One of the more important processes of Middle Eastern history is that of the transformation of the Ottoman Empire into the Turkish national state. The present dissertation demonstrates how Yusuf Akçura, a significant figure in this process, recognized in 1904 the forces making for the emergence of a Turkish nation and was the first to call for the political reconstruction of the Ottoman Empire on the basis of Turkish nationalism.

The topic of this thesis is the romantic "promenade" as a literary theme in the works of two 19th century authors: Gerard de Nerval and George Sand. / We have used Rousseau's Reveries du promeneur solitaire as foundation text in our research. Our corpus is comprised of two works by Gerard de Nerval: Sylvie and Promenades et Souvenirs, as well as George Sand's Lettres d'un voyageur; included also are some exerpts of her Correspondance. / We discovered that the experience of Nerval's "promenade" equates to a quest for the past, for freedom and for Nature. He also seeks to escape mental sickness, the burden threatening his inspiration. / In George Sand's works, the "promenade" becomes an activity allowing one to overcome familial and sentimental chagrin, a means of regaining a taste for life. / In the conclusion we compared the characteristics of the theme as illustrated by both authors, and brought to light their respective peculiarities.

Th.--Théol.--Helsinki, 1966. / Bibliogr. p. 173-179. Index.

The thesis is a comparative study of George Eliot and George Sand. Numerous references to Sand in Eliot's correspondence, as well as in Lewes's criticism, show that the link between the two female authors was more profound than suspected. Lewes and Sand met and corresponded for a few years and his art theory is greatly indebted to Sand's novels. Sand also exerted a profound influence on Eliot's intellectual and artistic development before Eliot met Lewes. Sand was her "divinity." However, it is Lewes who encouraged Eliot to follow in Sand's footsteps. The thesis is thematic and compares first the impact of Sand's religious novels such as Spiridion and Lélia. Then their social thought is examined, with novels such as Le pêche de Monsieur Antoine and Felix Holt, the Radical. The third part deals with their conception of art, with special attention to the doctrine of Realism and to Sand's rustic novels. Their conception of women is also examined as well as their position on the question of woman's liberation. Finally, I compare their views of the complex relationship between femaleness and literature, in the light of recent feminist criticism.

Programa de Pós-Graduação em História. Departamento de História, Instituto de Ciências Humanas e Sociais, Universidade Federal de Ouro Preto. / Submitted by Oliveira Flávia (flavia@sisbin.ufop.br) on 2015-11-17T20:18:57Z No. of bitstreams: 2 license_rdf: 22190 bytes, checksum: 19e8a2b57ef43c09f4d7071d2153c97d (MD5) DISSERTAÇÃO_HeroiTiranoInterpretações.pdf: 1083120 bytes, checksum: bd878469a0e263e453e1ff7b191ae5f5 (MD5) / Approved for entry into archive by Gracilene Carvalho (gracilene@sisbin.ufop.br) on 2015-11-18T12:01:55Z (GMT) No. of bitstreams: 2 license_rdf: 22190 bytes, checksum: 19e8a2b57ef43c09f4d7071d2153c97d (MD5) DISSERTAÇÃO_HeroiTiranoInterpretações.pdf: 1083120 bytes, checksum: bd878469a0e263e453e1ff7b191ae5f5 (MD5) / Made available in DSpace on 2015-11-18T12:01:55Z (GMT). No. of bitstreams: 2 license_rdf: 22190 bytes, checksum: 19e8a2b57ef43c09f4d7071d2153c97d (MD5) DISSERTAÇÃO_HeroiTiranoInterpretações.pdf: 1083120 bytes, checksum: bd878469a0e263e453e1ff7b191ae5f5 (MD5) Previous issue date: 2014 / Porfirio Díaz tornou-se presidente constitucional do México em 1877. Manteve-se no governo, por meio de reeleições, até o ano de 1911, época em que renunciou devido à eclosão da Revolução Mexicana (1910). O período correspondente aos seus anos de governo é conhecido como Porfiriato. Sobre esta conjuntura existe uma ampla produção histórica, desde o período contemporâneo à presidência de Díaz até o hodierno. O objetivo da dissertação foi, a partir de uma literatura específica referente ao assunto e da utilização de fontes primárias, pesquisar os modelos interpretativos sobre o governo de Don Porfirio construídos entre os anos de 1902 e 1920, ou seja, entre a última década em que ele permaneceu no cargo de presidente até o final da primeira fase revolucionária. As fontes utilizadas para atingir tal objetivo foram seis obras impressas de indivíduos que escreveram sobre o presidente e seus anos de governo: El General Porfirio Díaz, de Bernardo Reyes (1902); México: su evolución social, compilada por Justo Sierra Méndez entre 1900 e 1902; La sucesión presidencial en 1910: el Partido Nacional Democrático, de Francisco Ignácio Madero (1908); Barbarous Mexico, de John Kenneth Turner (1910); De Porfirio Díaz à Francisco Madero: la sucesión dictatorial, escrita por Luis Lara Pardo em 1912 e El verdadero Díaz y la Revolución (1920), de Francisco Bulnes. Nestes trabalhos percebemos e procuramos explicar as transformações de um discurso, ou seja, como as avaliações sobre o porfirismo modificaram-se desde a última década do século XIX até 1920. De grande pai da nação, como o interpretou a geração oitocentista de polígrafos, ele passou a ser representado (principalmente durante a Revolução) como um ditador tirânico, que concentrou em suas mãos uma grande parcela de poderes políticos e suprimiu a dinâmica partidária existente no cenário público do país. _________________________________________________________________________________ / ABSTRACT: Porfirio Díaz became constitutional president of Mexico in 1877. Remained in government, through reelections, until 1911, at which time he resigned due to the outbreak of the Mexican Revolution (1910). The corresponding to their years of government period is known as the Porfiriato. About this conjuncture there is ample historical production from the contemporary period the presidency Diaz to the meeting today. The aim of this work was, from a specific literature on the subject and use of primary sources, research the interpretive models over the government of Don Porfirio built between the years 1902 and 1920; ie from the last decade that he remained as president until the end of the first revolutionary phase. The sources used to achieve this goal were six printed works of individuals who wrote about the president and his years of government: El General Porfirio Díaz, by Bernardo Reyes (1902), Mexico: su social evolución, compiled by Justo Sierra Méndez between 1900 and 1902; La sucesión presidencial en 1910: el Partido Nacional Democrático, by Francisco Ignacio Madero (1908); Barbarous Mexico by John Kenneth Turner (1910); De Porfirio Díaz à Francisco Madero: la sucesión dictatorial, written by Luis Lara Pardo in 1912 and El verdadero Díaz y la Revolución (1920 ), by Francisco Bulnes. In these works we see and try to explain the transformations of a discourse, ie, as the reviews of the porfirismo were modified since the last decade of the nineteenth century until 1920. Great father of the nation, as the nineteenth century interpreted the generation of polygraphs, he was represented (especially during the Revolution) as a tyrannical dictator who concentrated in their hands a great deal of political powers and deleted the existing party dynamics in the scenario public of the country.

