Non-orthodox labour in early modern Russia

While the Tsardom Russia in Early Modern Times till the 18th century experienced a constant demographic loss to slavehunters supplying the markets of Muslim Empires, there also was an influx of Non-Orthodox Prisoners of War (from Muslim Tatars to Protestant Swedes) and socially weak people from annexed territories. Most Jasak-paying communities remained ethnically Non-Russian, but some Non-Orthodox “foreigners” by being sold or selling themselves left their communities and entered the status of peasants respectively kholops. These mostly were integrated into the Russian Orthodox flock. By prohibiting Orthodox people to serve in Non-Orthodox households clergy and government hoped to safeguard laypeople against other creeds, but strengthened the labour-market of Non-Orthodox servants. Muslim estate-owners, Armenian merchants, German doctors, Scottish officers etc. wanted servants in house and garden to care for their households and keep their social standings. Non-Orthodox servants, referred to but not regulated in the basic law of 1649, remained ethnically Non-Russian and confirmed Russia's character as “multi-ethnic Empire”

Das Globalisierungsparadox.: Sammelrezension

Rezensiert werden folgende Titel: Dani Rodrik: The Globalisation Paradox. Why Global Markets, States and Democracy can’t coexist, Oxford: Oxford University Press 2011, 345 S. Richard Münch: Das Regime des Freihandels. Entwicklung und Ungleichheit in der Weltgesellschaft, Frankfurt a. M.: Campus Verlag 2011, 330 S. Hartmut Elsenhans: The Rise and Demise of the Capitalist World-System, Leipzig: Leipziger Universitätsverlag 2011, 217 S. Hartmut Elsenhans: Kapitalismus global. Aufstieg – Grenzen – Risiken. Stuttgart: Kohlhammer Verlag, 2012. Amy Chua: World on Fire. How Exporting Free Market Democracy Breeds Ethnic Hatred and Global Instability, London: Random House, 2004, 346 S

nternal Peripheries as Research Approach.: The Emsland from the Middle Ages until Industrialisation

The article aims to show connections between capitals and provinces in a more precise fashion than traditional regional history has done. It starts with an overview of methods in the “internal peripheries” approach. The Emsland, a region in Northwest Germany with heathlands and poor soils, serves as a case study. Until 1803 it was part of the Prince-Bishopric of Münster. The number of “Heuerlinge”, a social group below the peasantry, increased from the 15th to the 18th century, which contri-buted to an overexploitation of natural resources by turning woodlands into heathlands. Economically the Emsland developed into a reservoir of cheap seasonal labour for the Netherlands, while politically the new border cut re-lations and the prince-bishop enforced Catholicism. During the short period when the Emsland was part of France labour costs and taxes rose. It was not before nineteenth-century industrialisation in Germany that these conditions changed.The article aims to show connections between capitals and provinces in a more precise fashion than traditional regional history has done. It starts with an overview of methods in the “internal peripheries” approach. The Emsland, a region in Northwest Germany with heathlands and poor soils, serves as a case study. Until 1803 it was part of the Prince-Bishopric of Münster. The number of “Heuerlinge”, a social group below the peasantry, increased from the 15th to the 18th century, which contri-buted to an overexploitation of natural resources by turning woodlands into heathlands. Economically the Emsland developed into a reservoir of cheap seasonal labour for the Netherlands, while politically the new border cut re-lations and the prince-bishop enforced Catholicism. During the short period when the Emsland was part of France labour costs and taxes rose. It was not before nineteenth-century industrialisation in Germany that these conditions changed

Non-Orthodox Labour in Early Modern Russia

While the Tsardom Russia in Early Modern Times till the 18th century experienced a constant demographic loss to slavehunters supplying the markets of Muslim Empires, there also was an influx of Non-Orthodox Prisoners of War (from Muslim Tatars to Protestant Swedes) and socially weak people from annexed territories. Most Jasak-paying communities remained ethnically Non-Russian, but some Non-Orthodox “foreigners” by being sold or selling themselves left their communities and entered the status of peasants respectively kholops. These mostly were integrated into the Russian Orthodox flock. By prohibiting Orthodox people to serve in Non-Orthodox households clergy and government hoped to safeguard laypeople against other creeds, but strengthened the labour-market of Non-Orthodox servants. Muslim estate-owners, Armenian merchants, German doctors, Scottish officers etc. wanted servants in house and garden to care for their households and keep their social standings. Non-Orthodox servants, referred to but not regulated in the basic law of 1649, remained ethnically Non-Russian and confirmed Russia’s character as “multi-ethnic Empire”

Terms for dependent people in rural Russia in early modern records

[no abstract available