Domestic Servants

Kadın, geçmişten günümüze toplumun çekirdeğini oluşturan ailenin ana bileşeni olup mücadeleci ruhu ve anaç yapısı ile tarihe yön veren insan karekterini oluşturur. Fedakâr ve duygusal yapısının yanında vücut olarak da naif ve hassas yapısı, onu tehlikelere açık hale getirmiştir. Kadına yönelik şiddet konusu insanlık tarihi kadar eskidir. Cinayet, darp, tecavüz, hırsızlık ve iftira gibi birçok suça maruz kalan kadın, çoğu zaman bu şiddete karşı koyacak gücü kendinde bulamamamıştır. Konya'da kadına yönelik şiddet olaylarının incelendiği bu çalışma, Osmanlı Devleti'nin ekonomik, siyasi ve sosyal olarak güçsüz olduğu bir döneme tekabül etmektedir. Konya şehri de doğal olarak bu olumsuz tablodan etkilenmiş ve meydana gelen asayiş olayları mahkeme kayıtlarına da yansımıştır. Konya ile ilgili verilerin fazla oluşu bu kentin çalışma konusu olarak seçiminde etkili olmuştur. Bu mahkeme kayıtları da çalışmanın başlıca kaynağını oluşturmaktadır. Çalışmanın amacı ise kadına yönelik olarak meydana gelen her türlü şiddet olaylarının şekil ve içerik açısından incelenmesidir.

Dissimulation of the human being can never be fully achieved by an actor, as the actor's body always remains present as a medium. This knowledge of the nonfictional character of the actors and actresses on stage makes the audience accomplices to the performed play. In his Le Jeu de lʼamour et du hasard, Marivaux creates a specific procedure of his poetics based on dissimulation by simply addressing the apparent impossibility of bringing a theater audience into a complete illusion. This way, he can paradoxically use the spectators' knowledge and exploit it for his own purposes. With this procedure of addressing the purpose in the dialogue, which originates from rhetoric, the play as a procedure is reinforced and naturalized. Marivaux thus cures the deficiency of dissimulation and additionally binds it to an ethical premise that legitimizes the procedure itself and thus also dignifies and intensifies the simulation of the play itself.

The title and subtitle of this somewhat sad account of the life and art of Canadian artist Mary Riter Hamilton (1868Hamilton ( -1954) ) succinctly summarize its content. No Man's Land is the biography of a painter whose successes can broadly be associated with women and whose disappointments can largely be associated with men. For Hamilton, these came fast and furious. Married at twenty in 1889, her father died the following year; her only son was stillborn two years later; and her husband died barely a year later. With what little money she inherited, she graduated from millinery and china painting to a noteworthy career as a professional artist, which this book documents in detail. Determined to succeed, Hamilton travelled west from Ontario to British Columbia in search of a living and voyaged east to Europe in search of training and meaningful subject matter. The book is the product of extensive research begun more than thirty years ago by Winnipeg educator Angela E. Davis (1924Davis ( -1994)), to whom the book is dedicated. It divides broadly into three parts. Much of the early part of Hamilton's story is set against the late nineteenth-century and early twentieth-century British Columbia, Manitoba, and Ontario provincial and municipal art worlds of ladies' teas, private teaching, and intimate exhibitions. This section also includes a helpful and extensive analysis of Hamilton's long period of study in Europe. The second part focuses on the six-year First World War art project that obsessed her, while the third part documents the artistic and mental unravelling that subsequently dogged her until her death at the age of eight-five-impoverished-in 1954. For those of us used to associating First World War art with the cementing of national identity through battle achievements like Vimy Ridge (1917) and the postwar success of the Group of Seven, Hamilton's story forms a necessary and important corrective by showing us how gendered that achievement really was. Compare Hamilton's biography with A. Y. Jackson's, for example. He was a near contemporary, and, like Hamilton, his beginnings were relatively humble; he went to work young in the commercial art business. To improve his skills, like Hamilton, he studied in Europe and, also like her, dreamed of earning his living as a professional artist. A First World War commission from the Canadian War Memorials Fund (CWMF) as an official war artist launched his career as a painter and thereafter he mixed usefully with prime ministers, businessmen, gallery and

Şer‘iyye sicilleri veya kadı defterleri olarak adlandırılan evrak tutuldukları bölgenin sosyal yapısını ve
olaylarını yansıtması hasebiyle Osmanlı kent tarihi açısından oldukça önemli birincil kaynaklar olarak öne
çıkmaktadır. Görev yaptıkları kazada hem yargı hem de idare organı olarak bulunan kadıların tuttuğu kayıtların
konuları çeşitlilik göstermektedir.
Mahallî suçların incelenmesinde şer’iyye sicilleri kullanışlı olmalarının yanı sıra bu siciller vasıtasıyla
davaların işleyişine yönelik süreç de takip edilebilmektedir. Ancak bütün kayıtlarda davaların sonucu
belirtilmediğinden nihayeti muğlak davaların sonuçları hakkında fikir sahibi olmak için benzer davaların
kayıtlarıyla karşılaştırma yapmak icap etmektedir. Fiil-i şenî yani tecavüz suçlarında davanın işleyişini ve
soruşturmanın yürütülmesi aşamalarını göstermesi açısından bu siciller oldukça önemlidir. Çünkü esasında zina
suçunun kapsamında değerlendirilen tecavüz suçu kanıtlanması güç olduğu için Kur‘an esaslarına göre değil;
İslam hukukunda düzenlenmesi hükümdarın inisiyatifine bırakılmış tazir kapsamında cezalandırılmıştır. Bu
sebeple bu suç değerlendirilirken pratikte görülen davaları incelemek ayrıca önem kazanmaktadır.
Nitekim bu çalışmanın ana materyali olan 1214 numaralı Edremid Şer‘iyye Sicilinde de davaların
nihayeti kaydedilmediği için bu çalışmada mevzubahis fiil-i şenî davası başka sicillerdeki benzer davalar ile
birlikte incelenecektir. Bununla birlikte çalışma, bu neviden davaların işleyişini aktarmayı ve bahsekonu
şer‘iyye sicilindeki davanın muhtemel sonucuna ulaşmayı amaçlamaktadır. Bunun için kanunnamelerde ve
fetvalarda öngörülen cezaların yanı sıra erken modern dönemdeki kayıtlar ve bunlar üzerine yapılan
çalışmalardan yararlanılmıştır.

