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territories. new forms of living emerged during the first century that adopted innovations which spread as a result of the interna- tional contacts brought about through the incorporation of people into the empire. it is important, however, that, although these ways of life formed a response to imperial
house on the place Ste Catherine, St Nicolas parish, where her daughters worked as prostitutes. In 1761, La Couillaud was sentenced to a house of correction for six months after being denounced by her neighbours for living a debauched life and disturbing the peace in an apartment on rue du Bois
house on the place Ste Catherine, St Nicolas parish, where her daughters worked as prostitutes. In 1761, La Couillaud was sentenced to a house of correction for six months after being denounced by her neighbours for living a debauched life and disturbing the peace in an apartment on rue du Bois
a crucial role in living together between neighbours, is significant in this regard. The relatively high proportion of cases of violence in the shop is in line with research findings into the spatial dimension of social life in a French working-class quartier : daily shopping was predominantly a
represented as the province of his neighbours. Neighbourhood was defined, as now, as a community living in close physical proximity; yet it could also be used as a mass noun describing neighbours (a sense now obsolete); as an abstract noun with an implied value judgement (as in “neighbourly behaviour”); or
States, Goffman is struck by the way people unconsciously respect a whole series of rules in order to facilitate living together in the public space. For example, strangers in a lift avoid eye contact and physical contact as much as possible. Such rules of behaviour prevent public life from being
living and working close to her. In 1550, Lucie Nilsdotter and her husband donated income from landed property to care for the poor at the Hospice in Trondheim. 56 This example clearly suggests Christian compassion as a motivator, and a concern, as well as a responsibility, towards those less fortunate
public education—partly as a weapon in a struggle against the clergy, who up until then had dominated intellectual life and were seen by the imperial government as the only romanian representa- tives worth dealing with; but also as an instrument for social change and as the basis for ideas of progress
common profit which lightens up the glory of God. 1 But how far was the merchant to live a godly life? As noted, contemporaries perceived a link between merchants and the adoption of Protestantism from the earliest days of religious change, and scholars have likewise debated the validity of the