A SCHOLARLY BOOK REPOSITORY28 start with M start with M
As relevant and entertaining now as it was when it was first published, this lively translation brings this fantastic piece of literature to new, modern audiences while drawing parallels with some of the 19th century’s greatest English language writers such as Charles Dickens and Thomas Hardy.
Whitelaw Reid, according to H. Wayne Morgan, was a “leading newspaperman, more than an occasional diplomat, a power in his party’s politics, a supporter of some of the best in his era’s culture . . . Of all his legacy, perhaps the record he left of his part in the Peace of Paris is the most significant and most interesting. It not only reveals the workings of his mind and of the peace conference, but also suggests the complex currents that carried his country into the realities of world power in the twentieth century.”
In editing Reid’s diary, Morgan used much material pertinent to the Paris Peace Conference of 1898, employed here for the first time. This material is a rich assortment of archival matter: the Reid Papers, the John Hay Papers, the John Bassett Moore Papers, and the McKinley Papers, in the Library of Congress; the Peace Commission records, in the National Archives; and unpublished materials in the Central Files of the Department of State.
Whitelaw Reid, as a war correspondent during the Civil War, as clerk of the House Military Affairs Committee, and later as a successor to Horace Greeley on the Tribune, gained access to the leaders of his times and insight into their actions. In 1889 he was appointed U.S. Minister to France by Harrison, and in 1892 he had the dubious honor of being chosen as Harrison’s running mate on the losing presidential ticket. An influential friend and supporter of President McKinley and an occasional advisor to him, Reid was no stranger to politics and to international diplomacy when McKinley appointed him to the Peace Commission that wrote the treaty concluding the Spanish-American War. As a matter of fact, Reid’s opinion reflected the administration’s attitude of expansionism, the policy of Manifest Destiny—or “imperialism,” as it was later called.
Reid’s diary records the details of the sessions of the Joint Peace Commission of Paris from September through a large part of December of 1898. His day-by-day entries reveal the complexity of issues to be considered, the tactics of both the Spanish and the American Commissions in attempting to gain advantage for their respective governments, the interplay of the personalities of the once-proud Spaniards and the brash Americans, the political objectives influencing the points of view of the various members, and the maneuverings that brought about the final resolution of debated issues.
The ethnographic focus is a former undocumented fish market that at one time employed both Portuguese and Cape Verdean women. Both groups eventually sought work in low-wage professions as maids, nannies, and restaurant-kitchen help. The visibility of poor Portuguese women as domestics was thought to undermine the appearance of Portuguese modernity; by contrast, the association of poor African women with domestic work confirmed it. Fikes argues that we can better understand how Portugal interpreted its economic absorption into the EU by attending to the different directions in which working-poor Portuguese and Cape Verdean women were routed in the mid-1990s and by observing the character of the new work relationships that developed among them. In Managing African Portugal, Fikes pushes for a study of migrant phenomena that considers not only how the enactment of citizenship by the citizen manages the migrant, but also how citizens are simultaneously governed through their uptake and assumption of new EU citizen roles.
In The Mark of Rebels Barry Robinson offers a new look at Mexican Independence from the perspective of an indigenous population caught in the heart of the struggle. During the conquest and settlement of Mexico’s Western Sierra Madre, Spain’s indigenous allies constructed an indio fronterizo identity for their ethnically diverse descendants. These communities used their special status to maintain a measure of autonomy during the colonial era, but the cultural shifts of the late colonial period radically transformed the relationship between these indios fronterizos and their neighbors.
Marshalling an extensive array of archival material from Mexico, the United States, and Spain, Robinson shows that indio fronterizo participation in the Mexican wars of independence grafted into the larger Hidalgo Revolt through alignment with creole commanders. Still, a considerable gulf existed between the aims of indigenous rebels and the creole leadership. Consequently, the privileges that the indios fronterizos sought to preserve continued to diminish, unable to survive either the late colonial reforms of the Spanish regime or creole conceptions of race and property in the formation of the new nation-state.
This story suggests that Mexico’s transition from colony to nation can only be understood by revisiting the origins of the colonial system and by recognizing the role of Spain’s indigenous allies in both its construction and demolition. The study relates events in the region to broader patterns of identity, loyalty, and subversion throughout the Americas, providing insight into the process of mestizaje that is commonly understood to have shaped Latin America. It also foreshadows the popular conservatism of the nineteenth century and identifies the roots of post-colonial social unrest.
This book provides new context for scholars, historians, ethnographers, anthropologists, and anyone interested in the history of Mexico, colonization, Native Americans, and the Age of Revolutions.