Ιστορία της τέχνης, τεύχος 12, Φθινόπωρο 2023 ΕΙΚΟΝΑ 1 [αποδίδεται στον Νικόλαο Γύζη (;)] O ερχομός της μικρής υπηρέτριας, χ.χ., 69x100 (;) 1 Πολύ συνοπτική εκδοχή της ιδέας του κειμένου παρουσιάστηκε προφορικά στο πρόγραμμα Fälschung, Täuschung, Mystifikation in der neugriechischen Literatur (με υπεύθυνη την καθηγήτρια Lilia Diamantopoulou) του πανεπιστημίου Ludwig-Maximilian του Μονάχου, Institut für Byzantinistik, Byzantinische Kunstgeschichte und Neogräzistik (2019-). Ευχαριστώ την κ. Όλγα Μπεζαντάκου, ερευνήτρια στο πρόγραμμα, για την πρόσκληση και για τις συζητήσεις μας σχετικά με τον Ερχομό. Eυχαριστώ το προσωπικό της Kunstbibliothek der Staatlichen Kunsthalle στην Καρλσρούη, την Υπηρεσία Αρχείων Κρατιδίου της Ρηνανίας-Βεστφαλίας και δηλώνω εδώ την ευγνωμοσύνη μου στον Peter Weibel (1944-2023) για τις συζητήσεις μας για τον ρεαλισμό στη γερμανική τέχνη. Kατά την (ψηφιακή αρχικά) αναζήτηση απεικονίσεων υπηρετριών στη νεοελληνική ηθογραφία του 19 ο αιώνα, εντύπωση μας προκάλεσε η αναπαραγωγή μιας ελαιογραφίας που αποδίδεται στον Νικόλαο Γύζη. 2 Η ηθογραφική αυτή εικόνα περιγράφει το εξής στιγμιότυπο: Μία νεαρή υπηρέτρια έχει μόλις εισέλθει στην τραπεζαρία ενός σχετικά εύπορου γερμανικού σπιτιού του δεύτερου μισού του δέκατου ένατου αιώνα. Η λιτότητα του εσωτερικού του σπιτιού δεν παραπέμπει ούτε στη βαυαρική, ούτε στην τυρολέζικη επαρχία 3 , (δεν αποκλείουμε ωστόσο το ενδεχόμενο το έργο να μην θεωρήθηκε ποτέ ολοκληρωμένο από τον ζωγράφο). 4 Η μικρή στέκει στα αριστερά της σύνθεσης, άκαμπτη και συνεσταλμένη, χωρίς ίχνος χαράς, προσμονής ή κοκεταρίας. Φαίνεται να προσπαθεί να αποκρούσει τα εξεταστικά βλέμματα της οικογένειας που την έχει προσλάβει και τη συναντά για πρώτη φορά. Ένα επιτραπέζιο γαλλικό ρολόι 5 , κληρονομιά δύο ή και τριών γενεών, βρίσκεται 2 Στον ημερήσιο Τύπο: Παρασκευή Κατημερτζή. Πετάει, πετάει η τιμή της ελληνικής τέχνης , εφημ. Τα Νέα,

Osmanlı Devleti için topyekûn batılılaşma süreci olarak kabul edebileceğimiz Tanzimat Dönemi (1839-
1876) diğer alanlarda olduğu gibi hukuk alanında da kurumsal bir yenileme ve kanunlaştırma sürecine
sahne olmuştur. Bu yasalardan birisi de 1840 yılında yayınlanan ve 1851, 1858 yıllarında iki defa revize
edilen Ceza Kanunu’dur. Mevcut çalışmada zina ve tecavüz suçlarına ilişkin yaptırımlar bağlamında anılan
ceza kanunlarının, hazırlanış amacına uygun olarak tatbik edilip edilmediği ele alınmıştır. Çalışma alanı
olarak bu süreçte arşiv kayıtlarında çok sayıda zina ve tecavüz vakaları ile bahsi geçen vakalara yönelik
yargı kararları bulunmasından dolayı Amasya sancağı seçilmiştir. Amasya sancağı özelinde elde edilecek
bulgularla Osmanlı ceza yasalarının zina ve tecavüz suçları üzerinden taşradaki uygulamaları konusunda
genel bir fikir verilmek istenmiştir. Çalışmada arşiv kaynaklarına ek olarak araştırma eserlerden de
faydalanılmıştır. Bahsi geçen suçlarla ilgili Amasya sancağındaki vakalar, zikrolunan vakalarda verilen
kararlar Bergama, Rusçuk, Giresun, Girit ve Denizli gibi diğer bölgelerdeki benzer kararlarla da
karşılaştırılarak, cezalardaki uygulama birliği tespit edilmeye çalışılmıştır.

