bluuebunny/crossref_metadata_2025_split huggingface dataset:
Ottoman Structure, Social Groups, and Westernization
Authors: Göçek Fatma Müge 
Published: October 2011

AbstractThe sultan's household is the basic organizational unit of the Ottoman society. This household—comprising kin, retainers, and servants—goes beyond formal institutional and class boundaries, and symbolically resides under one roof. Empire officials imitated the sultan's household and formed their own households, through which, in alliance with the sultan's subjects, they kept the sultan's revenues away from him. The sultan's household and the official's household competed with each other as both tried to mobilize subjects to rally to their side. While this pattern continued, the chapter argues that the Ottoman Westernization was evident in the consumption of Western goods and the adoption of Western forms in arts and architecture. The goods and forms spread into Ottoman society through the mediation of Ottoman social groups and became a part of the social tradition as Ottoman art, architecture and material culture reproduced them within the empire.
The Case of Jean Boucaux v. Verdelin: Fashioning the National Myth of Liberty
Authors: Peabody Sue 
Published: October 2011

Abstract
This chapter discusses the case of Jean Boucaux v. Verdelin. In June of 1738, the Paris Admiralty Court heard its first two petitions for freedom by slaves. It was through these that the 1716 edict's lack of registration was first discussed by the court. One of these cases was brought by Jean Boucaux, a slave from Saint Domingue, against his master Sieur Verdelin. The slave's lawyer Mallet and the procureur du roi Le Clerc du Brillet published briefs that justified the maxim that any slave who sets foot on French soil is free. These lawyers also credited Christianity with the elimination of Roman slavery and its transformation into serfdom. Second, the case called the government's attention to slave owners' abuses of the Edict of 1716, prompting new and stricter legislation in the Declaration of December 15, 1738.
The Impact of the Declaration of 1738: Nantes, La Rochelle, and Paris
Authors: Peabody Sue 
Published: October 2011

Abstract
The impact of the Declaration of December 15, 1738 is presented in this chapter. It was discussed that when masters neglected to complete the required formalities, such as registration of their slaves with the nearest clerk of the Admiralty, the slaves would be confiscated au profit du roi and returned as slaves to the colonies. The Parlement of Paris and the Admiralty Court of France refused to confiscate slaves. However, the case of Catherine Morgan, who was brought to Nantes by her master in 1746, shows how the courts of Brittany enforced the Declaration of 1738. The Admiralty Court of France never recognized the validity of either the Edict of October 1716 or the Declaration of December 15, 1738, because they had not been registered by the Parlement of Paris. As a result, they relied on the maxim that any slave who entered the French soil was free.
Crisis: Blacks in the Capital, 1762
Authors: Peabody Sue 
Published: October 2011

Abstract
The Declaration of 1738 stayed unregistered by the Parlement of Paris and the Admiralty Court of France. The Admiralty clerk duly recorded the declarations of slave owners who brought their slaves to Paris. These declarations reveal a small portion of blacks living in Paris, but nonetheless offer information about these individuals. The aim of this chapter is to gauge the size and the sociological makeup of the black population in Paris and the administration's efforts to control them. The case of Louis v. Jean Jacques Le Fevre prompted the officers of the Admiralty of France to prepare an ordinance that required all blacks in Paris to be registered by the Admiralty's clerk. The registration drive was a one-time event, designed to give the Admiralty an report of how many blacks were residents in Paris.
Erosion of the Police des Noirs
Authors: Peabody Sue 
Published: October 2011

Abstract
Police des Noirs ran into obstacles and hurdles as soon as it was signed into law. Le Moyne, commander of the marine in Bordeaux, challenged the fundamental basis of the law: the exclusion of individuals from France on the basis of race. He objected to the way that the Police des Noirs lumped together blacks free by birth, freedmen, and slaves, without regard to skin color. Le Moyne drew attention to the fact that many now owned property in Europe, sending their children to France to be educated. In response to Le Moyne's suggestions for improving the law, Chardon kindly but strongly turned down the commander's proposals, reminding him that all of its provisions must be stringently enforced.
‘Littery Man’
Authors: Lowry Richard S. 
Published: October 2011

