The nomenclature of diplomatic agents as a source on the history of the English diplomatic corps of Henry VII

This study analyzes the formation and developmental history of the Russian population’s oaths of allegiance to the tsar (often called “cross-kissing,” meaning “swearing” or “oathtaking”), which became a form of State oath. The texts of the oaths and their ceremonial practices reflected the fundamental elements of Russian political culture in the 17th century, based on Orthodox doctrine. This essay focuses on the general normative regulations for the organization of oath ceremonies in Russian cities as well as on the evolution of the ideological content of the oath texts addressed to the Orthodox population. The oath procedures combined secular and religious rhetoric, which substantiated and listed the types of services and duties required of the tsar’s subjects, the failing and breaching of which was a reason for excommunication from the church and/or secular punishment. The Russian state assigned varying degrees of rights and liberties to different social groups, correlating these privileges directly with the specific duties and obligations each group owed to the state. Consequently, the notion of subjecthood differed substantially among the various segments of the population. Although the widespread adoption of loyalty oaths fostered a collective sense of allegiance to the state, the rights of subjects were concurrently constrained by their association with particular social categories. Throughout the 17th century, the administration of the State Oath served to affirm the stability of the governing apparatus and the ruling dynasty and consolidated the loyalty of the population, gradually turning this ritual into an important political institution.

The publication, based on the study of biographical and autobiographical information, characterizes the educational, professional artistic, and educational activities of Ukrainian artists of the middle 19th and early 20th centuries. An analysis of the role of artists as active participants in the national, cultural, intellectual, and social life of Ukrainian society is presented. The author has studied not only the artistic heritage of artists, but also their multifaceted activities, which covered educational, journalistic, and organizational spheres. The article highlights theoretical positions on the educational activities of Ukrainian artists, which are illustrated by specific examples of their experience and influence on the state of society and professional and general education in Ukraine in the 19th - 20th centuries. The author touches on the problems of the direction of the high society of the middle 19th - early 20th centuries. on the development of Ukrainian culture and education; highlights biographical and autobiographical information about Ukrainian artists of the 19th - 20th centuries; reveals the role of the educational activities of Ukrainian artists, their influence on the formation of public opinion; focuses on the relationship between artistic activity with educational and pedagogical practice, the organization of art circles, schools, the creation of studios and participation in cultural and educational societies. Their pedagogical work in schools, colleges, and academies contributed to the formation of a galaxy of famous Ukrainian artists who continued the national artistic and educational tradition of their predecessors. The work also highlights the problem of self-identification of Ukrainian artists as educators and public figures, since art is considered a powerful tool for influencing and shaping public opinion, a means of broadcasting the idea of national revival, social and cultural renewal of the state. Artists took the position not only of creators of aesthetic values, but also of leaders of the national idea, founders of an intellectual space capable of uniting society around common ideological values. The publication highlights the need to understand the heritage of Ukrainian artists of the middle 19th and early 20th centuries not only as artists, but also as outstanding figures of education, who contributed to the formation of national identity with their work.

Music and choreography interaction in the stage dances of musical theater productions of the 17th – the first half of the 18th century