The issue of children lacking familial resources for care reached a crisis point in the early modern period. This article explores how Jewish communities in Western Europe addressed this challenge, as well as the new anxieties that it generated. Focusing on children born to unmarried mothers (illegitimate children), orphans who had lost one or both parents, and foundlings of unknown parentage, we examine some of the piecemeal solutions that Jewish communities devised to care for vulnerable or unwanted children. These included facilitating the adoption of illegitimate children and establishing charitable societies to provide for orphans, mechanisms that functioned as a form of what we call "adoptive reproduction." Drawing upon sources such as Jewish communal registers, printed takkanot, rabbinic responsa, midwives' delivery registers, and a rare adoption contract, we show how Jewish communities participated in the creation-or invention-of families that were not based on biological parent-child kinship but were nevertheless common across Europe. Communities sought solutions that were both financially viable and practically feasible. At the same time, the rehabilitation of illegitimate children into Jewish communities brought with it a fear that individuals of indecorous pedigree would be incorporated into the fold, their lineage all but forgotten.

The main objective of this research is to identify how individuals belonging to the Mapuche people were integrated into domestic service in the province of Concepción during the first half of the 19th century. This investigation takes into account the circumstances surrounding this labor integration, with a particular focus on the masterservant relationship that facilitated their inclusion in testamentary legacies. On the review of more than 450 wills that were legalized in the various notary offices of Concepción between 1823 and 1861, a dozen cases were identified where it is expressly stated that the servant legatee was of Mapuche origin, and that the inheritance was bequeathed to them "for services". The analysis of these wills, from a qualitative perspective, allows us to understand a series of common practices for the time, such as the use of Mapuche servants by the elites of Concepción, the change of Mapuche surnames for a "Chileanized" one, the transfer of surnames to servants when they had been raised by their masters, the bequest of various elements as remuneration for services and their insertion into a monetarized system, among others. The notarial sources will be complemented with the use of autobiographical accounts of travelers who were in Chile, such as Eduard Poeppig, Mary Graham or Edmund Reuel Smith, texts in which they give an account of how relations between Mapuche and Chileans functioned in the Frontier zone.

Öz: Hamamlar, yıkanma eyleminin su kenarlarından mekân içine taşındığı yapılar olmasının yanında fiziksel ve yapısal değerlerinin ötesinde toplumsal değerlerin izlenebildiği, sürdürülebilirliği sağlanmış kültürel miras ögesi olarak ele alınmalıdır. Bu makale 2009 yılında başlayan ve üç yılda tamamlanan restorasyon çalışmasından sonra iç mekânlarının kültürel değerlerinin sürdürülebilirliği hakkında müstakil bir çalışmaya konu olmamış Ayasofya Hürrem Sultan Hamamı'nın bir kültürel miras olarak korunmasının ve sürdürülebilirliğinin ne derecede sağlandığını irdelemektedir. Makalede hamamın iç mekân bilgileriyle özelliklerinin aktarılması ve Türk hamam kültürünün turizm sektörü aracılığıyla devam ettirilmesinin kazanımlar / ödünler bağlamında değerlendirilmesi amaçlanmaktadır. Çalışmanın içeriği, makaleye deneysel alan olarak seçilen hamamın bir asır sonra orijinal işlevi ile restore edilmesi sırasında kültürel sürdürülebilirlik bağlamında mekân işlevlerinin düzenlenmesinde yapılan çalışmaların değerlendirilmesi olarak belirlenmiştir. Sonuç olarak, bu gibi durumlarda kültürel sürekliliği devam ettirebilmek için bazı ödünlerin verilmesi gerekliliği ortaya çıkarılırken özellikle turizm sektörüne dâhil edilen bu tip yapılar için alınan kararların sonuçlarına dikkat çekilerek eleştirel durum ortaya konmuştur.

The presence of female domestic servants in the city from the end of the 19th century raised a wide range of social, socio-political, legal, criminal and economic issues. They had a high rate of suicide and prostitution was prominent among them. Although most of the women imagined their situation as a temporary one, many found it difficult to leave it and it was only luck that determined the kind of house they ended up in. In the last decades of the 19th century, the conflict between employer and household employee also became increasingly acute. This study provides examples of how the socio-economic-legal problems of the female domestic servants were thematised and how women who were active advocates of the Catholic women's movement in the late 19th and early 20th centuries sought to help them. We will look at how these women proposed solutions and what they did to improve the situation of the servants, on the basis of contemporary debates, newspaper articles and association reports.

