berdasarkan pada konsep feodalisme berikut, antara lain, feodalisme Simorangkir, Reeser, dan Connell. Sementara itu, sisi maskulinitas dikaji berdasarkan konsep Humm sementara konsep tentang meme dilandasi pandangan Dawskins. AbstractFeudalism emerged in the middle ages as a result of the implementation of vassal system. Feudalism never disappear even after the era of imperialism has ended. Political and social system which is very proud of the human hierarchy is present in human life, especially in places that are still adopting the landlord system. The biggest impact of feudalism is destruction of human values with the incidence of discrimination which is not based on individual achievement, but on one's position and power. This study found that in the novel entitled Pipisahan, feudalism trigger the onset of marginalized groups in public life, especially in the smallest environments like family. In this study, feudalism contained in the corpus in the form of speech and behavior of the father figures of children and daughter-in-law. The corpus studied based on the concept of feudalism as follow; feudalism Simorangkir, Reeser, and Connell. Meanwhile, the concept of masculinity assessed based Humm, while the concept of the meme is based on Dawskins.

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35

Toan, Ly Ngoc. "The Images of The Feudal Societies in Vietnamese Literary Works: A Perspective of Critical Discourse Analysis." Revista de Gestão Social e Ambiental 18, no. 4 (May 23, 2024): e06694. http://dx.doi.org/10.24857/rgsa.v18n4-127.

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Purpose: This study aims to apply critical discourse analysis (henceforth CDA) to examine representations of feudalism in Vietnamese literary works. The discourse-historical approach (Wodak, 2009) and socio-cognitive framework (Van Dijk, 1993) guide an analysis of how linguistic strategies construct feudal portrayals and situate them within Vietnam's sociohistorical context. Methods: A corpus of five short stories (1930-1945) thematically depicting feudalism is compiled. Detailed textual analysis identifies metaphors, lexical choices, connotations and symbolic spaces that construct vivid feudal imagery portraying oppression and injustice. Results: Findings show the discourse utilizes techniques like animal metaphors, derogatory nouns, and graphic violence to dramatize the dehumanization and brutality endured by peasants under feudalism. This study demonstrates usefulness of CDA for elucidating the complex, nuanced ways literary discourse reproduces and contests dominant power structures and ideologies. Discussion: Findings provide deeper insight into linguistic strategies that critique yet inadvertently reinforce aspects of feudalism. The adoption of CDA can enrich Vietnamese literary scholarship by enabling a more critical examination of discursive constructions of identity, inequality and power relations.

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36

Auge, Oliver. "Lehnswesen revisited: Dänemark als regionaler Sonder- oder europäischer Normalfall im Mittelalter? Aufgaben und Perspektiven der Forschung." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Germanistische Abteilung 139, no. 1 (July 1, 2022): 237–52. http://dx.doi.org/10.1515/zrgg-2022-0008.

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Abstract Feudalism revisited: Denmark as a regional special or a European normal case in the Middle Ages? Research Tasks and Perspectives. In 1994, Susan Reynolds questioned the ideal type of the feudalism designed in the 19th and 20th centuries in her monograph “Fiefs and Vassals” fundamentally. While it has not been possible to refute Reynold’s theses entirely, some of their thrust could be taken from them by regional example studies. Apparently, there was a feudal system in the High Middle Ages, but with regional variants – not in the lawful pure form, as Heinrich Mitteis still held in the first half of the 20th century. The essay outlines the opportunities and perspectives of future mediaeval research on feudalism, using the promising regional case study of Denmark.

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Patelis, Korinna. "Have I Got News for You." Media Theory 8, no. 2 (December 18, 2024): 127–46. https://doi.org/10.70064/mt.v8i2.1121.

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The discussion on Neo-feudalism, in scholarship and politics, the way Neo-feudalism is conceptualized and contested, reflects deeper problematic cultural and political dynamics. This article argues the debate is framed in a tinted fashion, particularly regarding method; Neo-feudalism is essentially a neo-romantic project, a desire to return to the European past as a universal future. The article responds to Evgeny Morozov’s ‘Critique of Techno-Feudal Reason’, published in the New Left Review. Morozov’s critique is exemplary as it ignores the collective subject and reifies much of what “the nineties crowd”, often referred to in the debate, argued against, especially in terms of epistemology. This article critically recasts the ‘lord’ in Neo-feudalism and contrasts it with ‘master-slave’ dialectics, ironically placing aristocracy and the politics of Balkan nation-state formation into the picture. This article situates the discussion within the context of Greek politics and the rise of Syriza, emphasizing the need for a nuanced understanding of power relations in the digital age and the importance of addressing the epistemological foundations of contemporary capitalism in relation to rising nationalism in Europe.

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Babinskas, Nerijus. "Genesis of feudalism in Western Europe and its influence to the globai process of history: The conceptions of L. Vasilyev and E. Gudavičius." Lietuvos istorijos studijos 14 (December 28, 2004): 9–17. http://dx.doi.org/10.15388/lis.2004.37139.

