In The People and the King, John Leddy Phelan reexamines a well-known but long misunderstood event in eighteenth-century Colombia. When the Spanish colonial bureaucratic system of conciliation broke down, indigenous groups resorted to armed revolt to achieve their political ends. As Phelan demonstrates in these pages, the crisis of 1781 represented a constitutional clash between imperial centralization and colonial decentralization. Phelan argues that the Comunero revolution was not, as it has often been portrayed, a precursor of political independence, nor was it a frustrated social upheaval. The Comunero leaders and their followers did not advocate any basic reordering of society, Phelan concludes, but rather made an appeal for revolutionary reform within a traditionalist framework.
In The People and the King, John Leddy Phelan reexamines a well-known but long misunderstood event in eighteenth-century Colombia. When the Spanish colonial bureaucratic system of conciliation broke down, indigenous groups resorted to armed revolt to achieve their political ends. As Phelan demonstrates in these pages, the crisis of 1781 represented a constitutional clash between imperial centralization and colonial decentralization. Phelan argues that the Comunero revolution was not, as it has often been portrayed, a precursor of political independence, nor was it a frustrated social upheaval. The Comunero leaders and their followers did not advocate any basic reordering of society, Phelan concludes, but rather made an appeal for revolutionary reform within a traditionalist framework.
This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1970.
It used to be said that the sun never set on the empire of the King of Spain. It was therefore appropriate that Emperor Charles V should have commissioned from Battista Agnese in 1543 a world map as a birthday present for his sixteen-year-old son, the future Philip II. This was the world as Charles V and his successors of the House of Austria knew it, a world crossed by the golden path of the treasure fleets that linked Spain to the riches of the Indies. It is this world, with Spain at its center, that forms the subject of this book. J.H. Elliott, the pre-eminent historian of early modern Spain and its world, originally published these essays in a variety of books and journals. They have here been grouped into four sections, each with an introduction outlining the circumstances in which they were written and offering additional reflections. The first section, on the American world, explores the links between Spain and its American possessions. The second section, "The European World," extends beyond the Castilian center of the Iberian peninsula and its Catalan periphery to embrace sixteenth- and seventeenth-century Europe as a whole. In "The World of the Court," the author looks at the character of the court of the Spanish Habsburgs and the perennially uneasy relationship between the world of political power and the world of arts and letters. The final section is devoted to the great historical question of the decline of Spain, a question that continues to resonate in the Anglo-American world of today.
In Republicanism, Communism, Islam, John T. Sidel provides an alternate vantage point for understanding the variegated forms and trajectories of revolution across the Philippines, Indonesia, and Vietnam, a perspective that is de-nationalized, internationalized, and transnationalized. Sidel positions this new vantage point against the conventional framing of revolutions in modern Southeast Asian history in terms of a nationalist template, on the one hand, and distinctive local cultures and forms of consciousness, on the other. Sidel's comparative analysis shows how—in very different, decisive, and often surprising ways—the Philippine, Indonesian, and Vietnamese revolutions were informed, enabled, and impelled by diverse cosmopolitan connections and international conjunctures. Sidel addresses the role of Freemasonry in the making of the Philippine revolution, the importance of Communism and Islam in Indonesia's Revolusi, and the influence that shifting political currents in China and anticolonial movements in Africa had on Vietnamese revolutionaries. Through this assessment, Republicanism, Communism, and Islam tracks how these forces, rather than nationalism per se, shaped the forms of these revolutions, the ways in which they unfolded, and the legacies which they left in their wakes.
Why is America so rich and powerful? The answer lies in our genes, according to psychologist John Gartner. Hypomania, a genetically based mild form of mania, endows many of us with unusual energy, creativity, enthusiasm, and a propensity for taking risks. America has an extraordinarily high number of hypomanics—grandiose types who leap on every wacky idea that occurs to them, utterly convinced it will change the world. Market bubbles and ill-considered messianic crusades can be the downside. But there is an enormous upside in terms of spectacular entrepreneurial zeal, drive for innovation, and material success. Americans may have a lot of crazy ideas, but some of them lead to brilliant inventions. Why is America so hypomanic? It is populated primarily by immigrants. This self-selection process is the boldest natural experiment ever conducted. Those who had the will, optimism, and daring to take the leap into the unknown have passed those traits on to their descendants. Bringing his audacious and persuasive thesis to life, Gartner offers case histories of some famous Americans who represent this phenomenon of hypomania. These are the real stories you never learned in school about some of those men who made America: Columbus, who discovered the continent, thought he was the messiah. John Winthrop, who settled and defined it, believed Americans were God’s new chosen people. Alexander Hamilton, the indispensable founder who envisioned America’s economic future, self-destructed because of pride and impulsive behavior. Andrew Carnegie, who began America's industrial revolution, was sure that he was destined personally to speed up human evolution and bring world peace. The Mayer and Selznick families helped create the peculiarly American art form of the Hollywood film, but familial bipolar disorders led to the fall of their empires. Craig Venter decoded the human genome, yet his arrogance made him despised by most of his scientific colleagues, even as he spurred them on to make great discoveries. While these men are extraordinary examples, Gartner argues that many Americans have inherited the genes that have made them the most successful citizens in the world.
