The Forgotten Liberator: Buenaventura Martíínez and Yucatáán's Republican Restoration

2003 ◽  
Vol 19 (2) ◽  
pp. 331-366
Author(s):  
Terry Rugeley
Keyword(s):  
National Level ◽  
Mexican History ◽  
Local Memory ◽  
Local Leadership ◽  
Authority Figures ◽  
Politics And Culture ◽  
History Of ◽  
Family Connections ◽  
Caste War ◽  
The Town

Yucatáán's overthrow of the French-sponsored Empire (1864-1867) began under the leadership of a man named Buenaventura Martíínez, a now-forgotten landowner and militia officer from the town of Baca. A detailed reconstruction of Martíínez's life reveals three points. First, his rebellion arose not at the command of national political figures, but instead over local issues and under local leadership. Martíínez belonged to a family of small- to moderate-sized landowners from the town of Baca, he had a history of rebellion against authority figures, and he was able to muster multiethnic support through personal charisma, family connections, and ties of compadrazgo. His revolt built upon popular discontent with Imperial attempts to revive the Caste War. Launching his rebellion in 1866, Martíínez ultimately ceded leadership to the better-known Colonel Manuel Cepeda Peraza, but not before galvanizing Yucatecans to rebellion and constructing the basis of the Republican army. Second, an examination of post-Imperial Baca reveals that Mexico's republican restoration period (1867-1876) for the most part continued the basics of pre-1867 political culture. Third, his story reveals how important actors in Mexican history have been forgotten as national level politics and culture have displaced local memory. The recovery of that local memory, and particular of individuals such as Buenaventura Martíínez, remains critical to a deeper understanding of Mexican history. Le derrota del imperio patrocinado por Francia en Yucatáán empezóó en 1866 bajo el mando de un tal Buenaventura Martíínez, un ahora olvidado propietario y official de milicias del pueblo de Baca. La recononstruccióón detallada de la vida de Martíínez revela tres puntos. En primer lugar, su rebellion no se originóó bajo el mando de las figuras polííticas nacionales, sino en respuesta a los asuntos locales y por el liderazgo - asimismo - local. Martíínez pertencióó a una familia de ha*An cendados de tamañño pequeñño o mediano del pueblo de Baca, tuvo una historia de insubordinacióón hacia las autoridades, y fue capaz de mobilizar apoyo multiéétnico por su carisma personal, sus conecciones familiares, y sus lazos de padrinazgo. Su insurreccióón se aprovechóó del descontento popular por los intentos imperiales de resucitar la Guerra de Castas. Eventualmente Martíínez cedióó el liderazgo al mejor conocido Coronel Manuel Cepeda Peraza, no sin antes haber construíído el ejéército de resistencia al llamar a los yucatecos a tomar armas. En segundo lugar, un anáálisis de Baca pos-imperial demuestra que el perííodo de la restauracióón republicana (1867-1876) por la mayor parte continuóó los puntos báásicos de la cultura políítica anteriores a 1867. En tercer lugar, su historia demuestra como ciertos actores importantes de la historia mexicana han sido olvidados mientras que la políítica y la cultura de nivel nacional han desplazado la memoria local. El recobro de esa memoria local, y especialmente de individuos como Buenaventura Martíínez, es transcendental para una comprensióón máás profunda de la historia mexicana.

Islam, gender and urbanisation among the Mafa of north Cameroon: the differing commitment to ‘home’ among Muslims and non-Muslims

Africa ◽  
1998 ◽  
Vol 68 (3) ◽  
pp. 403-424 ◽  
Author(s):  
José C. M. van Santen
Keyword(s):  
Nineteenth Century ◽  
Social Security ◽  
National Level ◽  
Marked Change ◽  
Specific Pattern ◽  
Muslim Community ◽  
Men And Women ◽  
Northern Cameroon ◽  
History Of ◽  
The Town

The history of the town of Mokolo, in the heart of the land of the Mafa (in northern Cameroon), exhibits a specific pattern of urbanisation that seems characteristic of Islamic frontier zones generally in Africa. The town was founded as a settlement for converted slaves towards the end of the nineteenth century by Fulbe chiefs who regularly raided the area. Since that time urbanisation has largely gone hand in hand with Islamisation. It has involved, therefore, a marked change of identity for Mafa converts in the town, with drastic consequences for their relationship with their areas of origin in the mountains. The article emphasises, moreover, that the implications of Islamisation/urbanisation differ along gender lines. Although for both men and women the Muslim community in town provided specific forms of social security, the motives for migration, and the ways men and women were included in the urban community, differed sharply. In the 1980s, owing to political changes at the national level, the pressure to convert to Islam decreased throughout northern Cameroon. Since then the number of migrants to town who do not convert has increased rapidly. Mokolo used to be a Muslim town. In the 1990s, however, it has become more and more a Mafa town, and thus symbolises the revival of Mafa ethnicity as a truly region-wide force.

