Transatlantic History

This book traces the history of Portugal and its overseas dominions from approximately 1770 until just before 1850. Historians generally refer to this period as the "Age of Revolution (s)," when the imperial institutions, non-state networks, and commercial circuits knitting the early modern Atlantic World together became unraveled and new polities and connections, formal and informal, emerged from the ruins. In its Luso-Atlantic variant, the principal thrust of scholarly research has concerned the processes -long-term preconditions, medium-term precipitants, and short-term triggers -which culminated in Brazil's formal, political independence in the early 1820s. Historians have noted and analyzed how the timing, nature, and extent of Brazil's separation from Portugal differed from the processes by which British North America, French Saint-Domingue, and Spanish America wrested sovereignty from their respective metropoles. Yet there have been surprisingly few attempts to de-center the process of imperial breakdown, challenge its inevitability and completeness, explore the repercussions of decolonization in Portugal, trace empire's lingering political impact in Brazil, or challenge the appropriateness of the "Age of Revolution (s)" as an interpretive framework. These gaps, and the historiographical silence concerning these absences, are curious and provocative. After all, Brazil's independence was a rather anti-climactic coda to a sixty-year, strenuous, Crown-directed effort to reform, revive, and reconfi gure the Portuguese empire, a non sequitur after approximately three hundred years of unceasing interaction -bonds forged in the crucible of maritime discovery, conquest, settlement, slavery, war, and commercebetween Portugal and the continents bordering and archipelagos dotting the Atlantic Ocean. It would be astounding if a political edifi ce buttressed by culture, religion, coercive power, capital, and personnel collapsed vertiginously, its debris vanished without leaving a trace, and its centuries-old connections were eviscerated, all by the time formal declarations of independence were made, recognized, and enshrined in international law. But that impression is precisely the one that a reader 9781107018975int_p1-16.indd 1 9781107018975int_p1-16.indd 1

Voici le texte de ma présentation faite à Boulogne sur Mer en novembre 2019. Or cette question ouverte m'a conduit à m'interroger si je ne devais pas poursuivre les investigations pour en faire un article. Je vous remercie d'avance pour votre aide et remarques.

Here is the text of my presentation made in Boulogne sur Mer in November 2019. However, this open question led me to wonder if I should not continue the investigations to make an article. Thank you in advance for your help and remarks.

Aquí está el texto de mi presentación realizada en Boulogne sur Mer en noviembre de 2019. Sin embargo, esta pregunta abierta me llevó a preguntarme si no debería continuar las investigaciones para hacer un artículo. Gracias de antemano por su ayuda y comentarios.

Hier is de tekst van mijn presentatie gemaakt in Boulogne sur Mer in november 2019. Deze open vraag bracht me echter tot de vraag of ik niet door moest gaan met het onderzoek om een artikel te maken. Ik dank voor uw hulp en opmerkingen.

Ecco il testo della mia presentazione fatta a Boulogne sur Mer nel novembre 2019. Tuttavia, questa domanda aperta mi ha portato a chiedermi se non avrei dovuto continuare le indagini per fare un articolo. Grazie in anticipo per l'aiuto e le osservazioni.

Sex and sexuality are topics that have defined feminism since its inception. What has changed is that there is now a generation of feminists and scholars who are comfortable not only to write in their own disciplines but who incorporate feminist ideas in their research. This book assembles a variety of essays, most of which were written especially for this collection, that negotiate sex and sexuality in historical contexts as well as in contemporary times. There is a common ground of history and (popular) culture among the articles. While different theories of feminism operate in these essays, feminist lenses have allowed the reevaluation of familiar topics from early religious practices to medieval literature to current films and advertising. The authors represented in this collection range from established feminist and gender scholars to those who employ feminist theoretical frameworks in their respective disciplines.

Since the 16th century, African Muslims figured prominently among the slave population of the Americas. While the number of Muslims pulled into the trade has always been a matter of speculation, lists of Africans rescued from slave ships provide us with some clues about the size and direction of the Muslim diaspora to Latin America in the 19th century. Based on an analysis of tens of thousands of names recorded in these lists, this essay argues that the majority of Muslim captives leaving Africa departed from Upper Guinea and suggests that Cuba was the center of the forced Muslim diaspora in the Americas. It traces the transatlantic links that connected particular regions of embarkation in Africa to their counterparts in Latin America and considers the implications of those connections for religious and cultural change within 19th-century slave populations. The essay challenges in important ways the colonial/postcolonial divide in Latin American history and uses Islam to pose important questions about the dynamics of social change across slave societies.