Başak Tuğ, Bilgi Üniversitesi Tarih Bölümü öğretim üyesidir. Tuğ'un ilgi alanı Osmanlı tarihinde toplumsal cinsiyet, kadınlar, cinsellik ve cinsel suçlar ile hukuk tarihinin kesişim noktası olarak ifade edilebilir. Nitekim Namus Siyaseti de bu kesişim noktasında yer almaktadır. Çalışmasında 18. yüzyıl Anadolusu'na odaklanan Tuğ; müstakil arzuhaller, ahkam defterleri, şeriyye sicilleri, kalebent defterleri ve fetvalar gibi çeşitli kaynakları kullanmaktadır. Kitap; cinsellik ve cinsel saldırı suçları ile bunların hukuk sistemindeki yerini, 18. yüzyıldaki kontrol ve denetim mekanizmalarını ve iktidar mücadelelerini ele almaktadır. Araştırmanın kitaplaşmasından sonraki dönemde yapılan çalışmaları takip ederek varsayımlarını gözden geçirdiğini belirten yazar, kitabın ilk halindeki tutarlılığı korumak adına yeni çalışmalara bu çeviride yer vermemiştir. Söz konusu

El presente artículo estudia el servicio doméstico en Chile, particularmente en la provincia de Concepción, durante la primera mitad del siglo XIX. Se pretende caracterizar las dinámicas sociales y laborales que envuelven al servicio doméstico durante los primeros años de la Re-pública por medio del estudio de las prácticas testamentarias de la elite local, evidenciadas a través de la revisión y análisis de testamentos notariados en la ciudad de Concepción entre 1823 y 1856. Metodológicamente, la selección de testamentos se realizó en un universo de 315 testamentos, de los cuáles 73 contenían legados al servicio doméstico y su análisis se realizó tanto de manera cuantitativa como cualitativa. Las principales conclusiones se extraen en relación con la caracterización de los objetos legados y con la materialización u agencialidad en la entrega de los mismos.

The main objective of this research is to identify how individuals belonging to the Mapuche people were integrated into domestic service in the province of Concepción during the first half of the 19th century. This investigation takes into account the circumstances surrounding this labor integration, with a particular focus on the masterservant relationship that facilitated their inclusion in testamentary legacies. On the review of more than 450 wills that were legalized in the various notary offices of Concepción between 1823 and 1861, a dozen cases were identified where it is expressly stated that the servant legatee was of Mapuche origin, and that the inheritance was bequeathed to them "for services". The analysis of these wills, from a qualitative perspective, allows us to understand a series of common practices for the time, such as the use of Mapuche servants by the elites of Concepción, the change of Mapuche surnames for a "Chileanized" one, the transfer of surnames to servants when they had been raised by their masters, the bequest of various elements as remuneration for services and their insertion into a monetarized system, among others. The notarial sources will be complemented with the use of autobiographical accounts of travelers who were in Chile, such as Eduard Poeppig, Mary Graham or Edmund Reuel Smith, texts in which they give an account of how relations between Mapuche and Chileans functioned in the Frontier zone.

This is an account of the servants employed by William Flower in his residence of Castle Durrow, Co. Laois (formerly Queen's county),  including a list of all 126 servants,  and a discussion of their roles and wages received.  A background to the estate of William Flower is also provided.

The research aims to shed the light on an unpublished rare terracotta statuette at Gallery No. 39 in the Egyptian Museum in Cairo, Registry No. 27367. This terracotta statuette was never studied before, therefore the researcher discuss, by descriptive and analytical study, the figurine which to represent boy servant who is holding a hydria vase and is emptying it in a large amphora vase. So, this research paper discusses the profession of this boy, his identity, and his position in the Egyptian society at that time. The study also aims to try to search for the source of this distinguished piece of art and interpret it artistically according to the accompanying utensils as well as its technical attributes, and then try to date it accurately according to these attributes.

The objective in this paper is to present a pluralist perspective in teaching economics principles through three Disney stories of Cinderella, The Little Mermaid, and The Princess and the Frog. Introducing both neoclassical and heterodox perspectives through Disney animations improves our understanding and catches student interest in a way that traditional pedagogies cannot. This is because it makes economic content more relatable and increases student interest and retention of economic ideas. In complementing the economics principles, the emphasis in this paper is to highlight heterodox ideas and concepts including the focus on relative income, exploitation of individuals with lower cognitive abilities, shaping of consumer preferences through predatory advertisements, institutional racism, and the limits of markets in addressing discrimination.

İslam dini ve hukuku metinlerinde kadın ve çocukların önemine dair pek çok ifade bulunmaktadır.
İslam hukukunu benimsemiş olan Osmanlı Devleti açısından da tabii olarak kadın ve çocuklar
hususen değerlidir. Buna mukabil Tanzimat’ın ilanı Osmanlı hukukunda önemli değişiklere yol
açmış ve ilk kez 1858 Ceza Kanunname-i Hümayunu’nda “çocuk” kavramına yer verilmiştir. Bu
hukuki düzenlemeyi önemli kılan diğer husus ise çocuğa karşı işlenen cinsel istismar suçunun
açıkça ifade edilmesi ve çocuğun hukuki bağlamda koruma altına alınmasıdır. Böylece ceza kanunuyla birlikte toplumsal sınıflandırmada hukuki boyutta çocuğun varlığı görünür kılınmıştır. Bu
çalışma ile Osmanlı toplumunda çocuğa karşı işlenmiş cinsel istismar suçu ele alınarak toplumun
çocuğa bakış açısı ve çocuğun 1858 Ceza Kanunname-i Hümayunu ile değişen konumu anlatılacaktır. Bu bağlamda mahkemelere yansıyan ve şikâyet konusu olan çocuk istismarı vakaları arşiv
belgeleri doğrultusunda ortaya konmaya çalışılacaktır

