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Academic literature on the topic 'White Anglo-Saxon Protestants'
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Journal articles on the topic "White Anglo-Saxon Protestants"
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Senchenko, Mykola. "The Vatican is a world project domination of the "Papal Empire of Rome"." Вісник Книжкової палати, no. 4 (April 28, 2022): 3–12. http://dx.doi.org/10.36273/2076-9555.2022.4(309).3-12.
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In a series of articles about the Vatican, an attempt was made to investigate and communicate to the public the truth about the desire of this city-state for world domination. It has been proven that the Vatican is one of the global civilizational projects called the "Pontifical Empire of Rome". The activities of the Ukrainian Greek Catholic Church (UGCC) and the Roman Catholic Church (RCC), which have been openly intertwined with politics over the centuries, are discussed in detail. The peculiarities of the election of popes and papal congregations are highlighted, among which one of the most important is the Vatican's intelligence service, the so-called Holy Alliance. The role of Catholics and Uniates in the political processes, from which Ukraine has been feverish for more than a year, has been clarified. It was emphasized that if not for the political activities of the RCC and the UGCC, not only the Maidan of 2014 but also the Maidan of 2004 would not have succeeded. This story is not the distant past, but what the Vatican and the UGCC live on today. And not only lives, but also cultivates. The focus is on global civilization projects that play a significant role in the struggle for world domination. Today, the following players are involved: the Eternal Kingdom of Israel, the Papal Empire of Rome, the Imamate — a project of Shiism, WASP — White Anglo-Saxon Protestants, the Middle Empire (China), the Caliphate — the Sunni project, United Europe, Samurai project.
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Scutts, Sarah. "‘Truth Never Needed the Protection of Forgery’: Sainthood and Miracles in Robert Hegge’s ‘History of St. Cuthbert’s Churches at Lindisfarne, Cuncacestre, and Dunholme’ (1625)." Studies in Church History 47 (2011): 270–83. http://dx.doi.org/10.1017/s0424208400001017.
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Robert Hegge’s ‘History of St. Cuthbert’s Churches at Lindisfarne, Cuncacestre, and Dunholme’ was one of many texts produced in the early modern period which portrayed and assessed the Anglo-Saxon Church and its saints. This Protestant antiquarian work fits into a wider tradition in which the medieval past was studied, evaluated and employed in religious polemic. The pre-Reformation Church often played a dual role; as Helen Parish has shown, the institution simultaneously provided Protestant writers with historical proof of Catholicism’s league with the Antichrist, while also offering an outlet through which to trace proto-Protestant resistance, and thereby provide the reformed faith with a past. The Anglo-Saxon era was especially significant in religious polemic; during this time scholars could find documented evidence of England’s successful conversion to Christianity when Pope Gregory the Great sent his missionary, Augustine, to Canterbury. The See of Rome’s irrefutable involvement in the propagation of the faith provided Catholic scholars with compelling evidence which not only proved their Church’s prolonged existence in the land, but also offered historic precedent for England’s subordination to Rome. In contrast, reformed writers engaged in an uneasy relationship with the period. Preferring to locate the nation’s Christian origins in apostolic times, they typically interpreted Gregory’s conversion mission as marking the moment at which Catholic vice began to creep into the land and lay waste to a pure primitive proto-Protestant faith. In order to legitimize the establishment of the Church of England, Catholicism’s English foundations needed to be challenged. Reformers increasingly placed emphasis upon the existence of a proto-Protestant ‘strand’ that predated, but continued to exist within, the Anglo-Saxon Church. Until the Norman Conquest, this Church gradually fell prey to Rome’s encroaching corruption, and enjoyed only a marginal existence prior to the Henrician Reformation in the 1530s. Thus Protestants had a fraught and often ambiguous relationship with the Anglo-Saxon past; they simultaneously sought to trace their own ancestry within it while exposing its many vices. This paper seeks to address one such vice, which was the subject of a principal criticism levied by reformers against their Catholic adversaries: the unfounded creation and veneration of saints. Protestants considered the degree of significance the medieval cult of saints had attached to venerating such individuals as a form of idolatry, and, consequently, the topic found its way into countless Reformation works. However, as this essay argues, reformed attitudes towards sainthood could often be ambivalent. Texts such as Hegge’s prove to be extremely revealing of such ambiguous attitudes: his own relationship with the saints Cuthbert, Oswald and Bede appears indistinct and, in numerous instances, his understanding of sanctity was somewhat contradictory.
