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Academic literature on the topic 'Sixties (19th century)'
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Journal articles on the topic "Sixties (19th century)"
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Aydιn, Zülküf. "Turkish Agrarian Debate: New Arguments and Old Scores." New Perspectives on Turkey 1 (1987): 81–108. http://dx.doi.org/10.15184/s0896634600000078.
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The characterization of agrarian structures in contemporary underdeveloped countries has been haunting social scientists for a long time. As in Latin America and India, from the late sixties onwards a strong controversy emerged among Marxists in Turkey concerning the question of why capitalism had not transformed rural structures in Turkey (J. Harris, 1982; R. L. Harris, 1978; Aydın 1986). The question of capitalist transformation of the countryside occupied the minds of classical Marxist thinkers like Kautsky, Lenin, Luxembourg at the end of the 19th century and the beginning of the 20th century.
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Omelaenko, Valentina. "Social self-organization in Russia in the 2nd half of the XIX – the beginning of XX centuries. The problem of aggregating of political interest." Polylogos 5, no. 4 (18) (2021): 0. http://dx.doi.org/10.18254/s258770110018093-4.
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The article is devoted to the phenomenon of social self-organization in Russian society in the late 19th – early 20th centuries. According to the example of the Moscow Law Society, created in the sixties of the XIX century, the trends of the development of voluntary associations in societies that did not have experience of representation until that time, are revealed. It is noted that the members of the MLS – the first domestic public organization of a legal profile - made a significant contribution to the formation of the liberal movement, the development of legal culture, the formation of the rule of law in Russia in the late 19th – early 20th centuries. It is concluded that the Moscow Law Society and other voluntary public associations, gradually acquiring the features of pro-party organizations, served as a kind of "school of democracy" for Russian society at the turn of the century.
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Hakky Mohammad, Ahmad. "OMBUDSMAN/HUMAN RIGHTS INSTITUTION IN THE MIDDLE EAST COUNTRIES." Administracija i javne politike 12, no. 3 (2020): 71–87. http://dx.doi.org/10.22182/ajp.1232019.4.
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The Ombudsmen institution is a relatively young institution in the political systems of 133 countries of the world. Although its founder is tied to Sweden, where this institution was founded in the early 19th century, its rapid spread only came in the sixties and seventies of the 20th century. In the Middle East, this institution exists in just a few countries. This institution continues to exist in this region and in certain countries only at the beginning of the 21st century. The institution of ombudsman in the interests of the Middle East is not close to the political systems of these countries, nor to the usual nor the cultural ambience. However, since it protects human rights and controle public administration, it is also necessary in the political regime of the countries of the Middle East. In this paper, special attention is paid to the Ombudsman/National Human Rights Institution in some countries of the Middle East.
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Guastini, Riccardo. "Legal Realism as a Positivistic Theory of Law." Isonomía - Revista de teoría y filosofía del derecho, no. 53 (October 31, 2020): 127–37. http://dx.doi.org/10.5347/isonomia.v0i53.452.
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Since the Sixties, following Norberto Bobbio, everyone is (or should be) used to distinguish among methodological, theoretical, and ideological legal positivism (LP). By the way, in Italian legal-philosophical literature, LP is often opposed to legal realism (LR). One has to wonder, however: what kind of LP and what kind of LR are we talking about? (i) As to LR, those scholars who oppose realism and positivism have in mind most of all Scandinavian Realism, especially Olivecrona and Ross. (ii) As to LP, those scholars who oppose realism and positivism have in mind either the 19th century prevailing theory of law or Kelsen’s pure theory. The opposition between LR and the pure theory is sound. Nonetheless, such an opposition does not arise from a supposed anti-positivistic stance of LR. It depends on two non-positivistic theses endorsed by Kelsen: the concept of validity as binding force, and the normative theory of legal science, conceived of a set of deontic (non-factual) sentences echoing valid (i.e., binding) norms. The opposition between LR and 19th century LP is equally sound, but does not hold when referred to contemporary LP, which is mainly conceived of as a methodological (Benthamite) attitude towards the law. LR is an openly positivistic view about the law. To be sure, not all positivist legal scholars are realist, but all realists are (“hard”) positivists.