A menudo se han discutido las dificultades de la organización laboral de los trabajadores domésticos (Chaney y Castro, 1989; Organización Internacional de Trabajo, 1970; Sanjek y Colen, 1990). Tanto sus características sociodemográficas como sus condiciones laborales han sido señaladas como impedimentos para su organización laboral; a veces la legislación laboral sobre esta ocupación constituye otra limitante. En México, y en América Latina en general, son mujeres jóvenes de procedencia rural y con bajos niveles educativos, tienden a considerar sus empleos como transitorios y por lo tanto no se identifican como trabajadoras domésticas. Por la naturaleza de su trabajo, están laboral mente aisladas;además su ocupación está socialmente desvalorizada. Todos estos factores obstaculizan su organización.

Günümüzde olduğu gibi Osmanlı toplumunda da doğum anomalisiyle (doğuştan gelen bedensel farklılıklarla) dünyaya gelen insanların bulunduğu bilinmektedir. Osmanlı arşivlerinde yaptığımız taramalarda bu türden rahatsızlıklara dair bazı belgeleri tespit etmek mümkün olmuştur. Konuyla ilgili belgeler, genellikle doğum anomalisiyle dünyaya gelenlerin görünümlerinin olağan dışı olarak görülmesi neticesinde bu kişilerin durumlarını anlatan çeşitli içeriklere sahiptir. Belgelerin az bir kısmı ise doğum anomalisine sahip kişilerin geçimlerini sağlayabilmeleri için maddi olarak devlet tarafından himaye edilmelerini içerir. Buradan hareketle elde edilebilen örnekler üzerinden devletin ve toplumun bu konudaki algı ve tutumlarını incelemek mümkündür. Osmanlı toplumunda bedensel farklılıkları bulunan insanlar veya hayvanlar için genellikle “Hilkat Garibesi” ifadesi kullanılmıştır. Toplum tarafından şaşkınlıkla karşılansa da bu insanların durumu hilkatten yani yaratılıştan görülmüş ve böyle yorumlanmıştır. Dolayısıyla hem kullanılan tabirler hem de onlara karşı sergilenen yaklaşımlardan hareketle Osmanlı toplumunda anormal doğumların Allah’ın varlığı ve onun kudretiyle izah edilmeye çalışıldığı söylenebilir. Bu bakış açısının temelinde Türk toplumunun kültürel değerleri ve İslam inancının bulunduğu anlaşılmaktadır.

There is hardly much doubt that British imperialism gave rise to systematized structures of exploitation. ‘Drain of wealth’ was one such system which guzzled the material juice out of the Indian sub-continent. British imperialism was always adept at constructing facades of legitimacy behind which rampant exploitation went on unabated. Dehumanization of labour amidst the ostentatious display of the growing network of the (East India) Company Bahadur was an offshoot of those ‘systematized structures of exploitation’.

In her portata (tax declaration) to the Florentine catasto submited on 12 July 1427, a maidservant named Margherita D'Antonio told how, six months earlier, she had addressed a petition to the ‘Collegi’ of the Commune of Florence against her former master, the notary ser Stefano di Michele Martelli, in which she claimed fourteen years' wages for as many years that she had served in his house without ever having been paid. Both of them were called upon in January 1427 for a hearing: ser Stefano acknowledged that Margherita had been his servant in the house for 15 years, from 1411 to 1426, while Margherita reiterated her request to be paid for all that time, except for the year in which she ‘went to Jerusalem and San Iacopo di Compostella and Assisi’ on pilgrimage. The outcome of the petition was favorable to Margaret, but by the summer of 1427 the notary had still not paid his debt. By assembling some evidence also found in the notary's tax declaration, the article attempts to sketch the features of this humble woman, a daring servant as well as an intrepid pilgrim, who was able to appropriate a new public space of writing such as the catasto to reassert her legal case and her rights and thus reveal a little of her story.
The edition of the Margherita D'Antonio's portata is presented in a documentary appendix.

A finales de los cincuenta en España existía un gran debate sobre el futuro del servicio doméstico y los cambios que se estaban produciendo en él. El servicio doméstico era un sector en el que se podían percibir modificaciones significativas que iban de la mano de profundos cambios sociales. El debate que generaba puede ser recogido en la prensa de la época, de hecho, aún a mediados de la década de los sesenta, la única "mujer trabajadora" que se encontraba en periódicos o revistas eran las "mujeres del servicio", lo cual nos indica la importancia del servicio doméstico en el franquismo.

