Guilds and middle-class welfare, 1550–1800: provisions for burial, sickness, old age, and widowhood

Guilds provided for masters' and journeymen's burial, sickness, old age, and widowhood. Guild welfare was of importance to artisans, to the functioning of guilds, to the myriad of urban social relations, and to the political economy. However, it is an understated and neglected aspect of guild activities. This article looks at welfare provision by guilds, with the aim of addressing four questions. Firstly, for which risks did guild welfare arrangements exist in the Netherlands between 1550 and 1800, and what were the coverage, contributions, benefit levels, and conditions? Secondly, can guild welfare arrangements be regarded as insurance? Thirdly, to what extent and how did guilds overcome classic insurance problems such as adverse selection, moral hazards, and correlated risks? Finally, what was the position of guild provision in the Dutch political economy and vis-à-vis poor relief?

Marriage and the family in a Maltese parish: St. Mary's (Qrendi) in the eighteenth century

This article addresses the Maltese traditional family, taking St. Mary's (Qrendi) as a test case. It results that couples married in their early twenties, while a high proportion of men and women never married at all. Marriage was not popular so that one-fifth of all marriages were remarriages. Very few widows remarried and it was only for some economic reason that they sought another man. There is no evidence though that a high rate of celibacy resulted in flagrant promiscuity even if there is evidence that the Qrendin were not so particular about their sex life. No birth control was practiced within marriage and children followed one another regularly. This brings into relief the parents' unconcern for their offspring's future as well as the inferior status of women because husbands made their wives several offspring. Relations between the spouses were poor so that dissatisfied couples went their own ways.

Widows' land security in the era of HIV/AIDS: panel survey evidence from Zambia

In areas of Africa hard hit by HIV/AIDS, there are growing concerns that many women lose access to land after the death of their husbands. However, there remains a dearth of quantitative evidence on the proportion of widows who lose access to their deceased husband's land, whether they lose all or part of that land, and whether there are factors specific to the widow, her family, or the broader community that influence her ability to maintain rights to land. This study examines these issues using average treatment effects models with propensity score matching applied to a nationally representative panel data of 5,342 rural households surveyed in 2001 and 2004. Results are highly variable, with roughly a third of households incurring the death of a male household head controlling less than 50% of the land they had prior to their husband's death, while over a quarter actually controlled as much or even more land than while their husbands were alive. Widows who were in relatively wealthy households prior to their husband's death lose proportionately more land than widows in households that were relatively poor. Older widows and widows related to the local headman enjoy greater land security. Women in matrilineal inheritance areas were no less likely to lose land than women in patrilineal areas.

Suttee Sainthood through selflessness: pain of repression or power of devotion?

The immolation of Hindu widows has generated much horror while remaining tenaciously mixed with clandestine admiration. Reported in many eyewitness accounts and literary works, the topic has given rise to highly contested sociocultural, legal and ideological debates, strongly linked to women’s rights. But the root question has not gone away: is suttee/sati just painful female victimisation or can it also reflect powerful female agency and the power of devotion? This article examines two literary works, Maud Diver’s Lilamani, in which an Englishwoman unreservedly idolises a suttee, and Krupabai Satthianadhan’s Kamala, where an Indian woman expresses deep pride in sutteehood. Engaging in a search for deeper meanings, this article asks what makes these two women writers revere a suttee so totally. Can one really be a suttee-saint through selflessness, or are there some deeper meanings yet to be uncovered? A wider political interpretation is suggested to re/present the root meaning of suttee.

A life-course approach to studying transitions among Canadian seniors in couple-only households

This study tracked the occurrence of death, widowhood, institutionalization, and coresidence with others between 1994 and 2002 for a nationally representative sample of 1,580 Canadian respondents who, at initial interview, were aged 55 and older and living in a couple-only household. Although the majority of seniors remained in a couple-only household throughout the duration of the survey, nearly one in four who experienced a first transition underwent one or more subsequent transitions. Age, economic resources, and health were significant predictors of a specific first transition and multiple transitions. More work is needed to understand the dynamics of the aging process.

Intimacy and the life cycle in the marital relationships of the Scottish elite during the long eighteenth century

Traditionally marriage has been treated as one step in the life cycle, between youth and old age, singleness and widowhood. Yet an approach to the life cycle that treats marriage as a single step in a person's life is overly simplistic. During the eighteenth century many marriages were of considerable longevity during which time couples aged together and power dynamics within the home were frequently renegotiated to reflect changing circumstances. This study explores how intimacy developed and changed over the life cycle of marriage and what this meant for power, through a study of the correspondence of two elite Scottish couples.

Coping versus grieving in a "death-accepting" society: AIDS-bereaved women living with HIV in Indonesia

The aim of this study was to understand how AIDS-bereaved women in Indonesia cope in a society where death is believed to be fated. Data analyses were conducted based on the women’s interview transcripts and journal entries. Each of the women experienced at least three traumatic life events. The most challenging experience was learning that they have contracted a disease they regarded as associated with prostitution. Given the short lapse of time between their husbands’ deaths and learning about their seropositivity, biographical disruption appeared to have acted as an ‘analgesic’, while concerns to protect their children seemed to have triggered biographical reinforcement. This phenomenon may have brought about a positive bereavement outcome. Specific counselling programmes for women affected by HIV/AIDS are needed, but emphasis should first be placed on improving their wellbeing and their perception of stigma.

The business of relief work: a Victorian Quaker in Constantinople and her circle

This article explores how Victorian notions of charity translated to evangelical mission projects in the Near East. Focusing on Quaker philanthropist Ann Mary Burgess, it traces the trade networks that she established to serve the Armenian community living in the Ottoman Empire. Burgess's vast network of supporters throughout Britain, Europe, and the Near East enabled her to fund relief projects using profits from goods produced by the orphans and widows served by the Friends' Constantinople Mission. The mapping of these networks reveals the evolving relationship between evangelicalism, the humanitarian movement, and the marketplace in imperial Britain.