Little accounts has been documented on how Zulu women actively participated in traditional setting of the Zulu kingdom and their role during the Anglo- Zulu wars. Ndlovu (2009: 111) argued that academics tend to rely on late twentieth- century feminist analyses which informed by women's struggles in the industrial era to contest equality with men rather than the historical realities of balance interpretation of discourse in gender oppression.It has been a secret taboo that women's role during times of war and conflict were not accorded its rightful interpretation in historical discourse. Scholars do reflect on the above stereotype historical writings thought tradition that had brought this subject into historical debates that military participation was only coined to men or males. Mangena 1 (2008: 253) argued that by recognizing women role at equal footing with men as important narration in contemporary historiography, would tacitly endorsing the legitimacy of 'gender' as an issue in the terrain of social and political power between men and women. Then, this research will focus at producing data signifying women's role and influence during and after the wars. It also endeavors at recognizing their contributions and participation during the war times during the 19th Century and beyond.Mangena's article 'The Black Consciousness Philosophy and the Women's Question in South Africa: 1970-1980' contributed to Biko's Lives: Contesting the legacy of Biko. Contemporary Black History JournalThis paper delves at looking how Zulu women actively participated and extensive contributed in the ancient Anglo-Zulu conflicts and war of the 19th Century. Thus the paper will highlight women role vice versa with women oppression, the way in which both gender offered males and females similar equality to customary influence and power, in the Zulu kingdom. Emphasis will be on the women role during and after the conflict situation and women as age-regiments. One will not exclude their common role in the pre-colonial period as traditional healers.Women Role in the Precolonial EraIt is an undisputed fact that women and men were assigned specific tasks and duties within traditional Zulu society. Sifiso Ndlovu (2008: 111)'s article, from the book 'Zulu identities', stressed that women in the Zulu kingdom were recognized for their important contributions, to conflict and politics in the Zulu kingdom. Women were associated with cultivation, housekeeping, child rearing and thatching. Furthermore, women were also responsible for the hut thatching and the making of grass products. Mats done by women are for sleeping, sitting and eating on. Brewing tools, baskets, fowl nest and utensil pouches were also some of the material done by women.Closely link to Zulu tradition, indigenous home made beer (umqombothi) is prepared and brews by the women that are. As it is illustrated by the Zulu culture, traditional beer plays an important role in Zulu society and it is an essential part of all major rites, it is also important in everyday life, in parties and as offerings. The making of the traditional beer remains solely the responsibility of the women. During some important communal ceremonies, many of the cooking were not carried out by women but by men or king attendance / izinceku. The above shared responsibilities derailed the notion that men were exercising control over women, however, they were also participated and piloted warfare.In the late 19th century, women started to follow the men into labour market, seeking jobs on the mines and in the urban areas. This migrant system has moved men and women from the rural areas, disruption the traditional gender roles, resulting in rural women and the aged being forced to do tasks previously done by the men.Role of Zulu Women during the WarIt is important to stress that the historian and written sources did not positively portray the women's role during the Zulu war in totality and given recognition it deserved. …

The Roman deity, Janus, guardian of the gates of heaven, presided over the entrance upon or beginning of all things. In that special duty, he is portrayed with one face on the front and another on the back of his head, representing simultaneous vigils over past and future events. In 1980, in the month dedicated to the memory of Janus, my close friend and colleague Bill Schaffner and I introduced a new scientific journal that would focus on hospital epidemiology and all aspects of infection control.' In that quest we were ably assisted by Sue Crow, Dennis Maki, John McGowan, and a talented editorial advisory board (Figure). In the past decade those of us explorers have been amply rewarded for our efforts: Infection Control and Hospital Epidemiology is now the shining jewel in the field and has just completed its best year since the original issue. In January of 1993, we enter a new year and a new era for our Journal as I pass responsibilities on to my successor as editor, Mike Decker. I look forward to assisting him in the transition and to following the progress of Infection Control and Hospital Epidemiology. As an insatiable explorer, I seek novel adventures ahead with the launching of a sister journal dedicated to its namesake, Clinical Performance and Quality Health Care. My new fellow travelers and I are mindful of the admonitions given to truly great Columbian adventurers seeking a new land in the late 15th century: it is possible that the world is flat and that continued pursuit into the unknown will lead to the edge and a precipitous fall. To help us, however, our new ship's flag will carry the image of Janus, and our compass will be the lessons learned with Infection iLC EDITORIAL BOARD

Introduction. The bureaucratic apparatus formed in republican Rome played a major role in the Eastern Roman Empire too. There are enough papers in the historiography of Byzantium devoted to the event history and to the state system as a whole, but only little attention is paid to the study of institutions. The available works are descriptive in nature and show the activities of specific individuals in the post of eparch and do not pay attention to the emergence of this position, the evolution of its functions and place in the government. Theoretical Basis. Methods. The institute of the head of the capital of the Eastern Roman Empire, which is called “the eparch” is the object of this research. Based on the legislative acts of Rome and Byzantium and with help methods of analysis and synthesis, the author revealed when and why the position of the eparch appeared, how his functions changed over time. Using the comparative historical method, the differences between the eparch of Constantinople and the prefect of Rome is shown. So, the purpose of this article is reached. Results. If the prefect in Rome was initially an insignificant figure, then in Constantinople the eparch was not just the head of the capital, but also the second person in the state after the emperor, who replaced him in case of his absence. According to legislative acts, the eparch was responsible for maintaining order in the city, its landscaping and cleanliness, and ensuring public safety. According to sources, in 899, the staff of the eparch included officials of 14 ranks, All of them had their own and very specific duties and responsibilities. While the prefect of Rome remained in office for one year, the time of service of the eparch was not determined, perhaps it was for life. He performed judicial functions, only the imperial court was above him. He had to control the execution of punishments together with the officials of his subordinate department. The main responsibility of the “father of the city” was to supply the capital with food, to control over trade and craft corporations, and to put in order their activities, as evidenced by the “Book of the Eparch” compiled at the beginning of the 10th century. Despite the fact that by the 12th century the eparch had lost some of its functions, until 1453 his office continued to properly carry out its activities. Discussion and Conclusion. In conclusion we can say, that if at the time of his appearance the eparch was only supposed to supervise the order and security of the capital, then later he turned into the real father of the City. He controlled everything from compliance with trade rules to the consideration of legal disputes of citizens. All troubles in the capital did not affect the status of its head, he retained and consolidated his power, each time proving that the stable existence of the empire depends on stability within each power institution.