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The purpose of this article is to compare E. Gudavičius' conception of feudalism with the Russian orientalist L. Vasilyev's attitude to this issue. Both historians treat themselves as Marxists (in the Western meaning of it, i.e. supporters of the Asian mode of production). Consequently, their views on the development of the history of mankind are similar but not equal. In this article, feudalism is treated as a historical and socioeconomic formation and some stage of human development during which the feudal mode of production was dominating. L. Vasilyev describes the stage of feudalism in Western Europe as the age of orientalisation of social structure, i.e. as a regress. Only the rebirth of Antiquity bore capitalism. E. Gudavičius stresses that feudalism created an individual producer (peasant) farm and consequently it was an essential progress in the social development of the societies of Western Europe. The character of the social structure of Germanic kingdoms in the early Middle Ages differed essentially from oriental societies in the stage of early politogenesis. The reason for that was the alodization of Germanic society. So the prefeudal stage (the term of E. Gudavičius) as well as the feudal stage was unique in both chronological and geographical senses (as for this aspect, Western Europe is comparable maybe only with medieval Japan). In the early Middle Ages, a necessary condition of the feudalisation of the periphery of Western Europe was the influence of the neighbouring (already feudal) countries. Otherwise, the social structure of peripheral societies would have been developing like in the Orient. L. Vasilyev affirms convincingly that market relations in Germanic society in the early Middle Ages were suppressed by vertical (subordinating) and corporative connections. In this sense, Western Europe became similar to the Orient. Nevertheless, the main difference was that private property remained in Western Europe. Private property enabled the development of market relations when civilization and technologies were restored. Medieval cities and burghers undermined feudalism and were the first sprouts of the capitalist structure. L. Vasilyev's statement that capitalism is the consequence of a structural rebirth of Antiquity is not very convincing. The structural heritage of Antiquity was a primary stimulus during the process of the genesis of feudalism. Later, feudalism developed spontaneously and the part of the heritage of Antiquity was only auxiliary. It is very doubtful that the historical experiment of the structural synthesis took place in medieval Western Europe (according to L. Vasilyev's conception it also took place in the Hellenistic Orient and in the Byzantine Empire). Already, during the stage of the genesis of feudalism, a social mutation (i.e. qualitative change) took place in Western Europe. So, in general, there was no more structural synthesis but spontaneous development. On the other hand, the mentioned L. Vasilyev's conception was not adapted to much more prospective cases like the Philippines and especially Latin America.

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Dyer, Christopher, and J. G. Bellamy. "Bastard Feudalism and the Law." Economic History Review 43, no. 1 (February 1990): 138. http://dx.doi.org/10.2307/2596519.

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Parenti, Michael. "Friendly feudalism: The Tibet myth." New Political Science 25, no. 4 (December 2003): 579–90. http://dx.doi.org/10.1080/0739314032000145242.

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Sharma, R. S. "How feudal was Indian feudalism?" Journal of Peasant Studies 12, no. 2-3 (January 1985): 19–43. http://dx.doi.org/10.1080/03066158508438263.

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Maddern, Philippa. "Bastard Feudalism (review)." Parergon 16, no. 2 (1999): 247–50. http://dx.doi.org/10.1353/pgn.1999.0107.

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Mowshowitz, A. "Virtual Organization: The new feudalism." Computer 34, no. 4 (April 2001): 112–11. http://dx.doi.org/10.1109/mc.2001.917551.

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Wimmler, Jutta. "Feudalism on the Loango Coast?" Journal of Global Slavery 9, no. 1-2 (April 29, 2024): 104–28. http://dx.doi.org/10.1163/2405836x-00901010.

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Abstract Louis de Grandpré’s book Voyage à la Côte Occidentale d’Afrique, published in 1801, is well-known to historians of Africa working on the eighteenth-century Loango Coast, located in the Cabinda province of Angola and the Democratic Republic of the Congo. In describing the laws and customs of the African societies in this region, de Grandpré invites the reader to imagine these societies as “feudal” in character and draws on the semantics of “slavery” in doing so. This article proposes that we need to place this text in the context in which it was written, namely the French Revolution and the rise of Napoleon Bonaparte. We also need to consider why the author published this book in the first place, in order to understand how the terms “slave” and “slavery” function in this text. The article argues that Louis de Grandpré used the feudal/slavery nexus consciously in order to provide a legitimizing framework for a possible French conquest, hoping to prove his own loyalty and usefulness to Napoleon.

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Suswandari and Suwarno. "K.H. AHMAD DAHLAN’S (1869 – 1923) THOUGHT AND HIS STRUGGLE FOR THE ABOLITION OF FEUDALISM THROUGH REFORMATION OF ISLAMIC EDUCATION." Historia: Jurnal Pendidik dan Peneliti Sejarah 11, no. 1 (July 23, 2018): 47. http://dx.doi.org/10.17509/historia.v11i1.12132.

