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The purpose of this study has been to investigate and compare the use of history of the Nasafjäll silver mine as a historical cultural phenomenon, and its functional role as a cultural heritage. This by studying which story was conveyed, how this story was conveyed and with what purpose by different actors. It was also studied whether there had been any changes over time in the use of the history of the Nasafjäll silver mine. The sources have consisted of academic, popular history and popular cultural texts in books, articles and magazines, as well as articles and features in newspapers, TV, radio and websites between 1673-2021. The theoretical framework on which this study is based on, is a combination of the use of history and the history of knowledge. Based on Peter Aronsson's and Klas-Göran Karlsson's definition of historical culture and the use of history, as well as Margaret Macmillan's and Pierre Nora's definitions of memory cultures and memory landscapes, I also take inspiration from Philipp Sarasin´s and Andreas Kilcher´s knowledge history theories, based on the circulation of knowledge between people, groups and institutions. Two qualitative analysis methods have been used to examine and sort the texts of the source material. Narrative analysis to decode the text's content and meaning, and circulation analysis to examine how the history of the Nasafjäll silver mine changed and was used over time. The results of the study show that the perceptions created about Nasafjäll through Petrus Laestadius' texts in Fortsättning af Journalen öfver missions-resor i Lappmarken innefattande åren 1828-1832, as well as Janrik Bromé's book Nasafjäll: ett norrländskt silververks historia, have had a significant impact on the history and memory culture of the Nasafjäll silver mine. The conclusion is therefore, that various actors from the 17th century onwards have shaped the content of the place and concept Nasafjäll consists of, and maintained the general interest in the place's memory and its value as a lieux de mémoire. Nasafjäll has thus been formed into a historical cultural symbol, since the conceptions of the silver mine have been able to be adapted and used according to different political, cultural and commercial purposes.

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Literature on the topic of ballet in South Africa is growing. However, there are still gaps as a result of the fragmentation of sources. This dissertation draws on primary and secondary sources to try to provide a coherent discussion of the history of ballet in South Africa from a fresh perspective. The research demonstrates that ballet has been in constant engagement with South African history and society since its arrival on African shores. Through secondary and primary literature, the research starts by engaging with South African balletic history by looking at an overview of ballet’s journey to South Africa and the establishment of balletic societies and institutions. Emphasis is placed on the more successful institutions based in Cape Town and Johannesburg. The history of these institutions, as traced within the research, demonstrates the responsiveness of the balletic community to the environment in which they were situated. South African choreographed ballets with Afrocentric themes are used to highlight the responsiveness that the ballet community has demonstrated towards the historical climate and structures within South African society during and after apartheid. Finally, ballet is explored in the post-apartheid context. Topics that are engaged with here include the removal of grand and petty apartheid policies, as well as the ideas behind the decolonisation of ballet as exemplified by the Cuban-South African exchange. / Dissertation (MSocSci)--University of Pretoria, 2019. / Historical and Heritage Studies / MSocSci / Unrestricted

Witchcraft beliefs were a vital element of the social, religious, and political landscapes of England in the late seventeenth and early eighteenth centuries. English society, buffeted by ongoing processes of social, economic, and religious change, was increasingly polarized along material, ideological, and intellectual lines, exacerbated by rising poverty and inequality, political factionalism, religious dissension, and the emergence of Enlightenment philosophical reasoning. The embeddedness of witchcraft and demonism in early modern English cosmologies and quotidian social relations meant that religious and existential anxieties, interpersonal disputes, and threats to local order, settled by customary self-regulatory methods at the local level or prosecuted in court, were often encompassed within the familiar language and popular discourses of witchcraft, social order, and difference. Using trial pamphlets, newspapers, periodicals, and intellectual texts, this thesis examines the imbrications of these discourses and their collectively- determined meanings within the increasingly rationalized legal contexts and widening world of Augustan England, demonstrating the often deeply encoded ways in which early modern English men and women made sense of their own experiences and constituted and re-constituted their identities and affinities. Disorderly by nature, an inversion of natural, religious, and social norms, witchcraft in the Christian intellectual tradition simultaneously threatened and preserved order. Just as light could not exist without dark, or good without evil, there could be no fixed state of order: its existence was determined, in part, by its antithesis. Such diacritical oppositions extended beyond the metaphysical and are legible in contemporary notions of social difference, including attitudes about the common and poorer sorts of people, patriarchal gender and sexual roles, and nascent racial ideologies. These attitudes, roles, and ideologies drew sharp distinctions between normative and transgressive appearances, behaviours, and beliefs. This thesis argues that they provided a blueprint for the discursive construction of identity categories, defined in part by alterity, and that intelligible in witchcraft discourses are these fears of and reactions to disruptive and disorderly difference, otherness, and deviance—reactions which could themselves become deeply disruptive. In exploring the intersections of poverty, gender, sexuality, and race within collective understandings of witchcraft in Augustan England, this thesis aims to contribute to our understandings of the complex and dynamic ways in which English men and women perceived themselves, their communities, and the world around them.

This thesis is an attempt to begin an examination of the social history of immigrant families in the cities of the West Coast. I chose to study Irish families in particular because they were the first group of migrants to come in large numbers to the United States from a primarily peasant culture, and because studies of Irish in the cities of the East have emphasized their resistance to assimilation into the dominant Anglicized Protestant society.

In the continuing debate among historians over the nature, if not the actual existence, of the Italian Renaissance, the life of Francesco Petrarch has played a major role. Petrarch was an outspoken critic and commentator on the state of fourteenth-century society. His opinions have been cited by all scholars interested in the origins of the “Renaissance Mind.”

Was kann man unter Kulturphilosophie verstehen? Umfaßt sie den Bereich alter Artikulationsbedingungen des philosophischen Denkens? Oder fällt darunter der Bereich eines sozusagen randständigen historischen Wissens, welches das Philosophieren nur nebenbei berührt? Was wollen wir wissen, wenn wir nach der Kulturgeschichte der Philosophie fragen? Wollen wir überhaupt etwas wissen? Oder interessiert uns an dieser Frage ihr irrationales Potential, ihre Abseitigkeit, die sie jedenfalls für Philosophen hat? Wollen wir vielleicht unsere Vorstellung von Philosophie ändern, erweitern, indem wir nach ihr auch kulturhistorisch fragen? Oder wollen wir uns willentlich in Abseits der varia et curiosa begeben und unsere Vorstellung von Philosophie lediglich ergänzen, sozusagen garnieren, indem wir die Rubrik \'interessante Einzelheiten\' eröffnen und darunter sammeln, was wir für bemerkenswert halten. weil es \'auch\' zur Philosophie gehört?