Polskie poradniki gospodarstwa domowego z drugiej połowy XIX i początku XX wieku o służących. Między wzorcem a realiami Pojęcie służby domowej ma niezwykle szeroki zakres znaczeniowy 1. W skład tej grupy społecznej wchodzili służący, pracujący w kuchni, pokojówki, parobkowie, lokaje, stróże, opiekunki do dzieci, mamki, panny służące, kelnerzy, bony, zarządcy i gospodarze, praczki, posługujący, zajmujący się transportem, guwernerzy, kamerdynerzy, chłopcy, ogrodnicy i osoby do towarzystwa. Istotnym powodem trudności w defi nicji jest nie tylko mnogość zawodów i zajęć w obrębie służby domowej, ale i niekonsekwentna klasyfi kacja profesji stosowana m.in. w spisach powszechnych 2. W ustawodawstwie pruskim (ustawa z 8 listopada 1810 roku) 3 pracę w służbie domowej określano na podstawie umowy między stronami, z których jedna miała być zobowiązana do wykonywania posług, druga zaś do wypłacania wynagrodzenia 4. Niezależnie od obowiązków określonych w kontrakcie, osoby zatrudnione mogły być przymuszane do pracy w innym charakterze. Służba miała wykonywać wszystkie "prace domowe podług woli państwa". Pracę należało wykonać "wiernie, pilnie i z uwagą", a w razie spowodowania szkód wszystko pokryć z pensji 5. Pod koniec XIX wieku służba domowa w populacji wielkich miast stanowiła od 6 do 13% (w 1880 r. w Krakowie-13,3%, w 1882 r. w Poznaniu-6,5%, a w Warszawie-10,2%) 6. W Warszawie na przełomie XIX i XX w. (1897 r.) służba domowa stanowiła 7,9% populacji i aż 30% całej zarobkującej ludności 7. Zawężenie zagadnienia służby domowej jedynie do służących dziewcząt jest zabiegiem przemyślanym. Podobnie rzecz się ma z określeniem ram czasowych. W drugiej połowie XIX i na początku XX wieku wydawano poradniki, które były skierowane właśnie do tej podgrupy 8. Prasa, w tym szereg tytułów skierowanych do kobiet (m.in. "Bluszcz", "Głos Wielkopolanek",

Akdeniz Kadın Çalışmaları ve Toplumsal Cinsiyet Dergisi http://dergipark.gov.tr/ktc Sayı V (2) 209-239 Araştırma Makalesi 1858 Ceza Kanunname-i Hümayunu'nda Irz ve Namus Kavramlarının Kodifikasyonu ve Toplumsal Cinsiyet Codification of Honor and Gender in the 1858 Ottoman Penal Code Başak Tuğ Onaran  Öz: Bu makale, Tanzimat dönemi kodifikasyon hareketi içerisinde çıkarılan Osmanlı ceza kanunnamelerinde ırz kavramının hukuki dönüşümüne bakarken, "hetk-i ırz" üst başlığı altında cinsel suçlara en kapsamlı şekilde yer veren 1858 Ceza Kanunname-i Hümayunu'na özel olarak odaklanmakta ve ırz kavramının cinsiyetçi açılımlarının yeni ceza hukuku anlayışında tezahürlerini incelemektedir. Söz konusu ceza kanunnamesi, Napolyon'un 1810 yılında yayınlamış olduğu ve 1832'de yenilenen Code Pénal'inden uyarlanmış bir kanunname olması dolayısıyla Tanzimat ceza kanunnameleri içinde en tartışmalı yere sahip olan kanunnamedir. Bu sebeple, makale öncelikle literatürdeki bu tartışmalara yer vermekte ve yerli-yabancı ikiliği ekseninde yapılan bu tartışmaların, Tanzimat kanunlarının küresel düzlemde modern devletlerin yasalaştırma dalgası içinde analiz edilmesine engel olduğunu iddia etmektedir. Fakat, bu çalışma esas olarak Ceza Kanunname-i Hümayunu'nun "Hetk-i ırz edenlerin mücâzâtı beyanındadır" başlıklı bölümündeki cinsel suçları ilgilendiren maddeler ile Code Pénal'in "Ahlaka Saldırı" (Attentats aux Moeurs) başlıklı ilgili bölümündeki maddeleri kültürel ve hukuki uyarlama açısından karşılaştırmaktadır. Bu karşılaştırma ile Code Pénal'den dahil edilen, uyarlanan ve dışarıda bırakılan noktalara dikkat çekilerek, 19. yüzyıl Fransız ahlak ve cinsiyet anlayışının Osmanlı kültürel ve hukuki coğrafyasında var olan "ırz" kavramı yoluyla adaptasyonu ve yerlileştirilmesi esnasında geliştirilen cinsiyetçi ve ahlakçı vatandaşlık/teba' tanımına işaret etmektedir. Dolayısıyla makale, 1858 ceza kanunnamesinin Fransız cinsiyetçi ahlâk normlarının Osmanlı toplumsal cinsiyet düzenine adapte edilebilmesini sağlayarak esasında cinsiyetli ve evrensel olmayan bir vatandaşlık tanımının oluşturulmasında kurucu bir role sahip olduğunu iddia etmektedir.