scholarly journals How Modernity Arrived to Godavari

2017 ◽  
Vol 51 (2) ◽  
pp. 399-431
Author(s):  
JON WILSON
Keyword(s):  
Early Nineteenth Century ◽  
The Rule Of Law ◽  
Local Leadership ◽  
Multiple Modernities ◽  
Local Resources ◽  
Godavari Delta ◽  
History Of ◽  
Family Connections ◽  
Vague Language ◽  
Ways Of Life

AbstractThis article traces the way in which modern institutions emerged in one region of British-ruled India—the Godavari Delta of coastal Andhra—during the early nineteenth century. Rejecting recently popular cultural theories and the vague language of ‘multiple modernities’, it suggests that modernity can be defined as the practical effort to govern subjects perceived as strangers with abstract and general categories. But, arguing that our conception of modernity needs to be limited, the article suggests that modern institutions always rely on non-modern ways of life: the rule of law depends on ideas about individual honour; bureaucracy; on family connections and affective expressions of loyalty; and rational interests that are coordinated by archaic idioms of political leadership. The peculiarity of the history of modernity in imperial India was marked not by the limited or partial imposition of modern practices, but by the British regime's reluctance to accept the legitimacy of the very non-modern forms of power it relied on. Tracing this process in the Godavari Delta, the article shows how a regime with limited local resources asserted the monopolistic authority of its structures of government, but in doing so, corroded its own capacity to exercise power. Local institutions which had coordinated local productive resources were undermined, but alternative forms of local leadership were unable to emerge. The consequence was famine in the 1830s, and in the 1840s an effort to refound the imperial regime by imposing British power on the region's natural resources.

From Missionary Translation to Local Theological Inquiry: A Narrative History of the Lisu Bible

2019 ◽  
Vol 25 (2) ◽  
pp. 202-219
Author(s):  
Aminta Arrington
Keyword(s):  
Minority Group ◽  
Local Leadership ◽  
Bible Translation ◽  
Narrative History ◽  
History Of ◽  
Christian Practices ◽  
Village Elders ◽  
The Village ◽  
The Waves ◽  
Bible Reading

The Lisu are a largely Christian minority group in south-west China who, as an oral culture, express their faith more through a set of Christian practices done as a group and less through bible reading as individuals. Even so, the Lisu practice of Christianity specifically, and Lisu culture more generally, was profoundly impacted by the written scriptures. During the initial evangelisation of the Lisu by the China Inland Mission, missionaries created a written script for the Lisu language. Churches were constructed and organised, which led to the creation of bible schools and the work of bible translation. In the waves of government persecution after 1949, Lisu New Testaments were hidden away up in the mountains by Lisu Christians. After 1980, the Lisu reclaimed their faith by listening to the village elders tell the Old Story around the fires and reopening the churches that had been closed for twenty-two years. And they reclaimed their bible by retrieving the scriptures from the hills and copying them in the evening by the light of a torch. The Lisu bible has its own narrative history, consisting of script creating, translating, migrating, and copying by hand. At times it was largely influenced by the mission narrative, but at other times, the Lisu bible itself was the lead character in the story. Ultimately, the story of the Lisu bible reflects the Lisu Christian story of moving from missionary beginnings to local leadership and, ultimately, to local theological inquiry.

Strategies for Survival of the World — Risk Management

2019 ◽  
Vol 10 (4) ◽  
Author(s):  
Jovo Lojanica ◽  
Keyword(s):  
Risk Management ◽  
Native Americans ◽  
National Level ◽  
Country Level ◽  
Management Standards ◽  
Family Level ◽  
Future Challenges ◽  
Iso 31000 ◽  
History Of ◽  
Personal Level

All management standards have requirements for different aspects of improvements on the personal level, family level, company level, in business and life. What is about national level and country level? Is it possible for today’s generations to learn history of nations and of civilizations? If it is — ok, let’s apply it on actual time and people to have less problems and difficulties — especially if is actual in field of risk management. Majority of people are occupied by today’s problems. They don’t consider past and future challenges. People from each country strive for better quality, better and cleaner environment, higher safety etc. historically and today. But could we remember: How did Genghis Khan conquer many regions and how was he defeated? How did Mayas and Aztecs die out? How were Native Americans in North America drastically reduced in numbers? How did the Roman Imperium vanish? How was the Ottoman Imperium established and how it vanished? How many people were killed in the wars in XX century, etc? In all these catastrophic changes risks were not considered in an adequate way. Requirements of risk management — Principles and guidelines — ISO 31000:2009 are very consultative. They could be used on country level, national level, regional level, continental and intercontinental level.

