By Simon Dentith
The transformation of British society through the nineteenth century is a normal of old description. The transition from an business yet nonetheless predominantly agricultural society, with lots of its conventional, vertically geared up varieties of social association nonetheless intact, to a predominantly city, category divided and recognizably glossy society is still one of many outstanding variations of social historical past, the prototype certainly for a lot of human heritage within the twentieth century. The simultaneous transformation of england, from one imperial energy between others, to the main robust imperium in heritage, is both vital.
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Society and Cultural Forms in Nineteenth Century England
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Example text
It is important, of course, to recognise the tremendous variety of the N onconformist churches, both in their theology and in their social constituencies. It is important too to recognise their sense of exclusion from national life - they were excluded from holding parliamentary or municipal office until the repeal of the Test and Corporation Acts in 1828, were excluded from the universities of Oxford and Cambridge until the 1850s, but had nevertheless to get married in the parish church, register the baptisms of their children in the church baptismal register, bury their dead in the church graveyard, and pay church rates.
Though particular cultural objects contribute to, or can be made to challenge, the always- to-bereconstituted hegemony of any particular moment, that does not exhaust their meaning, and such readings always constitute only provisional resolutions of the cultural object's complexity. Finally, culture is at once social and individual; that is, it exists both in the social world, between people, and reaches into and constitutes subjectivity. It follows from what I have said about the diversity of cultural forms that subjectivity must also be thought of as diverse and multiple, formed in the differing and often contradictory invitations of competing cultural forms.
As I have suggested, the vision of authority and society that it offered was cognate with other versions of paternalism available in the 1830s and 1840s, notably 'Young England', Carlyle's Past and Present (1844) and the Catholic and Gothic romanticism expressed in Contrasts (1836) by Augustus Pugin (1812-52). The social location of the Oxford Movement, and its conservative political agenda, are readily apparent. From the 1840s onwards, other movements within the Church of England drew on very different theological inspirations, seeking in some cases to renew the appeal of the Church and to make it more inclusive.