When J. H. Elliott published Spain and Its World, 1500?1700 some twenty years ago, one of many enthusiasts declared, ?For anyone interested in the history of empire, of Europe and of Spain, here is a book to keep within reach, to read, to study and to enjoy" (Times Literary Supplement). Since then Elliott has continued to explore the history of Spain and the Hispanic world with originality and insight, producing some of the most influential work in the field. In this new volume he gathers writings that reflect his recent research and thinking on politics, art, culture, and ideas in Europe and the colonial worlds between 1500 and 1800.The volume includes fourteen essays, lectures, and articles of remarkable breadth and freshness, written with Elliott's characteristic brio. It includes an unpublished lecture in honor of the late Hugh Trevor-Roper. Organized around three themes?early modern Europe, European overseas expansion, and the works and historical context of El Greco, Velzquez, Rubens, and Van Dyck?the book offers a rich survey of the themes at the heart of Elliott's interests throughout a career distinguished by excellence and innovation.
An award-winning historian’s revisionary account of the early modern world, showing how apocalyptic ideas stimulated political, religious, and intellectual transformations “A masterful synthesis of the prognostications of faith, knowledge, and politics on a global stage. Martin’s book illuminates one of the enduring themes that shaped the medieval and early modern world.”—Paula E. Findlen, Stanford University In this revelatory immersion into the apocalyptic, messianic, and millenarian ideas and movements that created the modern world, John Jeffries Martin performs a kind of empathic time travel, entering into the psyche, spirituality, and temporalities of a cast of historical actors in profound moments of discovery. He argues that religious faith—Christian, Jewish, and Muslim—did not oppose but rather fostered the making of a modern scientific spirit, buoyed along by a providential view of history and nature, and a deep conviction in the coming End of the World. Through thoughtful attention to the primary sources, Martin re‑reads the Renaissance, excavating a religious foundation at the core of even the most radical empirical thinking. Familiar icons like Ibn Khaldūn, Columbus, Isaac Luria, and Francis Bacon emerge startlingly fresh and newly gleaned, agents of a history formerly untold and of a modern world made in the image of its imminent end.
This work addresses key topics which should be of interest to the academic and non-academic reader, such as the national level electoral politics, economic growth, the Philippine Chinese, law and order, opposition, the Left, and local and ethnic politics.
A study of Rizal, his works, and his influence in Southeast Asia; how his contemporaries saw him; the role Rizal played in inspiring Indonesian nationalists; how the Indonesians and Malaysians appropriated him in the movement for independence, and how he figures in the region's intellectual, political and literary discourse.
This volume deals with the ways in which religious Faith was communicated and adapted during the late medieval period and after, and with the ways in which spirituality, culture, written texts and gender interacted during the same period. Drawing on texts like the Book of Margery Kempe, popular prayers, romances and devotions, well-known devout practices, mystical and visionary writing, and devout representations like the Arma Christi, the book addresses the ways in which these both informed and were informed by attitudes towards Faith and Belief which continue today. Subjects include: the development of religious attitudes; devotion to Christ's blood; the influence of mysticism on literary texts; Chaucer's feminism; Eastern sources; and the transmission of medieval spirituality into the New World.
Looks at the Mexican Revolution against the background of world history, discusses the causes of the revolt, and compares it with those in Iran, Russia, and China.
This refreshing re-evaluation of the so-called autobiography of Ignatius Loyola (c. 1491-1556) situates Ignatius's Acts against the backgrounds of the spiritual geography of Luke's New Testament writings and the culture of Renaissance humanism. Ignatius Loyola's So-Called Autobiography builds upon recent scholarly consensus, examines the language of the text that Ignatius Loyola dictated as his legacy to fellow Jesuits late in life, and discusses relevant elements of the social, historical, and religious contexts in which the text came to birth. Recent monographs by Marjorie O'Rourke Boyle and John W. O'Malley have characterized Ignatius's Acts as a mirror of vainglory and of apostolic religious life, respectively. In this study, John M. McManamon, S.J., persuasively argues that an appreciation of the two Lukan New Testament writings likewise helps interpret the theological perspectives of Ignatius. The geography of Luke's two writings and the theology that undergirds Luke's redactional innovation assisted Ignatius in remembering and understanding the crucial acts of God in his own life. This eloquent, lucidly written new book is essential reading for anyone interested in Ignatius, the early Jesuits, sixteenth-century religious life, and the history of early modern Europe.
This extraordinary book encompasses the time period from the first Christian evangelists' arrival in Latin America to the dictators of the late twentieth century. With unsurpassed knowledge of Latin American history, John Lynch sets out to explore the reception of Christianity by native peoples and how it influenced their social and religious lives as the centuries passed. As attentive to modern times as to the colonial period, Lynch also explores the extent to which Indian religion and ancestral ways survived within the new Christian culture.The book follows the development of religious culture over time by focusing on peak periods of change: the response of religion to the Enlightenment, the emergence of the Church from the wars of independence, the Romanization of Latin American religion as the papacy overtook the Spanish crown in effective control of the Church, the growing challenge of liberalism and the secular state, and in the twentieth century, military dictators' assaults on human rights. Throughout the narrative, Lynch develops a number of special themes and topics. Among these are the Spanish struggle for justice for Indians, the Church's position on slavery, the concept of popular religion as distinct from official religion, and the development of liberation theology.
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