Blood, Power, and Privilege: Why the man who ordered the slaughter of a race was not racist
This article argues that Trujillo's ordered massacre of the people in Haiti did not stem from his own racism. Rather, it argues that it was motivated by a desire to please the Dominican elite and a desire for personal power. This article is available in Constructing the Past: http://digitalcommons.iwu.edu/constructing/vol7/iss1/15 Constructing the Past Blood, Power, and Privilege Why the man who ordered the slaughter of a race was not racist
Foundations of Despotism: Peasants, the Trujillo Regime, and Modernity in Dominican History
This book explores the history of the Dominican Republic as it evolved from the first European colony in the Americas into a modern nation under the rule of Rafael Trujillo. It investigates the social foundations of Trujillo's exceptionally enduring and brutal dictatorship (1930-1961) and, more broadly, the way power is sustained in such non-democratic regimes. The author reveals how the seemingly unilateral imposition of power by Trujillo in fact depended on the regime's mediation of profound social and economic transformations, especially through agrarian policies that assisted the nation's large independent peasantry. By promoting an alternative modernity that sustained peasants' free access to land during a period of economic growth, the regime secured peasant support as well as backing from certain elite sectors. This book thus elucidates for the first time the hidden foundations of the Trujillo regime.
Italian Influence on the Development of Calvinist Scholasticism
THIS ARTICLE TRIES to show that the rise of Calvinist scholasticism, which was the most important development in Calvinist theology during the second half of the sixteenth century, stemmed largely from several converging Italian influences, particularly from the writings of Peter Martyr Vermigli and Jerome Zanchi. Here Calvinist theology refers not only to the personal thought of John Calvin but also to the teachings of the founders of the Reformed or Calvinist tradition as it spread out from Geneva and Switzerland to France, Germany, England, Scotland, Poland, and the Low Countries. In this context Calvin emerges as the brightest star in a galaxy of Reformed theologians which includes Heinrich Bullinger, Pierre Viret, Theodore Beza and Wolfgang Musculus as well as Martyr, Zanchi and others. These theologians were often more influential than Calvin himself at a given place or time or on a given point of doctrine. Bullinger, Martyr, and Martin Bucer were all more important for spreading Calvinist ideas to Edwardian England than was John Calvin. Early Elizabethan Protestantism looked more to Zurich than to Geneva, as did early Polish Calvinism. German Calvinism owed more to Heidelberg than to Geneva.' These leaders developed their theologies sometimes in mutual dependence, sometimes with surprising independence. By no means was their relation to Calvin simply that of disciple to master, for each gave a personal nuance to his style of Calvinism. Thus the sixteenth century Jesuit Cornelius Schulting states on the opening page of his five volume polemic against Calvin and Peter Martyr that Martyr was clearer and far more learned than Calvin.2 Recently John Bray has pointed out that research in seventeenth century Calvinism leads "to the conclusion that the impact of Calvin upon the Calvinistic movement has been greatly over-rated. It may well be that some of