Robin Frame. Colonial Ireland, 1169-1369. (The Helicon History of Ireland) Dublin: Helicon Limited; distributed by Longwood Publishing Group, Inc., Dover, N. H. 1981. Pp. x, 149. $9.95 cloth, $6.95 paper. - Art Cosgrove. Late Medieval Ireland 1370-1541. (The Helicon History of Ireland.) Dublin: Helicon Limited; distributed by Longwood Publishing Group, Inc., Dover, N. H. 1981. Pp. vii, 134, $9.95 cloth,

Colonial Ireland, 1169-1369. By Robin Frame. Pp x, 149. Dublin: Helicon. 1981. IR£3.65 paperback, IR£6.70 hardback. (Helicon History of Ireland) - Late medieval Ireland, 1370-1541. By Art Cosgrove. Pp vii, 134. Dublin: Helicon. 1981. IR£3.65 paperback, IR£6.70 hardback. (Helicon History of Ireland) - The catholic community in the seventeenth and eighteenth centuries. By Patrick J. Corish. Pp vii, 156. Dublin: Helicon. 1981. IR£3.65 paperback, IR£6.70 hardback. (Helicon History of Ireland) - Volume 24 Issue 94

Enchanted Europe: Superstition, Reason, and Religion, 1250–1750

Cunning Distortions: Folk Christianity and Witchcraft Allegations in Early Mormon History

English monasticism survived the Reformation only in exile. In the course of the seventeenth and eighteenth centuries many monks came to England as pastors to the Catholic community (indeed all members of the English Benedictine Congregation, revived at the beginning of the seventeenth century, took an oath promising to work in England after ordination), but they lived alone or in small groups and except during the early Stuart period there were no organised religious communities in England which could properly be called monastic. This state of affairs was to change dramatically in the years of the French Revolution when the English communities on the continent were repatriated and a number of French religious made their way to England as émigrés. The English communities (including those now represented by the abbeys of Ampleforth in Yorkshire and Downside in Somerset, formerly at Dieulouard in Lorraine and Douai in Flanders respectively) managed to settle in England without too much opposition. These monks had been trained for circumspect behaviour on the mission and were not noticeably ‘monastic’ in either appearance or behaviour; the complete Benedictine habit was not used at Downside, for example, until the late 1840s and working in parishes away from their monasteries remained the normal expectation of most English Benedictine monks until well into the present century. The same could not be said of the community of Saint Susan at Lulworth in Dorset which provided between the years 1794 and 1817 the setting for the first experiment in fully observant monastic life in England for two hundred and fifty years.

Café Space, Communication, Creativity, and Materialism

Teaching and Learning Guide for: Antipodean Myths Transformed: The Evolution of Australian Identity

This introduction situates the essays of this special issue within current scholarship on art and religious reform in early modern Europe. The first section considers iconoclasm and the settlements reached in its aftermath, and emphasizes the richness and diversity of the Protestant and Catholic visual cultures that evolved alongside movements for religious reform. The second section considers the individual essays, and draws out common themes: the relationship between image and word; artists’ and patrons’ responses to new understandings of Christian history and soteriology; images’ role in the construction of confessional boundaries, but also their ability to transgress those boundaries. The introduction highlights the plurality of methodological approaches adopted by the contributors, which reminds us that although attention to the social and political contexts in which images were produced and received is an essential part of both historical and art-historical analysis, the power of art can never be fully captured through words.

