Suchergebnisse

Banishment from home is an old type of punishment, which was mainly used in regulating family relationships. It was first recorded in the Hammurabi's Code and subsequently envisaged in other legal systems. The first record of this punishment in Serbian legal history dates back to the medieval times, when King Stephen the First-Crowned banished his wife Eudokia for adultery. It was also recorded in the second Charter of Ziča, in Emperor Dušan's Code, in the abridged version of Mateus Blastares' Syntagma Canonum, and in the Code of Justinian, but not always as a form of punishment. It was more frequently envisaged in the medieval statutes of the Adriatic Sea coastal towns of Kotor, Budva and Skadar. Although it served various purposes, banishment was often used as a form of punishment. It was a common form of punishment for widows and widowers who failed to act on a pledge or failed to take proper care of the deceased spouse's property. It was also applicable in cases when parents (usually the father) wanted to punish their children for disobedience or failure to perform the duties they were expected to perform.

This paper aims at exploring the purposes of the concept of banishment in Shakespeare`s plays, its role and its outcome. Although Shakespeare used the notion of banishment in 14 outof 38 plays, this paper will focus only on the plays that feature the so-called banishment by degree which is present in 12 plays. The notion of banishment can be traced back to at leastancient Athens. It was also a widespread practice to ban citizens or indeed, entire regions, in the Roman Empire. In England banishment was used by Elizabeth I and her successor JamesI. Among other classes, Elizabeth I banished Egyptians, Jesuits, beggars, Negroes and rebels. James I expelled the recusants from the city of London. Since Shakespeare lived in this peri-od, he was probably acquainted with this practice. In Shakespeare the notion of banishment serves a dramatic purpose, as Shakespeare used it to explore political, psychological and so-cial aspects of the involved characters and societies. The outcome of the banishment is usually either death or self-fulfillment or in few cases is left unresolved. In several plays banishmentis followed by an act of revenge.

Preliminary Material -- Introduction -- Banishment: an old and common practice -- Banishment and rural resistance in the early 1950s: GaMatlala and Witzieshoek -- Banishment and rural resistance in the late 1950s: Bahurutshe and Sekhukhuneland -- Banishment and rural resistance in the late 1950s and early 1960s: Mpondoland, Thembuland and Natal -- Urban political opposition and banishment -- Banishments under the Suppression of Communism Act -- Life in banishment -- Responses to banishment -- CONCLUSION -- Copy of banishment order -- Release order from banishment -- Can Themba, 'Banned to the bush.' Drum, August 1956 -- Cosmas Desmond, 'Vorster's forgotten people.' Guardian Weekly, 19 June 1971 -- List of people banished -- Notes -- Index.

In The Kurdish identity; from Banishment to Empowerment, Ola Rifai explores one of the important manifestations of the Syrian Uprising, namely, how it has directly and indirectly influenced the manufacturing and perception of identity in Syria. Rifai focuses on the proliferation of Kurdish identities after 2011, and shows how, to a large extent, these identities were imposed from above by actors with very specific political agendas. Rifai further sheds light on how the Syrian regime interacted with these identities on the basis of security concerns, rather than on Baathist ideological principles. Various dynamics, as Rifai narrates, explain why the PYD's vision of an exclusive Kurdish identity was far more empowered than visions of Kurdish identity that were more conciliatory or more willing to remain under some type of Syrian national framework. Though all of this can be traced back to the event of the Syrian Uprising, as with other similar outcomes, the foundations for all of this are far older than the Syrian Uprising and are seemingly the result of the failure of Syrian politicians from independence onwards to address minorities, both ethnic and religious, in a manner that is genuinely inclusive. ; Publisher PDF

In The Kurdish identity; from Banishment to Empowerment, Ola Rifai explores one of the important manifestations of the Syrian Uprising, namely, how it has directly and indirectly influenced the manufacturing and perception of identity in Syria. Rifai focuses on the proliferation of Kurdish identities after 2011, and shows how, to a large extent, these identities were imposed from above by actors with very specific political agendas. Rifai further sheds light on how the Syrian regime interacted with these identities on the basis of security concerns, rather than on Baathist ideological principles. Various dynamics, as Rifai narrates, explain why the PYD's vision of an exclusive Kurdish identity was far more empowered than visions of Kurdish identity that were more conciliatory or more willing to remain under some type of Syrian national framework. Though all of this can be traced back to the event of the Syrian Uprising, as with other similar outcomes, the foundations for all of this are far older than the Syrian Uprising and are seemingly the result of the failure of Syrian politicians from independence onwards to address minorities, both ethnic and religious, in a manner that is genuinely inclusive.

This book offers a reconstruction and interpretation of banishment in the final era of a unified Roman Empire, 284-476 CE. Author Daniel Washburn argues that exile was both a penalty and a symbol. It applied to those who committed a misstep or crossed the wrong person; it also stood as a marker of affliction or failure. Like other punishments, it articulated and cemented the power asymmetry between the punisher and the punished. Distinctively, it maneuvered the body of the banished in order to tell that tale. The process of banishment also operated as a form of negotiation between the party.

This open access book analyses the practice of banishment and what it can tell us about the values of late medieval society concerning morally acceptable behaviour. It focuses on the Dutch town of Kampen and considers the exclusion of offenders through banishment and the redemption of individuals after their exile. Banishment was a common punishment in late medieval Europe, especially for sexual offences. In Kampen it was also meted out as a consequence of the non-payment of fines, after which people could arrange repayment schemes which allowed them to return. The books firstly considers the legal context of the practice of banishment, before discussing punishment in Kampen more generally. In the third chapter the legal practice of banishment as a punitive and coercive measure is discussed. The final chapter focuses on the redemption of exiles, either because their punishment was completed, or because they arranged for the payment of outstanding fines.