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Brusilovskaya, Liliya B. "The image of the cat as the Other in Russian poetry: from the 19th century classics to the « thaw» of the 20th century." Verhnevolzhski Philological Bulletin 2, no. 29 (2022): 238–43. http://dx.doi.org/10.20323/2499-9679-2022-2-29-238-243.
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The article is devoted to the culturological comprehension of the cat as a character and image of the XIX-XX century Russian poetry. It is noted that the most famous and firmly established in the Russian mentality cats enter the reading and, accordingly, the cultural experience of Russians in their childhood when they are introduced to classical Russian literature (A.S. Pushkin, the learned cat from the introduction to the poem Ruslan and Lyudmila» and the Russian liter-ary fairy tale (K. Chukovsky). The author specifies that even in the 19th century these animals were an inseparable part of the Russian literary landscape, but they did not play an important role there, being semi-animate characters of sorts for their masters (A. Fet). It is found out that some writers of the turn of XIX-XX centuries assigned supernatural abilities to them, recognizing the mysteriousness of these creatures and our inability to understand them (I. Bunin). In this historical period, Russian poets in general did not separate the cat from the animal world, which was opposed to the human world (Sasha Chyorny). The attitude towards cats changed fundamentally during the «thaw»: the poets of the Sixties saw in their behavior a degree of inner freedom and independence which they themselves were unable to achieve on the social and cultural level, but which they desired so much. (B. Akhmadulina, A. Voznesensky). The atti-tude toward animals, cats in particular, became for many a criterion of the human personal qualities and it was a sign of certain softening of mores in Soviet society (I. Brodsky). The article suggests and studies the development of the cat's image / character from a minor character being a part of the lyrical hero's environment, through positioning the cat as part of the animal world, to humanizing its image in XX century poetry and assigning to it the qualities of human beings, interlocutors and associates, on the one hand, and interpreting the cat as a creature involved in the mysteries of the Universe, on the other hand.
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Szteinke, Anzelm Janusz. "Ojciec Wiktor Sakowicz (1833-1915) – ostatni reformata w Kaliszu." Polonia Maior Orientalis 6 (2019): 229–37. http://dx.doi.org/10.4467/27204006pmo.22.013.15856.
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Po kasacie klasztorów przeprowadzonej w latach sześćdziesiątych XIX wieku, przez władze carskie klasztor kaliski reformatów stał się tzw. etatowym. Zwożono do niego zakonników na wymarcie i nie pozwalano przyjmować nowych kandydatów do życia zakonnego. Ostatnim kaliskim reformatą był o. Wiktor Sakowicz. Zmarł on w roku 1915, a wraz z nim skończyła się trzystuletnia obecność franciszkanów (reformatów) w Kaliszu. Father Wiktor Sakowicz (1833-1915) – last member of the order of the reformat in Kalisz. Fr. Wiktor Sakowicz after the dissolution of monasteries conducted in thw sixties of the 19th century, by tsarist authorities the Kalisz monastery of members of the Order of the Reformati happened so-called full-time. Monks were being brought in to the monastery so as to dying out and the authorities didn’t let the Monks accept new candidates for the monastic life. Last member of the Order of the Reformati in Kalisz was Fr. Wiktor Sakowicz. He died in 1915 and along with him finished the presence of Franciscans which last three hundred years (the members of the Order of the Reformati) in Kalisz.
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Peracchia, Camillo. "Calmodulin-Mediated Regulation of Gap Junction Channels." International Journal of Molecular Sciences 21, no. 2 (2020): 485. http://dx.doi.org/10.3390/ijms21020485.
