Such faith in the social superiority of family firms is the reason why Germany exempts most heirs of businesses from inheritance tax, provided they do not lay people off for seven years.
|
|
Furthermore, auxilia are nowhere depicted wearing such armour. The provision of more protective and expensive armour to legionaries was probably due to non-military reasons: the army was highlighting their social superiority, just as it did with higher pay. During the 3rd century, when all peregrini were granted citizenship, and therefore legionaries lost their social superiority, the lorica segmentata and the rectangular shield disappeared.Goldsworthy (2003) p.
|
|
Asmara stood for colonial triumph. The attention that the city attracted in the Eritrean highlands provided an ideal platform from which to demonstrate political, economic and social superiority.
|
|
Shit can also be used to establish social superiority over someone else. The most common gibe is eat shit! expressing contempt. Some other personal word may be added such as eat my shit implying truly personal connotations.
|
|
Those who studied in Europe or in the European model > cultivated a social superiority. ... These arbiters of taste did not > represent the mean of the population. Their influence left the many > congregations without a music to which they could identify. An interest in > church singing waned, giving way to the quartet choir.
|
|
The show comprised five series and 44 episodes, four of which are Christmas specials. Production ended when star Patricia Routledge moved on to other projects. All episodes have since been released on DVD. The sitcom follows Hyacinth in her attempts to prove her social superiority, and to gain standing with those she considers upper class.
|
|
Critics view Falkner neither as notably feminist,Ellis, 161. Ellis points out that Shelley's belief in the social superiority of mothers might be interpreted as non-egalitarian. nor as one of Mary Shelley's strongest novels, though she herself believed it could be her best. The novel has been criticised for its two-dimensional characterisation.
|
|
Tragedy would strike when Grace will killed in a stable fire in 1955, trying to rescue Midnight, Christine's horse. In 1956, Christine wed Paul Johnson, much to his family's chagrin. The Johnson's believed they were in "social superiority" to the Archers. The book, Who's Who in The Archers, described Paul was a "flaky" husband.
|
|
The architecture of the slave quarters is very distinct, and done very purposefully. The attractive brick walls and shutters were a sign of social superiority for the Bellamy family. Because these were urban quarters, they could easily be seen by the public from street level. Having a visibly pleasing slave quarter gave the impression of high social status for the family.
|
|
A controversial and abrasive figure, Schneiders- Howard was convinced of her own racial and social superiority, using her work with migrants and the poor to propel her own aims and views of how society should be organized. A pioneer woman in many fields, she was condemned by her opponents, who questioned her morals, her motivations and even her sanity. Her lasting impact was upon bringing improved sanitation of the country.
|
|
During moments of displays of social superiority, laughter could be used to dissolve tensions that otherwise could lead to fighting or exclusion from a group, by designating those situations as play rather than as a real challenge. Duchenne laughter, which should be thought of as emotionally- valenced rather than simply spontaneous, can increase positive affect and mood of an individual as well as a group.Spoor, J. R. & Kelly, J. R. (2004). The evolutionary significance of affect in groups: Communication and group bonding.
|
|
He shared the same preference for depicting luxurious bourgeois rooms and conversation pieces, that showcased his patrons' social superiority. These interiors were adorned with the symbols of genteel politeness, artistic discernment, fashion and wealth to highlight that his sitters possessed material wealth as well as social graces. Like other Flemish artists of his time, van den Bosche was mindful of the prevailing preference in the market for French and Parisian art and adapted his Flemish style to conform to Paris tastes.Martin Dunford, Phil Lee, 'Belgium and Luxembourg', Rough Guides, 2002, p.
|
|
From the 17th to the 19th century, several Jews of Spanish and Italian origin settled in Syria for trading reasons. Whenever possible, they kept their European nationality in order to be under the jurisdiction of the consular courts under the Ottoman capitulations, rather than being treated as dhimmis under Islamic law. These European Jews were known as Señores Francos and maintained a sense of social superiority to the native Jews, both Musta'arabi and Sephardi. They did not form separate synagogues, but often held services of their own in private houses.
|
|
The standardisation of British English is thought to be from both dialect levelling and a thought of social superiority. Speaking in the Standard dialect created class distinctions; those who did not speak the standard English would be considered of a lesser class or social status and often discounted or considered of a low intelligence. Another contribution to the standardisation of British English was the introduction of the printing press to England in the mid-15th century. In doing so, William Caxton enabled a common language and spelling to be dispersed among the entirety of England at a much faster rate.
|
|
The anthropologists > rejected such claims on two grounds: first, on the ground that within the > same human species no race is superior to any other; but also on the ground > that there is no such thing as an Aryan race or a Teutonic race. We cannot > throw out the concept of race by the front door when it is misused for > asserting social superiority and bring it in again through the back door to > misuse it in the cause of the oppressed. The metaphor of race is a dangerous > weapon whether it is used for asserting white supremacy or for making > demands on behalf of disadvantaged groups.
|
|
Gapjil () is an expression referring to an arrogant and authoritarian attitude or actions of people in South Korea who have positions of power over others. Gapjil is a neologism made by combining the word Gap (갑; 甲)—which is used to introduce the first party in a contract, but also refers to superior status—and jil (-질), a suffix that negatively refers to particular actions. It is a phenomenon associated with the hierarchical nature of Korean society and work culture, a structure which results in the social superiority of those with higher wealth. Various incidents, such as the nut rage controversy, have resulted in popularization of the term and brought the phenomenon to the attention of world media.