A first attempt to put together the significance of the US State Department's Visitor Program (the former Leader Program) in relation to the political career of a prominent Western leader. This was Margaret Thatcher's first experience of the United States, thanks to an invitation from the US Embassy in London. Her talent in House of Commons debates was already noticeable in 1967, and the US Embassy duly gave her the opportunity to acquaint herself with the great and the good in New York, Washington DC, and beyond.

Rites of August First will prove a valuable resource for anyone interested in the history of the abolition movement, black culture, or the fonnation of transatlantic and transnational cultures in the nineteenth century. Kerr-Ritchie focuses on a seldom-studied event: Emancipation Day. The British parliament's Abolition of Slavery Bill came into effect on 1 August, 1834, and the former slaves in the British West Indies tumed that day into an annual celebration of their liberation. The black populations of the United States and British Canada also took up Emancipation Day, in various forms, between 1834 and 1865. In tracing the development of Emancipation Day across the North Atlantic world, Kerr-Ritchie provides a new and suggestive approach to the study of abolitionism. For Kerr-Ritchie, Emancipation Day opens a window onto the role that ordinary black men and women played in the abolition movement, whether in the British West Indies, the United States, or British Canada. Men and women of African descent shaped that celebration according to their own views and their own experiences of slavery and North American society. Debates within various black communities over what Emancipation Day should mean and how it should be commemorated also contributed to the emergence of a political consciousness among black people -one based on the goal of completely eradicating slavery in the Americas.

The idea of discipline was and remains central to Methodism. During the nineteenth century, discipline determined who was and who was not a member of the connexion; it comprised the rules that governed the church and it laid out the means of grace through which each Methodist could proceed from conversion to Christian perfection. As Thomas Frank points out, however, the place of discipline in Methodism has received surprisingly little scholarly attention. That may be because of its omnipresent nature: to study Methodist discipline is, potentially, to study the whole of Methodist existence. That is a tall order and, not surprisingly perhaps, this article takes a narrower approach to the topic. It is true, as Frank notes, that there was more to Methodist discipline than the regulation of ministerial behaviour. 1 But it is also true that clerical discipline left behind a particularly rich store of records. Drawing on those sources will allow us to analyze the operation of Methodist discipline within two groups: the Canadian Methodist connexion and the Wesleyan Methodist Church in Britain, including its missionaries in the colonies of Lower and Upper Canada. Adopting this transatlantic perspective, we will see that, despite different approaches to forging discipline, ministers on both sides of the ocean implemented it in similar ways. From the 1820s on, they transformed discipline into a tool of regulation and factional conflict. At the same time, discipline itself operated at a transatlantic level, with sometimes surprising results.

This article examines the key themes and cultural meanings of 'classic' capoeira lyrics, e.g. prior to the 1960s. First published in: David Treece, Nancy Naro, Roger Sansi (eds.) The Portuguese Black Atlantic, London: Palgrave Macmillan, pp. 199-217. (ISBN-13:978-0-230-60047-8; ISBN-10:0-23--60047-6)

Sarah Parker Remond (1826–1894) left the free black community of Salem, Massachusetts, where she was born, to become one of the first women to travel on extensive lecture tours across the United Kingdom. Remond eventually moved to Florence, Italy, where she earned a degree at one of Europe’s most prestigious medical schools. Her language skills enabled her to join elite salons in Florence and Rome, where she entertained high society with musical soirees even while maintaining connections to European emancipation movements.

Remond’s extensive travels and diverse acquaintances demonstrate that the nineteenth-century grand tour of Europe was not exclusively the privilege of white intellectuals but included African American travelers, among them women. This biography, based on international archival research, tells the fascinating story of how Remond forged a radical path, establishing relationships with fellow activists, artists, and intellectuals across Europe.