Mau-Mau Rebels’ Doctor in Mount Kenya East Forest (1952–1960): Retrieving the Revolutionary History of Milton Munene Gachau

2018 ◽  
Vol 5 (1) ◽  
Author(s):  
Julius M. Gathogo
Keyword(s):  
National Level ◽  
Medical Doctor ◽  
Capital City ◽  
Revolutionary Movement ◽  
Armed Struggle ◽  
War Of Independence ◽  
Mau Mau ◽  
History Of ◽  
Revolutionary History ◽  
Second World

The Kenya Land and Freedom Army (KLFA), otherwise known as Mau-Mau revolutionary movement was formed after returnees of the Second World War (1939–1945) ignited the African populace to militarily fight for land and freedom (wiyathi nai thaka). John Walton’s theory of reluctant rebels informs this article theoretically, as it is indeed the political elites who inspired this armed struggle. To do this, they held several meetings in the capital city of Nairobi, drew the war structures from the national level to the sub-location level, especially in the central region of Kenya, and tasked locals with filling in the leadership vacuums that were created. In view of this, the article seeks to unveil the revolutionary history of the Mau-Mau medical Doctor, also known as Major Judge Munene Gachau (born in 1935), whose contribution in the Kenyan war of independence (1952–1960) remains unique. This uniqueness can be attested to by considering various factors. First, he is one of the few surviving leaders who joined the guerrilla forest war while he was relatively young. Normally, the Mau-Mau War Council did not encourage people below the age of 25 to join the rebels in the forest of Mt. Kenya, Aberdare Mountains and/or other places. Nor did they encourage adults past the age of 35 to join as combatants in the forest fight. Second, he is the only known Mau-Mau rebel in Kirinyaga county of Kenya to have gone back to school after the war had ended, traveled abroad, and studied up to a Masters degree level. Third, Munene Gachau belongs in the category that joined the rebels while still relatively educated and eventually got promoted to the rank of Major, upon being confirmed as the Mau-Mau Doctor.

Liepājai – veltījuma dzejas / dziesmu piemēri mūsdienās un 19. gadsimta baltvācu literārajā mantojumā

2020 ◽  
pp. 26-34
Author(s):  
Ivars Orehovs
Keyword(s):  
Travel Literature ◽  
Geographical Location ◽  
Geographical Environment ◽  
Comparative Aspect ◽  
Literary Heritage ◽  
History Of ◽  
Native Place ◽  
History Of Literature ◽  
The 19Th Century ◽  
The Town

In a literary heritage with a developed tradition of genres, works whose main purpose is to attract the attention of readers to a selected geographical location, are of particular culture-historical and culture-geographical interest. The most widespread in this respect is travel literature, which is usually written by travellers and consist of impressions portrayed in prose after visits to foreign lands. Another type of literary depiction with an expressed poetic orientation, but a similar goal, is characteristic of dedicatory poetry. The author’s position is usually saturated with emotional expressiveness as well as the artistry of symbols, encouraging the reader or listener to feel the formation of a spontaneous attitude. It is possible to gain confidence in the engagement of the author of the poetry as an individual in the depicted cultural-geographical environment, which can be conceptually expressed by words or pairs of words ‘resident’, ‘native place’, ‘patriot’. With regard to the devotional depictions on the Latvian urban environment, one of the earliest examples known in the history of literature is the dedicatory poem in German by Christian Bornmann to the town Jelgava with its ancient name (Mitau, 1686/1802). The name of Liepāja town in this tradition of the genre has become an embodiment later – in the poetry selection in German, also using the ancient name of the town (Libausche Dichtungen, 1853), but in terms of contemporary literary practice with Imants Kalniņš’ music, there is a convincing dominance of songs with words of poetry. The aim of the article is, looking at the poetry devoted to Liepāja in the 19th century and at the turn of the 20th/21st century in the comparative aspect, to present textually thematic peculiarities as well as to provide the analytical interpretative summary of those.