Can the 16th and early 17th centuries in Poland‐Lithuania and some other east‐central European countries be characterized as a “Golden Age” in human capital? We trace the development of a specific human capital indicator during this period: numeracy. We draw upon new evidence for Poland and Russia from the early 17th century onwards; and for Belarus, Ukraine, and Lithuania from the 18th century onwards; controlling for potential selectivity issues. Poland had quite high levels of numeracy during the early 17th century, but these levels subsequently fell below those of even southern Europe. As in other countries in the area, numeracy levels in Poland were lower than those of western Europe during the 17th, 18th, and early 19th centuries. This finding might support the hypothesis that the second serfdom process, which gained momentum during the 17th century, was one of the core reasons why human capital accumulation was delayed in eastern Europe. The major wars in the region also had devastating effects on numeracy levels. (KEYWORDS: Central‐Eastern Europe; historical Demography; Eastern Europe; Human Capital; Numeracy; Age‐Heaping; census microdata)

The article presents an analysis of the list of publications cited in the footnotes and text of Chronicum ecclesiasticum Prussorum (Chronicle of the Prussian Church), the seventh book of Deliciae Prussicae, oder preussische Schaubuhne (Prussian Curiosities or the Prussian Theatre), the manuscript by Matthaeus Praetorius (ca. 1635–1704). The manuscript of M. Pretorius’s Chronicle was fund to contain 231 footnotes at the bottom of the pages and more than 100 references in the text itself. M. Praetorius cites 100 authors and approximately 130 publications. From the chronological standpoint, the cited authors range from the 2nd century to 1698, the year of the completion of the Chronicle manuscript. The article discusses the following main groups of the topics and genres of the cited publications: chronicles and histories of the Teutonic Order and the Duchy of Prussia; chronicles and authorial histories published by historians of Poland and the Grand Duchy of Lithuania from the 15th to the first half of the 17th century; histories of the European Church; histories of regional Churches; texts of late-antique and medieval Christian theologians; key texts of the Lutheran theological doctrine and some Catholic theological texts of the 16th century; writings by regional theological polemists of the 16th–17th centuries. From the religious perspective, M. Praetorius refers to writings of the Church Fathers, early Christian and medieval theologians, authors representing Lutheran, Catholic (among them Jesuits), Calvinist, Aryan and Czech Brethren Churches of the 16th–17th centuries; he extensively cites texts pertaining to intra- and extra-Lutheran polemical disputes; in the end of the Chronicle he gives an account of the authors who seeked reconciliation within the Lutheran Church or between among Western European Churches. The majority of the cited authors and publications come from Central and Central Eastern Europe. The most often cited publication is the Bible. The texts concerning the Lutheran theological doctrine are cited most extensively. The selection of the sources was determined by the goals of the Chronicle: to write a history of regional Churches (those of Royal Prussia, Pomerania and of the Duchy of Prussia, which had been changing its political status throughout the 17 th century), and thereby it is oriented towards the early Christian and medieval Church historians and theologists, important for the theological disputes that took place in the region in the 16th–17th centuries. In the Chronicle, M. Praetorius cites a representative selection of contemporary and medieval authors writing on the topic of particular importance to him: the possibilities for the Prussians to encounter Christianity and the beginnings of their Christianization. His selection of historians of Poland and the Grand Duchy of Lithuania of the 15th–17th centuries is also comprehensive. The foundations of his erudition were laid in the German Evangelical universities and strengthened through independent studies of regional historians’ writings. The list of authors and publications cited by M. Praetorius in the Chronicle shows him as a very well-read, professionally qualified historian. From the broad repertoire of Central and Central Eastern European publications of the 16th–17th centuries, he opts for those that were relevant for his purposes; however, he essentially omits the works that fostered the new history-writing paradigms of the late 16th and 17th century. Fom the contemporary authors, he tends to select the ones who sought reconciliation within the Lutheran Church or among different Western European Churches and thereby laid the foundation for the Pietist and Irenic movements.