Since its initial reclamation by the German Schwulenbewegung in the mid-1970s, different groups in the northern transatlantic world have used the Pink Triangle (the symbol used by the Nazis to brand homosexual men in concentration camps) in different ways. Nevertheless, and quite surprisingly, the historiography of

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J. H. Elliott sets himself a daunting task in Empires of the Atlantic World: Britain and Spain in America, 1492-1830. Comparing two empires, focusing on the individual, local, regional, and transatlantic contexts of European expansion, he aims to counter the "black legend" of Spanish imperialism. Elliott does not deny that the Spanish process of conquest could be, and often was, brutal. He argues, however, that the viciousness and chaos of initial contact were followed by something other than centuries of inept imperial management. According to Elliott, the Spanish empire in the Americas constituted a highly complex society governed by a generally effective colonial system. It was that very complexity and stability, he attempts to demonstrate, that made the Latin American wars of independence so destructive. In this, and in many other ways, the history of Spanish America differed from the history of British America; but that does not mean that the British were better empire builders. In comparison to Spain, Britain was often utterly hapless in its dealings with the settlers of New England, Virginia, and the Middle Colonies. That Elliott goes far towards making this case, while providing a detailed survey of the rise and fall of two European powers in the Americas, is a testament to the magnitude of his achievement.

The notion of gender was debated in France long before the 2013 law on marriage equality. In 2004, a mayor in the south of France celebrated the first gay marriage. One year later, a court denied two trans women the right to marry because they did not behave as husband and wife. The introduction locates public debates on gender in France, and shows that they have heavily weighed on the 2013 law, which maintains discriminations against LGBT people with regard to parenthood, trans rights, and nationality. From this standpoint, France has experienced no clear "before-and-after" watershed. French conservatives indeed see themselves as majority victims of a system devised to benefit minorities. They credit the idea that LGBT rights are the product of a "theory" to legitimize their own doctrine. References to the United States become all the more potent since they accredit the idea of a foreign plot.

Ao cruzar a história das relações transatlânticas, da Segunda Guerra Mundial e da Guerra Fria através do exame das diferentes ambições civis e militares ligadas ao espaço insular atlântico português entre 1942 e 1948, este artigo tem como objetivo questionar as narrativas existentes sobre a formação de um novo espaço estratégico no oceano no período. Ao evitar o corte cronológico de 1945 como marco transformador ou ponto de partida para interesses cruzando-se em meio ao Atlântico, o artigo pretende lançar um novo olhar sobre rivalidades dissimuladas, mas perenes e consequentes, como a anglo-americana atuando em Portugal, ou agendas políticas e econômicas marginalizadas pela literatura nesse contexto, embora decisivas, como a brasileira.

The personal perspectives, professional interests, and visual models that influenced Horatio Greenough in crafting paired busts of “Lucifer” (ca. 1841–42) and “Christ” (ca. 1845) reveal both the aesthetic concerns of his era and the transnational nature of his sculptural enterprise. Examining links between objects and their beholders and the fraught relationships between sculpture and spirituality, past and present, in the United States, this article highlights Greenough’s ambitious efforts to produce a spiritual spectacle through this little-studied pair. As later iconoclastic reactions to Greenough’s busts also suggest, particularly in America embodied images possess the power to disturb or enthrall.

It is widely accepted that the fiddle was first introduced to the Northern Isles at the beginning of the eighteenth century by Hanseatic traders. Owing to this, along with Dutch herring fleets and temporary emigration by Shetlanders during years of poor fishing (often to the British or Merchant Navy), there was never a problem in acquiring fiddles. During the time of the whaling trips from Shetland to Greenland in the nineteenth and twentieth centuries, most ships would have included a member of the crew able to play the fiddle and keep the crews’ spirits up. This can be seen in the Hay and Company Whaling Agency Ledgers of the time, where every ship can be seen to have bought a fiddle or fiddle strings as part of its supplies. Similarly on exploratory journeys to the Arctic the fiddle has been documented as an integral feature of the social and leisure activities of crew members. In addition to this, different nationalities onboard ships contributed to a lively exchange of music from a variety of different geographical areas across Scandinavia, the British Isles and Northern Europe. This paper aims to discuss the role of the fiddle and the fiddler onboard whaling ships from the Shetland Islands during the last two centuries. In addition to examining the roles and status of the fiddle and fiddler, the development of an associated repertoire of tunes will be discussed.