Frontiers' or 'borderlands' offer a useful conceptual framework for the exploration of Irish history in the late Middle Ages. Insufficient scholarly attention, however, has been devoted to the study of the Gaelic polity - the 'other side' of the frontiers that existed in late medieval Ireland between regions of Gaelic and English political, social and cultural domination. What follows seeks to begin a broad reconceptualisa- tion of the study of the Gaelic world and its frontiers by approaching these frontiers from a contemporary Gaelic perspective and by scrutinising contemporary Gaelic terminology used to describe borders. In this study, Ireland emerges as the historic and cultural centre of a wider Gaelic world, or Gaedhealtacht, which extended to parts of Scotland. The exploration of Gaelic Ireland's English frontiers presents a more complete picture of society in late medieval Ireland and sets Gaelic society in Ireland apart from its counterpart across the North Channel. Introduction One might expect that a consequence of the continued existence of an international border on an island as small as Ireland would be the interest of its historians in the study of frontiers or borderlands. That the border separating the Republic of Ireland from Northern Ireland would serve both as a reminder of the divisions - political, linguistic and economic - in Ireland's past and as a starting point for understand- ing them. Yet the study of Ireland's frontiers has not figured prominently in most accounts of Irish history. This is especially true of nationalist histories, which would seek to underscore the unity of 'Ireland' throughout history so as to show that the modern border is unhistorical and artificial. The approach of historians to the late medieval period, however, represents a partial exception to this tendency to overlook frontiers. This period - standing as it did between the emergence in Ireland of poli- tical and cultural frontiers in the twelfth and thirteenth centuries and the steady dis- appearance of frontiers under the later Tudors - has been approached, more than any other period in Irish history perhaps, through the exploration of its borders. Since Robin Frame's memorable description over 30 years ago of the medieval lordship of Ireland as a land of many marches (as frontiers were then commonly known in

Reviews and Short Notices

This thesis sets out to evaluate the role of consumer spaces in twentieth-century daily life. It is not concerned with the act of consumption but rather with the ways in which the social, cultural and educative role of the retail spaces is used as a marketing tool. The links that have been established between civic and commercial space over the last three hundred years are charted in order to locate the reasoning behind the growing tendency to design shopping malls as social and cultural spaces in the twentieth century. Three principal benefits to developers of the retails spaces from the promotion of consumer spaces as public spaces are identified in the thesis. First, links between the public and commercial developed to encourage potential customers into a particular retail space as opposed to its competition. Second, consumer spaces are developed as social and leisure spaces to encourage consumer loyalty. That is, they are developed as a means of encouraging repeat visits. Third, they are developed as a tactic to keep potential shoppers in the retail space for a longer duration. The logic behind this strategy being the more time spent in a consumer space the more goods purchased. The origins of this merchandising practice are traced back to the seventeenth and eighteenth centuries well before the advent of the department store form. The thesis located a number of strategies developed in the seventeenth century by tradesmen and merchants to sell their wares. At this time, it is evident that the consumer space was opened up to the public who were encouraged to enter without the obligation to purchase. Further, it is evident that, by the eighteenth century, shopkeepers and manufacturers' workshops included showrooms where potential customers could sit and take tea. Public spaces were also designed within the retail space so that potential customers could see and be seen. British shopkeepers often linked the retail space with the social practice of promenading by strategically situating their premises in an already established thoroughfare or site used for promenading. By the late eighteenth century, consumer spaces housed entertainment facilities such as art galleries, exhibitions and lounging rooms. After tracing the development of this merchandising strategy to the eighteenth and nineteenth centuries, the links that can be made between twentieth-century consumer spaces is examined. In addition, the early developments of shopping centres in the 1940s and 1950s are surveyed and their developmental logic and merchandising strategies are compared with more recent forms of shopping malls developed from the 1970s and 1980s.

Ontwerpen en bouwen in de Hollandse stad

Many Catholics migrated from Ireland to other European countries during the seventeenth and eighteenth centuries. Those who settled in Catholic regions of Europe are relatively well known, but little attention has been paid to an Irish Catholic community that appeared in London in the late seventeenth century and flourished during the eighteenth century. This community included aristocrats, gentry, merchants, and professionals, who often retained close connections with Ireland, and who belonged to wider Irish Catholic networks in continental Europe and in some European colonies. These Irish had many connections with English Catholics of their own class, with whom they often attended school, and among whom they often intermarried. London, the capital city of a Protestant state, was sufficiently large, diverse, and tolerant to accommodate a vibrant Catholic community. Catholics were excluded from public office and subject to certain forms of legal discrimination, but their lives were in many ways indistinguishable from those of their Protestant counterparts. The Irish community in London merits recognition as an important part of the Irish Catholic “diaspora,” and some of its members played an influential role in representing the interests of Catholics in Ireland to the government in London.