Widow and widower remarriage: an analysis in a rural 19th century Costa Rican population and a cross-cultural discussion

Although the topic of remarriage features saliently in the cultural anthropological literature, it is virtually absent in the biological anthropology journals. This is perplexing, given that remarriage affects the differential reproductive success of males and females in a community, and could well impact a community's population structure. In this paper, we research remarriage practices in a rural 19th century community in Costa Rica. Although we find support for the proposition that males are more likely to remarry than females, we find that widows who remarry are not all young and able to reproduce. Our findings support the cross-culturally-generated suggestion that a female's ability not to remarry is tied to her to ability to own property. Remarriage is a topic of interest to biological anthropologists from a cross-cultural and biocultural perspective.

[Exercise of the apothecary by the chemists' widows from the XVth to the XVIIIth century]

The widows had to live in chast and honest way, otherwise they would close their shop. If they remarried, they had no more their privilege of keeping their shop, except in various conditions which were defined in the statutes of the local apothecaries corporations. In many cases, the corporations of apothecaries were obliged to act against the widows who did not respect their statutes. In many cases, there were proceedings. But the financial situations of the widows were often difficult, and they were sometimes helped by the apothecaries communities.

[Apothecaries' exercise by widows of apothecaries from the XVth to the XVIIIth centuries]

As far as we study the rules of the apothecaries' communities, the widow of an apothecary was allowed to keep the shop as long as she lived alone, with the help of a servitor judged to be efficient and valuable by the apothecaries' community. The first statutes appeared in the XVth century; they were more and more numerous in the XVIth and especially in the XVIIth century. The conditions of the widows' privileges remained nearly the same all over France during this period.

Widows' rights questioned: Indians, the state, and fluctuating gender ideas in central highland Ecuador, 1870-1900

This essay uses court disputes over indigenous widows’ land rights to examine the impact of an expanding national state on indigenous peasant interpersonal relations in late nineteenth-century Ecuador. In doing so, it offers a response to historian Carmen Ramos Escandón's recent call for historical studies of changing family life in order “to know how this domestic web is related to social processes in a broader sense and how the organization of the family contradicts or reflects society's structures.” Specifically, the confrontations under scrutiny reveal the extent to which indigenous peasants’ notions of marriage and widowhood rights adhered to, diverged from, or were influenced by state views of gender relations. Most court cases from the central highland province of Chimborazo in this period uncover parallels between indigenous and state views of marriage and widowhood; yet the three focal cases here, in which widows’ privileges came under question, highlight differences between indigenous and state understandings of gender relations. In the first case, an Indian woman's father-in-law recognized her right as a widow to inherit a portion of her former mother-in-law's lands; court officials, however, decided to uphold patriarchal legal standards when they granted the land in question to the woman's second husband rather than to her. In two other cases, widows’ claims were undermined not by state authorities themselves, but by Indian men in their own communities. Calling upon patriarchal notions that were at the center of the state's marriage laws, these men wrested control of property from women whose customary claims to it were stronger than theirs. Though cases like these rarely appeared in the court data from Chimborazo, they are illuminating because they promote an exploration of the relevance of ethnically distinct gender ideologies.

The not-so-merry widows of Amsterdam, 1740-1782

This research examines the remarriage propensities of a group of poor to middling Amsterdam widows in the second half of the eighteenth century. Using family composition, life cycle, and wealth data drawn from a collection of probate inventories originally recorded by the Amsterdam Municipal Orphanage, this study addresses two questions. First, was the substantial differential in the remarriage rates of men and women the result of choice or rather differential opportunities? And second, what were the economic implications of the observed marital outcomes? It will be shown that despite the legal and social freedom typically associated with widowhood, the economic costs of female headship were high.

"Worries of the heart": widowed mothers, daughters and masculinities in Maragoli, western Kenya, 1940-60

Omwene hango [the owner of the home] is the only person with true authority to discipline children. So, when your husband died, the authority of omwene hango died with him, and you were left alone.

HISTORIANS of gender have shown the importance of documenting and scrutinizing instances in which gender terminologies are invoked and employed. A compelling instance can be found in an examination of the widows of Maragoli. In this upland rural area of about two hundred square kilometers in western Kenya, the dynamic relations surrounding widowhood provide a useful opportunity to analyze the construction of feminine and masculine categories, as well as the political strategies that emerged out of these categories. Widows in this rural part of Kenya were certainly subject to the limitations imposed on them by the invocation of strict gender categorization – perhaps at this point in their lives more than any other. And yet, surprisingly, these widows were able to use such categories for their own purposes. By expressing their grief publicly – usually in ways that focused on their social and economic needs – Maragoli widows not only reinforced the importance of gender categories but also sought to redress their grievances through these very categories. What is important, though, is that they consciously presented themselves as ‘poor widows’, as idealized stereotypes of suffering females who were believed to become needy and helpless at the death of their husbands. They told their stories in ways calculated to solicit sympathy. And this usually worked to their advantage since it placed men in the difficult situation of having to defend their ‘ideal’ masculinity. Only by helping guarantee the economic livelihood and social status of bereaved widows could men uphold their own self-image. Thus the relationship between them was informed by a reciprocity that suggests that the widows were more than passive recipients of male charity. By presenting their grief publicly so as to solicit relief for their sufferings, widows were actively able to turn what men saw as stereotypical feminine behaviour – emotionality, helplessness and weakness – into strengths. That is, by consciously attempting to make men feel more ‘manly’, Maragoli widows were able – at least partially – to exploit existing gender roles to get what they needed.