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Waterston, Alisse. "Interpreting Audiences: Cultural Anthropology in Market Research." Practicing Anthropology 16, no. 2 (April 1, 1994): 11–13. http://dx.doi.org/10.17730/praa.16.2.a06u35251164616w.
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A popular topic of discussion these days is "cultural diversity," otherwise known as multiculturalism. There is growing recognition that North American society is no longer dominated, at least demographically, by the stereotypical White Anglo Saxon Protestant Male. Instead, our cities, suburbs, and hinterlads are populated with folks of many colors and cultures.
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Jalal Jawad Al-Gawhari, Esraa. "Beyond the Cultural Borders of the Dining Room: a Reader-Oriented Approach to A. R. Gurney's The Dining Room." Advances in Language and Literary Studies 9, no. 1 (February 1, 2018): 122. http://dx.doi.org/10.7575/aiac.alls.v.9n.1p.122.
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A. R. Gurney's The Dining Room is a work basically written to address issues related to the White Anglo-Saxon Protestant (henceforth WASP) culture. The work is rich with elements (the structure, the setting, the characters, and the themes), inviting to the WASP audience to interact with it, recognizing their cultural identity. The present study aims at proving that those elements can also endow the text with wider horizons when perceived by other audiences through supporting the symbol of the dining room. The study examines them in an attempt to see their effects on the WASP audience. Then, it views them as factors adding to the text a universal touch.
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Rodríguez Nozal, Raúl. "Historical development of the pharmaceutical industry in Spain prior to Transition." Anales de la Real Academia Nacional de Farmacia 87, no. 87(03) (2021): 323–30. http://dx.doi.org/10.53519/analesranf.2021.87.03.07.
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Max Weber (1864-1920), in his classic Die protestantische Ethik und der Geist des Kapitalismus, tried to justify the unequal industrial development of the different European countries based on the religious division of the continent as result of the Lutheran Reformation; According to their approach, the establishment of Protestantism in the north and centre and Catholicism in the south became the northern areas prosperous and the southern areas depressed, encouraging a tendency in the Protestant countries towards factory work, in opposition to the Catholic preference for craftsmanship. As far as the pharmaceutical industry was concerned, this approach led to two different models: the Central European model, Protestant-inspired, and the Mediterranean model, established in mainly Catholic countries such as Spain. The pharmaceutical industry was the driving force behind the new therapeutics that emerged during the 19th century, and it did so by acting on the two fundamental components of the drug: composition and presentation; while the Central European and Anglo-Saxon countries were inclined to promote the composition, the Mediterranean pharmaceutical industry channelled its efforts towards the final consumer product, the “pharmaceutical speciality”. Taking this framework into account, our intention is to offer a general overview of the Spanish pharmaceutical industry prior to the Transition, based on a series of stages ranging from the emergence of drugstore pharmacies in the mid-19th century to the establishment of pharmaceutical laboratories during Franco’s regime, including the classification of what we know as industrial medicines (“secret remedies”, “specific” and “pharmaceutical specialities”), their legal recognition (Stamp Act and health registration), their raw materials and main pharmaceutical forms.
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Adams, Ellen E. "Colonial Geographies, Imperial Romances: Travels in Japan with Ellen Churchill Semple and Fannie Caldwell Macaulay." Journal of the Gilded Age and Progressive Era 13, no. 2 (April 2014): 145–65. http://dx.doi.org/10.1017/s153778141400005x.
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In 1911, geographer Ellen Churchill Semple and novelist Fannie Caldwell Macaulay departed on an eighteen-month tour around the world. Semple was planning to do fieldwork in Japan, where Macaulay had lived from 1902 to 1907. This paper examines the texts that Semple and Macaulay produced as a result of their experiences in Japan: two articles published in geographical journals by Semple and Macaulay's novelsThe Lady of the DecorationandThe Lady and Sada San. Travel and travel writing were one of the key ways in which white women manifested their cultural authority. Although their texts had very different purposes and audiences, Semple and Macaulay both drew upon and contributed to Orientalist discourses. In both cases, the women's authority ultimately derived from their positions as representatives of white, Anglo-Saxon, Protestant American culture, and their work helped reinforce U.S. power and the legitimacy of imperialism. By producing texts that criticized those aspects of non-Western societies that diverged from Western norms and praising those areas in which they conformed, they affirmed the superiority of Western, and specifically American, culture.
