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'The Rise of Respectable Society' offers a new map of this territory as revealed by close empirical studies of marriage, the family, domestic life, work, leisure and entertainment in 19th century Britain.
'The Rise of Respectable Society' offers a new map of this territory as revealed by close empirical studies of marriage, the family, domestic life, work, leisure and entertainment in 19th century Britain.
For the quality of its research and the clarity of its synthesis, The Rise of Respectable Society will gain a reputation as an outstanding reinterpretation of the Victorian period.
Why does Islamophobia dominate public debate in France? Islamophobia in France is rising, with Muslims subjected to unprecedented scrutiny of what they wear, eat and say. Championed by Marine Le Pen and drawing on the French colonial legacy, France's 'new secularism' gives racism a respectable veneer. Jim Wolfreys exposes the dynamic driving this intolerance: a society polarized by inequality, and the authoritarian neoliberalism of the French political mainstream. This officially sanctioned Islamophobia risks going unchallenged. It has divided the traditional anti-racist movement and undermined the left's opposition to bigotry. Wolfreys deftly unravels the problems facing those trying to confront today's rise in racism. Republic of Islamophobia illuminates both the uniqueness of France's anti-Muslim backlash and its broader implications for the West.
This study of the working classes of York in the late Victorian period places respectability at the heart of the interpretation of working-class culture, drawing attention to its distinctive role within working-class daily life while eschewing a class-based analysis. Through an investigation of workers’ actions, choice-making and personal testimony, and using a wide range of textual and non-textual sources, a picture is produced of what it meant to be respectable in working-class communities and respectability’s role in personal and community identity formation. Not only is the importance of gender-based notions of the male breadwinner and female homemaker explored, but fresh light is cast on how respectability was engaged with and negotiated in everyday contexts. Respectability is shown to be a dynamic and culturally creative process with workers building their identities within the confines of “structural” constraints, including street and neighbourhood based mores and institutions, but with a measure of self-generated cultural, social and organisational space. Far from respectability being a function of socio-economic differentiation, even the poorest are shown to have aspired to join self-help organisations and become worthy citizens. Crucially, “working-class respectability” is shown to have been moral and Christian in character—underpinned by a form of diffusive Christianity that was robust and vital rather than some kind of legacy cultural and religious phenomenon. Although different attributes of respectability could be prioritised within working-class circles, respectability is seen as a distinctive and essentially pan-class culture centred on a set of universal values which distinguished and defined the respectable citizen and separated him from imagined or real rough “Others.” This study will appeal to readers interested in social and cultural history, gender studies and material culture. York inhabitants are given their own voice through hitherto unpublished, as well as published, oral and written testimony. Worker and family attitudes are analysed in the everyday contexts of work, home, neighbourhood and leisure, and as part of the wide-ranging discussion, attention is paid to the cultural significance of what working people ate and wore, and what goods they bought to furnish their often very modest homes. The emphasis throughout is on a “grass-roots” analysis, showing clearly how and why respectability answered the needs and aspirations of most ordinary Victorian and Edwardian workers and their families.
The recent global financial crisis has been characterised as a turning point in the way we respond to financial crime. Focusing on this change and ‘crime in the commercial sphere’, this text considers the legal and economic dimensions of financial crime and its significance in societal consciousness in twenty-first century Britain. Considering how strongly criminal enforcement specifically features in identifying the post-crisis years as a ‘turning point’, it argues that nineteenth-century encounters with financial crime were transformative for contemporary British societal perceptions of ‘crime’ and its perpetrators, and have lasting resonance for legal responses and societal reactions today. The analysis in this text focuses primarily on how Victorian society perceived and responded to crime and its perpetrators, with its reactions to financial crime specifically couched within this. It is proposed that examining how financial misconduct became recognised as crime during Victorian times makes this an important contribution to nineteenth-century history. Beyond this, the analysis underlines that a historical perspective is essential for comprehending current issues raised by the ‘fight’ against financial crime, represented and analysed in law and criminology as matters of enormous intellectual and practical significance, even helping to illuminate the benefits and potential pitfalls which can be encountered in current moves for extending the reach of criminal liability for financial misconduct. Sarah Wilson’s text on this highly topical issue will be essential reading for criminologists, legal scholars and historians alike. It will also be of great interest to the general reader. The Origins of Modern Financial Crime was short-listed for the Wadsworth Prize 2015.
In a compelling example of the cultural history of South Africa, Robert Ross offers a subtle and wide-ranging study of status and respectability in the colonial Cape between 1750 and 1850. His 1999 book describes the symbolism of dress, emblems, architecture, food, language, and polite conventions, paying particular attention to domestic relationships, gender, education and religion, and analyses the values and the modes of thinking current in different strata of the society. He argues that these cultural factors were related to high political developments in the Cape, and offers a rich account of the changes in social identity that accompanied the transition from Dutch to British overrule, and of the development of white racism and of ideologies of resistance to white domination. The result is a uniquely nuanced account of a colonial society.
Tying together of several distinct cultural patterns during this century to create a culture of respectability and its impact on popular culture, trade, politics, social dynamics, and literature, this original and thoughtful work provides a comprehensive and much-needed understanding of the origins of modern consumption and all of its cultural implications.
Despite the fact that respectability is universally recognized as a feature of nineteenth-century society, it has seldom been studied as a subject in itself. In this path-breaking book, Woodruff D. Smith interprets respectability as a highly significant cultural phenomenon, incorporating both a moral imaginary or map and a distinctive discourse. Respectability was constructed in the public spheres of Europe and the Americas and eventually came to be an aspect of social life throughout the world. From its origins in the late eighteenth century, it was a conscious response to what were perceived as undesirable aspects of modernity. It became a central feature of concepts of "the modern" itself and an essential part of the processes that, in the twentieth century, came to be called modernization and cultural globalization. Respectability – though typically associated with the bourgeoisie – existed independently of any particular social class, and strongly affected modern constructions of class in general and of gender. Although not an ideology, respectability was overtly embedded in several political discourses, especially those of movements such as antislavery which claimed to transcend politics. While it may no longer be a coherent entity in culture and discourse, respectability continues to affect contemporary public life through a fragmentary legacy.