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Evidence that neighboring cells uncouple from each other as one dies surfaced in the late 19th century, but it took almost a century for scientists to start understanding the uncoupling mechanism (chemical gating). The role of cytosolic free calcium (Ca2+i) in cell–cell channel gating was first reported in the mid-sixties. In these studies, only micromolar [Ca2+]i were believed to affect gating—concentrations reachable only in cell death, which would discard Ca2+i as a fine modulator of cell coupling. More recently, however, numerous researchers, including us, have reported the effectiveness of nanomolar [Ca2+]i. Since connexins do not have high-affinity calcium sites, the effectiveness of nanomolar [Ca2+]i suggests the role of Ca-modulated proteins, with calmodulin (CaM) being most obvious. Indeed, in 1981 we first reported that a CaM-inhibitor prevents chemical gating. Since then, the CaM role in gating has been confirmed by studies that tested it with a variety of approaches such as treatments with CaM-inhibitors, inhibition of CaM expression, expression of CaM mutants, immunofluorescent co-localization of CaM and gap junctions, and binding of CaM to peptides mimicking connexin domains identified as CaM targets. Our gating model envisions Ca2+-CaM to directly gate the channels by acting as a plug (“Cork” gating model), and probably also by affecting connexin conformation.
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Helgason, Hlynur. "Viðtökur á verkum Þórarins B. Þorlákssonar." Ritið 18, no. 3 (2018): 187–215. http://dx.doi.org/10.33112/ritid.18.3.10.
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Þórarinn B. Þorláksson (1867–1924) has been credited with being the first Icelandic professional painter. His reception, both during his lifetime and posthumously, is therefore an interesting indication of the changes in the outlook and ideology surrounding the reception of Scandinavian findesiécle art up to the present. He was honourably mentioned by his contemporaries and then was forgotten in the upheavals surrounding the adoption of modern styles, such as abstract art, in Iceland around the Second World War. He regained attention in the sixties and has since then been revered as an important, though problematic, pioneer of Icelandic painting. This has in recent years been especially evident in the way he has been mentioned in the context of the revival of Nordic and Scandinavian late 19th and early 20th century art in NorthernEurope and America. The paper reviews and analyses the historical reception Þorláksson has received and the way his work has been inscribed into the narrative of Icelandic and Scandinavian Art History. This process is an attempt to understand and contextualise Þorláksson’s work in aesthetic terms, while at the same time function as a critical mirror of the trends and ideologies surrounding the Nordic revival in recent years.
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Du Toit, P. A. "Tradisie en vernuwing - Hierdie lewe van Karel Schoeman." Literator 17, no. 1 (1996): 43–56. http://dx.doi.org/10.4102/lit.v17i1.578.
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Tradition and renewal – Hierdie lewe by Karel Schoeman Since the sixties generalizations have frequently been made regarding the difference between old (older, traditional) and new (newer, "modem") Afrikaans prose. Karel Schoeman’s novel Hierdie lewe (1993), however, shows the relativity of the dichotomy old vs. new prose. The theme of this novel is fairly traditional: a reminiscence of a life of hardship and loneliness in the South African platteland. Nevertheless the formalization of this theme is not that of the "gemoedelike lokale realisme" (a genial local realism) which N.P. van Wyk Louw referred to. The on-going process of “making strange/making unfamiliar” (Victor Shklovsky) is achieved by a specific style of writing. The novel’s merit lies in the fact that Schoeman, within the linguistic options available to him, within the focus of the chosen narrative perspective, and within the time frame of the 19th century, exhibits considerable creative mastery of the language - despite the constraints presupposed by each of these contexts. It is an outstanding achievement that Schoeman could find so many parallels and synonyms and integrate them in a diffuse but systematic way in his comprehensive novel.
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Houtepen, Anton. "De Secularisatie in het Westen en de ‘Terugkeer van God’." Religie & Samenleving 1, no. 2 (2006): 65–85. http://dx.doi.org/10.54195/rs.13234.