The article analyses the phenomenon of post-truth as one of the mechanisms of cultural mobilization of the masses in the context of the Philosophy of Truth and the Basic Myth theory of George Sorel. The relevance of the study is determined by the possibility of establishing several previously unstudied reasons for the cultural turn that has led to the spread of the phenomenon of fakes. A result of which leads to emotional assessments, political bias and prejudices prevail over rational arguments, and the concept of truth is blurred. The purpose of the article is to provide a conceptual analysis of the trend that can be defined as the transition from the philosophy of Truth to the philosophy of post-Truth. In order to achieve this goal, it was necessary to complete the following tasks: 1) to explicate the conceptual apparatus of Russian philosophical culture, grouped around the philosophical themes of Truth and Verity; 2) to test it by analyzing the processes of reception and further development of Marxist philosophy in Russia; 3) to identify and describe the non-trivial features of these processes; 4) to compare the concept of post-Truth with G. Sorel’s theory of basic myth; 5) to apply the resulting theoretical hybrid to the analysis of fakes in the culture of the information society. The research materials are the works of Russian philosophers and prominent socio-political figures who reflected on the relationship between Truth and Verity in the 19th – 20th centuries. The research utilizes historical-genetic, hermeneutic and axiological approaches, which use various methods of description, comparative and conceptual analysis. G. Sorel's teaching on the basic myth was also used as a theoretical lens. As a result of the study, the cultural and philosophical specificity of the transition from the philosophy of Truth to the philosophy of post-Truth was reconstructed. The paper shows that the conceptualization of Truth and Verity in Russian culture and philosophy that took place in the 19th and early 20th centuries revealed the potential for mutual correspondence and inconsistency between these concepts. Applying the resulting conceptual apparatus to the development of Marxism in Russia in the first half of the 20th century that the concept of posttruth appeared as early as in the first third of the 20th century. The key features of the early model of post-Truth can be considered its manipulative nature, dependence on leaderism and connection with the media. Moreover, the consideration of this phenomenon as an element of Soviet ideology in the framework of the theory of the basic myth of G. Sorel showed its connection with the so-called culture of meaning, which moved from the search for Verity to the search for Truth and later to the state of post-Truth. In turn, philosophizing in the post-Truth mode has proven effective in mobilizing collective action, which served to further popularize and develop the practices of using the philosophy of post-Truth. This process manifests itself within the framework of the strategy of producing fakes, actively implemented by groups and individuals at the present time.

Today Vasyuchyn is a small village with about one thousand inhabitants. The settlement had urban status and was one of the famous craft centers in the past. There was a quarry here, where high-quality natural alabaster stone was mined and processed. Vasyuchyn alabaster had a snow-white color and was famous as a beautiful material for decorating walls, carving sculptures, tombstones and decorative architectural details. Actually, Vasyuchyn alabaster was called in the 17th century "Ruthenian marble" and products made from it were exported abroad. A small alabaster industry operated here at the beginning of the 20th century. The ancient history of the manufactory is unknown to current residents. In this regard, the publication aims to reveal the history of the settlement and perform a hypothetical reconstruction of its architectural and planning structure at the time of the 17th century. A special task is to determine the location of the former Vasyuchyn alabaster manufactory, whose activities were associated with famous sculptors and entrepreneurs of the late 16th and early 17th centuries - Herman van Hutte and Heinrich Horst. The quarry and workshop for the production of alabaster stone sculptures have probably been operating in Vasyuchyn for a long time, but the Dutch masters are responsible for raising it to a new artistic level. Vasyuchyn is one of the lost towns of Galicia. In the 14th-17th centuries, it was a private town with a very rich history. Although the history of Vasyuchyn was quite short from 1444 to 1620, its urban structure was developed and did not differ from neighboring settlements with a city rights - Knyahynychi, Khodoriv, Zhuriv, etc. In the western part of the settlement there was a midtown with a small square market square and a church. A feature of Vasyuchyn was that a mill was located next to the market square. The midtown of Vasyuchyn was surrounded by water obstacles on all sides. The water wheel created natural favorable conditions for defense. The system of defensive ramparts covered the midtown from the western and southern sides. Assessing the remains of the ramparts, which have survived only in the western part of the settlement, we attribute them to the bastion system of fortifications of the Old Dutch school. The mid was probably fortified at the turn of the 16th and 17th centuries, when an alabaster factory operated here. The urban structure of the city belonged to the so-called conjugated type of cities, when the castle and the midtown formed a combined defense system. Vasyuchyn Castle had two phases of development. The older defensive yard was located on an artificial island in the middle of a swampy Swirzh river valley.The remains of earthen ramparts have survived from this object. The new castle was located in the southern part of the midtown. Unfortunately, no buildings or fortifications have survived from it. A palace complex with a manor house was planned on the site of this object at a later time. Its planning structure reflected in the draft plan of the settlement from 1846. In order to reconstruct the architectural and spatial structure of the castle, which probably had a Renaissance character, it is necessary to conduct deeper historical and cartographic studies. The town of Vasyuchyn in the 16th-17th centuries should be attributed to the conditional artistic capitals of the Renaissance in Galicia. The products of the alabaster workshop exported to the many cities of Eastern and Central Europe. Artistic works made of Vasyuchyn alabaster noted in Kraków, Warsaw, Poznan, Wroclaw, Czarnów, Rymanów, etc. Many works made for local shrines - in the cities of Lviv, Sambir, Felshtyn, Uniw, etc. The revival of the alabaster industry, especially in the direction of using alabaster stone in an artistic aspect, can be the foundation of a new economic progress of the community.