This is an appraisal of the career of Ethel Tawse Jollie (1876-1950), the first woman parliamentarian in Southern Rhodesia, and the British Empire overseas, prolific writer and leading intellectual of her political generation who played a key role in the achievement of responsible government in Southern Rhodesia in 1923. As the founder and principal organiser of the Responsible Government Association she imported from Britain a singular political philosophy which made a lasting impression on Rhodesia's political character and social identity. She was an influential figure in British imperialist circles and in the women's suffrage controversy. No other Rhodesian politician had achieved such prominence in the metropole, or possessed such a thoroughly formed, comprehensive ideology, and the propaganda skills necessary to give it effect. The study traces the formation of her ideas within the intellectual milieu of pre-1914 Britain and - through her - its subsequent adaptation in Rhodesia; how, through her marriage to Archibald Colquhoun - explorer, writer and Cecil Rhodes's first Administrator of Mashonaland - she became steeped in the ideology of the Edwardian Radical Right - that reaction to imperial decline denoted by the slogan 'National Efficiency'. By 1915. when she arrived in Rhodesia, she had come to believe that by 1915, when she arrived in Rhodesia, she had come to believe that the salvation of the Empire lay in its 'patriotic' periphery where it was possible to create new societies on Radical Right principles. Both in and out of parliament she gave to Rhodesian public policy and identity a distinct Radical Right hue, which she further enhanced by her involvement in various extra parliamentary pressure groups. It is a life and times study and considerable use is made of contemporary ballads and novels in the belief that immersion in the atmosphere of the period is particularly useful in an intellectual biography of this kind. Comparisons are also made with other British peripheries notably Ulster, Canada and New Zealand. The study challenges the traditional view of Rhodesia as a neo-Victorian intellectual backwater; seeing it rather as a society which continued to import selectively ideas from elsewhere in the Empire. It should interest Commonwealth and - because of its central character - women's historians.

No description available.

No description available.

