manifestation. The duel, from the second half of the nineteenth century to its decline sometime within the first third of the twentieth century, was defined as a modern practice conveying particular middle-class characteristics. 1 Following recent trends in the
Dueling in the Greek Capital, 1870–1918
Sderot and Sha’ar Hanegev
and his parents? What is the connection between that history and his rejection? Moreover, why does he want to move to a place that refuses to accept him and threaten an appeal to the Supreme Court? I argue that the tension is rooted in aspects of class
The Case of Wanda Wasilewska and Polish Communism
into the process of shaping the identity of a communist. It points to moments of transcending multiple borders: those of gender, nationality, and social class—a gesture seen by her as “rejecting superstition” or “freeing oneself from shibboleth.” 10 It
Disability Memoirs in Socialist Poland
hear, which, ultimately, did not affect him. Sport enabled him to “transcend impairment” 46 and granted him first-class citizenship. Success in sport, similarly to reading lips, contributed to the symbolic erasure of his disability. Domańska
The Santa Claus figure, the Christmas tree and decorations that are associated with this Christian holiday have been adopted by liberal consumers in Turkey, a Muslim country. These Turks envisage Santa Claus, in his trademark red suit, as a gift bearer on the occasion of New Year's Eve. This societal development has consolidated the cultural distance not only between the upper and lower classes but also between the established middle class and the flourishing, new conservative middle class. In protest, the religiously conservative have produced sombre 'alternative gatherings' to remind Turks of their Muslim heritage.
Elif Mahir Metinsoy
civilians on the home front, were mostly lower-class and poor in Russia, Italy, and the Austro-Hungarian and Ottoman empires. War was a catalyst for their poverty and deteriorated their already bad living conditions. Furthermore, women whose male relatives
The Experiences of Mizrachi Middle-Class Adolescents in Israel
Guy Abutbul Selinger
In contrast to the view, expressed widely in public and in academic discourses, that ethnic categories are no longer significant in explaining Israeli social processes and that ethnic relations have become less hierarchical, this study demonstrates the continuing importance of ethnicity and hierarchical relations in Israeli society. Their importance is reflected in the social processes undergone by middle-class Mizrachi adolescents. Mizrachi families endow their adolescents with family capital—that is, social and cultural patterns—similar to that of middle-class Ashkenazi families. However, because these social and cultural patterns are identified as Ashkenazi, public discourses and practices signify for Mizrachi adolescents their ethnic identity and thus restore the blurred ethnic boundary. This signification is done through mechanisms of 'hybridization' and 'purification', as discussed in the article. These cultural mechanisms maintain the hierarchical relations between Mizrachi and Ashkenazi Jews within Israel's middle class.
The ‘halal movement’ is an orientation predominantly mobilised by urban youth and by the emerging urban middle class in Tatarstan. It articulates a cosmopolitan, universal Islamic discourse, explicitly separates ethnicity and Muslimness, and stages religion as an ethical issue, tied neither to a nation nor to a theological doctrine.
Krassimira Daskalova and Karen Offen
Sources translated and discussed: Vela Blagoeva, “Klasovo suznanie i feminism” (Class consciousness and feminism), Zhenski trud (Women’s labor) 1, no. 2 (1904–1905): 1–2; [Ana Karima], “Nie” (We), Ravnopravie (Equal rights) 1, no. 1 (November 1908): 1–2; [A. Karima], “Vnasiame li nie raztseplenie” (Do we divide the Union?) Ravnopravie 1, no. 3 (1908): 1–2.
An Israeli Case
The article investigates the symbolic construction of the Galilee as a rural place, as portrayed by the websites of leisure resorts seeking urban middle-class customers. The article argues that the Galilee is constructed as a symbolic, post-rural place by them, and that this process expresses a change in the construction of rural place and place in general as well as collective identity in Jewish Israeli society. Data was obtained from marketing websites of 50 leisure resorts in the Galilee. Findings indicate that the post-rural Galilee is composed mainly of four symbolic universes: rural style and atmosphere, agriculture and country gourmet, the experience of nature, and authenticity of place. This construction of rural place represents the voice of the urban middle class in the dynamics of place and collective identity in Jewish Israeli society.