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Rosemary Horrox

This chapter presents translated and annotated narrative accounts on the topic of the plague in contintental Europe.

in The Black Death
Augustus Toplady’s ‘Calvinism’ and the Anglican Reformed Tradition
Andrew Kloes

This article analyses the theological development of the eighteenth-century Church of England priest Augustus Montague Toplady through two manuscript collections. The first of these is a copy of John Wesley’s Explanatory Notes upon the New Testament that Toplady heavily annotated during his time as a university student in 1758. This book is held in the Methodist Archives and Research Centre at the John Rylands Library. Toplady’s handwritten notes total approximately 6,000 words and provide additional information regarding the development of his views of John Wesley and Methodism, ones which he would not put into print until 1769. Toplady’s notes demonstrate how he was significantly influenced by the works of certain Dutch, German and Swiss Reformed theologians. The second is a collection of Toplady’s papers held by Emory University in Atlanta, Georgia. Together, these sources enable Toplady’s own theology and his controversies with Methodists to be viewed from a new perspective. Moreover, these sources provide new insights into Toplady’s conceptualisation of ‘Calvinism’ and changes in the broader Anglican Reformed tradition during the eighteenth century.

Bulletin of the John Rylands Library
Exclusions and Exchanges in the History of European Horror Cinema
Peter Hutchings

British horror cinema is often excluded from critical work dealing with European horror cinema or, as it is frequently referred to, Eurohorror. This article argues that such exclusion is unwarranted. From the 1950s onwards there have been many exchanges between British and continental European-based horror production. These have involved not just international co-production deals but also creative per- sonnel moving from country to country. In addition, British horror films have exerted influence on European horror cinema and vice versa. At the same time, the exclusion of British horror from the Eurohorror category reveals limitations in that category, particularly its idealisation of continental European horror production.

Film Studies
Between “Stranger in the Village” and I Am Not Your Negro
Jovita dos Santos Pinto, Noémi Michel, Patricia Purtschert, Paola Bacchetta, and Vanessa Naef

James Baldwin’s writing, his persona, as well as his public speeches, interviews, and discussions are undergoing a renewed reception in the arts, in queer and critical race studies, and in queer of color movements. Directed by Raoul Peck, the film I Am Not Your Negro decisively contributed to the rekindled circulation of Baldwin across the Atlantic. Since 2017, screenings and commentaries on the highly acclaimed film have prompted discussions about the persistent yet variously racialized temporospatial formations of Europe and the U.S. Stemming from a roundtable that followed a screening in Zurich in February 2018, this collective essay wanders between the audio-visual and textual matter of the film and Baldwin’s essay “Stranger in the Village,” which was also adapted into a film-essay directed by Pierre Koralnik, staging Baldwin in the Swiss village of Leukerbad. Privileging Black feminist, postcolonial, and queer of color perspectives, we identify three sites of Baldwin’s transatlantic reverberations: situated knowledge, controlling images, and everyday sexual racism. In conclusion, we reflect on the implications of racialized, sexualized politics for today’s Black feminist, queer, and trans of color movements located in continental Europe—especially in Switzerland and France.

James Baldwin Review
Societies, cultures and ideologies

Migrations of people, ideas, beliefs and cultures have closely shaped relations between the nations of the British and Irish Isles. In part this was the result of Anglo-imperialism, which expanded from a heartland around London and the South of England, first, then through the ‘Celtic fringe’, creating hybrid peoples who were both Irish and British, before spreading across the globe. At times, Catholics of both islands were exiled from this narrative of nation-building. Political pressures, economic opportunities, a spirit of adventure and sometimes force, spurred the creation of multiple diasporas from the British and Irish Isles. This book brings together a range of leading scholars who explore the origins, varieties and extent of these diasporas.

Wherever Britons and the Irish went, they created new identities as neo-Britons, neo-Angles, neo-Irish, neo-Scots: persons who were colonials, new nationals, and yet still linked to their old country and home nations. British and Irish emigrants also perpetuated elements of their distinctive national cultures in music, literature, saints’ days and broader, diffuse interactions with fellow nationals.

These especially commissioned essays explore processes of diaspora-formation from the English Catholic exiles of the sixteenth century, through the ‘Wild Geese’, Jacobites, traders and servants of the seventeenth and eighteenth centuries, to the modern colonising diasporas associated with the modern age of mass migration.

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Immigrant England
Mark Ormrod, Bart Lambert, and Jonathan Mackman

Between 1300 and 1550, England was a temporary or permanent home to hundreds of thousands of people of foreign birth. These immigrants – male and female, adults and children – came from other parts of the British Isles, from more or less all the regions of continental Europe, and (especially at the end of the period) from the wider world of Africa and Asia. They settled not just in the major cities and towns but also in rural communities, having a documented presence in every county of England. They numbered in their ranks aristocrats

in Immigrant England, 1300–1550
Victoria L. McAlister

from both land and sea. However, these claims were much exaggerated (O’Brien, 1988 ). The merchants of Ireland's port towns profited from political instability in England and a lack of oversight. By the early modern period, though, England was reasserting dominion. In this way, while continental European pottery dominates assemblages from Gaelic-Irish southwest Ireland in the later Middle Ages, by the seventeenth century the finds are overwhelmingly English in origin, as a material culture side effect of the Plantation (Breen, 2007b

in The Irish tower house
Rachel Hammersley

works to the attention of the French-speaking world. The Real Whigs and Europe English republicans had always had close links with continental Europe. Not only had many travelled in Europe during their youth, but several, including Ludlow and Sidney, fled into exile and lived there for many years. Moreover, some of their works were directly shaped by European events and debates. Milton’s Pro populo anglicano defensio was written in response to the pamphlet Defensio regia by one of Europe’s leading Protestant scholars, the Frenchman Claude Saumaise (Claudius Salmasius

in The English republican tradition and eighteenth-century France
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Rachel Winchcombe

translating and transforming images of America that first came from continental Europe; of utilising and adapting intellectual and cultural frameworks of understanding to explain the existence of this new and shockingly different world; of experiencing and responding to both English colonial failure and success; and of incorporating the peoples and environments of America into the mental world of early modern England in an attempt to persuade English men and women to make the difficult decision to cross the Atlantic in search of a new life. It was in the sixteenth century

in Encountering early America
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Jack Lawrence Luzkow

convinced that human happiness, and the happiness of nations, depended on the building of community, mutual regard, and common purpose, and that this was possible only if members of society lived as ‘equals’ and embraced social solidarity. The purpose of Chapter 3 is to outline the reasons for the development of and need for social democracy and the welfare state. In the aftermath of the Depression, Scandinavian social democracies, continental European welfare states, and Anglo-American liberal welfare systems had in common the desire to manage the economy to provide

in The great forgetting