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Ali, Faiza, and Jawad Syed. "‘Good Muslim women’ at work: An Islamic and postcolonial perspective on ethnic privilege." Journal of Management & Organization 24, no. 5 (April 30, 2018): 679–97. http://dx.doi.org/10.1017/jmo.2018.22.
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AbstractWithin sparse studies available on ethnic privilege at work, the emphasis is dominantly on ethnic privileges available to white, Anglo-Saxon, Protestant, heterosexual men and to a lesser extent white women. This paper presents and develops an Islamic and postcolonial perspective on ethnic privilege, which is unique not only due to contextual and cultural differences but also due to its postcolonial nature and composition. By postcolonial, the paper refers to cultural legacies of Arab colonialism and ideology in South Asia and elsewhere. Drawing on a qualitative study of Muslim female employees in Pakistan, the paper shows that religio-ethnic privilege represents postcolonial influences of a foreign (Arab-Salafi, ultra-orthodox Islamist) culture on a (non-Arab Muslim) society, and as such does not represent ethnic norms of a local mainstream society. The paper investigates the case of religio-ethnic privilege and female employment in Pakistan and examines how a foreign-influenced stereotype of female modesty is used to benchmark and preferentially treat ‘good Muslim women.’ The analysis shows that an Islamic and postcolonial lens may be needed to understand the nature and implications of religio-ethnic privilege at work in Muslim majority countries and societies.
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Marinković, Milica. "POJAVA USLOVNE OSUDE U SJEDINjENIM AMERIČKIM DRŽAVAMA." Glasnik prava XII, no. 2 (December 2021): 3–20. http://dx.doi.org/10.46793/gp.1202.003m.
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The author gives an overview of the origin of the institution of probation in the United States. Probation in its current form was preceded by several institutions created in judicial practice, by which judges and juries tried to alleviate the objective severity of criminal procedure and penal policy. The institution of probation originated in the United States, which was possible thanks to the peculiarities of Anglo-Saxon law, in the first place its precedent character and the creative freedoms of a judge. The contributions of John Augustus and other volunteers inspired by Protestant values were immeasurable. During the nineteenth and early twentieth centuries, it became clear that short-term imprisonment did more harm than good to certain categories of perpetrators, so probation was introduced as a means of avoiding short-term imprisonment while maintaining the repressive nature of punishment. From the United States, where it proved to be good, probation quickly spread across the ocean to European soil. Today, probation is a generally accepted legal institute with a wide field of application in all modern legal systems.
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Martynov, Andriy. "American memory war of the protest movement «Black live matter»." American History & Politics Scientific edition, no. 10 (2020): 9–17. http://dx.doi.org/10.17721/2521-1706.2020.10.1.
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Americans as a nation are more focused on the present and the future than on the past. Until recently, various «historical traumas» have not been the subject of current American political discourse. The American dream focuses on the needs of everyday life, not on the permanent experience of the past. The aim of the article is to highlight the peculiarities of symbolic conflicts over the sites of the Civil War in the United States in the context of the 2020 election campaign. Research methods are based on a combination of the principles of historicism and special historical methods, in particular, descriptive, comparative, method of actualization of historical memory. The scientific novelty of the obtained results is determined by the historical and political analysis of the “wars of memory” during the presidential election campaign in the United States in 2020. Radical political confrontation exacerbates the conflicts of collective memory. This process is not prevented by the postmodern state of collective consciousness, the virtualization of political processes, attempts to form a «theater society». The coronavirus pandemic has raised the issue of choosing a strategy for the development of the globalization process as harshly as possible. Current events break the link between the past and the present, which makes the future unpredictable. Developed liberal democracy is considered the «end of history». Multiculturalism has created different interpretations of US history. Conclusions. Trump’s victory deepened the rift between different visions of the history of the Civil War. The Democratic majority unites African Americans, Latinos, women with higher education, and left liberals. Attacks on the memorials of the heroes of the former Confederacy became symbols of the war of memory. The dominant trend is an increase in the democratic and electoral numbers of non-white Americans. The «classic» United States, dominated in all walks of life by white Americans with Anglo-Saxon Protestant identities and relevant historical ideas, is becoming history. The situation is becoming a political reality when white Americans become a minority. It is unlikely that such a «new minority» will abandon its own interpretation of any stage of US history, including the most acute. This means that wars of memory will become an organic element of political processes.