Drawing on new archival research into Hollywood production history and detailed analysis of individual films, Hollywood and the Invention of England examines the surprising affinity for the English past in Hollywood cinema. Stubbs asks why Hollywood filmmakers have so frequently drawn on images and narratives depicting English history, and why films of this type have resonated with audiences in America. Beginning with an overview of the cultural interaction between American film and English historical culture, the book proceeds to chart the major filmmaking cycles which characterise Hollywood's engagement with the English past from the 1930s to the present, assessing the value of English-themed films in the American film industry while also placing them in a broader historical context.

The civilian and military governments that were in power in Argentina between 1974 and 1983 were responsible for the genocide of approximately 30,000 perceived political and social undesirables, labelled as subversives, in what is known as the Dirty War (la Guerra Sucia). The Dirty War has consistently been seen as the product of a number of processes that extend back decades before the formal start of the war. Such processes include the development of some of Argentina’s more divisive social conflicts, as well as ideological and methodological influence received from the United States of America in its support for counterrevolutionary efforts in the Western Hemisphere. However, one process which has not been entirely considered despite its apparent impact on the development of repressive doctrine in Argentina is that of transatlantic Catholic nationalism which circulated between Argentina and France over the course of the twentieth century. By evaluating the intellectual roots of Argentina’s repressive doctrine, one will find that French Catholic influence over such doctrine, passing through turn-of-the-century Catholic nationalist figures and the French ‘warrior-scholars’ of the Algerian War, was more than a mere “Gallic polish” in the way some scholars have referred to it.

This work offers a panoramic view on transatlantic exchanges that took place between Spain and Puerto Rico after the establishment of the Royal Decree of 1815. It gives some examples to illustrate the way the Revista de Navegación y Comercio and La Ilustración Española y Americana represented Puerto Rico following the implementation of Decrees’ policies.

While Spain is crucial to discussions of fascism and the thirties, this chapter demonstrates that Robert Capa’s legendary Spanish war photographs are crucial to understanding how photography’s relationship to politics and history has been narrated at different moments in the twentieth century. Between 1936 and 1939, Capa’s photographs of the civil war in Spain circulated widely, informing American and European magazine readers about the conflict and earning Capa international fame as a war photographer and documentarian of anti-fascism in Europe. In a range of print contexts, Capa became especially known for his images of refugees, frozen amid rubble or fleeing from fascist violence.  By the 1960s, those pictures became canonized as humanist imagery devoid of ideology. Looking beyond the mythologies of Robert Capa as the “Greatest War Photographer” and the founder of “Concerned” photography, this chapter asks, how have Capa’s photographs shaped memories and analyses of 1930s Spain, and what can this history teach us about using iconic images as historical documents? And what role have iconic images and legendary photographers played in perpetuating the idea that the rise of fascism was a European, rather than a global, phenomenon?

This article examines the influence of Victorian free-trade ideology upon American foreign relations. Victorian free-trade ideology—also known as Cobdenism—gained ground among a small but powerful group of predominantly New England intellectuals. These American Cobdenites became members of the Cobden Club of England, a club that sought to spread free trade throughout the world and was thus seen as a threat to American protectionism. Many of these American Cobdenite members also exerted previously unrecognized influence at both the governmental and nongovernmental level upon Republican and Democratic politics. Cobdenism is nearly absent from American foreign relations historiography. Yet Anglophobic economic nationalists at the time viewed such influence as a transatlantic free-trade conspiracy. By investigating this controversy, I argue that Cobdenism greatly affected Gilded-Age foreign and domestic policies, particularly regarding American attempts at instituting freer trade, maintaining the gold standard, anti-imperialism, and developing more amicable Anglo-American relations.

From Tunapuna, Trinidad, Winifred Atwell (c. 1914-1983) was a classically trained ragtime and boogie-woogie style pianist who gained quite remarkable popularity in Britain, and later also Australia, in the 1950s, in live and recorded music, as well as in the developing television industry. In this chapter I outline her extraordinary international musical biography as a chart-topping pop and television star—innovative achievements for a black migrant female musician which are arguably thrown into more dramatic light by virtue of the fact that Atwell has been and remains a neglected figure in media and popular music (let alone jazz) history.

