Academic literature on the topic 'Sumptuary laws'
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Journal articles on the topic "Sumptuary laws"
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Pakucs-Willcocks, Mária. "Transylvanian Civic Sumptuary Laws in the Early Modern Period: Preliminary Observations." Revista Istorică XXIX, no. 1-2 (2018): 55–73. https://doi.org/10.5281/zenodo.3530244.
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This article examines the Transylvanian sumptuary laws of the early modern period, in a first analysis with a historical emphasis on this particular legislation. Sumptuary legislation appeared in the sixteenth century in the urban centres of the Transylvanian Saxons. Beginning with the eighteenth century, the Habsburg administration issued territorial clothing laws for the entire province, while urban councils of the Saxon towns also continued issuing their own sumptuary legislation, which were inspired by the Policeyordnungen of the Austrian Empire, without being simple imitations of these. As a preliminary study, I highlighted the main concerns of sumptuary laws, their emphasis on social order and restraint, on the division of urban communities into professional and social groups, and on the notion of luxury.
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Kvashnin, Vladimir A. "ON A PARADOX OF ROMAN SUMPTUARY LAWS." Journal of historical philological and cultural studies 4, no. 58 (2017): 85–96. http://dx.doi.org/10.18503/1992-0431-2017-4-58-85-96.
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Phillips, Kim M. "Masculinities and the Medieval English Sumptuary Laws." Gender & History 19, no. 1 (2007): 22–42. http://dx.doi.org/10.1111/j.1468-0424.2007.00462.x.
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Brundage, James A. "Sumptuary laws and prostitution in late medieval Italy." Journal of Medieval History 13, no. 4 (1987): 343–55. http://dx.doi.org/10.1016/0304-4181(87)90036-4.
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Bastien, Pascal. "«Aux tresors dissipez l'on cognoist le malfaict»: Hiérarchie sociale et transgression des ordonnances somptuaires en France, 1543-1606." Renaissance and Reformation 35, no. 4 (1999): 23–43. http://dx.doi.org/10.33137/rr.v35i4.10698.
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By comparing the eleven sumptuary laws enacted between the reigns of François I and Henri IV, the author intends to demonstrate that their iterative character, which at first glance seems a sign of their ineffectiveness, is in fact the expression of a disequilibrium between the claims ofthe nobility and the monarchical absolutist ideal. The evolution of the sumptuary discourse signals the formation of a new manner of self-representation, as well as the arising power struggle between the king and his subjects.
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Andersson, Eva I. "Women’s Dress in Sixteenth-Century Sweden." Costume 45, no. 1 (2011): 24–38. http://dx.doi.org/10.1179/174963011x12978768537492.
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This essay presents an overview of women’s fashions in sixteenth-century Sweden, which at the time included present-day Finland. Aristocratic fashions and the manners of dress of the people are considered, using documentary, visual and material sources from the period such as sumptuary laws, inventories, church paintings, portraits, woodcuts and surviving garments.
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Bosco, Joseph. "The Problem of Greed in Economic Anthropology: Sumptuary Laws and New Consumerism in China." Economic Anthropology 1, no. 1 (2014): 167–85. http://dx.doi.org/10.1002/sea2.12011.
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AbstractUntil recently, greed was kept in check in China by two forms of nonreligious restriction on consumption, the sumptuary laws of the imperial period and by politically imposed austerity of the collective era. Sumptuary laws in Qing Dynasty (1644–1911) China, enforced Confucian notions of hierarchy, modesty, and restraint and limited the display and spending of the wealthy. In contrast, political and social pressures led the masses in Mao's China to dress virtually alike. Though there were significant, albeit small, variations in clothing among urban residents, the apparent homogeneity in consumption was as much the result of poverty as of political commitment. Post‐1979, hyperconsumerism has swept aside all traditional restrictions and reservations on conspicuous display. This is illustrated by the rapid acceptance of foreign brands of shampoo beginning in the 1990s. The discourse of greed and excess focuses on individual motivation, as is common in the thinking of individualizing capitalism. The case of shampoo in China shows that the present push to greater consumption, just like the past restrictions on consumption, is based not on individual motivation or personality, but on the cultural logic of the system itself.
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Hunt, Alan. "The goverance of consumption: sumptuary laws and shifting forms of regulation." Economy and Society 25, no. 3 (1996): 410–27. http://dx.doi.org/10.1080/03085149600000022.
