The second statute which serves to maintain the economic and political domination of women is the rule stating that women may not "dare or presume to take for spinning more than one ball of wool at one time," because this prevents any attempt on the part of female workers to stockpile or otherwise accumulate enough wool to sell or use it outside the established, guild-monitored economy ("Statutes of a wool guild," 1384, 106). Although this statute may have decreased the overall efficiency of the wool-spinning process by requiring women to go get a new ball of wool every time they finish, it also served to protect the guild from rebellion or discontent, because allowing women greater control over the process "might give rise to a strong organization of skilled craftsmen who would be much more difficult to control than" individual women, spinning one ball of wool at a time out of their homes (Belfanti, 2004, p. 579).
Thus, the most important effect of guild statutes is twofold, because it blends the economic with the social in such a way that two sets of independent but related standards are reinforced in order to maintain the power of a small group of guild masters. The statutes use gender bias as a way of protecting an unjust economic order, and that order in turn helps to reinforce this gender bias and disparity. Furthermore, coupled with the application of sumptuary laws regarding fashion and the purchasing of fabric, the guild statutes allow the guild to assert control over nearly every visible facet of everyday life. While the central intended audience...
But still, the medieval English literature gave strong clues as to how much influence religion had at that time. Hill's essay concerns "The Ballad of St. Stephen and Hero," a poem that "clearly displays the tendency of medieval popular religion to reshape 'historical' narrative to conform to the conventions and expectations of traditional or 'folk' narrative. St. Stephen, in historical context, was reportedly the first Christian martyr. After the death
The result is that the minarets which are more probably rooted in the experiences, technologies and impulses of the now extinct Byzantines are part of the religious iconography of both ancient and modern Islamic culture. That said, the eventuality by which the Byzantine identity was erased from formal existence would have a significant bearing on the emergence of a yet more self-aware Islamic architectural philosophy. Garber indicates that we may
Prior to the solidification of society in the major cities of Greece, the period called the Greek Dark Ages (c. 1100-750 BC) shows that there was a great deal of trade and cultural influence between Greece, Egypt, and the Assyrian/Babylonian cultures, This was a time in which the alphabetic script was brought to Greece, and the basis of culture and technology developed. Because of the influences of the other
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