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This book explores how Muslims, Christians and Jews interacted in frontier zones of the early modern Mediterranean (primarily 1530–1670), and how they developed a frontier consciousness that took into account how their interlocutors thought and acted. Sources used include the gamut of genres ranging from factual to fictive, from inquisitional records and different sorts of treatises to plays, novels and (auto)biographies, in numerous languages of the Mediterranean. The Muslim-Christian divide in the Mediterranean produced an unusual kind of slavery, fostered a surge in conversion to Islam, offered an ideal setting for Catholic martyrdom in its rivalry with Protestantism, and provided a haven of sorts for Spanish Muslims (Moriscos) as well as Jews. The book argues that identities and alterities were multiple and versatile, that there was no war between Christianity and Islam during the early modern period, that ‘popular religion’ prevailed over theological principles, that women experienced slavery and religious conversion differently from men, that commerce prevailed over ideology and dogma, and that ‘positive’ human relations among people of different categories were not only possible but inevitable despite prevailing hostile conditions. In the spirit of Braudel, who asserts that ‘the Mediterranean speaks with many voices; it is a sum of individual histories’, this book endeavours to allow the people of the early modern Mediterranean to be heard more than one can find in any other study till now, and strives to cast all its major themes in a new light.
Cross-cultural encounters produce boundaries and frontiers. This book explores the formation, structure, and maintenance of boundaries and frontiers in settler colonies. The southern nations of Australia, New Zealand and South Africa have a common military heritage as all three united to fight for the British Empire during the Boer and First World Wars. The book focuses on the southern latitudes and especially Australia and Australian historiography. Looking at cross-cultural interactions in the settler colonies, the book illuminates the formation of new boundaries and the interaction between settler societies and indigenous groups. It contends that the frontier zone is a hybrid space, a place where both indigene and invader come together on land that each one believes to be their own. The best way to approach the northern Cape frontier zone is via an understanding of the significance of the frontier in South African history. The book explores some ways in which discourses of a natural, prehistoric Aboriginality inform colonial representations of the Australian landscape and its inhabitants, both indigenous and immigrant. The missions of the London Missionary Society (LMS) in Polynesia and Australia are examined to explore the ways in which frontiers between British and antipodean cultures were negotiated in colonial textuality. The role of the Treaty of Waitangi in New Zealand society is possibly the most important and controversial issue facing modern New Zealanders. The book also presents valuable insights into sexual politics, Aboriginal sovereignty, economics of Torres Strait maritime, and nomadism.
Managing (and not managing) ‘wild’ frontier remnants: the St Vincent Grenadines In this chapter I wish to tease out the different, more contemporary meanings of the frontier in the southern extreme of the collective thirty-two-island state of SVG. To the south of the St Vincent main island lie the Grenadines. They stretch over some 60.4 km (37.5 mi) and have a combined area
The book argues that the frontier, usually associated with the era of colonial conquest, has great, continuing and under explored relevance to the Caribbean region. Identifying the frontier as a moral, ideational and physical boundary between what is imagined as civilization and wilderness, the book seeks to extend frontier analysis by focusing on the Eastern Caribbean multi island state of St. Vincent and the Grenadines. The continuing relevance of the concept of frontier, and allied notions of civilization and wilderness, are illuminated through an analysis of the ways in which SVG is perceived and experienced by both outsiders to the society and its insiders. Using literary sources, biographies and autobiography, the book shows how St. Vincent is imagined and made sense of as a modern frontier; a society in the balance between an imposed civilized order and an untameable wild that always encroaches, whether in the form of social dislocation, the urban presence of the ‘Wilderness people’ or illegal marijuana farming in the northern St. Vincent hills. The frontier as examined here has historically been and remains very much a global production. Simultaneously, it is argued that contemporary processes of globalization shape the development of tourism and finance sectors, as well as patterns of migration, they connect to shifting conceptions of the civilized and the wild, and have implications for the role of the state and politics in frontier societies.
Doest thou know Dover In the third and last season of Deadwood , Jack Langrishe, who has been touring the frontier between Denver and San Francisco with his theatre company, appears in the gold-rush town Deadwood. While he is soon able to begin the refurbishment of a former brothel, he keeps postponing the opening night of the theatre because one of his actors is fatally ill. Chesterton, who upon being carried out of the stagecoach had confided in him that this would be his last camp, nevertheless wants to see the place where he knows he will never perform
different stages of the colonisation of South Australia – the frontier together with the time and space beyond the frontier – and two quite different understandings of Aboriginal sovereignty. While the frontier itself undoubtedly witnessed a complex array of relationships between and within colonisers and colonised, the following analysis proposes the distinctiveness of the time and
plain at Pandua. Whether making their ascent in the wet or the dry, they all climbed to the top along the same winding route, resting where others had rested by the great rock at the pass of Mahadek at around two and a half thousand feet, before making the final hike to the mountain’s hazy tableland. Under the hills, Pandua was a frontier village and a borderland. To some it was a gateway between
’s preparation for the ‘frontier’ A knowledge of certain events in James Prendergast’s background is important in helping to view the Wi Parata decision in context. Prendergast was born in London in 1827. London at this time was the heart of the global British Empire, in direct contrast to the ‘frontier’ society where Prendergast would eventually
This book investigates the occupations of two of the territories, Lorraine and Savoy, both of which were occupied twice during the course of Louis's personal rule: Lorraine in 1670–1697 and 1702–1714, Savoy in 1690–1696 and again in 1703–1713. It first provides some necessary background in terms of French frontier strategy during the seventeenth century, and also relations between France, Lorraine and Piedmont-Savoy in the longer term. It includes a brief account of the occupation of Lorraine under cardinals Richelieu and Mazarin, to provide useful comparison with an earlier occupation. The book then gives a narrative analysis of the occupations from the point of view of France's strategic priorities. It also considers the administrative side of the occupations, in terms of the structures and personnel put in place by the French regime and the financial and security burdens imposed on the occupier and the occupied. The book further investigates French policy towards elite groups, and their reactions to French occupation. It looks at the ways in which the nobilities responded: whether they chose to collaborate with or resist the French, and what forms that collaboration and resistance took. The attention then turns to those who held offices in occupied territories, in the sovereign courts, where they continued to exist, as well as in the lower, subaltern courts and the towns. Finally, the book considers the French church policies towards, and the responses of, the episcopate, the religious superiors and the lower regular and secular clergy.
armed frontier force to secure the extending territory of the Gold Coast, but also a smaller unarmed civil police force to extend social control over the coastal towns and villages. 1 An uneasy contention existed between these two forms of policing. The origin of the police as an armed constabulary, the system of direction and control, and the continuing political instability of the Gold Coast, ensured that