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Berry, Christopher J. "Luxury: Consumption, legislation, regulation: Part I: Legislation1." Luxury Studies: The In Pursuit of Luxury Journal 3, no. 1 (2024): 7–18. http://dx.doi.org/10.1386/ipol_00025_1.
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Historically the most salient and recurrent context of luxury legislation is the imposition of sumptuary laws. This contextual salience and recurrence is no incidental feature but is embedded in human cultural life, understood as (historically manifest) ways of living, in which luxury consumption, alongside the need to control it, are an inextricable component. The focus is on European legislation from the Romans up to the eighteenth century and charts its evanescence as luxury became de-moralized. Despite contextual differences the laws exhibit three common dimensions, namely, moral, political and economic and this trio establish a motif that runs through the discussion.
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Hathaway, Jane. "The Mawzaע Exile at the Juncture of Zaydi and Ottoman Messianism". AJS Review 29, № 1 (2005): 111–28. http://dx.doi.org/10.1017/s036400940500005x.
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Among scholars of Jewish communities under Islamic rule, Yemen has gained a poor reputation for treatment of its ancient Jewish minority in comparison with other predominantly Muslim societies. Although Yemen had, until the 1950s, a sizable Jewish population whose presence dated back centuries before the advent of Islam, various Muslim rulers of key parts of Yemen enforced the sumptuary laws and other restrictions stipulated in the Pact of עUmar with unusual stringency, and the Jews' history under Islamic rule was marred by sporadic instances of outright persecution.
Dissertations / Theses on the topic "Sumptuary laws"
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Pajur, Astrid. "Costume and Control : Sumptuary Laws and Social Order in Seventeenth-Century Tallinn." Thesis, Uppsala universitet, Historiska institutionen, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-225867.
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Miles, Deri Pode. "Forbidden pleasures : sumptuary laws and the ideology of moral decline in Ancient Rome." Thesis, University College London (University of London), 1987. http://discovery.ucl.ac.uk/1141131/.
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This thesis investigates two important and related aspects of Roman history during the period 217 B.C. - A.D. 70. Salient types of social legislation, in particular the leges sumptuariae, funerariae, aleariae, marital and sexual laws and magisterial edicts, form one element of the inquiry. The reasons for, and the extent of, the public regulation of the personal expenditure and private behaviour of citizens are explored under the changing political circumstances of the period. Another concern is to analyse the development of a prominent theme in the classical writers and historians, namely, the perspective of moral decline. The deep-rooted and pervasive pessimism evident in the historiographical tradition during a period of exceptional prosperity and imperial expansion is critically examined. The interaction between law and morality is a principal focus of this thesis. In chapter 1 (10-30), the general themes of the work are introduced. A review of the relevant scholarly literature is followed by a brief exposition of my methodology and objectives (11-13). Then a chronological survey of the important social regulations passed during the Republic and early Principate is provided (13-17). Chapter 2 (31-72) probes the ways in which legal enactments were presented both within governing circles and to the populace at large. The public interest was frequently invoked. Paternalistic concern, it is argued, was often advanced for that which was essentially self-regarding (31-36). A succinct account of the debate on decline in classical authors leads to a consideration of the mos maiorum (ancestral custom) and the role of myth in Roman historiography (36-46). The contemporary dispute between liberal and radical scholarship on the nature and function of law in society is summarized (46-50). In Ancient Rome, it is contended, the governing order's preferential access to the channels of public discussion was of decisive importance. It facilitated the expression of an ideological perspective which served to promote widespread acceptance of its legislative needs, as is exemplified by the passage of sumptuary controls so necessary for the well-being of the senatorial aristocracy in the second century B.C. (50-52). The socio-economic significance of Roman sumptuary laws is examined in chapter 3 (73-163). The main discussion is prefaced by a typology of sumptuary laws, designed to account for the existence of expenditure restraint in widely differing political systems (73-75). The inquiry proceeds, firstly, to investigate those regulations (esp. the iura and 1eges theatrales) which had a direct bearing on the structure of Roman society and, then, to explore the complexity of problems that the maintenance of this formal framework entailed for the authorities in periods of rapid social and economic change. A consideration of powerful social pressures and forces