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Liubymova, S. A. "Dynamic typology of American socio-cultural stereotypes." Bulletin of Luhansk Taras Shevchenko National University, no. 4 (335) (2020): 67–75. http://dx.doi.org/10.12958/2227-2844-2020-4(335)-67-75.
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The article presents the results of a dynamic classification of American sociocultural stereotypes based on their variability. The dynamics of stereotypes are traced in changes of assessment, emotional perception, and modification, reflected in the discursive representation of socio-cultural stereotypes. The degree of variability of socio-cultural stereotypes depends on the time of their formation, the frequency of occurrence in media discourse, and their emotional load. Persistent stereotypes, such as frontiersman, cowboy, are are based on cultural traditions. They function as templates for the reproduction of new sociocultural stereotypes. Transformational socio-cultural stereotypes demonstrate various changes that can relate to the content of stereotypes. Such is the case of melting pot. Once denoting unity of American society, this stereotype has transformed into a combination of diverse social and cultural elements, marked as salad bowl, mosaic, mixing bowl. Changes in socio-cultural stereotypes are manifested also in emotional and evaluative perception. Thus, the negative perception of the stereotype WASP (White Anglo-Saxon Protestant) has changed to positive. Transformational stereotypes can become the symbols of a certain historical period, marked by radical changes in views, attitudes and standards of behavior. Such is flapper – the stereotype of a bold and fashionable young woman that has become a symbol of “Roaring 20s”. Transient stereotypes are unable to transform and cease to exist with the disappearance of their referents. An example of such a stereotype is the Valley Girl, which denoted the category of rich and idle fashionistas of the 1980s. Today, the Valley Girl is an anachronism that alludes to the 1980s through definite fashion trends and slang. The result of the study is the recognition that American sociocultural stereotypes are changeable and situational fragments of the social environment. They may modify or disappear due to changes in the socio-cultural context. The duration of their existence depends not only on economic and cultural factors, but also on occurrence in media discourse.
Books on the topic "White Anglo-Saxon Protestants"
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Morrison, Toni. The Bluest Eye: A Novel. New York, USA: Vintage International, 2007.
Find full textBook chapters on the topic "White Anglo-Saxon Protestants"
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Wellman, Kathleen. "Medieval Darkness, a Dim Renaissance." In Hijacking History, 95–112. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197579237.003.0007.
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In these textbooks, the Middle Ages is a dark period when Christianity was perverted into Catholicism. They read the Reformation backward, showing that the Catholic Church rejected Lutheran theological tenets long before his time. They appreciate the Anglo-Saxons and medieval figures who challenged the Catholic Church as proto-Protestants. They vilify the French as their antithesis. The early English prepare the way for the Reformation and, ultimately, a Christian nation in the New World. The textbooks also use the Middle Ages to initiate some of their economic arguments, connecting early commercial development to incipient Anglo-Saxon Protestantism and then to post-Reformation Protestantism. The Renaissance, however, was an unfortunate flourishing of humanism. These interpretations of the Middle Ages have historical roots in white nationalism and anti-Catholicism, which have characterized American evangelicalism in the past and have become more prominent in recent public discourse.
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Hayes-Bautista, David E. "America Defines Latinos." In La Nueva California. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520292529.003.0001.
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From the Gold Rush to World War II, Latinos have considered themselves to be American by virtue of their belief in and support of the universalistic ideals of equality, freedom, and democracy. During that same period, nativists have refused to consider Latinos as Americans because they were not members of the core national ethnic group: white, English-speaking Anglo-Saxon Protestants. These two competing definitions of American—universalistic versus nativist—have clashed repeatedly in the political arena.