A Mother who nurtures, empathizes, and heals... a Warrior who defends, empowers, and resists oppression... the Virgin Mary plays many roles for the peoples of Spain and Spanish-speaking America. Devotion to the Virgin inspired and sustained medieval and Renaissance Spaniards as they liberated Spain from the Moors and set about the conquest of the New World. Devotion to the Virgin still inspires and sustains millions of believers today throughout the Americas.
This wide-ranging and highly readable book explores the veneration of the Virgin Mary in Spain and the Americas from the colonial period to the present. Linda Hall begins the story in Spain and follows it through the conquest and colonization of the New World, with a special focus on Mexico and the Andean highlands in Peru and Bolivia, where Marian devotion became combined with indigenous beliefs and rituals. Moving into the nineteenth century, Hall looks at national cults of the Virgin in Mexico, Bolivia, and Argentina, which were tied to independence movements. In the twentieth century, she examines how Eva Perón linked herself with Mary in the popular imagination; visits contemporary festivals with significant Marian content in Spain, Peru, and Mexico; and considers how Latinos/as in the United States draw on Marian devotion to maintain familial and cultural ties.
By the end of the eighteenth century, Peru had witnessed the decline of its once-thriving silver industry, and it had barely begun to recover from massive population losses due to smallpox and other diseases. At the time, it was widely believed that economic salvation was contingent upon increasing the labor force and maintaining as many healthy workers as possible. In Medicine and Politics in Colonial Peru,Adam Warrenpresents a groundbreaking study of the primacy placed on medical care to generate population growth during this era.
The Bourbon reforms of the eighteenth century shaped many of the political, economic, and social interests of Spain and its colonies. In Peru, local elites saw the reforms as an opportunity to positively transform society and its conceptions of medicine and medical institutions in the name of the Crown. Creole physicians in particular, took advantage of Bourbon reforms to wrest control of medical treatment away from the Catholic Church, establish their own medical expertise, and create a new, secular medical culture. They asserted their new influence by treating smallpox and leprosy, by reforming medical education, and by introducing hygienic routines into local funeral rites, among other practices.
Later, during the early years of independence, government officials began to usurp the power of physicians and shifted control of medical care back to the church. Creole doctors, without the support of the empire, lost much of their influence, and medical reforms ground to a halt. As Warren’s study reveals, despite falling in and out of political favor, Bourbon reforms and creole physicians were instrumental to the founding of modern medicine in Peru, and their influence can still be felt today.
Spaniard Josep Conangla was conscripted at the age of twenty and sent to Cuba. In the course of his time there, he reaffirmed his pacifism and support of Cuban independence. The young man was a believer who unfailingly connected his view of events to the Christian humanitarianism on which he prided himself. Conangla’s advanced education and the influence of well-placed friends facilitated his assignment to safe bureaucratic positions during the war, ensuring that he would not see combat. From his privileged position, he was a keen observer of his surroundings. He described some of the decisions he made—which at times put him at odds with the military bureaucracy he served—along with what he saw as the consequences of General Valeriano Weyler’s decree mandating the reconcentración, an early version of concentration camps. What Conangla saw fueled his revulsion at the collusion of the Spanish state and its state-sponsored religion in that policy. “Red Mass,” published six years after the War of Independence and included in his memoir, is a vivid expression in verse of his abhorrence.
Conangla’s recollections of the contacts between Spaniards and Cubans in the areas to which he was assigned reveal his ability to forge friendships even with Creole opponents of the insurrection. As an aspiring poet and writer, Conangla included material on fellow writers, Cuban and Spanish, who managed to meet and exchange ideas despite their circumstances. His accounts of the Spanish defeat, the scene in Havana around the end of the war, along with his return to Spain, are stirring.
Now available in its first English translation, Núñez Muley’s account is an invaluable example of how Spain’s former Muslims made active use of the written word to challenge and openly resist the progressively intolerant policies of the Spanish Crown. Timely and resonant—given current debates concerning Islam, minorities, and cultural and linguistic assimilation—this edition provides scholars in a range of fields with a vivid and early example of resistance in the face of oppression.
They were not the first or only Muslim soldiers to do so. Over the course of the thirteenth and fourteenth centuries, the Christian kings of Aragon recruited thousands of foreign Muslim soldiers to serve in their armies and as members of their royal courts. Based on extensive research in Arabic, Latin, and Romance sources, The Mercenary Mediterranean explores this little-known and misunderstood history. Far from marking the triumph of toleration, Hussein Fancy argues, the alliance of Christian kings and Muslim soldiers depended on and reproduced ideas of religious difference. Their shared history represents a unique opportunity to reconsider the relation of medieval religion to politics, and to demonstrate how modern assumptions about this relationship have impeded our understanding of both past and present.