such as envy, emulative consumption and mobility, is complemented by a discussion of the diverse strategies employed by the Roman authorities to uphold hierarchical distinctions (75-107). Profit-capping, price-fixing, monopolies and rationing form diverse topics of an inquiry into the economic objectives of sumptuary restraint (108-119), Status requirements and the spiralling cost of political competition are held to account tor the divorce between the attitudes and practice of the members of the governing order with regard to luxus and Hellenistic practices (119-128). A detailed inspection of the sumptuary legislation passed during the Republic provides the core or chapter (164-210). The laws are assessed under separate categories, e.g. leges de sumptibus et de luxu mensae, funerariae, de habitu et tuitu, viariae (164-182). The techniques by which the aristocracy endeavoured to preserve cohesion amongst its ranks and thus to uphold its collective rule are scrutinized 182-2. In chapter 5 (211-259), attention is focused on how the Roman authorities attempted to compel obedience to these measures. The operation of extra-legal constraints is discussed c 211-2l4). A hypothesis of the development of Roman criminal law from its origins through to the early Principate is advanced with particular emphasis on the significance of senatorial participation in the juridical process and on the need to define accurately the competency of individual magistracies (214-239). The use of private informers (quadruplatores in the Republic, delatores in the Empire) is critically assessed (239-243). In chapter 6 (260-288), opinions and actions at variance with the conservative orthodoxy on historical development are evaluated. Resistance to sumptuary restraint surfaced in a variety of ways: in the formal abrogation of a measure; in technical dodges; in outright defiance (260-268). The ambivalences between publicly expressed ideals of conduct and actual practice came to a head in the adjudicative processes of the court. The mechanisms of forensic practice served to provoke maturer reflections on social change (269-273). Roman attitudes towards change are surveyed. It is argued that divergent opinions on ancestral tradition and on the propriety of innovation were often advanced in opposition to overzealous attempts at sumptuary restraint or in pursuit of specific political goals (269-279). Chapter 7 (289-329) concludes the work with a historical appraisal of the coincidence between the passage of sumptuary legislation and the debate on moral decline. Three major developments in the functioning of this coincidence are outlined: (1), its use as a regulatory device by the senatorial aristocracy from the early 2nd century B.C. onwards; (2), its use as a crucial source of legitimation by the aspiring politician-generals of the 1st century B.C.; (3), its use as a key disciplinary tactic by the imperial regimes from Augustus onwards (289-307). Finally, serious governmental incursions into central areas of social life during the early Principate - the suppression of criticism, legal scrutiny of knowledge and belief, restrictions on assemblage - are examined, and interpreted as evidencing the autocratic tendencies of the period (308-315). Four short appendices follow (330-361): the first outlines the major theories of decline (330-333): the second explores the terminology of inequality (334-339; the third surveys the major perspectives on social change (340-342); the fourth documents the manifestations of luxury in Roman society (343-361).
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Silverman, Sarah Kelly. "The 1363 English Sumptuary Law: A comparison with Fabric Prices of the Late Fourteenth-Century." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1322596483.
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Vieira, Thaiana Gomes. "Moda e controle: as vestimentas e adornos nas leis suntuárias em Valladolid na Baixa Idade Média." Universidade Federal de Juiz de Fora (UFJF), 2017. https://repositorio.ufjf.br/jspui/handle/ufjf/6867.
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Previous issue date: 2017-05-08<br>O tema que pesquiso refere-se às formas de controle da vestimenta na Baixa Idade Média. Utilizo como documento “leis suntuárias” elaboradas na Península Ibérica, especificamente na região de Valladolid, nos séculos XIII e XIV. Assim, o objetivo do trabalho não é realizar uma simples descrição linear sobre a história da moda, mas pensá-la como objeto representativo da história, pois se articula a diversos fenômenos políticos, econômicos e sociais. No caso, buscamos verificar como as leis controlam as vestimentas, sejam das camadas ascendentes, dos grupos sociais marginalizados (como por exemplo, judeus, mouros ou prostitutas), as restrições dos adornos, cores e tecidos, e analisar porque eram estabelecidas.
O período da Baixa Idade Média é bastante intenso e fecundo em normatividades, e ainda, momento de surgimento do que consideramos moda. As vestimentas são, nesse momento, representações sócio-políticas e as leis suntuárias reconhecem e registram as diferentes condições dos habitantes da comunidade. Desse modo, tratar do controle exercido pelas autoridades na sociedade da Baixa Idade Média na Península Ibérica por meio das vestimentas é pertinente e tema pouco explorado.