Oldsagssamlinger på danske herregårde

The turbulent past has marked the entire area of Bosnia and Herzegovina, especially its peripheral parts, which were often influenced by violent demographic changes, reflecting on various population structures. The wider area of Podrinje was affected by forced migrations of the Bosniak population during the 19th and 20th centuries. The expulsion of Bosniaks from the Principality of Serbia in the early 1830s significantly impacted the demographic structures of the Bosnian Podrinje region, especially the Osat region. This study does not explore various anthropogeographic changes in the settlement of Pribidol, whether they occurred during normal or forced social events, but rather investigates the process of family formation and households during the 19th century. The most important historical sources used for the mentioned research are: the Ottoman census of male household members of the Srebrenica District in 1850/51, the Ottoman cadaster of 1867/75, the list of residential property owners from 1880/84, as well as the land registry books of the Srebrenica District in 1894. This study explored the families that lived in the settlement of Pribidol during the 19th century. These are the following families: Ahmetović, Aljić, Begić, Dervišević, Džananović, Halilović, Husić, Ibišević, Ibrahimović, Janković, Marković, Mešanović, Mitrović, Muminović, Mustafić, Osmanović, Salkić, and Smajić. In the Muslim area of Pribidol, 19 households, or family households, were recorded, with a total of 79 male individuals, with an average age of 20.1 years. In the then-independent settlement of Pribidol, 15 households were recorded, with 59 male individuals, with an average age of 19.0 years. In the Barakovići mahalla, 3 households were recorded, with 14 male individuals, and in the independent settlement of Zgunja, one household was recorded with a total of 6 male individuals. Therefore, the total population of Bosniak Pribidol was around 160 individuals of both sexes. During the conducted census in 1850/51, only two families had a family surname, which changed in the early 1880s. According to the 1879 census in the settlement of Gaj (Turkish Pribidol), there were 171 inhabitants (93 male individuals) all of Bosniak nationality. There were 25 houses and an equal number of apartments in the settlement, with an average of 6.8 individuals per household. The 1895 census recorded 315 inhabitants (158 male individuals). There were 255 Bosniaks and 60 Orthodox inhabitants. There were a total of 50 houses (2 uninhabited) with 50 households - an average size of 6.3 members. Between 1850/51 and 1895, there was a significant increase in the population of the settlement of Pribidol, especially in the last census of 1895. This growth was conditioned by the settlement of Orthodox inhabitants, who constituted 25% of the total population in 1895. The list of residential property owners from 1880/84 identified three new mahallas (Kadrići, Podševar, and Živkovići) compared to the census of 1850/51. These Bosniak families of the settlement of Pribidol persisted throughout the 19th and early 20th centuries, either through male or female lines, except for changes in the family surname among married female inhabitants. Some family surnames ceased to exist in the late 19th and early 20th centuries, either due to the extinction of their male members or their emigration from the settlement of Pribidol. This particularly applies to families with the surnames Ahmetović, Halilović, and Mešanović. The number of households (families) increased among other Bosniak families until the mid-20th century, and some of their members moved to other settlements in the Podrinje region, primarily around the cities of Bijeljina, Bratunac, and Srebrenica.

