practices seen as spiritual exercise and social protest. While these practices should be in continuity with a pattern of life all Christians (and indeed all people, as God’s beloved) are called to, the added particularity of theological research practice means going about this pattern of life following a
Christian A.B. Scharen
Studies of the Qing history have tended to overstate the prosperity of the Qianlong period (1736–95), while taking the ensuing Jiaqing period (1796–1820) as the crisis-ridden beginning of dynastic decline. To challenge such a simplistic and somewhat misleading interpretation, this article reappraises the late Qianlong era by examining the dramatic combination of social protest which largely defined this period. It focuses on the structural and conjunctural origins of these upheavals and uses them as a prism to investigate the changing state-society relationship. This study conceptualizes the late Qianlong upheavals as a profound crisis of an overextended empire whose political development had become unsustainable. In addition to facing the formidable challenges of an expanding society, the late Qianlong state was crippled by the emperor himself and his aggressive efforts to concentrate power in his own hands.
record, Southeast Asia has been marginalised from ‘global’ accounts of the role of networked technologies in social protest since the Zapatista uprising of 1994 (Castells 2001 ), a history that has so far centred on North America, Europe, and the Middle East. In recent years a new academic literature
My Bibi 1 has three apartments Three apartments my Bibi has If he didn’t have three apartments Maybe I would have one of my own —Twist on the children’s song ‘My Hat has Three Corners’ sung by marchers during the social protest. On 14 July 2011, Daphni Leef, a young film editor from
Introduction One of the banners frequently raised during the 2011 mass protest in Israel – popularly referred to as the ‘Social Protest’ 1 – stated: ‘When the government [is] against the people, the people [are] against the government.’ This message conveyed two of the most central
Wasserstrom, Jeffrey N.
Baris Cayli, Philip Hodgson and Dave Walsh
1 Introduction Riots and social protests unveil collective dissent in different political geographies. This unsurprising outcome provides a social context to compare and clarify the relationship between the form of dissent and the response of governments to the dissident communities. Recent
Edited by John J. Betancur and Cedric Herring
beschikking staande gegevens boden blijkbaar niet voldoende houvast voor een studie als schr. voor ogen stond. C.d.B. BOEKBEOORDELINGEN STEVEN E. OZMENT, Mysticism and Dissent. Religious Ideology and Social Protest in the Sixteenth Century. New Haven and London, Yale University Press, 1973 xii + 270 pag