O presente trabalho tem como objetivo principal verificar quais eram as motivações da instituição monárquica de Valladolid ao legislar sobre as roupas nos séculos finais da Idade Média. Além de analisar qual a relevância da aparência nesta mesma região; explorar a historiografia referente à indumentária e o controle social na Baixa Idade Média e identificar as leis referentes ao controle da indumentária outorgadas na Península Ibérica.<br>My research subject refers to dress control forms in the Late Middle Ages. I use as document the "sumptuary laws" elaborated in the Iberian Peninsula, specifically in the region of Valladolid, in the thirteenth and fourteenth centuries. Thus, the purpose is not to perform a simple linear description about the fashion history, but to think of it as an representative object of history, because it's related to many political, economic and social aspects. In this case, we verify how laws control clothing, whether from higher social levels, marginalized social groups (eg jews, moors or prostitutes), restrictions on adornments, colors and fabrics, and we also analyze why this laws were established.
The period of the Late Middle Ages is quite intense and fecund in normativities, and is also the moment of emergence of what we consider fashion. The garments are, at that moment, socio-political representations and the sumptuary laws recognize and record the different conditions of the community inhabitants. Thus, talk about the control exercised by the authorities in the society of the Late Middle Ages in the Iberian Peninsula through the clothing is pertinent and a subject rarely explored.
The present work has as main objective to verify what were the motivations of the monarchical institution of Valladolid when legislating on the clothes in the final centuries of Middle Age. In addition to analyzing the relevance of appearance in this same region; to explore the historiography referring to the dress and social control in the Late Middle Ages and to identify the laws regarding the clothing control granted in the Iberian Peninsula.
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Reich, Anne-Kathrin. "Kleidung als Spiegelbild sozialer Differenzierung : städtische Kleiderordnungen vom 14. bis 17. Jahrhundert am Beispiel der Altstadt Hannover /." Hannover : Hahnsche Buchhandlung, 2005. http://catalogue.bnf.fr/ark:/12148/cb40162698k.
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Passet, Laure. "Refus du luxe et frugalité à Rome : histoire d'un combat politique : (fin du IIIe siècle av. J.-C. - fin du IIe siècle av. J.-C.)." Thesis, Lyon 2, 2011. http://www.theses.fr/2011LYO20104.
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Cette étude analyse la place et le rôle du mode de vie dans les discours et les pratiques politiques à Rome à la fin du IIIe siècle av. J.-C. et au IIe siècle av. J.-C. qui formaient un moment charnière. Le luxe faisait partie des pratiques de distinction de l’aristocratie à la fin du IVe siècle av. J. C. et au IIIe siècle av. J. C. À partir de la deuxième guerre punique, l’élite commença à s’inquiéter du rôle politique du faste et des menaces qu’il faisait peser sur le système oligarchique ; elle fit ensuite voter des lois régulant les festins pour éviter que ceux-ci ne servissent à gagner du crédit politique, mais sans évoquer franchement cette raison, par déférence pour le pouvoir et par souci de préserver sa légitimité. Le combat contre le luxe investit les discours, influant sur l’image que l’élite donnait d’elle-même. Les adversaires du luxe, comme Caton l’Ancien, mirent en avant une nouvelle qualité, la frugalité, correspondant à l’adoption d’un train de vie inférieur à ce que son rang permettait. Une représentation négative se structura autour du luxe, explicitement et définitivement associé aux vices, aux étrangers, en particulier aux Grecs, et implicitement considéré comme caractéristique des hommes inaptes à servir leur patrie ou aspirant à un pouvoir excessif. Une représentation antithétique se développa autour de la frugalité, qualité des vrais Romains fidèles aux mœurs de la campagne et soucieux des intérêts de la République, une image qui fut particulièrement appréciée par le peuple. Ces arguments connurent un immense succès dans les luttes politiques du dernier tiers du IIe siècle av. J. C. La frugalité était cependant difficilement applicable en toutes circonstances car elle heurtait les normes de l’élite : il importait de signifier à travers elle une position politique, mais il fallait