Introduction In the spring of 1839, after years of searching for a proper candidate, a priest named Franz Pawelke was appointed to lead the German-- Catholic community in and around Poznan (Posen), a city lying roughly midway between Berlin and Warsaw in what was then the Kingdom of Prussia. In many ways it was a plum of a post. The community numbered between 3,000 and 4,000 souls and was growing rapidly, making it by far the largest of its kind in the province. It was well endowed, and its progress was encouraged by the personal interest and financial support of the Prussian king himself, Friedrich Wilhelm Ill. The king, in fact, recently had provided the German Catholics with St. Anthony's Church, a richly ornamented, prominent edifice formerly owned by the city's Franciscan community. More acts of royal largess were soon to follow. Less than three years later Pawelke would be unceremoniously relieved of his duties and transferred out of the city According to his account, his downfall was caused by a small band of extremist malcontents in the community who had flagrantly misrepresented his innocent efforts at interior redecoration and his modest, officially sanctioned reforms of the liturgy and the community order. Conversely, in the eyes of his detractors Pawelke had nearly ruined their monument of a church, had sown discord within the community, and had attempted to undermine the very foundations of the Roman Catholic religion. What indeed happened during Pawelke's short and stormy tenure? A remarkable collection of correspondence between the priest, his flock, and archdiocesan officials offers a fascinating vantage point of the dispute. Piecing together the claims and accusations made on both sides of the conflict, it is possible to retrace the general contours of Pawelke's efforts and the responses they invoked. While in its own right a rather small incident in the life of the city of Poznan, the conflict provides a rare glimpse into the concerns of average Catholics living on the eastern rim of the Prussian Kingdom and illuminates some larger issues which were beginning to affect their lives. In particular, it highlights the significance of cultural divisions within the Catholic Church between the large Polish majority and a growing German minority. It also shows how the nationalist conflict between Poles and Germans in the Prussian East-a struggle which peaked in the later nineteenth and early twentieth centuries-was already affecting the Catholic Church at the parish level by the 1840's. Larger Political and Religious Contexts Understanding the Pawelke affair requires a basic knowledge of the ethnic and religious history of the Poznan area, the policies of the Prussian government, and the political orientation of the local Catholic hierarchy. For close to a thousand years Poznan has formed the political and economic center of a region known as Great Poland (Wielkopolska), the cradle of the Polish state. From here the first Polish kings exercised their authority over an expansive territory, fostered its development, and found their final rest. Long after the Polish crown moved to Cracow in the eleventh century and the weight of the kingdom shifted eastward, Poznan continued to flourish, reaching an economic and cultural zenith in the sixteenth century. Like most Polish cities, it suffered severe setbacks in the seventeenth and eighteenth centuries, owing to the depredations of war and general economic and political stagnation. Despite these hardships, Poznan remained the largest urban center in the western region of the Republic of Poland and Lithuania. As in many other Polish towns of any size, alongside Poznan's Polish majority lived substantial populations of Jews and Germans. Having arrived as early as the thirteenth century, these communities were well established, performed vital roles in the economy, and formed essential parts of the republic's diverse ethnic mosaic. …