In 1911, the Uruguayan Parliament approved a law of mandatory smallpox vaccination. It was a controversial measure that generated a strong anti-vaccination campaign, led by the naturist movement. Embracing a transcendental understanding of nature, they saw vaccines and surgeries as a threat to the natural balance between body and soul. In this dissertation, I study how Uruguayan naturists positioned themselves as a secular alternative to science that combined reason and spirituality, and I show how they had a documented impact on the local political and scientific culture. By focusing on a country with a distinct anti-clerical tradition, I bring to the fore how apparently contradictory phenomena like secularity and spirituality overlap. The spirituality imbricated in their idea of nature, I conclude, resulted in conservative political gestures, even within progressive movements. Among many other things, they embraced a language of purity and sacredness around the body, both human and animal, that led them to the opposition to vaccinations, surgeries and meat consumption, which they regarded as violent moral transgressions. The influence of naturism in the country has not yet been sufficiently considered, and my research presents a first approach to a central aspect of the intellectual life of the period. Besides being a popular movement, it influenced key political, scientific and cultural figures, who, in turn, shaped laws, scientific policies and the elite’s understanding of science and its possibilities. To demonstrate this, through a cultural studies perspective, and in dialogue with science and technology studies and medical humanities, I do close-readings of an unexplored archive of naturist and theosophist periodicals, pamphlets and books published in the first two decades of the 20th century. I also study more well-known anarchist publications and philosophical works by prestigious medical doctors, such as Mateo Legnani (1884-1964), and Carlos Santín Rossi (1884-1936), both close to naturism, focusing on how they also represent an alternative body of knowledge where scientific thought and spirituality coalesce. I conclude by studying essays by the Spanish-Paraguayan writer Rafael Barrett (1876-1910), who debated with the Uruguayan naturists and wrote illuminating pieces on the issue. To this end, I structure the dissertation in three chapters. In the first one, I discuss the political impact of naturism and argue that the movement’s opposition to the 1911 law of compulsory smallpox vaccination highlighted the Government's tendency to subordinate individual freedoms, a fundamental principle of the newly formed liberal state, to what they saw as the common good, which contradicted the Government’s modernizing discourse and agenda. Moreover, naturists formulated some well-founded systematic critiques of the political values imbricated in academic medicine. By pointing this out, I challenge the opposition between them and university trained physicians, the latter historically represented as defenders of science and reason, and the former as religious fanatics. Indeed, the public health paradigm adopted by medical authorities appealed to nature in a very similar way than naturists did. Several renowned medical doctors, some of them parliamentary representatives, without openly identifying themselves as such made direct references to naturists’ precepts in their books and in public documents, including law bills. The second chapter revolves around the vision of science developed by naturism and its political and epistemological implications; there, I argue that while naturists amplified the metaphysical elements present in the history of medicine, from vitalism to Neo-Hippocratism and romanticism, such spiritual views remained compatible with the anticlericalism that characterized the Uruguayan society. I study two iterations of the movement that represent different understandings of science and that reveal specific political and philosophical tensions present in Uruguayan society. One of them, led by Antonio Valeta (1882-1945), proposed an accessible version of science, highlighting the autonomy of the individual. He appealed to values of freedom and personal effort that were part of the liberal imaginary and came into tension with the centrality of the state and its reformist agenda. The second one was developed by Fernando Carbonell (1880-1947), a member of the Theosophical Society and other esoteric groups. His vision was informed by a sophisticated system of beliefs, composed of mystical and conceptually dense metaphysical, ethical and aesthetic teachings that led to valid epistemological criticisms to the model of laboratory science that was being embraced by the authorities. In the third and final chapter, elaborating on the fact that naturists and other groups across the political spectrum mobilized a secular spirituality inherent to the idea of nature, I posit that this led to conservative political positions, even within progressive movements and individuals that were attracted to naturist precepts. Indeed, naturism explicitly opposed actions that could be considered revolutionary in favor of a gradual evolutionism, appealing to the same principle of non-violence embraced in their vegetarianism. In turn, they elevated the philosophical and metaphysical purity of the defense of the life of all beings above the actual living conditions of people and human suffering, romanticizing poverty and illiteracy as states closer to nature. To conclude, my dissertation brings attention to the diversity of belief systems and values still at stake in the present-day scientific landscape. Current iterations of naturism, as illustrated by the anti-vaccination movement both in Uruguay and internationally, resort to claims and arguments eerily similar to those developed more than 100 years ago in Montevideo and other parts of the world. Now, as they did in the past, activists advocate for individual freedom and against the intervention of foreign substances that alter the natural balance of their bodies. Moreover, within the context of the coronavirus pandemic, scientific discussions are taking over the public sphere in an unprecedented way, echoing past dynamics where public figures denounced scientists as biased and despotic elitists who wanted to subject the people to their arbitrary regulations.

The purpose of this study is to analyze the emigration from Mälaröarna to North America between 1876–1910. Gender, marital status and profession amongst the emigrants will be examined. The used source material is “flyttningslängder” from the eight parishes that together formed the group of islands called Mälaröarna during the period in question. In total, 292 people emigrated from Mälaröarna to North America during the period in question. The majority of emigrants were men, although the male predominance was surprisingly scarce. Over time, an increasing proportion of emigrants came alone and not as part of a family. The emigration showed a social homogeneity in terms of profession amongst the emigrants.