aussi savoir recevoir convenablement ses amis. Le stoïcisme, qui se développait alors à Rome et qui prescrivait une vie tempérante, dut s’adapter à cette exigence<br>This study analyses the place and role of the way of life in political speeches and practices in Rome in the late third century BC and in the second century BC, which formed a turning point. Luxury was a means of social distinction for the aristocracy in the late fourth century BC and third century BC. From the Second Punic War onwards, the elite began to worry about the political impact of this sumptuousness and the threats it posed for the oligarchic system. Consequently, the elite introduced laws regulating banquets in order to prevent hosts from gaining political prestige, without clearly citing this reason, out of deference for the government and in order to protect its own legitimacy. This fight against luxury spread in speeches and influenced the image of itself which the elite wanted to promote. The detractors of luxury, like Cato the Elder, proposed a new ideal – frugality, which implied adopting a lifestyle more humble than that which was allowed by one’s actual rank. A negative definition of luxury was proposed – it was explicitly and definitively associated with vice, foreigners (Greeks especially), and implicitly considered to be typical of men who were unable to serve their homeland or who aspired to excessive power. An antithetic representation of frugality was developed and was thought to be the quality of real Romans who were true to the values of the countryside and anxious to preserve the interests of the Republic. This image was highly valued by the people. These ideas played a significant role in the power struggles in the last third of the second century BC. Frugality remained nonetheless a difficult quality to adopt in all circumstances because it went against the standards of the elite – while it mattered for the elite to make their political position clear through frugality, it was also important to cater to one’s guests as befitted one’s rank. Stoicism, which was then developing in Rome and advocated a restrained way of life, had to adapt to this demand
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Aldman, Lili-Annè. "En merkantilistisk början : Stockholms textila import 1720–1738." Doctoral thesis, Uppsala University, Department of Economic History, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-8645.
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<p>The purpose of this thesis is to, from an institutional approach, study how the Stockholm importers within the textile sector adapted their foreign trade to the change in economic policy 1720 through 1738. The focus is to investigate to what extent the introduction of new laws, regulations etc. can be an explanation for what happened to Stockholm’s foreign trade, mainly imports, particularly textile imports during the period. It is mainly the economic policies that had been enacted during the Hornian government and their effects that have been studied. This is a period that has seldom been studied in other research.</p><p>This thesis begins when the Russian raids were over. This was a year when the foreign trade still was relatively free and was untouched by the 17th century’s regulations. After 1721 the policies that would be introduced to increase Sweden's level of self-sufficiency and strengthen ties with the North Sea area had several components. Besides the economic policy, the main sources for the thesis are the city toll records.</p><p>The trade policies in the shape of tolls and fees, import and consumption bans etc. and the commercial policies together became different kinds of political tools used for several purposes. The conclusion of this thesis is that the economic policies made the Stockholm importers adapt their trade to the change. The import bans and sumptuary laws had an effect. The economic policies gave rise to an increase in the import of textile raw materials. The rise in toll costs and import fees contributed to displacing the foreign trade towards other areas. The change in the economic policies was successful in the sense that it gave rise to new conditions for domestic production within the textile sector and forced Stockholm's importers to adapt their foreign trade.</p>
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Meyer, Marie-France. "Démétrios de Phalère, d'Athènes à Alexandrie (≈355 avant J.-C.-≈281 avant J.-C.)." Thesis, Orléans, 2010. http://www.theses.fr/2010ORLE1154.