Since the days of the Spanish Conquest, the indigenous populations of Andean Bolivia have struggled to preserve their textile-based writings. This struggle continues today, both in schools and within the larger culture. The Metamorphosis of Heads explores the history and cultural significance of Andean textile writings--weavings and kipus (knotted cords), and their extreme contrasts in form and production from European alphabet-based texts. Denise Arnold examines the subjugation of native texts in favor of European ones through the imposition of homogenized curricula by the Educational Reform Law. As Arnold reveals, this struggle over language and education directly correlates to long-standing conflicts for land ownership and power in the region, since the majority of the more affluent urban population is Spanish speaking, while indigenous languages are spoken primarily among the rural poor. <I>The Metamorphosis of Heads</I> acknowledges the vital importance of contemporary efforts to maintain Andean history and cultural heritage in schools, and shows how indigenous Andean populations have incorporated elements of Western textual practices into their own textual activities.
Based on extensive fieldwork over two decades, and historical, anthropological, and ethnographic research, Denise Arnold assembles an original and richly diverse interdisciplinary study. The textual theory she proposes has wider ramifications for studies of Latin America in general, while recognizing the specifically regional practices of indigenous struggles in the face of nation building and economic globalization.
The text includes sketches, vignettes, and anecdotes from Isaac’s notebooks, revealing his perspective first as a precocious boy and then as a young man. Isaac reflects on Buñuel’s presence among a community of exiles, artists, actors, writers, and intellectuals in Mexico City. These are at once touching, perceptive, and critical glimpses into Buñuel’s roles as husband and father, friend and colleague, surrealist, philosopher, and iconoclast during his last years. Throughout, Isaac’s words reveal his deep admiration and affection for an older friend full of contradictions. Intimate photographs from the Isaac family archive complement the writing, and Bryan Thomas Scoular’s careful translation makes this text available for the first time in English.
Part biography, part memoir, Midday with Buñuel brings to life the creative milieu of Mexico City and gives readers a privileged view of the relationship between these two filmmakers.
Published by University of Delaware Press. Distributed worldwide by Rutgers University Press.
In the first of the volume's four parts, the author discusses the reasons--geographic, political, and religious--why Spain has proved a hard country to understand. Hillgarth looks at travelers to Spain, from pilgrims to diplomats, spies, exiles, and foreign residents. In its second part, special attention is devoted to the interaction between Christians, Jews, and Muslims, including Jewish and Muslim exiles and secret Jews within Spain.
In its third section, The Mirror of Spain explores reactions to Spain by those who saw it from the outside, the Italians, Dutch, French, and English. One chapter deals with the English, Scottish, and Irish Catholics, who, like the Jewish and Muslim exiles, played a double role in that they were at once "insiders" and outsiders. Finally, Hillgarth attempts to show how two crucial centuries have affected the way Spain has been seen down to the present.
The Mirror of Spain draws on a wide range of sources in different languages. It relies on documents in the Public Record Office and the British Library, the Archivo General de Simancas and the collections of the colleges founded by exiles in Spain, and on major libraries in Venice and Jerusalem. The volume will be of interest to a broad spectrum of scholars--to medievalists, historians of Spain, scholars of political and literary thought, and all those interested in notions of national identity.
J. N. Hillgarth has taught for many years at the University of Toronto and the Pontifical Institute of Mediaeval Studies. He is a Fellow of the British Academy and has received awards and honors from a wide variety of distinguished institutions in Europe and North America.
In 1690, a dramatic account of piracy was published in Mexico City. The Misfortunes of Alonso Ramírez described the incredible adventures of a poor Spanish American carpenter who was taken captive by British pirates near the Philippines and forced to work for them for two years. After circumnavigating the world, he was freed and managed to return to Mexico, where the Spanish viceroy commissioned the well-known Mexican scholar Carlos de Sigüenza y Góngora to write down Ramírez's account as part of an imperial propaganda campaign against pirates.
The Misfortunes of Alonso Ramírez has long been regarded as a work of fiction—in fact, as Latin America's first novel—but Fabio López Lázaro makes a convincing case that the book is a historical account of real events, albeit full of distortions and lies. Using contemporary published accounts, as well as newly discovered documents from Spanish, English, French, Portuguese, and Dutch archives, he proves that Ramírez voyaged with one of the most famous pirates of all time, William Dampier. López Lázaro's critical translation of The Misfortunes provides the only extensive Spanish eyewitness account of pirates during the period in world history (1650–1750) when they became key agents of the European powers jockeying for international political and economic dominance. An extensive introduction places The Misfortunes within the worldwide struggle that Spain, England, and Holland waged against the ambitious Louis XIV of France, which some historians consider to be the first world war.