Articles and Publications Christopher Densmore and Barbara Addison An annotated bibliography of the titles listed below is available at the Friends Historical Association website: www.haverford.edu/library/fha Quaker Writings, an Anthology, 1650–1920, edited with an introduction by Thomas D. Hamm (Penguin Classics 2010) contains Quaker writings documenting the thought and experiences of Friends from George Fox in the 1640s to 1920. Quakers first arose in a period of religious and political turmoil. Though not specifically about Quakers, David R. Adams, "The Secret Printing and Publishing Career of Richard Overton the Leveller, 1644–46," The Library, 11.1 (March 2010), 3-88, and Ariel Hessayon, "Early Modern Communism: The Diggers and Community of Goods," Journal for the Study of Radicalism, 3.2 (2010), 1-49, provide insight into the era immediately preceding the rise of Quakerism. S.L.T. Apetrei, Women, Feminism and Religion in Early Enlightenment England (Cambridge; New York: Cambridge University Press, 2010) contains extensive references to seventeenth-century Quaker women including Joan Whitrowe, Anne Docwra and Elizabeth Bathurst. Betty Hagglund, "Changes in Roles and Relationships: Multiauthored Epistles from the Aberdeen Quaker Women's Meeting," in Woman to Woman : Female Negotiations During the Long Eighteenth Century, edited by Carolyn D. Williams, Angela Escott, and Louise Duckling (Newark: University of Delaware Press, 2010) examines epistles written between 1675 and 1700. Amanda E. Herbert, "Companions in Preaching and Suffering: Itinerant Female Quakers in the Seventeenth- and Eighteenth-Century British Atlantic World," Early American Studies: An Interdisciplinary Journal, 9.1 (2011), 73-113, explores the writings and tribulations of traveling women Friends, and concludes that "traveling Quaker women refigured seventeenth- and eighteenth-century constructions of the female body, femininity, and female sociability." Two recent articles examine Quakers and slavery in Barbados and the West Indies in the seventeenth century: Kristen Block, "Cultivating Inner and Outer Plantations: Property, Industry, and Slavery in Early Quaker Migration to the New World," in Early American Studies: An Interdisciplinary Journal, 8.3 (2010), 515-548, and Katharine Gerbner, "The Ultimate Sin: Christianising Slaves in Barbados in the Seventeenth Century," in Slavery & Abolition, 31.1 (2010), 57-73. Three articles examine the publishing and reading of Friends: David J. Hall, "What Should Eighteenth Century Quakers Have Read?" in The Journal of the [End Page 70] Friends Historical Society 62.2 (2010), 103-110; Richard S. Harrison, "Quaker Publishing in Eighteenth and Early Nineteenth Century Ireland," in The Journal of the Friends Historical Society 62.2 (2010), 111-130, and David J. Hall, "Spreading Friends Books for Truths Service: The Distribution of Quaker Printed Literature in the Eighteenth Century," in The Journal of the Friends Historical Society 62.1 (2010), 3-24. Clive D. Field, "Zion's People: Who Were the English Nonconformists?," Local Historian, 40.3 (2010), 208-223, compares the occupational structures of Quaker, Baptist and Congregational Nonconformists and includes data and analysis of Quaker occupations from 1650 to 1901. Local studies of English Quakers include Peter Collins, Quakers and Quakerism in Bolton, Lancashire 1650–1995: The History of a Religious Community, with a preface by Ben Pink Dandelion (Lewiston, NY: Edwin Mellen Press, 2010) and Richard C. Allen, "Nantucket Quakers and the Milford Haven Whaling Industry, c. 1791–1821," in Quaker Studies, 15.1 (Sept. 2010), 6-31. Andrew R. Murphy, "Persecuting Quakers?: Liberty and Toleration in Early Pennsylvania," in The First Prejudice: Religious Tolerance and Intolerance in Early America, edited by Chris Beneke and Christopher S. Grenda (Philadelphia: University of Pennsylvania Press, 2011) looks at Pennsylvania's actions during the Keithian schism. Pennsylvania's actions towards and conflicts with its Native American population in the mid eighteenth century are considered in Steven C. Harper, "Making History: Documenting the 1737 Walking Purchase," Pennsylvania History, 77.2 (Spring 2010), 217-233; in Jessica Choppin Roney, "'Ready to Act in Defiance of Government': Colonial Philadelphia Voluntary Culture and the Defense Association of 1747–1748," Early American Studies: An Interdisciplinary Journal, 8.2 (2010), 358-385; and John H. Brubaker, Massacre of the Conestogas: On the Trail of the Paxton Boys in Lancaster County (Charleston, SC: History Press, 2010). The Roney and Brubaker studies include extensive references to Quakers. Joseph S. Tiedemann, "A Tumultuous People: The...

Reviews and Short Notes