As the process of harvesting the silk from the cocoon kills the larvae by boiling them, sericulture has been criticized by animal welfare and rights activists. Mohandas Gandhi was critical of silk production based on the Ahimsa philosophy which led to promotion of cotton and Ahimsa silk, a type of wild silk made from the cocoons of wild and semi-wild silk moths. Since silk cultivation kills silkworms, possibly painfully, People for the Ethical Treatment of Animals (PETA) urges people not to buy silk items.
In the same tradition, some self-proclaimed monarchs of so-called micronations style themselves as princes:
Roy Bates called himself Prince Roy of the Principality of Sealand
Leonard George Casley calls himself Prince Leonard I of the Principality of Hutt River (enclave in Australia)
Belarusian: Tsarevich, Karalevich, Prynts /Tsarewna, Karalewna, Pryntsesa
Bosnian: / or Knez/Kneginja, / or Kraljevi/Kraljevna, / or Princ/Princeza
Bulgarian (phonetically spelt): Knyaz/Knyaginya, Prints/Printsesa
Croatian: Knez/Kneginja, Kraljevi/Kraljevna, Princ/Princeza
Czech: Kne /Knna, Princ, Kralevic/Princezna
Macedonian: Knez /Knegina, Princ /Princeza
Polish: Ksi /Ksina, Ksi, Krlewicz /Ksina, Krlewna
Russian: / or Knyaz /Knyagina, Knyazhna, Tsarevich, Korolyevich, Prints /Tsarevna, Korolyevna, Printsessa
Serbian: / or Knez/Kneginja, / or Kraljevi/Kraljevna, / or Princ/Princeza
Slovak: Kniea /Kan, Krovi, Princ /Princezn
Slovene: Knez /Kneginja, Princ /Princesa Kraljevi/Kraljina
Ukrainian: Knyaz /Knyazhnya, Tsarenko, Korolenko, Prints /Tsarivna, Korolivna, Printsizna
In his book The Civilizing Process, Norbert Elias argued that manners arose as a product of group living and persist as a way of maintaining social order. He theorized that manners proliferated during the Renaissance in response to the development of the absolute state the progression from small group living to the centralization of power by the state. Elias believed that the rituals associated with manners in the Court Society of England during this period were closely bound with social status. To him, manners demonstrate an individuals position within a social network and act as a means by which the individual can negotiate that position.
Petersen and Lupton argue that manners helped reduce the boundaries between the public sphere and the private sphere and gave rise to a highly reflective self, a self who monitors his or her behavior with due regard for others with whom he or she interacts socially. They explain that; The public behavior of individuals came to signify their social standing, a means of presenting the self and of evaluating others and thus the control of the outward self was vital. From this perspective, manners are seen not just as a means of displaying ones social status, but also as a means of maintaining social boundaries relative to class and identity.
Pierre Bourdieus notion of habitus can also contribute to the understanding of manners. The habitus, he explains, is a set of dispositions that are neither self-determined, nor pre-determined, by external environmental factors. They tend to operate at a subconscious level and are inculcated through experience and explicit teaching and produced and reproduced by social interactions. Manners, in this view, are likely to be a central part of the dispositions which guide an individuals ability to make socially compliant behavioral decisions.