The late 19th century and the beginning of the 20th century were the periods when the Ottoman Empire dealt with many problems both internally and externally. The Treaty of Berlin, signed after the 1877-78 Ottoman-Russian War, virtually marked the culmination of separatist movements for the Ottoman Empire, which constituted a multinational empire.The Balkan lands, which have been given great importance since the first periods of domination due to their strategic location, have become the center of these separatist ambitions with nationalist rebellions and the interventions of foreign states. The fact that it is far from the center and that non-Muslims mostly reside here has caused external groups to operate effectively in the region and enabled the bandits who climbed the mountains to spread their committee activities.
It is understood that the bandits who continue their activities in Rumelia especially aim to cause public chaos by kidnapping the children and girls of the people, regardless of whether they are Muslims or non-Muslims. In addition to paying ransom, it should not be ignored that they aim to harm villages or provide more human support and prove their power. Particularly Bulgarian gangs were reflected in archive documents with banditry incidents at the end of the 19th century. In order to prevent the people from fighting against them themselves, reinforcements were constantly sent to the region and patrols were increased in areas where public order problems were intense. However, it is understood that the gangs want to attract the attention of Europe and complicate the events with their intervention.
It has been observed that the state took the best precautions possible, especially since the intervention of European states was avoided, in cases of kidnapping of girls between Muslims, who are the essential elements of the state, and non-Muslim communities. For this reason, advisory committees or tax farmers, consisting of prominent people with strong oratory power among the people, were appointed to calm the people or the parties. Some of the solutions used are finding the girls, handing them over to their families, or concluding them with marriage, in order to remove the incidents from being a personal matter as soon as possible. It is understood that the authorities here prioritize the security and peace and tranquility of the region. It is even noteworthy that some girls, after escaping, were living in Muslim homes that they found safe.
Apart from this, it has been observed that the kidnappings of children and girls in Anatolia took place among the Armenians who were in rebellion during this period or the Circassians with poor economic conditions who migrated here. It was understood that the Armenians were aiming to cause public chaos or social unrest, as was the case with the kidnapping cases in Rumelia. It has been determined that in cases of girl abduction, which can be considered individual, people make arrests or, if possible, a marriage contract is made in order to impose the penalties mentioned in the penal codes. However, undesirable incidents such as assault, injury and death have occurred here, too. It is also thought that the state tries to prevent public demonstration problems due to such events and prioritizes ensuring the peace and prosperity of the region.
Considering the situation the state is in, its efforts to eliminate security weaknesses in preventing kidnappings, amid ongoing wars and economic crises abroad, are admirable. When we look at all these kidnapping cases, it can be seen that they tend to create public chaos and internal conflict at a time when relations are hanging by a thread

La piedra angular de la sociedad burguesa en México a finales del siglo diecinueve era la familia nuclear imaginada a través de una ideología saturada con las enseñanzas del cristianismo. No es novedoso reparar en la autoridad patriarcal, el tropo de la madre abnegada, la pureza de la hija y la virilidad de su hermano. Pero comúnmente pasa desapercibido otro miembro de la familia moderna idealizada, la sirviente, humilde y obediente, comúnmente invisibilizada al interior del hogar. Los domésticos y otros trabajadores que prestaban sus servicios a las familias acomodadas aparecieron discursivamente integrados a la familia patriarcal. ¿Qué implicaciones tuvo este arreglo para su paso por el mercado de trabajo en tanto individuos que contrataban para vender su mano de obra? ¿Qué lecciones depara esta historia para nuestra comprensión de categorías analíticas como lo doméstico y las esferas separadas?

Issues around women's unpaid labour and their difficulties in balancing paid work with domestic duties have received attention in academic and policy circles, raising questions about women's invisible contributions to the formal and informal economy. These questions point to the need to rethink the fundamental categories of work and workplace, the ways in which women negotiate the fuzzy boundaries between domestic and paid labour, and the material realities of where and how this takes place. What notions of security and safety might operate, what does a workplace look and feel like, and how does a woman understand and build her creative and economic identity when this must be shaped within the domestic sphere? This chapter draws on conversations with women bangle makers in the Indian city of Hyderabad to unpack their daily negotiations between private and public, personal and occupational spheres as they carve out space for paid work.

This paper examines the notion of region as they figure in certain literary texts of the medieval and early modern north India across diverse linguistic archives. The idea is to look at and beyond how these compositions understood and represented the region. What were the constituent factors of the region, and how do they manifest themselves? As an imagined, lived, constituted and contested idea, what are the varying set of traits associated with regions? Is it possible to make a repertoire of such traits outside of contemporary and temporally-spatially specific discourses available within particular literary cultures? No less important is the question of how modern historians might fruitfully relate to, and deploy, the fraught category while researching any aspect of pre-modern past, and not just while dealing with local/ regional/vernacular. The paper argues that the question of what constitutes region and what constitutes a grander totality, of which a region is but a part, is a matter of contesting claims to power that are settled as much in the domain of cultural representations and resources as in actual political might.

La Iglesia en Antiguo Régimen había imaginado, tras la celebración del Concilio de Trento (1545-1563), un nuevo modelo de clero que superase la baja formación y actitudes poco edificantes. Para ello, se propuso que los eclesiásticos debían de aislarse del mundo para evitar la seducción del pecado. Las relaciones sociales debían, en consecuencia, reducirse para apartarse de la tentación. Sin embargo, el estudio de los protocolos notariales muestra una verdad diferente a la proyectada. El clero mantuvo vínculos estrechos con sus criados, cuyo legado recogemos para mostrar una realidad; pese a las diferencias sociales, entre unos y otros se forjaron lazos basados en el cariño, el afecto y la amistad.

"Paternalism in Practice: The Control of Servants and Prostitutes in Early Modern German Cities," in The Process of Change in Early Modern Europe: Essays in Honor of Miriam Chrisman,  edited by Phillip N. Bebb and Sherrin Marshall. Athens: Ohio University Press, 1988, pp. 179-200.