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Démétrios de Phalère est un des exemples les plus remarquables dans l’Antiquité d’homme d’Etat-philosophe. Névers 355 au Phalère, l’ancien port d’Athènes, Démétrios, fils de Phanostratos, devint, grâce à sa formation au Lycée,un des meilleurs orateurs et philosophes de son temps et rédigea de très nombreux ouvrages : des traités philosophiques, des biographies historiques, un recueil des fables d’Esope, des traités sur la poésie homérique. Il entra en politique, en 324, à l’époque de l’affaire d’Harpale et en 322, il participa par la suite au règlement diplomatique de la guerre lamiaque et participa au gouvernement de Phocion instauré par Antipater. En 317/6, il fut nommé par Cassandre à la tête de la cité athénienne qu’il gouverna jusqu’en 307/6. Le régime démocratique fut peu modifié à l’exception de l’instauration d’un cens. Il tenta d’appliquer la politique aristotélicienne du « juste milieu »et renforça la centralisation. Bénéficiant d’un climat de prospérité et de paix, plusieurs réformes furent engagées :instauration de nom ophylakès ou « gardiens de la loi », de lois somptuaires et de gynéconomes, organisation d’un recensement de la population, création des homéristes au théâtre, mise en valeur des fêtes religieuses en particulier de celles en l’honneur de Dionysos. Au printemps 307, l'attaque de Démétrios Poliorcète mit un terme au gouvernement de Démétrios de Phalère : il dut s’enfuir à Thèbes où il resta pendant dix ans. Son arrivée à Alexandrie d’Egypte, en 297/6, marqua l’apogée de sa carrière. Premier conseiller de Ptolémée Ier, il participa à l’organisation du culte de Sérapis, et surtout, intervint directement dans la mise en place de la Bibliothèque du Musée d’Alexandrie et dans la traduction de la Loi juive, la Bible des Septante. Sa mort, causée par la morsure d’un aspic, se situe vraisemblablement vers 281/0, au début du règne de Ptolémée II. A une époque de transition entre les époques classique et hellénistique, toutes ses actions s’inscrivent dans un parcours de recherche philosophique voire même ésotérique<br>Demetrius of Phalereus is one of the most remarkable examples of a Statesman-Philosopher in Antiquity. Bornca 355 BCE in Phalerum, the former port of Athens, Thanks to his training in the Lyceum, Demetrius, the son ofPhanostratos, became one of the best orators and philosophers of his time. He wrote many works: philosophicaltreatises, historical biographies, a collection of Aesop’s fables and treatises on Homeric poetry. He entered politics in324 at the time of the Harpalus affair and, in 322, subsequently participated in the diplomatic settlement of theLamian War and took part in the government of Phocion set up by Antipater. In 317/6, Cassander put him at the headof the Athenian city, which he governed until 307/6. The democratic regime underwent little change except for theinstitution of a census. He tried to enforce the Aristotelian policy of the “golden mean” and reinforced centralisation.Benefiting from a climate of prosperity and peace, he undertook several reforms, instituting the nomophylakes(“guardians of the law”), sumptuary laws and gynaeconomi, organising a population census, creating Homeristictheatrical performances and emphasising religious festivals, especially those in honour of Dionysos. In the spring of307/6, Demetrius Poliorcetes’ capture of Athens put en end to the government of Demetrius Phalereus who fled toThebes for ten years. His stay in Alexandria in Egypt starting in 297/6 marked the peak of his career. The firstcouncillor to Ptolemy I, he participated in organising the cult of Serapis, and especially, intervened directly in settingup the Mouseion or Library of Alexandria and in the translation of Jewish Law, the Septuagint. His death, probablyca 281/0 BCE, early in the reign of Ptolemy II, is said to have been caused by the bite of an aspic. At a time oftransition between the Classical and Hellenistic periods, all his actions were part of a quest for philosophical, evenesoteric, knowledge
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Meyer, Marie-France. "Démétrios de Phalère, d'Athènes à Alexandrie (≈355 avant J.-C.-≈281 avant J.-C.)." Electronic Thesis or Diss., Orléans, 2010. http://www.theses.fr/2010ORLE1154.
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Démétrios de Phalère est un des exemples les plus remarquables dans l’Antiquité d’homme d’Etat-philosophe. Névers 355 au Phalère, l’ancien port d’Athènes, Démétrios, fils de Phanostratos, devint, grâce à sa formation au Lycée,un des meilleurs orateurs et philosophes de son temps et rédigea de très nombreux ouvrages : des traités philosophiques, des biographies historiques, un recueil des fables d’Esope, des traités sur la poésie homérique. Il entra en politique, en 324, à l’époque de l’affaire d’Harpale et en 322, il participa par la suite au règlement diplomatique de la guerre lamiaque et participa au gouvernement de Phocion instauré par Antipater. En 317/6, il fut nommé par Cassandre à la tête de la cité athénienne qu’il gouverna jusqu’en 307/6. Le régime démocratique fut peu modifié à l’exception de l’instauration d’un cens. Il tenta d’appliquer la politique aristotélicienne du « juste milieu »et renforça la centralisation. Bénéficiant d’un climat de prospérité et de paix, plusieurs réformes furent engagées :instauration de nom ophylakès ou « gardiens de la loi », de lois somptuaires et de gynéconomes, organisation d’un recensement de la population, création des homéristes au théâtre, mise en valeur des fêtes religieuses en particulier de celles en l’honneur de Dionysos. Au printemps 307, l'attaque