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Gatta, John. "The Sexual Madonna in Harold Frederic’s." In American Madonna, 72–94. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195112610.003.0005.
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Abstract By the close of the nineteenth century, the demographic profile of the United States showed drastic change from what it had been only a century earlier. As urban factory workers began to outnumber farmers, so also new swells of Atlantic immigration-first from Ireland in the 1830s, then from southern and eastern Europe with peak influx ending around 19rn-qualified more and more the predominance of Anglo-Saxon Protestants within America’s white population. Particularly between 1880 and 1890, a pronounced ethnic shift toward poorer Roman Catholic, Jewish, and Eastern Orthodox immigrants drew nativist reactions and threatened illusions that the United States might ever remain or become a solidly Protestant nation.1 Meanwhile, the post-Civil War atmosphere of expansionism, political corruption, financial panic, and revisionist trends in science, religion, history, and philosophy encouraged literary Realism while nearly extinguishing Romanticism. The antebellum versions of Romantic religion that had stimulated engagement with divine womanhood in writers like Poe, Fuller, Hawthorne, Longfellow, Isaac Hecker, and James Russell Lowell no longer obtained.
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Lherm, Adrien. "CHAPTER 10 Halloween—a “Reinvented” Holiday: Celebrating White Anglo-Saxon Protestant Middle-Class America." In Celebrating Ethnicity and Nation, 194–214. Berghahn Books, 2022. http://dx.doi.org/10.1515/9781782389897-012.
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Engles, Tim. "About Schmidt’s Whiteness." In The Construction of Whiteness. University Press of Mississippi, 2016. http://dx.doi.org/10.14325/mississippi/9781496805553.003.0008.
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Drawing on recent work in affect studies and on analyses of white masculinity in European American literature and other modes of cultural production, this essay explicates the depiction in Louis Begley’s novel About Schmidt (1996) of a contemporary white male psyche in crisis. Begley’s protagonist, 60-year old widower and recently retired lawyer Albert Schmidt, embodies and enacts the emotional atrophy and consequent “ugly feelings,” in Sianne Ngai’s terms, of a late-twentieth century, self-declared and self-sabotaging White Anglo-Saxon Protestant. In this satiric, traditionally literary novel, the central character demonstrates that in part because, in Thandeka’s psychoanalytic terms, he has “learned to be white” via identity-forming imaginings of racialized others, he has yet to achieve a mature degree of compassionate humanity
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Steinberg, Stephen. "The Birth and Death of Affirmative Action." In Minority Relations, 191–218. University Press of Mississippi, 2016. http://dx.doi.org/10.14325/mississippi/9781496810458.003.0007.
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This chapter argues that the fatal flaw of the discourse on affirmative action is that it treats affirmative action as an ahistorical aberration. By reconstructing the history of efforts to offer compensation for past discrimination to African Americans, the chapter reveals that the most sustained and formidable opposition did not stem from White Anglo-Saxon Protestant (WASP) conservatives. Rather, it was Jewish intellectuals such as Sidney Hook and Nathan Glazer, who were involved as contributors to Commentary magazine, who devised the anti-affirmative action discourse adopted by later neoconservatives. The chapter also offers an analysis of the chances for a revival of affirmative action under the current political system in America.
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Bachynski, Kathleen. "The Modern Knight Errant." In No Game for Boys to Play, 9–27. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469653709.003.0002.
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This chapter examines the rise of organized American tackle football for high school and college students in the late nineteenth and early twentieth centuries. The sport became most prominently associated with white, Anglo-Saxon, protestant students at elite colleges and universities. Early safety debates turned on whether football’s physical dangers were uncivilized and “brutish,” or whether exposure to its risks fostered American ideals of civilized manliness. These ideals were in turn intertwined with dominant understandings of race, gender, and national identity. School administrators and other leaders, including President Theodore Roosevelt, saw football as preparing boys for future business and military leadership. As a consequence, they contended that the sport’s perceived violence was civilized and conferred moral benefits upon players. By the early twentieth century, football was firmly established in elite American colleges and expanding at the high school level.
