Distribution of Street Literature in the Later Eighteenth Century: Some Imprint Evidence from the West of England

2020 ◽  
Vol 114 (2) ◽  
pp. 195-216
Author(s):  
David Atkinson
Keyword(s):  
Eighteenth Century ◽  
The West ◽  
Street Literature

Shipped but Not Sold

2017 ◽  
Author(s):  
Nancy Um
Keyword(s):  
Eighteenth Century ◽  
Indian Ocean ◽  
Arabian Peninsula ◽  
Social Meaning ◽  
The West ◽  
Commercial Society ◽  
The Indian Ocean

In the early decades of the eighteenth century, Yemen hosted a lively community of merchants that came to the southern Arabian Peninsula from the east and the west, seeking, among other products, coffee, at a time when this new social habit was on the rise. Shipped but not Sold argues that many of the diverse goods that these merchants carried, bought, and sold at the port, also played ceremonial, social, and utilitarian roles in this intensely commercial society that was oriented toward the Indian Ocean. Including sumptuous foreign textiles and robes, Arabian horses, porcelain vessels, spices, aromatics, and Yemeni coffee, these items were offered, displayed, exchanged, consumed, or utilized by major merchants in a number of socially exclusive practices that affirmed their identity and status, but also sustained the livelihood of their business ventures. These traders invested these objects with layers of social meaning through a number of repetitive ceremonial exercises and observances, in addition to their everyday protocols of the trade. This study looks at what happened to these local and imported commodities that were diverted from the marketplace to be used for a set of directives that were seemingly quite non-transactional.

‘A Welsh Lancashire’? Monmouthshire Catholics in the Eighteenth Century

1979 ◽  
Vol 15 (2) ◽  
pp. 176-188 ◽  
Author(s):  
Philip Jenkins
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Recent Work ◽  
Civil Wars ◽  
The West ◽  
The North ◽  
South Wales ◽  
Jesuit Mission ◽  
Charles Ii ◽  
Popish Plot

In the seventeenth century, one of the Catholic strongholds of Britain had lain on the southern Welsh borders, in those areas of north Monmouthshire and southern Herefordshire dependant on the Marquis of Worcester at Raglan, and looking to the Jesuit mission at Cwm. Abergavenny and Monmouth had been largely Catholic towns, while the north Monmouthshire countryside still merited the attention of fifteen priests in the 1670s—after the Civil Wars, and the damaging conversion to Protestantism of the heir of Raglan in 1667. Conspicuous Catholic strength caused fear, and the ‘Popish Plot’ was the excuse for a uniquely violent reaction, in which the Jesuit mission was all but destroyed. What happened after that is less clear. In 1780, Berington wrote that ‘In many [counties], particularly in the west, in south Wales, and some of the Midland counties, there is scarcely a Catholic to be found’. Modern histories tend to reflect this, perhaps because of available evidence. The archives of the Western Vicariate were destroyed in a riot in Bath in 1780, and a recent work like J. H. Aveling's The Handle and the Axe relies heavily on sources and examples from the north of England. This attitude is epitomised by Bossy's remark on the distribution of priests in 1773: ‘In Wales, the mission had collapsed’. However, the question of Catholic survival in eighteenth-century Wales is important. In earlier assessments of Catholic strength (by landholding, or number of recusants gaoled as a proportion of population) Monmouthshire had achieved the rare feat of exceeding the zeal of Lancashire, and Herefordshire was not far behind. If this simply ceased to exist, there was an almost incredible success for the ‘short, sharp’ persecution under Charles II. If, however, the area remained a Catholic fortress, then recent historians of recusancy have unjustifiably neglected it.

‘Strangers’ and ‘stranger-kings’: The sayyid in eighteenth-century maritime Southeast Asia

2009 ◽  
Vol 40 (3) ◽  
pp. 567-591 ◽  
Author(s):  
Jeyamalar Kathirithamby-Wells
Keyword(s):  
Eighteenth Century ◽  
Southeast Asia ◽  
Case Studies ◽  
Charismatic Leadership ◽  
Southeast Asian ◽  
The West ◽  
New Era ◽  
Asian State ◽  
Political Challenge ◽  
Western Expansion

Sayyidi ‘strangers’ and ‘stranger-kings’, borne on the eighteenth-century wave of Hadhrami migration to the Malay-Indonesian region, boosted indigenous traditions of charismatic leadership at a time of intense political challenge posed by Western expansion. The extemporary credentials and personal talents which made for sāda exceptionalism and lent continuity to Southeast Asian state-making traditions are discussed with particular reference to Perak, Siak and Pontianak. These case studies, representative of discrete sāda responses to specific circumstances, mark them out as lead actors in guiding the transition from ‘the last stand of autonomies’ to a new era of pragmatic collaboration with the West.