Apprenticeship

2018 ◽  
Author(s):  
W. B. Patterson
Keyword(s):  
Church Of England ◽  
English History ◽  
Religious Issues ◽  
Moral Leader ◽  
History Of ◽  
The Town ◽  
The Church

In 1634 Fuller became the minister of the parish at Broadwindsor, in Dorset. This provided him the opportunity to know John White, the minister in nearby Dorchester. White, the spiritual and moral leader of the town became a pastoral model for Fuller. In this setting, Fuller wrote The Historie of the Holy Warre, the first English history of the Crusades. His use of medieval sources was extensive, and his analysis of the motives and tactics of western leaders is shrewd and persuasive. Elected to the clerical Convocation that met in 1640, during sessions of the first Parliament to be called in eleven years, Fuller dissented from the leadership of Archbishop William Laud, who sought to impose more stringent rules or canons on the Church of England. This Convocation, continuing to meet after Parliament was dissolved, passed canons whose legality was contested. War with the Scots ensued over religious issues, forcing the king to call what came to be known as the Long Parliament.

Medina Gounass: Constructing Extra-National Space in a West African Borderland

2021 ◽  
pp. 1-26
Author(s):  
David Newman Glovsky
Keyword(s):  
Islamic Law ◽  
West African ◽  
Religious Community ◽  
National Space ◽  
Cross Border ◽  
History Of ◽  
Postcolonial Africa ◽  
Postcolonial States ◽  
The Town

Abstract The historical autonomy of the religious community of Medina Gounass in Senegal represents an alternative geographic territory to that of colonial and postcolonial states. The borderland location of Medina Gounass allowed the town to detach itself from colonial and independent Senegal, creating parallel governmental structures and imposing a particular interpretation of Islamic law. While in certain facets this autonomy was limited, the community was able to distance itself through immigration, cross-border religious ties, and smuggling. Glovsky’s analysis of the history of Medina Gounass offers a case study for the multiplicity of geographical and territorial entities in colonial and postcolonial Africa.

scholarly journals A Review of Mormon Studies in China

Religions ◽  
2021 ◽  
Vol 12 (6) ◽  
pp. 375
Author(s):  
Hongmeng Cheng
Keyword(s):  
Presidential Election ◽  
National Level ◽  
Chinese Government ◽  
Journal Articles ◽  
Internal Factors ◽  
History Of ◽  
Us Presidential Election ◽  
Chinese Scholars ◽  
Mitt Romney ◽  
High Level

Mormon studies in China began in the early 1990s and can be divided into three phases between the years of 2004 and 2017. The first Master’s and Doctoral theses on Mormonism were both published in 2004, and journal articles have also been increasing in frequency since then. The year of 2012 saw a peak, partly because Mormon Mitt Romney won the Republican nomination for the 2012 US presidential election. In 2017, a national-level project, Mormonism and its Bearings on Current Sino-US Relations, funded by the Chinese government, was launched. However, Mormon studies in China is thus far still in its infancy, with few institutions and a small number of scholars. Academic works are limited in number, and high-level achievements are very few. Among the published works, the study of the external factors of Mormonism is far more prevalent than research on its internal factors. Historical, sociological, and political approaches far exceed those of philosophy, theology, and history of thoughts. To Mormon studies, Chinese scholars can and should be making unique contributions, but the potential remains to be tapped.

scholarly journals ‘Policing Is a Profession of the Heart’: Evangelicalism and Modern American Policing

Religions ◽  
2021 ◽  
Vol 12 (3) ◽  
pp. 194
Author(s):  
Aaron Griffith
Keyword(s):  
Law Enforcement ◽  
Police Officers ◽  
American Politics ◽  
Short History ◽  
Carceral State ◽  
American Life ◽  
Politics And Culture ◽  
American Law ◽  
History Of ◽  
A Site

Though several powerful explorations of modern evangelical influence in American politics and culture have appeared in recent years (many of which illumine the seeming complications of evangelical influence in the Trump era), there is more work that needs to be done on the matter of evangelical understandings of and influence in American law enforcement. This article explores evangelical interest and influence in modern American policing. Drawing upon complementary interpretations of the “antistatist statist” nature of modern evangelicalism and the carceral state, this article offers a short history of modern evangelical understandings of law enforcement and an exploration of contemporary evangelical ministry to police officers. It argues that, in their entries into debates about law enforcement’s purpose in American life, evangelicals frame policing as both a divinely sanctioned activity and a site of sentimental engagement. Both frames expand the power and reach of policing, limiting evangelicals’ abilities to see and correct problems within the profession.

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