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The Discovery of Europe Papanikolas, Zeese
Journal of historical sociology,
03/2018, Volume:
31, Issue:
1
Journal Article
A boy is wandering through the Shrovetide Fair, among the booths and stalls. Giants assail the boy at every corner, great heads with leering mouths. Bagpipes honk, fiddles screech, ballad singers ...bellow lewd songs, a hell mouth belches comic demons, a bishop rides backwards on an ass. The fair is a jumble of beggars and cutpurses, costermongers and jugglers, mountebanks and whores. Tomorrow the world puts on Lenten mourning. Tomorrow the world turns its back on meat and merriment, but today it is a world of joyous reversals. There must be words to describe this, the boy imagines, words never heard before, words copulating with other words, like that nun there (who is really a man) lifting her habit to a hunchback who waggles the bell at the end of his codpiece at her belly, out of which string of fish slide. The boy I have imagined at the Shrovetide Fair was the writer and scholar François Rabelais. He was born in either 1483 or 1494 and at some point became a Franciscan novice and lay brother and finally, a priest. In the year 1508 Rabelais was studying law. While he hunched over his law books, off the coast of Britain a small vessel covered with tree bark appeared. In it were seven men, with dark complexions, and broad, open faces marked with violet‐covered scars. A French ship approached it. Out in the open ocean two incomprehensions were about to meet each other. Eight years before the arrival of that strange, bark‐covered boat, Sir Thomas More, not yet a saint, but a canny politician, created an imaginary island which he called Utopia ‐ a name that can be read as both No Place and the Good Place. Homer had sung of two imaginary lands which may have influenced the English sage, the savage land of the Cyclops and the elegant civilization of the Phaeacians, But More located his Utopia not in the lands of myth, but in the New World, and this almost unknown hemisphere, whose European explorers were beginning to astonish Europe with their accounts of strange lands and men. The New World thus became for More, as it would be for many after him, an imaginary space on which to build his Nowhere, that kingdom whose good order, prudence and sobriety would reproach the Old World for its follies. More would have many imitators, but about fifteen years after his little book, there appeared in France a sly critique of the Englishman's fantasy. Master Alcofrybas Nasier, The Author of Patnagruel: The Horrifying and Dreadful Deeds and Prowesses of the Most Famous Pantagruel, King of the Diposdes, Son of the Great Giant Gargantua, recounts in Chapters thirteen and fourteen, that near the conclusion of his six months’ journey into the throat of the giant Pantagruel, he began to muse on how true was the saying, “One half of the world has no idea how the other half lives.” For indeed no one had ever written about the lands he had found in Pantagruel's gorge in which there were more than twenty‐five inhabited kingdoms, deserts, and even a wide arm of the sea. Alcofrybas was not the first author nor would he be the last to have had the dream – or nightmare really ‐ of being swallowed up by his creation. Indeed, not only was he swallowed by his own work, but, like a glove turned inside out, he metaphorically swallowed himself, for, of course, his name is an anagram for the scholar, monk and now medical doctor François Rabelais. But in spite of a few fairly tame – by Pantagruelian standards – locales, Alcofrybas found no strange new world in Pantagruel's gullet. What he discovered was very like the world he inhabited.
In an imperial edict of 20 June 382 C.E. illegitimate freeborn beggars of the city of Rome are ascribed to the man who denounces them in an arrangment described as colonatus perpetuus, a perpetual ...tenancy. This paper focuses upon the motivations behind the imposition of this colonatus perpetuus and the administrative and socio-economic processes it illustrates. / Un édit impérial daté du 20 juin 382 décrète que les mendiants illégaux de condition libre vivant à Rome seront alloués à celui qui les dénoncera, selon un arrangement dit colonatus perpetuus, 'location perpétuelle'. Cet article tente d'expliquer les motivations que sous-tend l'établissement de ce colonatus perpetuus et de révéler les processus administratifs et socio-économiques qu'il implique.
Begging is one of the most potent, and controversial, symbols of social exclusion in modern British society. This paper concentrates on the relationship between begging and rough sleeping. This focus ...was selected because moral debates concerning the 'legitimacy' of begging now seem inextricably bound up with the perceived accommo dation status of people begging as either 'roofless' or 'housed'. The paper draws upon a recent qualitative study in Glasgow and Edinburgh city centres which demonstrated a close relationship between begging and rough sleeping, and the complex needs and desperate circumstances of the people engaged in these activities. It challenges prevailing assumptions regarding the 'legitimacy' of begging arguing that, while begging appears to be largely confined to street homeless people in Glasgow and Edinburgh city centres, this does not undermine the moral imperative to meet the needs of the 'housed poor' who may beg elsewhere.
The council requested Shelby put together the presentation on the city's current ordinance because of increased instances of soliciting at busy intersections in the city, as well as safety concerns ...for drivers and solicitors received from local residents.
While communities across Florida have taken steps to ban the practice, Tampa's elected officials have resisted calls to follow suit, citing concerns about the effect on newspaper hawkers and ...charitable organizations that depend on public roadways to raise money.
June 06--City Councilman Frank DiCicco will try again Tuesday to change language to the city's sidewalk behavior ordinance to make it easier for police to deal with aggressive panhandlers in Center ...City.