Published by Bucknell University Press. Distributed worldwide by Rutgers University Press.
The opening chapters define Arab and Muslim identity as those categories were understood in Muslim Spain, highlighting the unique aspects of this society as well as its similarities with other parts of the medieval Islamic world. The book goes on to discuss what it meant to be a Jew or Christian in Spain under Islamic rule, and the degree to which non-Muslims were full participants in society. Following this is a consideration of gender identity as defined by Islamic law and by less normative sources like literature and mystical texts. It concludes by focusing on internal rebellions against the government of Muslim Spain, particularly the conflicts between Muslims who were ethnically Arab and those who were Berber or native Iberian, pointing to the limits of Muslim solidarity.
Drawn from an unusually broad array of sources—including legal texts, religious polemic, chronicles, mystical texts, prose literature, and poetry, in both Arabic and Latin—many of Coope’s illustrations of life in al-Andalus also reflect something of the larger medieval world. Further, some key questions about gender, ethnicity, and religious identity that concerned people in Muslim Spain—for example, women’s status under Islamic law, or what it means to be a Muslim in different contexts and societies around the world—remain relevant today.
What does music in Portugal and Spain reveal about the relationship between national and regional identity building? How do various actors use music to advance nationalism? How have state and international heritage regimes contributed to nationalist and regionalist projects? In this collection, contributors explore these and other essential questions from a range of interdisciplinary vantage points. The essays pay particular attention to the role played by the state in deciding what music represents Portuguese or Spanish identity. Case studies examine many aspects of the issue, including local recording networks, so-called national style in popular music, and music’s role in both political protest and heritage regimes. Topics include the ways the Salazar and Franco regimes adapted music to align with their ideological agendas; the twenty-first-century impact of UNESCO’s Intangible Cultural Heritage program on some of Portugal and Spain's expressive practices; and the tensions that arise between institutions and community in creating and recreating meanings and identity around music.
Contributors: Ricardo Andrade, Vera Marques Alves, Salwa El-Shawan Castelo-Branco, Cristina Sánchez-Carretero, José Hugo Pires Castro, Paulo Ferreira de Castro, Fernán del Val, Héctor Fouce, Diego García-Peinazo, Leonor Losa, Josep Martí, Eva Moreda Rodríguez, Pedro Russo Moreira, Cristina Cruces Roldán, and Igor Contreras Zubillaga
Muslim Spain was first published in 1974. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions.
This comprehensive history of Muslim Spain in the centuries from 711 to 1492 provides a panoramic view of the whole field of Hispano-Arabic culture, including science, philosophy, and the arts. As the account makes clear, Muslim Spain was always an integral part of the main literary and intellectual stream of the East and as such was as Islamic as Syria or Egypt. Thus the history is important for an understanding of Islamic culture as a whole and of the interaction of people and ideas. The author shows that the interdependence and continuity of Muslim culture through its long history was nurtured by the unhampered travel of students and scholars and the circulation of publications throughout the width and breadth of the Islamic Empire, notwithstanding the political division that separated Muslim Spain from the center of Islam.
The first five chapter of the book describe, dynasty by dynasty, the Muslims' conquest and rule. The remaining chapters discuss in detail all aspects of Hispano-Arabic culture. Among the subjects are the social structure, the sciences and education, Arabic and linguistic studies, prose and belles lettres, poetry, history, geography, and travel, courtly love, religion, philosophy and mysticism, the natural sciences, and architecture, the minor arts, and music.
The book is illustrated with photographs, drawings, and maps, and there is an extensive bibliography.
Picking up at the end of his earlier classic study, Islamic Spain, 1250 to 1500— which described the courageous efforts of the followers of Islam to preserve their secular, as well as sacred, culture in late medieval Spain—L. P. Harvey chronicles here the struggles of the Moriscos. These forced converts to Christianity lived clandestinely in the sixteenth century as Muslims, communicating in aljamiado— Spanish written in Arabic characters. More broadly, Muslims in Spain, 1500 to 1614, tells the story of an early modern nation struggling to deal with diversity and multiculturalism while torn by the fanaticism of the Counter-Reformation on one side and the threat of Ottoman expansion on the other. Harvey recounts how a century of tolerance degenerated into a vicious cycle of repression and rebellion until the final expulsion in 1614 of all Muslims from the Iberian Peninsula.
Retold in all its complexity and poignancy, this tale of religious intolerance, political maneuvering, and ethnic cleansing resonates with many modern concerns. Eagerly awaited by Islamist and Hispanist scholars since Harvey's first volume appeared in 1990, Muslims in Spain, 1500 to 1614, will be compulsory reading for student and specialist alike.
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