Abstract
As Mark Twain, Samuel Clemens became one of America's first modern celebrities, successfully straddling the conflicts between culture and commerce. Twain manipulated the cultural outlets of his day, not only through publication of his diverse novels, but through newspapers, magazines, book reviews, advertising, and his popular performances and readings. This book examines a range of Twain's major works to show how the writer strove to establish his authority over the course of his career. For the author, Samuel Clemens's supreme fiction and most explicitly artful performance was Mark Twain, the fiction that authorized his fiction. The author reconstructs that performance as the moment at which the American Writer emerged as a profession. He gives attention to the historical and cultural context of the Gilded age, from Twain's influential contemporary William Dean Howells to the various genre books that Twain consistently mastered, e.g. travel guidebooks, manuals for boys, and autobiographies. The result is that this book will appeal to both Twain scholars and to scholars and students of nineteenth-century American literature and culture.
“By the Book”
Authors: Lowry Richard S. 
Published: October 2011

Abstract
Finally, education as one of the three major cultural transformations, along with capital and culture, as seen in the works of Mark Twain, is explicated in this fourth and final chapter. This chapter serves as a point of departure by dealing with the Adventures of Tom Sawyer as a conclusion to the study. The author argues that the novel enacts a parody of Benjamin Franklin's Autobiography, since Twain's novel begins with the characterization of an illiterate boy writing his own autobiography. This constitutes Mark Twain's most profound entry in his own autobiography of authorship. The verge of authorship is talked about in this chapter, as well as the autobiography and the making of the literate author. The chapter ends with some “fighting words.”
Introduction
Authors: Bernstein Jane A. 
Published: October 2011

AbstractThe commercial phase of music printing began at a particularly propitious moment in Venetian history, for the years from 1540 until 1570 marked an era of unbroken peace and prosperity for the Most Serene Republic. The sense of stability and affluence prompted Venetians to turn their attention to external appearances. Proclaiming themselves the new Romans, they became concerned with ceremonial display and artistic endeavors, made manifest in the construction of new civic buildings and in an ambitious program of patrician patronage. Over the past four decades, a number of studies have appeared on sixteenth-century music printers. Musicologists of the next generation expanded the format by including historical studies with their catalogues.
The Distribution of Venetian Music Books
Authors: Bernstein Jane A. 
Published: October 2011

AbstractReal money in music publishing lay not with the printing of books, but with their distribution. First and foremost a book merchant, Girolamo Scotto maintained an efficient marketing system involving an established network of publishers, printers, and booksellers that stretched far beyond the confines of Venice. In order to reach an international market, Scotto relied on a group of employees, different from the men and women who worked in his printing shop, to distribute his books. Their duties concerned all aspects of the transport of books, including the receipt of book shipments, the selling of books either in their own bookshops or to other bookdealers, and the collecting of money and bills of exchange from other bookmen for the mercator.
Jews and Politics in Hungary
Authors: Kovács András 
Published: October 2011

Abstract
During the period that began with the emancipation of Hungarian Jewry and ended with the fall of communism, the participation of the Jews in Hungary's political life was governed by the maxim “never appear as a Jew or represent particular Jewish interests.” This stance reflected an unwritten assimilation contract between the liberal Hungarian nobility and the Jewish middle class that was concluded at the time of emancipation. The liberal Hungarian nobility was in favor of the emancipation of the Jews in 1867 and of legislation that placed the Jewish community on an equal footing with the Christian churches, and it worked to suppress antisemitic attacks against emancipation such as those occurring at the beginning of the 1880s. In return, Hungarian Jews were expected to demonstrate total loyalty to the Hungarian state, to accept the political hegemony of the nobility and to strive for complete assimilation within the Hungarian community.
The Political Conservatism of the Jews in Britain
Authors: Alderman Geoffrey 
Published: October 2011