de Démétrios Poliorcète mit un terme au gouvernement de Démétrios de Phalère : il dut s’enfuir à Thèbes où il resta pendant dix ans. Son arrivée à Alexandrie d’Egypte, en 297/6, marqua l’apogée de sa carrière. Premier conseiller de Ptolémée Ier, il participa à l’organisation du culte de Sérapis, et surtout, intervint directement dans la mise en place de la Bibliothèque du Musée d’Alexandrie et dans la traduction de la Loi juive, la Bible des Septante. Sa mort, causée par la morsure d’un aspic, se situe vraisemblablement vers 281/0, au début du règne de Ptolémée II. A une époque de transition entre les époques classique et hellénistique, toutes ses actions s’inscrivent dans un parcours de recherche philosophique voire même ésotérique<br>Demetrius of Phalereus is one of the most remarkable examples of a Statesman-Philosopher in Antiquity. Bornca 355 BCE in Phalerum, the former port of Athens, Thanks to his training in the Lyceum, Demetrius, the son ofPhanostratos, became one of the best orators and philosophers of his time. He wrote many works: philosophicaltreatises, historical biographies, a collection of Aesop’s fables and treatises on Homeric poetry. He entered politics in324 at the time of the Harpalus affair and, in 322, subsequently participated in the diplomatic settlement of theLamian War and took part in the government of Phocion set up by Antipater. In 317/6, Cassander put him at the headof the Athenian city, which he governed until 307/6. The democratic regime underwent little change except for theinstitution of a census. He tried to enforce the Aristotelian policy of the “golden mean” and reinforced centralisation.Benefiting from a climate of prosperity and peace, he undertook several reforms, instituting the nomophylakes(“guardians of the law”), sumptuary laws and gynaeconomi, organising a population census, creating Homeristictheatrical performances and emphasising religious festivals, especially those in honour of Dionysos. In the spring of307/6, Demetrius Poliorcetes’ capture of Athens put en end to the government of Demetrius Phalereus who fled toThebes for ten years. His stay in Alexandria in Egypt starting in 297/6 marked the peak of his career. The firstcouncillor to Ptolemy I, he participated in organising the cult of Serapis, and especially, intervened directly in settingup the Mouseion or Library of Alexandria and in the translation of Jewish Law, the Septuagint. His death, probablyca 281/0 BCE, early in the reign of Ptolemy II, is said to have been caused by the bite of an aspic. At a time oftransition between the Classical and Hellenistic periods, all his actions were part of a quest for philosophical, evenesoteric, knowledge
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Pitman, Sophie. "The making of clothing and the making of London, 1560-1660." Thesis, University of Cambridge, 2017. https://www.repository.cam.ac.uk/handle/1810/269651.
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In recent years, urban historians have established that the period from 1560 to 1660 was a key era for London’s development from a relatively small European urban centre into a large dynamic global capital. This dissertation attempts to intervene in London scholarship by drawing attention to the economic, political, religious and – most significantly – cultural importance of clothing in the city in this period. Using material, visual, literary and archival sources, it explores the ways clothing contributed to the development of early modern London and, in turn, how London’s rapid growth changed the making, wearing, and meaning of clothing. This dissertation places material evidence at the fore using extant objects from museum collections. It also employs the new methodology of reconstruction to explore craft, ingenuity, and emotional self-expression in dress. As clothing infused economic and social life, it draws upon on a wide range of evidence, from London guild records, to portraits, travel accounts, personal letters, diaries and account books, plays, sermons and poems. With a focus on urban experience, this dissertation discusses not only elite luxury consumption, but also investigates the wardrobes of guildsmen, immigrant craftspeople, apprentices and maids – asking what they wore, what they thought about what they were wearing, and how they used clothing to navigate through the city during this time of rapid change. A chapter on the ‘London Look’ shows how inhabitants and visitors documented the visual and material styles of the city. Exploring the collaborative processes by which clothing was made, worn and appreciated by craftspeople and consumers, a chapter on making and buying clothing demonstrates how clothes were made and charts the emergence of a new consumer culture. Existing scholarship on sumptuary laws is challenged in a chapter that demonstrates how laws were enforced in the city while also integrating extant objects into the discussion for the first time. Finally, using a sample of London wills, the dissertation shows how Londoners owned, bequeathed and inherited clothing, and imbued it with emotional meaning. In sum, this dissertation aims to integrate scholarship on early modern London with material culture studies, and to promote the new methodology of reconstruction for historians. In revealing how London was conceived during a time of rapid change, clothing can be used as a lens through which to explore wider discourse about a city that by 1657 was being described as ‘Londinopolis.’ Clothing helped to make London into a wealthy, dynamic, and diverse urban centre, and these changes dramatically shaped the way clothing was made and appreciated.
