Immigration and National Identities in Latin America
Between the mid-nineteenth and mid-twentieth centuries, an influx of Europeans, Asians, and Arabic speakers indelibly changed the face of Latin America. While many studies of this period focus on why the immigrants came to the region, this volume addresses how the newcomers helped construct national identities in the Caribbean, Mexico, Argentina, and Brazil. The essays, from some of the most respected scholars of migration history, examine the responses--some welcoming, some xenophobic--to the newcomers. The contributors also look at the lasting effects that Jewish, German, Chinese, Italian, and Syrian immigrants had on the economic, sociocultural, and political institutions. They explore themes of assimilation, race formation, and transnationalism to enrich our understanding not only of migration to Latin America but also of the impact of immigration on the construction of national identity.
The Faith of Remembrance: Marrano Labyrinths
Foreword -Yosef Kaplan Introduction: Marranism and Modernity Chapter 1. Juan Vicente's Sanbenito Chapter 2. Heaven Face to Face: Francisco Maldonado de Silva Chapter 3. "They Spoke of the Things of the Law of Moses": Manuel Bautista Perez Chapter 4. "Remember the Mother of the Maccabees!": Regarding Leonor Nunez* Chapter 5. "May Everyone Be What He Is": Francisco Botello and Maria de Zarate Chapter 6. "The Law of the Name Received from the Ancients": Fernando de Medina Chapter 7. "Moses, Son of Queen Esther": Theresa Paes de Jesus Chapter 8. "For in This Time All Is Lies, and All Is Truth": Joao Thomas de Castro and Antonio Jose da Silva Conclusion: Faith, Memory, Forgetting Epilogue: "Five Hundred Years of Hunger": Returning Finale: Three Poems by Odmar Pinheiro Braga Glossary Notes Bibliography Index Acknowledgments
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