This paper describes the strategies of the French fashion business to authenticate its designs and brands under the challenge of mass-produced ready-to-wear clothing by US manufacturers. It focuses on the 1950s as a pivotal moment in fashion history, as the older model of elite fashion 'trickling down' to the lower strata of garment production made way for a multiplicity of trendsetters and a democratisation of fashion. Starting from a situation in which New York-based manufacturers produced low-price copies of Parisian designs, the paper analyses the various strategies of French fashion producers to get control over the exploitation of their designs. As attempts to secure international copyright for fashion designs failed, Parisian designers brought out tie-in products and boutique lines and managed to shift the authenticity of their work from the design to the brand.

This chapter explores American attempts in the 1920s and 30s to define a uniquely American design style. The chapter closely examines the discourse emanating from contemporary design writing which contrasts European and American design. The chapter rejects the notion that streamlining was a distinctly American contribution to design; explores European influences, including emigre designers, and recognizes American design as a transatlantic phenomenon.

Contemporary actors and, later, historians and critics have long compared the Haitian Revolution to a tragic play. But the model of tragedy they invoke has changed over time. Today the best-known example comes from The Black Jacobins (1963), in which C. L. R. James narrates the events of the Revolution through the lens of a Hegelian definition of tragedy. David Scott has championed James’s “tragic mode of history” for political reasons, arguing that it is better suited to address the challenges of the postcolonial present. But a tragic mode of history can be of use for the postcolonial present only if it is firmly grounded in the world-changing events that it is supposed to illuminate. It should build on what tragedy was in the milieu of Toussaint Louverture and the slave rebels. To lay the groundwork for this critical shift, this essay traces how tragic performances and history intersected during the Revolution and shows how radicalized versions of Voltaire’s Roman-themed tragedies and Afro-Caribbean mythology and rituals played a prominent part in the fight for equality.

This work aims to examine the relationship between the specific Christianity practiced by the European colonizers and the development of ethnic and racial identity in the Americas. More specifically, the scope of this work is to suggest that Roman Catholicism, unreformed and still largely ritualistic, allowed for the development of syncretic religions when it was combined with the traditional beliefs of indigenous and African descended peoples.

Zu Recht gilt der 1. Weltkrieg als Urkatastrophe des 20. Jahrhunderts. In den Folgen der von ihm eingeleiteten Umbrüche lebt die Menschheit noch heute. Rudolf Steiner verglich diese Zäsur mit dem Untergang des Römischen Reiches; er wies darauf hin, dass durch den Krieg eine vollständige Zertrümmerung der menschheitlichen Vorstellungen und aller Kultur erfolgt sei, aber auch etwas ganz Neues seinen Anfang genommen habe. In der internationalen historischen Debatte sind in den letzten Jahren wichtige Neuinterpretationen erfolgt (etwa von Christopher Clark), die zeigen, dass die Verantwortlichkeit für den Ausbruch des Krieges nicht ohne starke Vereinfachungen und Verzerrungen auf ein einziges Land abgewälzt werden kann. Rudolf Steiner konstatierte bereits als Zeitgenosse ein viel umfassenderes Ursachengeflecht: von spirituellem und politischem Imperialismus über die Krisen im wissenschaftlichen Weltbild, die vorherrschende Wirtschaftsideologie, die ungelösten sozialen und nationalen Fragen bis hin zur grassierenden Neurasthenie, der Bewusstseinstrübung führender Persönlichkeiten, aber auch geistige Schicksalsfragen.

Zwei Themenbereiche werden anhand der Haltung Rudolf Steiners besonders erörtert: das ungelöste mitteleuropäische Nationalitätenproblem sowie die Weltordnungsvorstellungen, die z.T. kriegsauslösend waren oder erst während des Weltkriegs heraufzogen: Wie sollte die nächste Zukunft nicht nur der europäischen Menschheit gestaltet werden?

The first part of this essay presents an overview of sacrificial theory from the past century and a half. I focus on debates surrounding  five themes: language, violence, community, media, and economy. All have been of concern to sacrificial theorists from the nineteenth century to the present, and together they map a history of academic discourse connecting anthropology, religious studies, and Classics. Then, in the second part of the essay, those  five themes provide the framework for a transatlantic comparison of two edible divinities consumed in early modern sacrificial rituals: the Catholic Host wafer, and the dough image of Huitzilopochtli (patron deity of the Mexica Aztecs). As I will argue, understanding the meanings and materiality of the Host allows us to better understand what is said, and what is implied, by descriptions of Huitzilopochtli’s dough image in sixteenth-century central Mexico.