Abstract
This chapter examines the phenomenon of political conservatism among British Jews since 1945. The study of Jewish political preferences is now long established, and can of course be justified on its own terms. However, the political conservatism of modern British Jewry needs to be set as well in two complementary historical contexts. The first is that in the diaspora communities of Western Europe, Australia, and North America, Jews—particularly immigrant Jews—gravitated toward the politics of the center or the left rather than those of the right. The second is to be found in the continuing propensity of Britain's Conservative Party to fall victim to a populist xenophobic or antisemitic discourse, which often translates into policies that, superficially at least, hardly seem capable of attracting Jewish support. Put another way, whereas the judgment of history should have ensured a reaction against conservatism by the Jews of modern Britain, an opposite development occurred; and this calls for explanation.
Australia and the Jewish Community of Palestine: 1915–1941
Authors: Reich Chanan 
Published: October 2011

Abstract
This chapter sets straight the historical record regarding the period 1915–41. The evidence presented here demonstrates that Australia, as led by Prime Ministers Joseph Aloysius Lyons and Robert Gordon Menzies, strongly opposed the aspirations of the Jews to develop a national home in Palestine and establish its own state there. The Australian policy toward the Jewish-Arab conflict over Palestine was the product of a unique Australian interpretation of the interests of the British empire in the Middle East, reinforced by anti-Jewish prejudices, that turned out to be more hostile to the aspirations of the Yishuv than even British policies. During the Second World War, the Australian government justified its strong urging of Britain to be more consistent and unequivocal in its support of the Arab cause on the grounds that this would best protect the interests of Australian soldiers stationed in Palestine.
The Strange Case of Alfred Wallace
Authors: Glucklich Ariel 
Published: October 2011

AbstractIn 1886, while visiting Boston on a speaking tour, Alfred Russell Wallace was taken by William James to a séance where several apparitions were expected to materialize. Wallace was not the only famous individual in England who was attracted by the lure of ghosts, but his passionate embrace of spiritualism may have been the strangest considering his career as a naturalist. The phenomena of spiritualism are related to the spirits' efforts to draw attention and to communicate and to the methods of the mediums for receiving information. They include raps and other noises, apports and the manipulation of objects, automatic writing, psychic photography, touching, appearances, and clairvoyance or clairaudience. Wallace's fascination with the occult was probably a result of an aversion he shared with Charles Darwin toward the dominant forms of Christianity. His inherent sense of justice and his appreciation of the uniquely human potential of mind and spirit led him away from evolution and Christian ethics alike and toward the third path of spiritual evolution as described by the spiritualist movement.
Systems, Mind, and Magic
Authors: Glucklich Ariel 
Published: October 2011

AbstractPhenomenology and system theory are the foundations of the “magical experience.” They offer a way out of the body/mind impasse. Magic, taken as an experience rather than as a doctrine, is the very consciousness of an overall interactional system that defies the logic of composite parts. The philosophical and anthropological underpinnings of this claim can be found in part in the systemic thinking of John Searle in philosophy, Gerald Edelman in neurology, and Roy Rappaport in anthropology. The concept of emergent property explains the products of systems in terms of internal causal interaction. Mind, according to Searle, is such an “emergent property” of the system of neurons in the brain. The “objectivist fallacy” is responsible for our mistaken view that the body is objective while the mind is subjective and that on account of this fact the two must be distinct and separate. Gerald Edelman, a Nobel Prize-winning neuroscientist, has followed Searle's philosophical guidelines in trying to explain how a mind emerges from the brain by proposing a theory called “neuro-Darwinism.”.
The End of Magic
Authors: Glucklich Ariel 
Published: October 2011

