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A tanulmány abból a feltételezésből indul ki, hogy a XIX. század végére az Egyesült Államokban kialakult „laissez-faire konzervativizmus” társadalomszemléletét senki sem példázza jobban, mint William Graham Sumner. Kétségtelen, hogy az első nemzetközi hírnevet szerzett amerikai szociológus, Sumner joggal tekinthető a szociáldarwinizmus meghatározó amerikai képviselőjének. Esszéiben és legismertebb művében, a monumentális Népszokások ban azt próbálta bizonyítani, hogy a társadalom javát leginkább a laissez-faire elvek felkarolásával érhetjük el. A darwini evolucionizmus jegyében határozottan elutasított mindennemű állami beavatkozást a gazdasági és társadalmi életbe, életművét joggal értékelték tehát „amerikai ruhába öltöztetett spencerizmusnak”.
The birthplace of the Christmas tree is the territory of the Aleman people, thus the territories of Baden and Alsace along the upper part of the river Rhine. Its direct predecessors are the maypole trees during winter and Christmas time, thus the branches of pine trees with which the houses, economical and agricultural buildings, fences and wells along the upper Rhine were decorated inside and out during the midwinter festivities (Christmas, New Year etc). According to a medieval legal principle in upper Alsace, the peasants had the right to bring a cartful of wood (branches of pine trees in the first place) on Christmas Eve from the forest. Written legal principles and customs recording this habit can be found in many cities of upper Alsace: Sundhofen (around 1300), Bergheim (1369), Germar (14th century).The habit of decorating houses with evergreen branches at Christmas is in Strasbourg and Freiburg 500 years old. The cities of the Alsace region have guarded their forests in the days before the midwinter festivities against thieves. We know of a bill of a sum paid to the foresters guarding the forests at St. Thomas’s day (21st December) in Schlettstadt (1521). The judge of Sankt Pilt did put the forest of the city under heavy guard for nine days before and after Christmas, because of a legal principle of the upper Alsace (14th century). The cities and landowners tried to keep the number and size of the may-pole trees meant to be cut for Christmas via decrees at bay. Türkheim has in 1611 decreed that anyone who cuts out more than one tree for Christmas has to pay a fine. In a legal principle at Adolsheim (1431) the landowner has allowed the cutting of a 7 feet tall pine tree. The great size of the may-pole trees shows that they are no more branches to decorate a room or small trees hanging from the ceiling, but big Christmas trees standing in the house or in the open.In Strasbourg the sale of Christmas tree began in 1539. According to their accounts, the wealthy house of Sichenheim did pay for pine trees and branches. The cathedral of Strasbourg did have a standing Christmas tree in the same year. The manuscript A few sights from Strasbourg (1604 or 1605) describes many decorated Christmas trees in guild houses of artisans. The Christmas tree was also popular in Freiburg (14th century): The town council was forced to fine those who cut may-pole trees for Christmas illegally. In the town hospital to the Holy Spirit the bakers decorated a large Christmas tree, which remained untouched until New Year. Its edible decorations, cakes, fruits were distributed among the poor at the Christmas-tree festivities in the 17th–18th centuries. The accounts of the hospital show that between 1625 and 1773 they had always expenses for the decoration of the Christmas tree.The historical clues show us that the Christmas tree was a popular habit on both sides of the upper Rhine in the 16th century among the Protestants and the Catholic Christians as well.
, with a special focus on how the author conceived the research of socialist legal folkways. The second part presents research carried out by legal anthropologists after the change of political regime in 1989, with particular emphasis on the research
, ethnographical village museums, ethnographical collections along the Ipoly and the Garam I.] Lilium Aurum, Dunaszerdahely 2010 . Diószegi Vilmos : „Néphitgyűjtés” – Főleg rontás, varázslás, gyógyítás, boszorkány stb. [“Folkways-collection” – mainly charms
profound picture of the society in question ( Varga 2018 ). From folk legal customs to legal folkways Returning to the new and most recent problems in Hungary and in Central and Eastern Europe more broadly — and thus to the monumental theme of Ernő Tárkány
. The Web of Group-Affiliations. In: Conflict. The Web of Group-Affiliations Sumner, W.G. (1974) [1906]: Folkways . New York: Arno Press
market released numerous albums and collections. Brands included Real World, Music Network, Ellipsis Arts, Shanachie, and Smithsonian Folkways, to name but a few. In the formerly communist Soviet Union itself, a new music market was emerging. The Silk
research include the history of criminal law, in particular the history of imprisonment and in the study of legal folkways include the sanctioning system and enforcement. He is editor-in-chief of the Jogtörténeti Szemle [Review of Legal History], series
Evaluation of Contemporary Hungarian Legal Folkways] . Valóság 26 ( 9 ): 71 – 75 . Tárkány Szücs , Ernő 2003 Magyar jogi népszokások [Hungarian Legal Folk Customs] . Budapest : Akadémiai . Tárkány Szücs , Ernő 2021 Rechtsgeschichte und
superorganism function are not moralized. One kind of social violation which should fall outside the moral domain is violations of social folkways. These are social practices that are normative in the sense of being common but not sanctionable in the same way as