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This article examines the founder of the Muhammadiyah, K. H. Ahmad Dahlan (1869–1923) and the reformation of Islamic education he had proclaimed as an attempt to abolish all feudalism force in society towards a realistic and democratic modern society. The clerical reformist, K. H. Ahmad Dahlan played an essential role and was the key for the improvement and the reawakening of Muslim society so as to abandon the rooted feudal cultural practice. This article first discuss the childhood of K. H. Ahmad Dahlan and his education. The article then discusses the socio-cultural context of feudalist Muslim society within his neighborhood. Then, the article also discusses the Islamic education reformation proclaimed by K. H. Ahmad Dahlan referring to his notion on Islamic education reformation, his view on the relation between religion and mind, as well as his political view.

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Anokhov, Igor Vasil'evich. "Intra-firm feudalism and the risks of its digital amplification." Вестник Пермского университета. Серия «Экономика» = Perm University Herald. ECONOMY 15, no. 3 (2020): 344–68. http://dx.doi.org/10.17072/1994-9960-2020-3-344-368.

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Ever changing environment brings to light the need to create the appropriate hierarchical management structure maintaining efficient and sustainable firm’s performance. The scholars become more focused on the importance of the non-formal rules determining the nature of the intra-firm relations. This article attempts to justify theoretically the applicability of the feudalism categories to the analysis of the hierarchical management structure in the modern industrial enterprise, as well as to define the ways to overcome the negative implications of the intra-firm feudalism. Methodologically, the research is based on the provisions of the A.A. Bogdanov’s general organizations science. The article justifies the in-house system of relationships, which, in fact, correlates with the fundamental characteristics of the feudal relationships. This system of non-formal relations affects the approved managerial decisions, determines the nature and goals of the structural units of the industrial enterprise. It is shown that the nature of these non-formal relationships shapes the long-term resilience of the firm. The article looks at how the in-house departments obtain the elements of quasi-feudal power by controlling the functional levels of the firm – physical (control over the main assets), distribution (control over the material, labor, and energy resources), economic (impact on the cash flows), and design and technological (impact on the strategic development and firm’s technologies). The main reason for the intra-firm feudalism is the difference in opinions among the top managers of the firms and its employees, which, in its turn, is caused by different assets circulation periods – the main means of manufacturing and labor. It is claimed that information asymmetry inherent to the hierarchical structure is the indispensable condition for the intra-firm feudalism. In-house feudalization amplifies when a particular employee and its department acquire specific capital, including experience, knowledge about the manufacturing technologies, ties with colleagues and outside subjects, etc. It is justified that economy digitalization changes the composition and the structure of the feudal lords’ powers, while the scales of intra-firm feudalism manifestations do not change. To counteract the firm’s feudalization, the article proposes measures, including dismissal of the feudal lords and destruction of feuds, delegation of the design and technological powers from the feudal lords to the personnel, blurring the feudal lords’ powers, changing the business conditions for feuds, changes of the hierarchical structure in the firm. It is noted that the intra-firm feudalism can be restrained by setting up a new intra-firm unit – General Council of Employees empowered with design and technological rights with the level inversely proportional to the intra-firm feudal lords’ power level. Therefore, higher level of powers given to the firm’s employees will restrain the powers of the intra-firm feudal lords. Further research is seen to be connected with the assessment of the hypothesis concerning the development of the intra-firm feudalism in particular industrial enterprises.

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Poggi, Gianfranco. "Max Weber's Conceptual Portrait of Feudalism." British Journal of Sociology 39, no. 2 (June 1988): 211. http://dx.doi.org/10.2307/590781.

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Tribe, Keith, and R. J. Holton. "The Transition from Feudalism to Capitalism." Economic History Review 39, no. 1 (February 1986): 163. http://dx.doi.org/10.2307/2596144.

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Anwar, Syaiful. "ISLAMIC EDUCATION AND LIBERATION FROM FEUDALISM." Historia: Jurnal Pendidik dan Peneliti Sejarah 11, no. 1 (July 23, 2018): 1. http://dx.doi.org/10.17509/historia.v11i1.12129.

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This article aimed at describing Islamic Education strategies and functions in liberating humankind from feudalism. Islam Believes that everybody’s status is equal, one thing that makes him different is his piety. There are Three harmonious relationships can be identified; those are the relationship between human being and God “Allah SWT” (Habblun min Allah, theological aspect), between human being and other human being (Hablun min al-nas, athropo-sociological aspect), and between human being and the natural environment (Hablun min al-‘alam, cosmological aspect). These harmonious relationships are the manifestation of perfect faithfulness of a Muslim to Allah SWT.In the religious dimension, the main purpose of Islam is to develop awareness and understanding about the meaning and of human’s life in relation to God. Meanwhile, in terms of social dimension, the purpose of Islamic Education is to develop understanding of harmonious relationship, either between human beings or between human being with the environment. In this context, human beings hold the responsibility for restraining a society from obstinacy, inanity, and anarchism. In this respect, the concept of liberalism in Islamic Education is to place teachers and students in a harmonious relationship. This relationship is to create learning atmosphere which is based on the principle of democratic and two-way relationship.

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Frank, Andre Gunder. "Transitional Ideological Modes: Feudalism, Capitalism, Socialism." Critique of Anthropology 11, no. 2 (June 1991): 171–88. http://dx.doi.org/10.1177/0308275x9101100206.

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