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After 1600, English emigration became one of Europe's most
significant population movements. Yet compared to what has been
written about the migration of Scots and Irish, relatively little
energy has been expended on the numerically more significant
English flows. Whilst the Scottish, Irish, German, Italian, Jewish
and Black Diasporas are well known and much studied, there is
virtual silence on the English. Why, then, is there no English
Diaspora? Why has little been said about the English other than to
map their main emigration flows? Did the English simply disappear
into the host population? Or were they so fundamental, and
foundational, to the Anglophone, Protestant cultures of the
evolving British World that they could not be distinguished in the
way Catholic Irish or continental Europeans were? With
contributions from the UK, Europe North America and Australasia
that examine themes as wide-ranging as Yorkshire societies in New
Zealand and St George's societies in Montreal, to Anglo-Saxonism in
the Atlantic World and the English Diaspora of the sixteenth
century, this international collection explores these and related
key issues about the nature and character of English identity
during the creation of the cultures of the wider British World. It
does not do so uncritically. Several of the authors deal with and
accept the invisibility of the English, while others take the
opposite view. The result is a lively collection which combines
reaffirmations of some existing ideas with fresh empirical
research, and groundbreaking new conceptualisations.
Saints and Their Cults in the Atlantic World traces the changing
significance of a dozen saints and holy sites from the fourth
century to the twentieth and from Africa, Sicily, Wales, and
Iceland to Canada, Boston, Mexico, Brazil, and the Caribbean.
Scholars representing the fields of history, art history, religious
studies, and communications contribute their perspectives in this
interdisciplinary collection, also notable as the first English
language study of many of the saints treated in the volume. Several
chapters chart the changing images and meanings of holy people as
their veneration traveled from the Old World to the New; others
describe sites and devotions that developed in the Americas. The
ways that a group feels connected to the holy figure by ethnicity
or regionalism proves to be a critical factor in a saint's
reception, and many contributors discuss the tensions that develop
between ecclesiastical authorities and communities of devotees.
Exploring the fluid boundaries between pilgrimage and tourism,
ritual and knowledge, articles assess the importance of place in
saint veneration and shed new light on the relationship between a
saint's popularity and his or her association with holy relics,
healing waters, and keepsakes purchased at a pilgrimage site. In
addition to St. Benedict the Moor, medieval Irish pilgrimage art,
and Ponce de Leon's ""Fountain of Youth"", the authors discuss
figures such as the Holy Child of Atocha, St. Winefride of Wales,
Father Patrick Power, St. Amico of Italy and Louisiana, Our Lady of
Prompt Succor, and the Icelandic bishop Gumundr Arason.
This book presents an international comparative study of a mode of
emancipation that worked to reinforce the institution of slavery.
Manumission - the act of freeing a slave while the institution of
slavery continues - has received relatively little scholarly
attention as compared to other aspects of slavery and emancipation.
To address this gap, editors Rosemary Brana-Shute and Randy J.
Sparks present a volume of essays that comprise the first-ever
comparative study of manumission as it affected slave systems on
both sides of the Atlantic. In this landmark volume, an
international group of scholars consider the history and
implications of manumission from the medieval period to the late
nineteenth century as the phenomenon manifested itself in the Old
World and the New. The contributors demonstrate that although the
means of manumission varied greatly across the Atlantic world, in
every instance the act served to reinforce the sovereign power
structures inherent in the institution of slavery. In some
societies only a master had the authority to manumit slaves, while
in others the state might grant freedom or it might be purchased.
Regardless of the source of manumission, the result was viewed by
its society as a benevolent act intended to bind the freed slave to
his or her former master through gratitude if no longer through
direct ownership. The possibility of manumission worked to inspire
faithful servitude among slaves while simultaneously solidifying
the legitimacy of their ownership. The essayists compare the legacy
of manumission in medieval Europe; the Jewish communities of
Levant, Europe, and the New World; the Dutch, French, and British
colonies; and the antebellum United States, while exploring wider
patterns that extended beyond a single location or era. They also
document the fates of manumitted slaves, some of whom were accepted
into freed segments of their societies; while others were expected
to vacate their former communities entirely. The contributors
investigate the cultural consequences of manumission as well as the
changing economic conditions that limited the practice by the
eighteenth century to understand better the social implications of
this multifaceted aspect of the system of slavery.
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