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Academic literature on the topic 'Society of Sword Men in Scotland'

Author: Grafiati
Published: 4 June 2021
Last updated: 10 February 2022

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Journal articles on the topic "Society of Sword Men in Scotland"

1

Mackenzie, Angus. "‘Public-spirited men’: Economic Unionist Nationalism in Inter-War Scotland." Scottish Historical Review 96, no. 1 (April 2017): 87–109. http://dx.doi.org/10.3366/shr.2017.0315.

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The prolonged economic slump which overshadowed much of the inter-war period encouraged a small number of Clydeside industrialists to intervene with bold plans to restructure and revive the Scottish economy. Key figures like Sir James Lithgow and Lord Weir exploited their business, banking and political connections, in Scotland and in London, to produce a uniquely Scottish response to the inter-war crisis. Championing the existing Union and imperial relationships, they nevertheless articulated a new sense of Scottish exceptionalism. Convinced that any revival in trade was dependent on rationalisation of the heavy industries and an ambitious programme of diversification, Lithgow, Weir and their associates promoted distinctive Scottish solutions. Building on the work of Graeme Morton, the article suggests that what emerged was an economic Unionist Nationalism which built alliances between business and civic Scotland to secure Scottish interests while acknowledging the primacy of Union. The mechanism used to achieve their aims was based upon the associational culture of Scottish business, ‘self-help’ voluntary bodies which carefully steered an independent path, avoiding, where possible, direct state involvement. Yet the depth and persistence of the global depression, and the urgency of the task at hand in Scotland itself, encouraged the business community to moderate its hostility to interventionism and economic planning and engage with new partners. The founding of the Scottish National Development Council in the early 1930s, bringing business and civil society together to help foster economic revival, was a crucial staging post on the journey towards corporatism. Motivated by a mix of public-spiritedness and self-interest, there was, however, a strong defensive element to their actions as the essentially conservative industrialists sought to ward off social, political and economic threats from within Scotland. Their willingness to step forward suggests a traditional sense of patrician responsibility, but there was also an acute awareness of the need to adapt; a progressive quality missing from other actors.
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Barmann, Lawrence. "Confronting Secularization: Origins of the London Society for the Study of Religion." Church History 62, no. 1 (March 1993): 22–40. http://dx.doi.org/10.2307/3168414.

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The secularization process in western society, first clearly discernible in the Italian Renaissance, reached a certain plateau at the beginning of the twentieth century. Whatever else might be meant by “the secularization process,” it meant at least, and means in these pages, the gradual deposition of religion from almost every structure and dimension of society except, perhaps, the most private and personal. To thoughtful individuals possessed of mature religious convictions secularization sometimes seemed to portend the end of religion generally: not by law or sword, but simply by social absorption. To meet this challenge, not by denouncing the secularization process nor modernity in general, but simply by sharing their own thoughts on religion and what its role might or should be in the newly secularized western world, a group of prominent London-based men formed in 1904 the London Society for the Study of Religion. The pages which follow are a study of this Society's origins.
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Osborne, Troy. "Mennonites and Violence in Early Modern Amsterdam." Church History and Religious Culture 95, no. 4 (2015): 477–94. http://dx.doi.org/10.1163/18712428-09504004.

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Although Dutch Mennonites penned official positions against bearing the sword, little is known about how Mennonites negotiated the violence that permeated daily life in early modern Dutch society. This article examines Mennonite attitudes towards collective and interpersonal violence by studying the disciplinary practices of three Amsterdam congregations from 1612–1745. It contrasts the elders’ discipline of their elite members with their occasional forbearance towards poorer men and women. It argues that the leaders took a firmer position against those who signed up in the military than they did against members who committed violent interpersonal acts. Finally, it examines cases when Mennonites turned to the force of secular magistrates for justice. By the middle of the eighteenth century, the article concludes, Mennonite churches rarely punished violent offenses, suggesting that their members had internalized both the official position of the church and the broader rejection of violence by Dutch society.
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Emslie-Smith, D. "Great Doctors and Medical Worthies." Scottish Medical Journal 33, no. 3 (June 1988): 280–84. http://dx.doi.org/10.1177/003693308803300315.

