Historical Archaeologies of Global Capitalism and Colonization:The Historical Archaeology of Buenos Aires: A City at the End of the World.;Domestic Architecture and Power: The Historical Archaeology of Colonial Ecuador.;Historical Archaeology in Wachovia: Excavating Eighteenth- Century Bethabara and Moravian Pottery.;A Historical Archaeology of the Ottoman Empire: Breaking New Ground.

This chapter explores how the Ottoman Empire comprised the fourth region of emancipation. Diverse Jews assembled in the Ottoman Empire as a result of conquest and migration: Romaniots, Ashkenazim, Sephardim, and Arabic-speaking Jews of the Middle East. Living as a tolerated, inferior religious community, Ottoman Jewry became the largest and most prosperous in the world. After a period of economic decline in the eighteenth century, Ottoman Jews gained rights while retaining their religious community in the nineteenth century. Rights conjoined with the millet system comprised the Ottoman Empire's own version of emancipation. In the late nineteenth and early twentieth centuries, the multireligious empire grappled with how to transform itself, especially in light of the loss of its European territories and Christian populations. The Young Turks opted for “Turkification” and the erection of a secular nation-state. Romania's approach to the Jews' citizenship was probably closest to Russia's. Indeed, Romania seemed to emulate Russia's policies: after a brief period of inclusion it engaged in a prolonged campaign of exclusion, discrimination, and outright persecution. Romania defied the intervention of the Great Powers and Jewish diplomacy through prevarication and deception.

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Performing the Passion: Strategies for Salvation in the Life of Stefana Quinzani (d. 1530)

Studies in Church History ◽

10.1017/s0424208400002527 ◽

2009 ◽

Vol 45 ◽

pp. 218-227 ◽

Cited By ~ 1

Author(s):

Cordelia Warr

Keyword(s):

Sixteenth Century ◽

Ottoman Empire ◽

Northern Italy ◽

Northern Europe ◽

The North ◽

The World ◽

The Cross ◽

End Of The World ◽

Second Coming

In Italy, the years around 1500 were fraught for a number of reasons. There were renewed fears about the second coming of Christ and the end of the world. The expansion of the Ottoman Empire gave rise to a sense of instability and impending doom. In this climate many people became increasingly concerned about their fate in the afterlife and the need to be prepared for death and judgement. Central to this was the doctrine of purgatory. Yet, in the first decades of the sixteenth century, ideas surrounding purgatory were highly contested as heretical ideas from northern Europe began to filter into northern Italy. This paper investigates Catholic beliefs about the alleviation of purgatorial suffering through a case study of one holy woman from the north of Italy, the Dominican tertiary, Stefana Quinzani, who, according to a letter of 4 March 1500 written by Duke Ercole d’Este, endured every Friday ‘the whole of the Passion in her body, stage by stage, from the Flagellation to the Deposition from the Cross’.

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Creating meaningful space: Yoga practice transforming bodily habits of 'being-in-the-world'

Approaching Religion ◽

10.30664/ar.67502 ◽

2012 ◽

Vol 2 (2) ◽

pp. 38-42

Author(s):

Hanna-Leena Ylönen

Keyword(s):

Buenos Aires ◽

World View ◽

Cultural Influences ◽

Global Capitalism ◽

Yoga Practice ◽

Way Of Life ◽

Modern Yoga ◽

The World ◽

Political Economic ◽

The City

Buenos Aires, the city of tango, good meat, and. . . yoga? As in many modern big cities, yoga has become extremely popular during the last decades. It is everywhere; in gyms, book stores, yoga centers, multinational companies, even churches. We have hatha, swasthya, and ashtanga yoga, hot yoga, naked yoga, yoga for pregnant women, and for Catholics; the list is endless. For Dutch anthropologist Peter van der Veer (2007), modern yoga is a product of global modernization, originated in the dialogue between the Indian national movement and the western political, economic, and cultural influences. Yoga has become an item in the wide catalogue of alternative therapies, seen as a physical exercise promoting bodily and mental health, a way of life, which does not conflict with western science. For van der Veer this ‘therapeutic world view’ is part of global capitalism. (Van der Veer 2007: 317.)

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In the Beginning was Chronology: An Early Eighteenth-Century Attempt to Model the Eschaton on the Creation

Studies in Church History Subsidia ◽

10.1017/s0143045900000181 ◽

1994 ◽

Vol 10 ◽

pp. 151-166

Author(s):

Johanna Roelevink

Keyword(s):

Eighteenth Century ◽

Jesus Christ ◽

World History ◽

The Bible ◽

The World ◽

Early Eighteenth Century ◽

The Creation ◽

End Of The World ◽

In The Beginning

When T. S. Eliot contemplated the void and the darkness after the Creation, he assumed that there must have been a predetermined moment through which time was made: for without the meaning there is no time, and that moment of time gave the meaning.We are about to meet an early eighteenth-century scholar who tackled the very same problem, the relation between the lapse of’historical’ time and the ultimate meaning of history. But to him, like so many others, time just started with the movement of the stars, which mercifully also provided adequate means for measuring it. In the beginning was chronology. And in its inexorable progress the lapse of time would also in due course spell the end of the world. But when precisely? The answer of our particular scholar to this question sounds deceptively simple. The Bible teaches that God created the world in six days and rested on the seventh. Again, Holy Scripture reveals that to him one day is as a thousand years and a thousand years as one day. So here, by way of analogy, we have the outline of world history. Once having computed the date of the Creation, we can easily deduce that Our Lord Jesus Christ will return on 11 November 1740 to inaugurate his glorious reign.

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The Patagonian Imaginary: Natural Resources and Global Capitalism at the Far End of the World

Journal of Latin American Geography ◽

10.1353/lag.2017.0023 ◽

2017 ◽

Vol 16 (2) ◽

pp. 93-116 ◽

Cited By ~ 9

Author(s):

Marcos Mendoza ◽

Robert Fletcher ◽

George Holmes ◽

Laura A. Ogden ◽

Colombina Schaeffer

Keyword(s):

Natural Resources ◽

Global Capitalism ◽

The World ◽

End Of The World

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Germany and the Muslim World

ICR Journal ◽

10.52282/icr.v1i3.733 ◽

2010 ◽

Vol 1 (3) ◽

pp. 519-522

Author(s):

Christoph Marcinkowski

Keyword(s):

Eighteenth Century ◽

Roman Empire ◽

Public Opinion ◽

Ottoman Empire ◽

Middle Ages ◽

Holy Roman Empire ◽

Muslim World ◽

Economic Relations ◽

The World ◽

The Times

The relations between the world of Islam and Germany (or what was then the Holy Roman Empire) date back far into the Middle Ages and were particularly intense during the times of the Crusades. However, Muslims came to Germany in larger numbers as part of the diplomatic, military and economic relations between Germany and the Ottoman Empire in the eighteenth century. German diplomats and travellers, in turn, visited the Ottoman lands as well as Safavid Persia from the fifteenth and sixteenth centuries, respectively. In Muslim public opinion, Germany appears to have been always seen as the ‘friend of the Muslims’, a kind of ‘exception’ compared with other Western colonial powers which controlled large chunks of the Muslim homeland. Germany - so it was thought - had no colonial ambitions in the Dar al-Islam. Germany’s last emperor, William II (r. 1888-1918), during his famous 1898 speech in Damascus, declared himself the ‘eternal friend’ of the (then) 300 million Muslims in the world.

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