After The Vote Was Won. The Fate Of The Women’s Suffrage Movement In Russia After The October Revolution: Individuals, Ideas And Deeds
Albania declared its independence on 28 November 1912, and a provisional government was formed. Independence was seen by the Qiriazi sisters as creating the opportunity for educated women to contribute to the cause of education, especially the education of women so they would be able to know and exercise their rights, and to form women's organisations in other towns. Due to the situation in which Albania found itself after World War I, the nature of the Albanian women's movement was rather particular and differed from movements elsewhere in Europe. The Civil Code marked the change in women's legal position in the family. The women's movement came into being later in Albania than in other parts of Europe. At the same time, it faced challenges that many others were spared, at least in western Europe. Keywords:Albania; women's organisations; World War I
The First Soviet Political Trial: Countess Sofia Panina before the Petrograd Revolutionary Tribunal
The Bolshevik leadership had reason to expect that their first trial of a political opponent would be a success. The defendant was a wealthy aristocrat, a member of the Central Committee of the outlawed Constitutional Democratic (Kadet) party, and a vice minister in the Provisional Government. The unambiguous charge against her-taking and concealing government funds from the former Ministry of Education-would clearly demonstrate the moral bankruptcy of liberal leaders and further discredit the former government. A public trial would introduce the Bolsheviks' new instrument of revolutionary justice-the Revolutionary Tribunal of the Petrograd Soviet, created in late November 1917 and composed of ordinary workers and soldiers in conscious imitation of the French Revolution. From the perspective of her accusers, the likely guilty verdict against Countess Sofia Panina would show the world the superiority of Bolshevik justice and morality, and the legitimacy of their seizure of power. To the Kadets, the trial of a woman widely respected for her progressive philanthropy held equally great significance as an event that would demonstrate the illegitimacy of Bolshevik rule and their violation of the most fundamental norms of justice. The actual proceedings that took place on 10 December 1917 yielded no unequivocal triumphs, however. The trial took several surprising turns, and its ambiguous outcome enabled both supporters and opponents of the defendant to declare victory and draw different lessons. Attracting national and international attention at the time, the trial is often mentioned briefly in histories of the Revolution.1 It has received somewhat more attention
Italian Influence on the Development of Calvinist Scholasticism
THIS ARTICLE TRIES to show that the rise of Calvinist scholasticism, which was the most important development in Calvinist theology during the second half of the sixteenth century, stemmed largely from several converging Italian influences, particularly from the writings of Peter Martyr Vermigli and Jerome Zanchi. Here Calvinist theology refers not only to the personal thought of John Calvin but also to the teachings of the founders of the Reformed or Calvinist tradition as it spread out from Geneva and Switzerland to France, Germany, England, Scotland, Poland, and the Low Countries. In this context Calvin emerges as the brightest star in a galaxy of Reformed theologians which includes Heinrich Bullinger, Pierre Viret, Theodore Beza and Wolfgang Musculus as well as Martyr, Zanchi and others. These theologians were often more influential than Calvin himself at a given place or time or on a given point of doctrine. Bullinger, Martyr, and Martin Bucer were all more important for spreading Calvinist ideas to Edwardian England than was John Calvin. Early Elizabethan Protestantism looked more to Zurich than to Geneva, as did early Polish Calvinism. German Calvinism owed more to Heidelberg than to Geneva.' These leaders developed their theologies sometimes in mutual dependence, sometimes with surprising independence. By no means was their relation to Calvin simply that of disciple to master, for each gave a personal nuance to his style of Calvinism. Thus the sixteenth century Jesuit Cornelius Schulting states on the opening page of his five volume polemic against Calvin and Peter Martyr that Martyr was clearer and far more learned than Calvin.2 Recently John Bray has pointed out that research in seventeenth century Calvinism leads "to the conclusion that the impact of Calvin upon the Calvinistic movement has been greatly over-rated. It may well be that some of