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After Harvey's visits to Scotland with Charles I the formation of a united Caroline University in Aberdeen was thwarted by the Civil War. In Oxford Harvey instituted a group of medical scientists, forerunners of the Royal Society, who almost explained the physiology of respiration. Harvey had several things in common with Dr Samuel Johnson. Johnson's medical knowledge and contacts are emphasised, examples of 17th and 18th century health regimens are given and Johnson's friendship with Scottish medical men and some others connected with the Royal College of Physicians and the Harveian Society of Edinburgh are described.
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5

Chauta, Gopal. "Gulliver's Travels is written by Seventeenth century Anglo-Irish prose writer Jonathan Swift. Jonathan swift employed literary device called invective, satire in his writing to cure social malaise of seventeenth century society. Gulliver's travels are a p." SMART MOVES JOURNAL IJELLH 9, no. 4 (April 28, 2021): 111–18. http://dx.doi.org/10.24113/ijellh.v9i4.10988.

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Gulliver's Travels is written by Seventeenth century Anglo-Irish prose writer Jonathan Swift. Jonathan swift employed literary device called invective, satire in his writing to cure social malaise of seventeenth century society. Gulliver's travels are a political allegory in which seventeenth century society is highlighted in many aspects. There is a character called Lemuel Gulliver which is enterprising and adventurous underwent a voyage to Lilliput. The author gives some account of himself and family. His first inducement to travel. He is shipwrecked and swims for his life gets safe on shore in the country of Lilliput is made prisoner and carried up the country. The emperor of Lilliput attended by several of the nobility, come to see the author in his confinement. The Emperor's person and habit described. Learned men appointed to teach the author the language. He gains favor by his mild disposition. His pockets are searched and his sword & pistols taken from him.
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Abrams, Lynn. "The Taming of Highland Masculinity: Inter-personal Violence and Shifting Codes of Manhood, c.1760–1840." Scottish Historical Review 92, no. 1 (April 2013): 100–122. http://dx.doi.org/10.3366/shr.2013.0139.

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Inter-personal violence between men has often been accepted as a ubiquitous feature of male relationships in the past, and the contexts in which that violence was perpetrated is seen to reveal something about the mentalities and social roles of men in past societies. This article considers the social practices of masculinity and the acting out of codes of manhood in the context of Highland Scotland in the eighteenth and early nineteenth centuries – a period of significant economic and social change. Based primarily on the scrutiny of legal records relating to cases of violent assault involving men of the middling and lower classes from across the Highland counties, this article suggests that the everyday practice of Highland manhood was subject to taming, as the expressions of manhood appropriate for a society at war were gradually rejected as inappropriate for a society of commerce and civility. While customary forms of violence in pursuit of the restitution of honour continued to have some legitimacy until the early nineteenth century, especially in the rural Highlands, in Inverness a new model of disciplined masculinity was applied to male behaviour, offering a glimpse at new sensibilities around inter-personal violence that were to enter Highland society more generally in the following decades.
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7

Strickland, Michael. "Redaction Criticism on Trial: The Cases of A. B. Bruce and Robert Gundry." Evangelical Quarterly 86, no. 3 (April 26, 2014): 195–209. http://dx.doi.org/10.1163/27725472-08603001.

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This article deals with the trials of two evangelical scholars, one from the late nineteenth century, Alexander B. Bruce, and the other from the late twentieth, Robert Gundry. Both faced accusation and judgment from their peers because of their redaction-critical remarks about the synoptic gospels. Bruce was tried by the Free Church of Scotland, while Gundry’s membership in the Evangelical Theological Society was challenged. After considering the cases of both, consideration is given to potential lessons that evangelical scholars who use redactioncritical methods may learn from the experiences of both men.
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Emerson, Roger L. "The Philosophical Society of Edinburgh 1768–1783." British Journal for the History of Science 18, no. 3 (November 1985): 255–303. http://dx.doi.org/10.1017/s0007087400022391.