The Origins of Western Dermatology

2010 ◽  
Vol 14 (6) ◽  
pp. 255-266
Author(s):  
J. Barrie Ross
Keyword(s):  
United States ◽  
Eighteenth Century ◽  
Middle Ages ◽  
The United States ◽  
Historical Background ◽  
Eastern United States ◽  
The West ◽  
Defining Moments ◽  
Late Eighteenth Century ◽  
Late Eighteenth

Objective: On the premise that historical background makes the present more understandable, this review covers the origins of Western dermatology from its Greek and Roman origins through the Middle Ages to the defining moments in the late eighteenth century. Background and Conclusion: The development of major European centers at this time became the background for future centers in the eastern United States in the midnineteenth century and, finally, to the West Coast of the United States and Canada by the midtwentieth century.

Kazembe and the Portuguese 1798–1832

1961 ◽  
Vol 2 (1) ◽  
pp. 61-76 ◽  
Author(s):  
Ian Cunnison
Keyword(s):  
Eighteenth Century ◽  
The West ◽  
North Eastern ◽  
Early Eighteenth Century

During the century from 1760 to 1860 the territory of the present southern Katanga, eastern Angola and north-eastern Rhodesia lay to a great extent under the suzerainty of two powerful monarchs, Mwata Yamvo in the west and Kazembe in the east. Their common border was the Lualaba river. Both were Lunda by tribe: Mwata Yamvo was the senior in that it was from the capital of his kingdom, which had been in existence possibly for a century or more, that Kazembe's ancestor set out in the early eighteenth century to conquer east of the Lualaba. About 1740 he established his own capital near Lake Mweru in the lower Luapula valley.

The Dahomean Middleman System, 1727–c. 1818

1987 ◽  
Vol 28 (3) ◽  
pp. 357-375 ◽  
Author(s):  
David Ross
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
West African ◽  
The West ◽  
Large Numbers ◽  
Supply Problem ◽  
West African Coast ◽  
African Coast ◽  
Trading Partners

During the first quarter of the eighteenth century, European merchants bought more slaves in the Bight of Benin than on any other part of the West African coast. From c. 1720 until 1727 much of their buying was concentrated in Savi, the capital of a small Aja state called Whydah. When the Dahomeans overran Savi in 1727 they stopped the inland slave suppliers from travelling to the coast, prevented the local Hueda from going inland to collect slaves, and insisted that the Europeans bought slaves only from Dahomean dealers. In an attempt to make sure that the Europeans had nothing more to do with their former trading partners the Dahomeans burned the factories in Savi and forced their European occupants to retire to Grehue, Savi's port, a spot on the coast where the Europeans maintained a number of fortified warehouses.The middleman policy did not at first operate satisfactorily. There were two reasons for this. The first was that the Dahomeans were, in practice, unable to prevent the Europeans from continuing to trade with the Hueda. The second was that the inland suppliers refused to sell slaves to Savi's conquerors. The Dahomeans solved their ‘coastal’ problem in the 1740S by placing a garrison in Grehue. This garrison kept the exiled Hueda at bay and held the Europeans in what amounted to open captivity. The Dahomeans were never able completely to solve their ‘supply’ problem. In the 1730s and 1740S the inland merchants took their slaves to ports which opened up on the Bight to the east of Grehue. Only in the 1750s and 1760s did they channel substantial numbers of slaves through Dahomey. In the last decades of the century they again boycotted the Dahomean market. Dahomey therefore prospered as a middleman state only between c. 1748 and c. 1770.An examination of their eighteenth century trading suggests that the Dahomeans were a slave-raiding community whose members realised in 1727 that they would soon run out of fresh raiding grounds. They appear to have introduced their middleman policy in an attempt to ensure that they would continue to profit from slave trading even after they had ceased to be able to take large numbers of captives themselves. Although the policy was by no means a complete success, it was important in that it seems to have led the Dahomeans to begin placing garrisons in the territories they ravaged. It appears, in fact, to have been the pursuit of their middleman goals that led them to begin creating the often described nineteenth century ‘greater’ Dahomean state. The middleman programme ceased to be of much importance after c. 1818, when the fall of Oyo enabled the Dahomeans to resume raiding widely in unexploited territory.

Invisible Occidentalism: Eighteenth-Century Indo-Persian Constructions of the West

1992 ◽  
Vol 25 (3-4) ◽  
pp. 3-16
Author(s):  
Juan R. I. Cole
Keyword(s):  
Eighteenth Century ◽  
Urban Life ◽  
Italo Calvino ◽  
The West ◽  
Marco Polo ◽  
The World ◽  
The Fantastic

Kublai Khan does not necessarily believe everything Marco Polo says when he describes the cities visited on his expeditions, but the emperor of the Tartars does continue listening to the young Venetian with greater attention and curiosity than he shows any other messenger or explorer of his. In the lives of emperors there is a moment which follows pride in the boundless extension of the territories we have conquered, and the melancholy and relief of knowing we shall soon give up any thought of knowing and understanding them.—Italo Calvino, Invisible CitiesMarco Polo's encounter with Kublai Khan, which Italo Calvino made the framework for his exploration of the fantastic in urban life, stands as a useful parable for the nature of the interaction of West and East in the period between 1200 and 1700, when myriads of Europeans produced journals and accounts of their journeys into the rest of the world.

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