|
|
Nandanar became "the hero of tales of caste protest". The "Adi Dravida" (Dalit) leaders of the Self-Respect Movement used Nandanar as an exemplar to prove that social superiority originates not from birth, but the qualities and deeds of people. In 2010, Cadres of the Tamil Nadu Untouchability Eradication Front (TNUEF) and the Communist Party of India (Marxist) under the leadership of P. Samath, protested to bring down the wall on the South Gate of the Chimdabaram temple, which was—as per a tale—built as Nandanar entered from the gate. The walled gate was the symbol of the oppression of the Dalit caste and caste discrimination, as per the protesters who demanded its demolition.
|
|
Members of the nobility, regardless of level of education, typically knew the distant history and exploits of their families and would pass these stories on to their children. As late as the late nineteenth century, long after the legal distinctions between western Ukrainian nobles and peasants disappeared, certain customs maintaining noble social superiority over their peasant neighbors were retained. The nobility denigrated the peasants by referring to them as "nine-skinned" (дев’ятьшкірними) in reference to their supposed greater weight, and referred to peasant clothes as rags. Nobles of any age, even youths, typically addressed all peasants, even those older or wealthier then themselves, with the informal "you" (ty,) while even older and wealthier peasants addressed all nobles with the formal pronoun vy.
|
|
Sir Arthur Wardour has a deep and lasting, though stormy, friendship with his neighbour Jonathan Oldbuck, which is based on their common interests; they both conduct historical research, though Sir Arthur is a dilettante compared to his friend. Their approach to the past is not that of a scientific historian, deducing hypotheses from solid evidence, but that of an antiquary, forming opinions first and justifying them with whatever evidence comes to hand afterwards. Sir Arthur’s particular interest is in the history of the Wardour family and of the kings of Scotland, this pursuit being motivated by his need to bolster his own feelings of social superiority over those around him, including the middle-class Oldbuck. He does not feel at home in the present, but he demonstrates the impossibility of living in the past by his ridiculous bluster and insufferable snobbishness.
|
|
In traditional Hindu Newar society, the Srēṣṭha caste ranks second to the priestly Rājopadhyāyā Brāhman in ritual hierarchy. In the Malla era, together with the Rājopadhyāyā Brāhman priests, the Sréṣṭhas controlled key posts of the administration and gained vested interest in the land by acquiring feudal rights over holdings. As descending from the noble houses of the Malla courts, the Kshatriyas (locally pronounced Chatharīya) are second in line in the traditional caste-bound view, their social superiority evidenced through their strict endogamous marriage relations within Chatharīyas, disallowing marriages with the Pāñchthariya- status Srēṣṭhas and other lower groups. Similarly, they have historically been strict adherents of the Brahmānic social norms and rituals (like following the custom of Upanayana, performing the Śrāddha ceremony, and being much closer to the mainstream North-Indian Hindu virtues in comparison to other Newars).
|
|
Dhammaloka faced at least two encounters with the colonial legal system in Burma, in one and probably both of which he received minor convictions. Turner speculates that this was to avoid the potential political embarrassment to the colonial authorities of trials with more substantial charges and hence a greater burden of proof. During the shoe affair in 1902 it was alleged that Dhammaloka had said "we [the West] had first of all taken Burma from the Burmans and now we desired to trample on their religion" – an inflammatory statement taken as hostile to the colonial state and to assumptions of European social superiority. Following a failed attempt by the government to gather sufficient witnesses for a charge of sedition, a lesser charge of insult was made and it appears that Dhammaloka was summarily convicted on a charge of insult although the sentence is not known.
|
|
Brown wrote the readers in Austen's time would had known it had been an expensive burden for Darcy to go off searching for Wickham and Lydia, and readers today almost missed the significance of Darcy's financial sacrifice caused by his love for Elizabeth. However, Brown wrote that Scott himself had admitted that he insisted on travelling in style on his trip, staying at the most expensive hotels and eating at the most expensive restaurants as befitting a gentleman of means, and that not all travellers at the time would have stayed and eaten at the same sort of establishments patronised by Scott. Irvine argued that for someone like Darcy who lives about half of the year in London, which is a glittering and far-away place for people of Meryton, this proves his social superiority as his "London manners" are described variously in the novel as "fashionable" and "elegant".
|
|
The struggle between the embattled patriarch Arthur Birling and Inspector Goole has been interpreted by many critics as a symbolic confrontation between capitalism and socialism, and arguably demonstrates Priestley's socialist political criticism of the perceived-selfishness and moral hypocrisy of middle-class capitalist society in 1950s Britain. While no single member of the Birling family is solely responsible for Eva's death, together they function as a hermetic class system that exploits neglected, vulnerable women, with each example of exploitation leading collectively to Eva's social exclusion, despair and suicide. The play also arguably acts as a critique of Victorian-era notions of middle-class philanthropy towards the poor, which is based on presumptions of the charity-givers' social superiority and severe moral judgement towards the "deserving poor". The romantic idea of gentlemanly chivalry towards "fallen women" is also debunked as being based on male lust and sexual exploitation of the weak by the powerful.
|
|