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The Philosophical Society of Edinburgh Throughout the years 1768–1783 looked to the outside world like a flourishing and important body. By 1771 it had sponsored the publication of five volumes of papers which had gone through several printings and translations. It had a distinguished foreign membership which assured its recognition abroad as one of the important academic bodies in the cosmopolitan Republic of Letters. From its foundation in 1737 until his death in 1768, its President had been the Earl of Morton, better known as the President of the Royal Society of London and as an astronomer who had been active in the practical work of the London society. Another member, Sir John Pringle, became President of the Royal Society in 1772. It was also known abroad that among the Edinburgh philosophers were to be found the most important professors of the town's university, not only those of its distinguished medical faculty but also men like William Robertson, Adam Ferguson and later John Robison. David Hume had been at one time a Secretary of the Society and probably remained a member to the end of his life in 1776. In the British colonies, the Society could point to members in Pennsylvania, South Carolina, Jamaica and other West Indian islands and it had contacts in a far-flung network reaching from China and Siberia in the east to places less remote in Europe and America. Within Britain, the Society had members in London and in provincial towns of whom William Brownrigg was the most important. From these men and from others scattered in Scotland, the Society drew information and projected its image as a successful learned society. These appearances, however, are far clearer than the Society's record of accomplishment during its last years. It is not accidental that so little pertaining to its work survives. The Society in reality had a career far from brilliant and by 1778 hardly deserved the reputation it had acquired. During its last five years it revived but even then it probably did not reach the level of activity seen in the early and mid 1750s.
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9

LE COUTEUR, HOWARD. "Upholding Protestantism: The Fear of Tractarianism in the Anglican Church in Early Colonial Queensland." Journal of Ecclesiastical History 62, no. 2 (March 4, 2011): 297–317. http://dx.doi.org/10.1017/s0022046909991254.

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Gender ideologies have been shown to be an important element in creating national identity. The settler population of early colonial Queensland was largely drawn from Protestant England and Scotland, and Catholic Ireland. In the process of social formation, Anglican men contributed to building a Protestant hegemony that strove to marginalise the Irish Catholic part of the population. In doing so they bracketed Tractarianism with Catholicism in an attempt to assert the essentially Protestant nature of Anglicanism. This paper explores three debates that took place in the public domain in the period 1855–65, and their impact on the local Anglican community and on social formation in the fledgling colonial society.
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COOKSON, J. E. "EARLY NINETEENTH-CENTURY SCOTTISH MILITARY PENSIONERS AS HOMECOMING SOLDIERS." Historical Journal 52, no. 2 (May 15, 2009): 319–41. http://dx.doi.org/10.1017/s0018246x09007481.

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ABSTRACTThis article makes use of the data-rich sources, little used by historians, relating to rank and file soldiers, especially those who became Chelsea Hospital outpensioners. It particularly seeks to find out the migration history of such men in the years after Waterloo, focusing on Scots. The conclusion is that Scots were under-represented among soldiers who became imperial settlers. There appear to be good reasons for Scots finding colonial conditions uncongenial, and, in this respect, there was little difference between the ‘Napoleonic’ soldiery and the succeeding generation who belonged more definitely to an imperial service army. Most, in fact, returned to Scotland, and then to that part of the country familiar to them. Moreover, they refute an image of veterans as marginalized men. They are shown, on the whole, to have settled back into civilian society with surprising ease, law-abiding rather than lawless, respected rather than despised or feared.
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Books on the topic "Society of Sword Men in Scotland"

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Queer Voices in Post-War Scotland: Male Homosexuality, Religion and Society. Palgrave Macmillan, 2015.

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Meek, J. Queer Voices in Post-War Scotland: Male Homosexuality, Religion and Society. Palgrave Macmillan, 2015.

