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This conclusion reviews changing practices and habits of gambling in Britain in the long eighteenth century, among different groups in society, and among women and men. The rise in female gambling of different kinds was one of the most striking developments of this period, attracting significant comment from the contemporary press and writers, as well as anxiety from authors of the myriad conduct books of the period. The implications of these changes and of the prevalence of different forms of gambling for our understanding of Britain in this period is examined, in particular in relation to debates among historians about the impact and influence of polite values and culture. The final section of the conclusion looks briefly ahead to the new worlds of gambling as they began to develop in the opening decades of the nineteenth century.
This chapter examines an apparent paradox, the existence and further development of significant body of laws prohibiting different forms of gambling and gambling in certain places, and their overwhelming inefficacy. The law provides, nevertheless, a very useful prism through which to plot changing and fluctuating attitudes towards gambling among the authorities and politically powerful, and, indeed, rather lower down in society. The heart of this chapter is an analysis of successive drives to clamp down on gaming houses in London and their fairly negligible impact viewed in the longer term. This is partly a story of the resourcefulness and resources of the gaming house keepers, and their ability to evade or blunt the effects of law and magisterial campaigns to enforce the law. But it is also a story of how ineffective the law and contemporary forms of policing were when faced with an extensive, well-embedded and well-capitalized gambling industry, often supported by or at least tolerated by local communities. This is quite apart from the flagrant double standards which were entertained by the state and Parliament towards gambling.
The focus of this chapter is the gambling of the elites and primarily gambling for large financial stakes, so-called playing deep. It seeks to provide a picture of how far gambling of different kinds was firmly integrated in the lives of many among the elites, and how the landscape of elite gambling changed across the eighteenth century. However, it also emphasizes the tensions and even contradictions which existed in elite attitudes towards ‘gaming’ and the influence of different milieu on the propensity to gamble and nature of gambling. At its core are a series of case studies of individual gamblers and specific gambling coteries, including a detailed examination of a case of a junior member of a leading Scottish titled family, Lord William Murray of the Murrays of Atholl, for whom gaming was very destructive personally. Gambling, it is often emphasized, was frequently an enactment of the code of honour of the gentleman; but at stake were different, competing versions of honour and masculinity. Gambling divided as much as it united the elites, in terms of habits, conduct, and attitudes.
This chapter seeks to establish who adventured in the lottery, on what sorts of scale, and how regularly. It moves beyond purely impressionistic comment and evidence, and goes in search of systematic records for participation in the official lotteries. It underlines the sheer social and geographical extent of participation in the lottery, which developed first and most intensively in London and its environs, but which quickly spread far beyond the capital and its extensive shadow. The second half examines the motivations of those who undertook lottery adventures, focusing on attitudes towards ‘fortune’ or luck, and the extent to which the lottery served to exemplify and amplify the social solvent which was money, but also engage very widely entertained hopes for independence and social mobility present in British society in this period. Men, women, and children, from all social backgrounds, were susceptible to the allure of the lottery and the possibility of winning one of the capital prizes in the draw, even if some among the upper and middling ranks sought to distance themselves from such entrapments at the same time that they entertained them.
This chapter goes in search of the gambling habits and propensities of the bulk of the population, but does so by focusing in the first place on the gambling of the lower orders and many among the middling sorts in the giant British capital. Through examination of a range of activities, including cricket and lottery insurance, and different gambling locales, it seeks to map the sheer extent and diversity of gambling at this level of society in eighteenth-century London. If London in this period was a ‘gambler’s paradise’, as one historian has claimed, then this was about much more than its exclusive gambling clubs. The final section of the chapter focuses on one activity which became very closely identified with betting in the later Georgian era, and across Britain – pedestrianism, or foot-racing. Through exploring the development and appeal of this sport, it seeks to plot a path forwards from the eighteenth century into the world of early to mid nineteenth century popular sport and betting, in which the centre of gravity moved decisively away from London and to the rapidly growing industrial regions and towns of north and midlands, as well as the manufacturing regions of lowland Scotland.
In this dossier, Marx's concept of primitive accumulation is applied to socialist development in the Soviet Union, China, and Romania, three countries in which socialist revolution occurred before the full development of capitalism. The introduction profiles the ideas of Evgenii Preobrazhensky, the Soviet theorist and left oppositionist, who first applied Marx's concept to the problems of socialist development, and was executed under Stalin in 1937. Preobrazhensky advanced the idea of “primitive socialist accumulation”, a process that would fund industrialization by extracting surplus through planned, non-coercive transfers from market-based and state sectors. Preobrazhensky's ideas sparked debates within communist parties over collectivization and the tempo of development. The introduction and articles in the dossier point the way towards future comparative research, suggesting that the processes of primitive capitalist and socialist accumulation shared painful similarities.
This article provides a reinterpretation of Stalinism through the lens of Marx's concept of primitive accumulation. It connects a series of defining events that are usually viewed separately – the debates and oppositional movements of the 1920s, industrialization, collectivization, and the “Great Terror” – to the state's need to accumulate capital for development. Using the idea of “primitive socialist accumulation”, first introduced by the Soviet theorist and left oppositionist Evgeny Preobrazhensky, it examines the challenges of building socialism in an underdeveloped, overwhelmingly peasant country. It argues that the emergence of the left and right oppositions in the 1920s and the grain crisis in 1927–1928 resulted from the state's struggle to create a stable balance between rural and urban exchange. The hastily implemented move to collectivize resulted in a cascade of unintended consequences, including a disastrous famine, decrease in food supplies, and a precipitous fall in real wages that impelled record numbers of women into the labor force. Against a background of social instability and discontent, the Kirov murder proved a fearful trigger, igniting fears among Party leaders that ultimately resulted in mass political and social repression. The article is part of a dossier, comprising an introduction and three articles, which offers a new approach to our understanding of socialism in the Soviet Union, China, and Romania.
Shahab Ahmed’s What Is Islam? The Importance of Being Islamic (2016) challenges Islamic Studies scholars, (art) historians, and anthropologists to reconsider theoretical frameworks underpinning historical and ethnographic research. This article addresses Ahmed’s concerns that studies of Islam often conceptually privilege orthodoxy, by including drinking and intoxication as worthy of close attention in examining the history and the anthropology of Islam. The case of Wine Shop the Philosopher, run by a former Afghan refugee in The Hague and Amsterdam, is presented after establishing the comparative and interdisciplinary relevance of alcohol consumption in studies of Islam and Muslims. Ahmed’s conceptual framework is used and assessed in comparison with the wine shops’ contemporary pluralist reality by exploring the idealized boundaries of Persianate culture and Islam in dialogues between Persian-speaking interlocutors. It is argued that alcoholic drinks lend themselves to competing gastro-nationalisms and prompt ethnolinguistic tensions between and within groups with Turkish, Moroccan, Iranian, and Afghan backgrounds in the Netherlands. The focus on diverse, coexisting and clashing drink regimes, in conclusion, allows us to deconstruct dichotomies between sober Muslims and European drinkers, African and Asian believers and European unbelievers, and refugees and citizens.