The article examines the situation of slaves and former slaves who were brought, presumably by force, from Africa, Asia and America to the European part of Denmark-Norway during the eighteenth and early nineteenth centuries to work as domestic servants in households, often alongside local servants. Based on source material from servant reward societies, censuses, newspapers and court cases, it is argued that state and society utilised a number of strategies to classify and categorise slaves and former slaves. In censuses, ethnicity and skin colour were sometimes listed, but not always, and information on ethnicity in censuses was not actively sought until well into the nineteenth century. In court, the issue essentially revolved around whether the person was a slave or not, whether he was free or unfree, but it is also emphasised how this was not subject to statewide policy, but decided locally, with subsequent different results. Such examples and variation show how colonial realities and logic could affect the colonial power's categories and practices, by, for example, utilising a dichotomy between free and unfree labour that resembled what was used in colonies more than what was common in the colonial power.

El objetivo de esta comunicación es el estudio de la criada en un ámbito muy concreto: los procesos de divorcio. Por una parte, se tendrá en cuenta el papel que las criadas jugaron como testigos en los procesos de divorcio que llevaron a cabo los señores de la casa en la que llevaban a cabo sus labores del hogar. Y, por otra parte, también se verán casos en los que las propias criadas fueron las protagonistas de los divorcios, después de que los esposos hubieran solicitado el fin de la convivencia marital. Así, estos casos nos permitirán ver los lazos de unión que existían en la comunidad, qué podía romperlos, y cuáles podían ser las consecuencias. Todo ello estaba estrechamente relacionado con los ideales de honor y adulterio de aquella época. Para eso, se utilizarán diversos ejemplos de divorcio que tuvieron lugar en el siglo XVIII en los territorios de Álava, Guipúzcoa y Vizcaya, y que se encuentran en los archivos de los obispados de Calahorra y Pamplona.

Der tiefgreifende Wandel von Arbeit seit dem Ende des 19. Jahrhunderts machte vor dem häuslichen Dienst nicht halt. Aber was Dienst konkret sein, wie er geregelt und praktiziert werden sollte, blieb umstritten: Waren Hausgehilfinnen untergeordnete Mitglieder des Haushalts, Teil der Familie oder Arbeiterinnen? Diese Frage beschäftigte Parlamente, Behörden und Dienstgeber*innen wie Hausgehilfinnen selbst. Die Auseinandersetzungen um den Dienst fanden etwa in Kämpfen für (oder gegen) verbriefte soziale Rechte des Hauspersonals statt, befeuerten Kontroversen über eine Neugestaltung des Dienstrechts, prägten Wohltätigkeitsaktionen, die Praxis der Stellenvermittlungen und das alltägliche Leben und Wirtschaften im fremden Hause. Alle, die mit häuslichen Diensten zu tun hatten, waren an ihnen beteiligt.

Das Buch beschäftigt sich mit diesen Auseinandersetzungen in Österreich von etwa 1880 bis 1938. Die Autorin geht Veränderungen des häuslichen Dienstes nach. Sie erforscht die Unterschiede von Positionen, Perspektiven und Einsätzen und untersucht, wie Hausbedienstete und andere Arbeitskräfte zueinander ins Verhältnis gesetzt wurden. Dabei stützt sie sich auf vielfältige Materialien wie Behördenakten, lebensgeschichtliche Aufzeichnungen, Nachlässe, politische Veröffentlichungen und populäre Literatur, die sie systematisch miteinander vergleicht.

" içinizde kim günahsızsa ilk taşı o atsın" Hz. İsa ÖZET Zina, İslam hukukunda suç olarak düzenlenmişti. Osmanlı hukukunda, İslam'ın etkisiyle gelişen zina suçu ve cezaları çalışmanın ilk bölümünde incelendi. İslam hukuku ve Osmanlı hukukundaki uygulama farklılıkları, halen İslam hukuku uygulayan İran'dan "recm" kararı örneği ve Türkiye Cumhuriyeti'nde zinanın gelişimi, çalışmanın diğer bölümlerini oluşturmaktadır.

In the end, she said, we had the better of them, because we washed their dirty linen and therefore we knew a good deal about them; but they did not wash ours, and knew nothing about us at all. (Alias Grace 189) She "sits on a cushion and sews a fine seam," cool as a cucumber and with her mouth primmed up like a governess's, and I lean my elbows on the table across from her, cudgelling my brains, and trying in vain to open her up like an oyster.

Este artículo aborda las relaciones de trabajo de las trabajadoras del hogar en Lima, desde sus experiencias de trabajo. Presenta los resultados de una investigación exploratoria efectuada en Lima durante el invierno de 2011, la misma que fue realizada con el apoyo financiero del Gobierno de Canadá a través de la Agencia Canadiense de Desarrollo Internacional (ACDI). Estos resultados son un territorio a ser explorado más a fondo como parte de una Maestría en Comunicaciones en la Universidad de Québec en Montreal (UQAM). Después de describir las relaciones de poder presentes en el trabajo doméstico se describe uno de los comportamientos más comunes: evitar el conflicto cuando se encuentran frente a una insatisfacción u otro tipo de problema. Discutiremos los diversos obstáculos que encuentran para expresarse cuando se enfrentan a un conflicto e insistiremos en una de las estrategias de solución más utilizadas por las trabajadoras domésticas: la presencia de un tercero, es decir, de una ayuda externa.