AbstractFor a variety of reasons, scholars of religions no longer find it useful to compare religion and magic. According to the worst misconception, magic compels natural or supernatural forces to obey human will, whereas religion acts by supplication to a god who may or may not respond. With the rise of symbolical interpretations of magic, this distinction has stopped making sense. If the magical act is a form of expressive speech, which is not compelling but meaningful, then magic and religion become two types of one phenomenon: a symbolic rationality in relation to the sacred. Due to the fact that the magical experience can exist anywhere—a dentist's office as much as a hunting expedition—it is the subjective aspect of magic that should interest us most. Magical “empathy” can become the new subject of inquiry, the extension of the magical experience into daily life. The study of magic must combine the history of embodied experience—the ground of interrelatedness—and its articulation in concrete cultural forms.
The Chapter of Bilqis, Queen of Sheba
Authors: Stowasser Barbara Freyer 
Published: October 2011

AbstractFrom among the Qur'an women characters, the queen of Sheba has remained one of the most elusive to the Muslin exegetic grasp. She engaged in political discussions with God's prophet Solomon. Then, when she had recognized Solomon's God-given powers, she joined His cause and “submitted with Solomon to God, the Lord of the worlds.” The queen's story was clearly vague as the notion of female political sovereignty is outside of the accepted standard of women's social status. Therefore, the image of the queen of Sheba in Islam has been more productive in fancy storytelling than scholarly tafsir.
The Mothers of the Believers in the Hadith
Authors: Stowasser Barbara Freyer 
Published: October 2011

AbstractThe first generation of Muslims surely heralded the Prophet's manner and way of life as an example they want to follow, because he was God's chosen one in their midst and the appointed leader to whom they had pledge loyalty and allegiance. The view of the Prophet's peerlessness expanded and strengthened after his death when successful wars and conquests led to the birth of a huge Muslim empire. Later generation of Muslims came to see the Prophet in terms of a personal infallibility that has been perceived by his companions in Mecca and Medina. The Hadith is both a proof of record of what Muhammad actually stated and did and what his community in the first two centuries. Thus, the Hadith has been referred to “a guide to understanding the historical Muhammad as well as a guide to understanding the evolution of Muslim piety....”
Modern Muslim Interpretations
Authors: Stowasser Barbara Freyer 
Published: October 2011

AbstractMuslims as well as other Western scholars of Islam would confirm that the most significant Muslim biography of the Prophet written in modern ages is Muhammad Husayn Haykal's Hayat Muhammad which first appeared in 1935. Abbas mAhmud al-Aqqad's works on the Prophet have also been influential, based on the quotations in contemporary Muslim literature. On the subject of the Prophet's wives, a popular study is the Tarajim sayyidat bayt al-nubuwwa by A'isha Abd Al-Rahman also known as Bint al-Shati. It is worth mentioning that these works were made by Egyptian Muslim intellectuals familiar with Western politics, culture, history, and literature.
Psychological Care of Infant and Child
Authors: Talalay Kathryn 
Published: October 2011

Abstract
This chapter focuses on how and where Josephine raised Philippa. Josephine based the way she disciplined her child on the ideas of John Broadus Watson, founder of a school of psychology called behaviourism. His advice was to treat children as young adults, never hug and kiss them, and let the parents' behaviour always be objective and firm. Dr. Watson discounted heredity and instinct as important factors in a child's development, and Josephine, though having difficulty with some of these ways of parenting, continued to accept the thesis. George and Josephine began to treat their daughter, from a very early age, as an intellectual equal and when they talked Philippa always listened attentively. Philippa was still under observation of NYU School of Education thus still depriving her with normal life.
The Prodigy Puppet
Authors: Talalay Kathryn 
Published: October 2011

Abstract
Philippa's reputation as a gifted child grew more and more as she grew up. During the fall of 1937, Philippa was invited by Mother Stevens, director of the prestigious Pius X School of Liturgical Music at the College of the Sacred Heart, to play for her. During the same year, Philippa won the top prize from the New York Philharmonic's Young People's Society Concert Series at Carnegie Hall. For eight consecutive years, she was placed on the National Piano Teachers Guild Honor Roll. Philippa also began to travel and perform for many people. Philippa's days continued to be carefully regimented and choreographed.
Manhattan Nocturne
Authors: Talalay Kathryn 
Published: October 2011