Books on the topic "Sumptuary laws"
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Killerby, Catherine Kovesi. Sumptuary law in Italy 1200-1500. Clarendon Press, 2002.
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Kvashnin, V. A. Genezis sumptuarnogo zakonodatelʹstva v Drevnem Rime: Monografii︠a︡. Vologodskiĭ gos. pedagogicheskiĭ universitet, 2009.
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Arce, José Damián González. Apariencia y poder: La legislación suntuaria castellana en los siglos XIII y XV. Universidad de Jaén, 1998.
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Guarinos, Juan Sempere y. Historia del lujo y de las leyes suntuarias de España. Institució Alfons el Magnànim, Diputació de València, 2000.
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Fridman, Shalom. Sefer Lamah titraʼu: Be-Idish. Ḳunṭres Ḥinekh un mides̀ : ṭayere perl ṿerṭer. E.Y. Hertsman, 1989.
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Fridman, Shalom. Sefer Lamah titraʼu: She-bo meluḳaṭim taḳanat ha-ḳadmonim, zal, asher nitḳanu le-haʻavir et roʻa midat motrot luḳsus ... E.Y. Hertsman, 1990.
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Hunt, Alan. Governance of the consuming passions: A history of sumptuary law. St. Martin's Press, 1996.
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Maruzzella, Samantha. "Come le tele de' ragni atte a fermare sole le mosche": La moda tra controllo e mercato (secoli XVII-XVIII). Meltemi, 2020.
Find full textBook chapters on the topic "Sumptuary laws"
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Freudenberger, Herman. "Fashion, Sumptuary Laws, and Business *." In Fashion Marketing. Routledge, 2024. http://dx.doi.org/10.4324/9781003424208-7.
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Jaritz, Gerhard. "Christian and Jewish Sumptuary Laws." In Intricate Interfaith Networks in the Middle Ages. Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.hdl-eb.5.112704.
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"Sumptuary Laws." In The Laws of Solon. I.B.Tauris, 2015. http://dx.doi.org/10.5040/9780755626281.ch-008.
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Bonfante, Larissa. "LUXURIOUS FUNERALS AND SUMPTUARY LAWS." In Connecting the Ancient West and East. Peeters Publishers, 2022. http://dx.doi.org/10.2307/j.ctv2zx9pwv.64.
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"Sumptuary laws (13th–14th c.)." In Women's Lives in Medieval Europe. Routledge, 2013. http://dx.doi.org/10.4324/9781315881331-18.
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"Sumptuary and Other Police Laws." In The Jews in Christian Europe. Hebrew Union College Press, 2016. http://dx.doi.org/10.2307/j.ctt1f89t1n.52.
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"Sumptuary and Other Police Laws 1416-1740." In The Jew in the Medieval World. Hebrew Union College Press, 1999. http://dx.doi.org/10.2307/j.ctvd58td4.45.
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"Jean- Gustave Courcelle- Seneuil on “Sumptuary Laws” (1852)." In French Liberalism in the 19th Century. Routledge, 2012. http://dx.doi.org/10.4324/9780203119051-27.
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De Bellis, Daniela. "Attacking sumptuary laws in Seicento Venice: Arcangela Tarabotti." In Women in Italian Renaissance Culture and Society. Routledge, 2017. http://dx.doi.org/10.4324/9781351199070-14.
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Godwin, William. "Chapter I: General Effects of the Political Superintendence of Opinion." In An Enquiry Concerning Political Justice. Oxford University Press, 2013. http://dx.doi.org/10.1093/owc/9780199642625.003.0062.
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Arguments in favour of this superintendence.—Answer.—The exertions of society in its corporate capacity are, 1. unwise—2. incapable of proper effect.—Of sumptuary laws, agrarian laws and rewards.—Political degeneracy not incurable.—3. superfluous—in commerce—in speculative enquiry—in morality.—4. pernicious—as undermining intellectual capacity—as suspending intellectual improvement—contrary to the nature of...