This article focuses on the interaction between transhumant pastoralists and Sienese officials within the public management of pastures in the late medieval city-state of Siena. Between 1353 and 1419, a monopolistic system of accessing common and private pastures in Southern Tuscany, called Dogana dei Paschi, was developed and established by Siena by means of law enforcement, commons expropriation and military conquest. The aim was to provide winter grazing to transhumant herds from the Apennines, the Latium and the Sienese territory in exchange of fiscal revenues. The Dogana, however, suffered from external competition and lack of control, while highly depending on foreign herds from beyond the Sienese borders. Outside the Sienese monopoly of pasturages, transhumant pastoralists were entrepreneurs, livestock owners, and shepherds with freedom of movement because of their citizenship, while under the rule of the Dogana they formed an heterogeneous pastoral community, called vergaria, provided with a special legal status, rights and duties. In both cases, pastoralists and the vergaria were in constant bargaining with Sienese officials in order to be able to graze as much and to pay as less as possible. In this regard, they contributed to shaping the legal framework of the Dogana. Examining archival records from Siena, such as laws, deliberations and trials recorded in the 14th and 15th centuries, this paper explores the legal definition, regulation and perception of transhumant pastoralists in Tuscany. It moreover analyses their bargaining power and interactions with Sienese officials concerning frauds, collusion and trespassing inside and outside Sienese borders, in order to shed light on the social structure and provenance of herders and livestock owners in late medieval Tuscany.

The topic of this research note is part of a book-length project now in progress, entitled ”Local Religion in North China: the Structure and Organization of Community Rituals and Beliefs,” for which I have been observing, collecting and reading since 2000. Most of my material is about such traditions in Hebei, Shanxi and Shandong, with some evidence as well from Shaanxi and other areas. This material indicates that local religion is deeply institutionalized in village and district society, organized and paid for by the people themselves for their own purposes. Those who would like to see a detailed outline of this project can contact me at eodano@shaw.ca. In north China, the most important community rituals are those in honor of the birthdays of local protective deities to invoke their protection for another year, and rituals to petition for rain. These rituals are organized and carried out by village leaders in cooperation with those who have specific ritual duties and roles, such as yinyang masters, zhuli; those in overall charge of the rituals, such as xiangtou (incense heads), spiritmediums, etc.; as well as specialized participants, such as tingshi, weishi, qianhang, and shenjia, respectively bearers of images and offerings for them, bearers of ritual umbrellas to protect the offerings, leaders of opera troupes, and leaders of ”godly families” who recite the names of the gods. These ritualists begin practicing for their roles weeks or months before the ceremonies begin. There is evidence for the participation in some vil-lage rituals of Buddhist monks and Daoist priests, but for the most part the leaders in these rituals are lay people from the village or its surrounding area. Of course, even when priests are present they have been invited by village leaders to perform specific ritual functions. Some Daoists are described as married farmers who live in a local temple. It is possible that more clergy were involved in the past, but many of the monasteries and temples in which they would have lived have been destroyed, particularly since the late 19th century. This research note will describe the roles and activities of local ritual leaders by geographical areas and types of ceremonies, and note their contributions to the order, structure, and inner logic of community festivals.

In recent decades historians, sociologists and political scientists have attempted to explain why in the late 19th and early 20th centuries some Western countries adopted national corporatist structures while others transformed into liberal market economies. One of the explanatory factors often mentioned is the persistence or absence of guild traditions. Yet how exactly guild traditions influenced the shaping of national political economies largely remains unclear due to a lack of empirical evidence on their 19th-century development. This paper aims to contribute to the debate by investigating the development of various trades in Germany, the United Kingdom and the Netherlands throughout the 19th century. We distinguish six scenarios of what might have happened to crafts during the transition to an industrial economy. Next we focus on the prevalence of these six scenarios in the three countries and their influence on the emerging national political economies. We conclude that the claims put forward in the literature about the importance of guild traditions are only partially correct. By focusing on trades, rather than on the national or local political economy, our analysis demonstrates that in our three sample countries a wide variety of trades – some in which guild traditions survived, others in which these traditions had never existed or were destroyed in the 19th century – existed side-by-side. Decisive in the formation of national political economies and citizenship rights weren’t general national patterns, but which of these trades came to dominate the development of national political economies by the end of the 19th century.