Abstract
As Philippa entered adolescence, she was a tall, slim beauty, and her skin blushed into a beautiful cinnamon color. Philippa's change into her teens was marked by renewed isolation from other teens at her age, because her mother withdrew her from school when she was accepted by New York's unique High School of Music and Art. Instead, Josephine and George obtained official permission to let Philippa continue her education through correspondence, provided that a tutor came to their home once or twice a week. In early 1944, Josephine decided to go for a seven-month “compositional sabbatical” to South America, where Philippa would write a piece for an orchestra while she was resting, but the two only stayed in Mexico for six weeks.
United States and Europe
Authors: Talalay Kathryn 
Published: October 2011

Abstract
Philippa's first New York Town Hall recital marked her American debut as a full-fledged adult performer. It was originally planned for April 8, 1953, but had to be postponed because she acquired a virus and this made it necessary for her to be hospitalized. As she had fully recovered by May 12, she gave her fellow New Yorkers a successful performance and received a fair response from critics. When she was twenty-two, in the fall of 1953, Philippa visited Europe for the first time, traveling across the northern part of the continent and performed twenty concerts in seven weeks. London appealed to Philippa but of all the cities she saw that fall and winter, it was Brussels she liked the best. Most of the European reviews of Philippa's performance were stunning, hailing her as a remarkable pianist, a superb mistress of the keyboard.
Caprice
Authors: Talalay Kathryn 
Published: October 2011

Abstract
By the fall of 1951 events took an upward turn in Philippa's career. A glorious tour in Africa and Europe had been arranged from December through March and this promised to be a stellar experience for Philippa. Musical America was also planning to feature her on the cover of its December issue, thus uplifting again the spirit of Philippa. In the same year, Philippa received a letter from Rudolph Dunbar of London, who would later convince her to marry Ben Enwonwu, a Nigerian artist living in England. Philippa was attracted, at least intellectually, to the idea of marrying Ben Enwonwu but later on declined the proposal for many reasons, which she had written about a letter to her mother.
The Lamb Who Smoked a Pipe
Authors: Talalay Kathryn 
Published: October 2011

Abstract
Despite her busy schedule, Philippa tried her very best to listen to the indigenous sounds of Africa appreciating the startling diversity contained within. For instance, in northern Sudan, she heard music in a harem where a bride was being prepared for her wedding with a groom she had never ever seen. But the music of Buganda intrigued her the most. It was there that she met the famous ethnomusicologist Joseph Kyagambiddwa, who would later let her listened to songs such as “The Lamb Who Smoked a Pipe” and “Eating the Delicious White Ant”. But the musical climax of her African trip came from hearing a performance of King Mutesa II's private royal orchestra, which was given specifically in Philippa's honour, a rare privilege for an outsider.
Jungle Saints
Authors: Talalay Kathryn 
Published: October 2011

Abstract
Philippa believed that the future of Africa and its salvation lay in Christianity. Over the past few years, she had become an intensely religious person, a turn that could not have been predicted because Philippa grew up to share her mother's fascination with the supernatural and even her belief in reincarnation. Philippa worked hard at being a Catholic and she would sit in front of her piano, reading aloud passages from the Bible. While travelling in Africa to perform, report to the news media, gather knowledge about the continent's music, the most significant collateral activity for Philippa was getting acquainted with the work of Christian missions.
Tijuana
Authors: Talalay Kathryn 
Published: October 2011

Abstract
Philippa left Europe after her discovery of the surprise pregnancy. She called her mother's nephew and he gave her a number of someone in California who knew a doctor from Mexico. She flew to the West Coast and spent a restless night in San Diego and the next morning she awoke gripped with apprehension that the Mexican doctor might not help her. Her contact was a Senora Guinar, in Tijuana, and this doctor agreed to carry out the abortion. Afterwards Philippa returned to New York to pick up the pieces of her life and there she met Georges again and told him the story of her unborn child.