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3

Workers Not Wasters: Masculine Respectability, Consumption and Unemployment in Central Scotland (Edinburgh Education and Society Series). Edinburgh University Press, 1994.

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4

Bell, James B. North America. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199644636.003.0009.

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In step with the gradually unfolding imperial policies of the successive governments of King Charles I and later monarchs, the Church of England was extended to the northern part of the Western hemisphere between 1662 and 1829. Under the supervision of the Board of Trade and Plantations until 1701, and the Society for the Propagation of the Gospel in Foreign Parts from that year, decade after decade an increasing number of men of differing origins and places of collegiate education in Britain came to serve missions of the Church in early America. The ranks included natives of England, Wales, Scotland, Ireland, and the American colonies, who were supported by the SPG or the legislatures of the provinces in which the Church was established. Development was shaped by imperial policies and administration over 160 years amid rising populations, changing political situations, and the consequences of war and diplomacy.
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Book chapters on the topic "Society of Sword Men in Scotland"

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"Sword-made Men: Mystical Armament and Earthly Authority in Malory’s Le Morte Darthur." In Prowess, Piety, and Public Order in Medieval Society, 368–80. BRILL, 2017. http://dx.doi.org/10.1163/9789004341098_020.

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2

Strachan, Hew. "The Scottish Soldier and Scotland, 1914–1918." In A Global Force. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9781474402736.003.0004.

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This chapter addresses Scottish military service during the First World War, showing how from having underperformed before the war, Scotland overperformed during the war’s first two years. Particularly striking was how many recruits came from agricultural backgrounds, although in absolute terms the big cities still contributed more men. As the Territorial Army (TA) was the principal Scottish route into the army, the battle of Loos in October 1915 had an enormous local impact: this was Scotland’s equivalent of the Somme. Every Scottish infantry regiment was represented, and both the 9th and 15th Scottish Divisions were TA Lowland Divisions. From Loos came the literary representation of the war, especially Ian Hay’s The First Hundred Thousand and John Buchan’s war poetry. The effect of the First World War, with Scottish infantry regiments raising twenty-plus battalions, was to disseminate those regimental identities much more widely across Scottish society. An enhanced Scottish identity was created, and it emerged in a military context. Overwhelmingly this identity was set within the context of the Union and the empire.
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Meek, Jeffrey. "‘That Class of Men’: Effeminacy, Sodomy and Failed Masculinities in Inter- and Post-War Scotland." In Nine Centuries of Man. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474403894.003.0013.

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This chapter examines the emergence of a distinct and subversive ‘queer’ man in inter-war Scotland. The attitudes of the police and courts appear to have been shaped by the identities assumed by the men that used the nation’s urban spaces for soliciting sex, for pleasure or for money. The effeminate homosexual, in particular the male prostitute, was marked out by his failure to perform expected norms of masculinity, and his deviance was perceived to be inscribed upon his body. Attitudes towards the effeminate homosexual continued in the post-war period and such men were the continued subject of scrutiny and derision from wider society and from homosexual men, the latter group perceiving effeminacy to be a discreditable form of homosexual identity
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Barclay, Katie. "Negotiating Independence: Manliness and Begging Letters in Late Eighteenth- and Early Nineteenth-Century Scotland." In Nine Centuries of Man. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474403894.003.0008.

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Begging letters provide a rich source for historians of the poor, who have used them to explore their lives, constructions of identity, and regional variation in charitable giving. The rhetoric of benevolence and gratitude that pervades them, however, has often been dismissed as ‘inauthentic’ or as interfering with our access to the words of the poor. This chapter explores how Scottish beggars used the language of gratitude in their letters to patrons, contributing to both a history of letter-writing and masculinity amongst the poor. It highlights the way that an emotional-charitable language placed patron and client in a hierarchical social relationship that brought benefits to both parties. It argues that, rather than being an unmanly act, begging could provide space for poor or subordinate men to articulate their masculine identities within a society where social hierarchies were normal and understood as key to social order.
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