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I wondered if compulsory conscription might be a factor in making young people more responsible.
My grandfather emigrated from Germany in the 1850s to avoid conscription.
They first faced military conscription during the Civil War.
But such organized resistance was rare, and once called up, few soldiers dodged conscription and even fewer deserted.
These have included publications exploring popular medicine, the introduction of compulsory education for children, and, most dramatically of all, the imposition of military conscription.
They paid taxes, obeyed administrators and contributed to military conscription, but strived to maintain cultural hegemony over what they considered as their sacred space.
One possibility is simply under-registration of males because they were escaping military conscription.
The repeated and prolonged military campaigns would not have been possible without military conscription: its impact on the agricultural economy was far from negligible.
This approach would invoke the kind of logic that undergirds national conscription in times of military need.
One of the first two major inquiries focused on the issue of labour and conscription.
The state's implementation of conscription was obstructed by limited bureaucratic and coercive capacity, and by the continued political autonomy of the regions.
The original levee en masse was a system of conscription enforced from above, but it was presented as a spontaneous expression of popular will.
Accordingly, the government initiated a series of military reforms, including the overhauling of the conscription regulations in 1886.
The struggle over conscription also reveals a conflict over the definition and defence of public and private spheres.
This may be because the military conscription of younger males affected their wives while the older females whose husbands stayed at home remained relatively unaffected.
The contract was therefore restricted to individuals from the same conscription class, and the same locality.
I have considered two reasons why the public would not be willing to accept cadaveric organ conscription and why it would not be ethically justifiable.
Thirty-one percent of the respondents said they would likely accept a policy of cadaveric organ conscription; 19% definitely would and 12% probably would.