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Lane, Roger. "A Common Destiny: Prospects for the Black City." In William Dorsey’s Philadelphia and Ours, 374–410. Oxford University PressNew York, NY, 1991. http://dx.doi.org/10.1093/oso/9780195065664.003.0014.
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Abstract Americans have always thought themselves a special people. In the late 20th century we must reject many of the ways in which earlier generations sometimes conceived this notion; for 17th-century Puritans it involved a religious, specifically Protestant, example to the world; for late 19th-century racists a mission of “Anglo-Saxon” conquest; in the post–World War II era a superiority based on “free enterprise,” an economic system which proved we were best because we were richest. But there have been other and more attractive ways of expressing the central idea of special destiny, notably the idea that this country is a kind of “great experiment.” For its most eloquent earlier spokesmen, Thomas Jefferson and Abraham Lincoln, the experiment was political, as for generations after the United States was founded we were the only major nation in the world with a formally democratic government. This is of course no longer relevant: while the attractions of democracy—and some of its problems—are dramatically evident during the 1990s, many countries have constitutions at least as democratic as ours, and the United States can no longer claim the lead. But toward the end of the college year, with a little embarrassment—neither I nor today’s students are comfortable with idealistic flights of fancy—I sometimes suggest that the idea of “experiment” may still be worth considering, in terms not of democracy but of race and ethnicity.
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Sayer, Faye, and Duncan Sayer. "Bones Without Barriers: The Social Impact of Digging the Dead." In Archaeologists and the Dead. Oxford University Press, 2016. http://dx.doi.org/10.1093/oso/9780198753537.003.0014.
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The excavation of human remains is one of the most contentious issues facing global archaeologies today. However, while there are numerous discussions of the ethics and politics of displaying the dead in museums, and many academic studies addressing the repatriation and reburial of human remains, there has been little consideration of the practice of digging up human remains itself (but see Kirk and Start 1999; Williams and Williams 2007). This chapter will investigate the impact of digging the dead within a specific community in Oakington, Cambridgeshire, during the excavation of an early Anglo-Saxon cemetery in 2010 and 2011. The analysis of impact was enabled by applying a double-stranded methodology of collecting quantitative and qualitative social data within a public archaeology project. This aimed to explore the complexity of local people’s response to the excavation of ancient skeletal material. These results will provide a starting point to discuss the wider argument about screening excavation projects (see also Foreword this volume; Pearson and Jeffs this volume). It is argued that those barriers, rather than displaying ‘sensitivity’ to local people’s concerns, impede the educational and scientific values of excavation to local communities, and fosters alienation and misunderstandings between archaeologists and the public. The professionalization of British archaeology has taken place within Protestant modernity, and we will argue that it is this context which drives the desire to screen off human remains from within the industry, rather than the need to protect the public or the dead from one another. In England, Wales, and Northern Ireland, it is a condition of the Ministry of Justice licence to remove human remains that modern excavation is screened from public gaze. For many projects, particularly those carried out in an urban or public context, this condition manifests as the erection of barriers to block lines of sight. However, this has not always been standard practice. Archaeological projects have often involved a public engagement element, even before public archaeology was formally recognized. Large excavation projects, such as Whithorn, a Scottish project carried out in the late 1980s, included a viewing platform so members of the visiting public could see the excavation, including burials, from the edge of the trench (Rick Peterson, pers. comm.).
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"freedom and is prefigured in the Anglo-Saxon principle of individualism. It is comparable to Nietzsche’s superman but with a difference: ‘under Christ all is regenerated and spiritualized’. ‘Self-realization’ is the metaphysical end of life while ‘self-assertion’ is the definition of freedom. Even God is con-strained in his dealings with the autonomous individual. Comparing the Divinity to a Master Bowler, he says God must necessarily elect the strategic or ‘great men’ of history as other souls will naturally follow them in great numbers. (Mullins’s wife and colleagues ranked him accordingly.) Ironically, the precious diamond is also fragile. For God or man, more than mention-ing salvation to a person at the appropriate time is ‘doing violence to the will’." In The Rise of the Laity in Evangelical Protestantism, 260–61. Routledge, 2003. http://dx.doi.org/10.4324/9780203166505-118.
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