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Sociology of religion, after having honestly and continuously reported about the gradual and growing processes of secularisation in the West and the decline of organized religion over the past half of a century, recently started to discuss the return of God and the sacred and to question the general Weberian thesis of secularisation as a necessary historical process of disenchantment of the world. The article, instead, wants to question the general concept of religion underlying both the secularisation thesis and its ambiguous counterpart, the so called “return of God”. It does so by referring to quite a few processes of theological renewal within Christianity at least, but present in other living faiths as well, resulting in a metamorphosis of the idea of God, leaving its “theïstic” and “ontotheological” interpretations behind and overcoming the traditional dilemma of an opposition between the natural and a supposed supernatural world, implied in the concepts of “the sacred” and “”the transcendent” that were used in the 19th century comparative study of religion. Because the masters of sociology borrowed these concepts from their religionist colleagues, and identified these with traditional dogmatic formulations of the Judeo-Christian tradition, and because their followers in the sociology of religion did not pay too much attention to changing theological interpretations of the idea of God in the second half of the twentieth century, sociologists of religion are endangered to loose sight of the real content of the God-belief of modern people and to take the revival of the idea of “the sacred”, of belief in miracles and alternative medical techniques, and of the growth of spiritual movements concentrating on personal experiences of the transcendent, the supernatural and the “beyond reason” wrongly for the “return of God” or for the failure of the secularisation thesis. Instead, studies of religious change should concentrate on the “metamorphosis” of the idea of God in the Judeo-Christian traditions as laid bare in theological research from the sixties of the 20th century.
Books on the topic "Sixties (19th century)"
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Stark, Ken. Marching to Appomattox: The footrace that ended the Civil War. G.P. Putnam's Sons, 2009.
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DeGroot, Gerard J. Sixties Unplugged: A Kaleidoscopic History of a Disorderly Decade. Harvard University Press, 2010.
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The Sixties Unplugged: A Kaleidoscopic History of a Disorderly Decade. Harvard University Press, 2008.
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Eighteen-Sixties: Essays by the Fellows of the Royal Society of Literature. University of Cambridge ESOL Examinations, 2013.
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Milena, Kalinovska, Herkenhoff Paulo, and Independent Curators International, eds. Beyond preconceptions: The sixties experiment. Independent Curators International (ICI), 2000.
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Stark, Ken. Marching to Appomattox: The Footrace That Ended the Civil War. Penguin Books, Limited, 2015.
Find full textBook chapters on the topic "Sixties (19th century)"
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Lauter, Paul. "Race and Gender in the Shaping of the American Literary Canon A Case Study from the Twenties." In Canons and Contexts. Oxford University Press, 1991. http://dx.doi.org/10.1093/oso/9780195055931.003.0007.
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In its original form this chapter was delivered at a late-1970s forum sponsored by the Commission on the Status of Women in the Profession of the Modern Language Association. It had a kind of underground, mimeographed existence for a few years before seeing print in Feminist Studies in 1983. It has made its way and continues, I think, to be useful for those studying the canon. I have therefore not undertaken to change it. Judith Fetterley has raised one important criticism of the piece. In her fine introduction to Provisions: A Reader From 19th-century American Women (Bloomington: Indiana University Press, 1985, pp. 18–19) she argues that the exclusion of nineteenth-century women writers from the literary canon began far earlier than the 1920s, in fact during the nineteenth century itself. There is significant evidence to support that contention. John Macy’s 1911 volume The Spirit of American Literature, for example, devotes its sixteen chapters to sixteen white men, though his “Preface” expresses admiration for the work of Jewett, Freeman and Wharton, and even passingly for Stowe. Brander Matthews’ similar volume, An Introduction to the Study of American Literature (1896, rev. 1911), focuses fifteen chapters on individual white men and then devotes one to “other writers,” including Whitman and Stowe. These very likely reflected the state of much academic opinion, though volumes like An American Anthology, 1787–1900 (ed., Edmund Clarence Stedman, 1900) and Mildred Cabell Watkins’ young adult primer, American Literature (1894) offer countervailing evidence. And, of course, as I outline in the article, other older academics like Fred Lewis Pattee and Arthur Hobson Quinn offered a far wider version of American letters. Fetterley thus provides what I think is a useful corrective to broad generalizations about academic canons, especially with respect to early and mid-nineteenth-century writers. But the central point, in my view, is that dominantly male academic accounts of the American canon were far less weighty around the turn of the century than they became in and after the 1920s.