The moral economy of tourism at the Oberammergau passion play, 1880–1922

Immigrant Positioning in Twentieth-Century Mexico: Middle Easterners, Foreign Citizens, and Multiculturalism

This paper will explore the relationship between the Palestine Exploration Fund (PEF) and Thomas Cook in the nineteenth and early twentieth centuries, specifically looking at the region of Transjordan, the land east of the River Jordan which was at the time a part of the Ottoman Empire. In the late nineteenth century, the relationship between the two organizations was strong. The early development of tourism in Jordan is closely linked to the work of the PEF, who took up the banner of exploration from earlier pioneers, and to Thomas Cook, who saw there the potential for a new industry to take hold.

Consecrated Transactions: Of Marketplaces, Passion Plays and other Nahua-Christian Devotions

Migrants and Migration in Modern North America combines essays from scholars based in the United States, Mexico, Canada, and Germany to challenge the ossified ideas about migration that have emerged in national historiographies. Contributors draw upon recent migration scholarship to debunk the dominant image of the typical migrant as a male crossing an international border. This includes recognizing the movements of groups thought to be sedentary, such as indigenous people and women; it also entails analyzing internal migration and historicizing the formation of borders. The vast majority of contributions are well written, with a lucid introductory synthesis and historiographical chapter by Dirk Hoerder. When unmoored from a myopic focus on the transatlantic journeys of Europeans to the United States, the North American framework is quite useful because it unites subfields of migration scholarship that are often treated separately. The significance of creating scholarly dialogue between the ever-expanding fields of migration history in the Caribbean, Mexico, Canada, Central America, and the United States, not to mention studies of the southwestern borderlands, should not be overlooked. For scholars already well versed in current migration theory, this comparative aspect represents the volume’s greatest strength.In the early to mid-nineteenth century, the borderlands between the United States and Canada in the north and Mexico in the southwest were crisscrossed by thriving networks of small-scale trade and seasonal migration. This created integrated communities of European-origin settlers and indigenous peoples that spanned international political borders, even as the latter shifted. Small groups of professionals and political exiles also moved between the Caribbean and the United States with significant effects in both. The existence of these transborder communities points to one of the volume’s recurring arguments: there are often more cultural commonalities across political borders than between subregions within them. This is not to say that political borders were meaningless. Trade policies enacted by the governments of the United States and Mexico created shifting economic inequalities on the border throughout the nineteenth century.Later in that century, the presence of railroads, commercial agriculture, and finance capital increased in the northern United States, the southwestern borderlands, and the Caribbean. Economic development and liberalization created new connections throughout the region at the same time that it displaced many people and destroyed local markets; some long-standing migratory practices became untenable, and new migrant streams were created. In Mexico, liberal economic policies enacted during the porfiriato broke up the communal holdings of church lands as well as those belonging to indigenous people, causing internal and international migration. The outbreak of the Mexican Revolution in 1910 increased migration to the United States. Despite linguistic and cultural similarities, Mexican immigrants were not initially welcomed by Spanish-speaking residents north of the border, again showing the need to historicize borders. Throughout Canada, the growth of railroads brought new competition in the form of distantly produced goods and people competing for agricultural lands. Small-scale farmers and indigenous people, themselves engaged in long-standing patterns of seasonal migration, were forced to migrate elsewhere. Emancipation in North America and the various parts of the Caribbean over the course of the nineteenth century allowed previously enslaved people to migrate. The rise of commercial agriculture played an important role in shaping their destinations.After a period of relative porosity, land and sea borders were militarized in the late nineteenth and early twentieth centuries on grounds of racial and economic concerns. In the late nineteenth century, the United States banned Asian immigration and con tract labor. Such restrictions influenced relations among states in North America and show the importance of a continental perspective. Fearing that Asians would enter the country from Canada or Mexico, the United States began guarding its land borders more stringently and pressuring neighboring countries to adopt similar restrictions. Canada acquiesced; Mexico did not. By the 1930s, racial and economic arguments were put forth throughout the region in an effort to halt immigration and deport foreigners. Although people continued to migrate, especially within nation-states, cross-border migration would not reach pre-Depression levels until the 1970s.The connections among different states and organizations within North America have become especially apparent during the past decades. During the 1980s, refugees from the wars in Central America began heading north to Mexico, the United States, and Canada. Many spent time in multiple countries in search of legal recognition of their refugee status. However, a combination of unresponsive states and Cold War politics barred many from obtaining legal residence, forcing them to enter Mexico, the United States, or Canada illegally. Migrants received legal help, information about possible destinations, and material aid on their journeys from transnational networks of activists and organizations. More recently, Canadian guest worker programs have been lauded by the international community as a model of temporary migration that should be emulated elsewhere, a somewhat discouraging trend considering the abuses built into the system.

The Modern Protestant Girl: Education, Social Engagement, and Sexuality in Turn-of-the-Century France Emily Machen (bio) In 1903, a writer for the Young Woman’s Journal, a French Protestant girls’ magazine, published two articles titled “The Modern Girl.” These articles described problems with the image of “modern girls” in popular culture and proposed a better ideal for modern Protestant girls. The “modern girl” of popular culture was self-absorbed, flirtatious, and devoted to the most scandalous contemporary novels. She played sports, ignored her parents, and only did what pleased her. In contrast, this writer encouraged modern Protestant girls to be selfless, kindhearted, and above all pure, especially sexually, although this was never explicitly stated.1 However, purity in the French Protestant community did not mean ignorance, and modern Protestant girls were also expected to be educated, independent, and engaged with contemporary social problems such as human trafficking and prostitution. Turning girls into modern Protestant women required training that would prepare girls to reject sin and battle for a more moral world. During the mid-nineteenth century, British and American Protestant communities had created Young Women’s Christian Associations (YWCA) designed to strengthen girls’ religious devotion and engage them in a variety of social and religious outreach programs. French Protestants soon followed suit, creating their own Young Women’s Christian Unions (Unions chrétiennes de jeunes filles, hereafter UCJF) with similar goals. The development of Young Women’s Christian Unions across France in the late nineteenth century was one of the most important and widespread methods of providing girls with the values and skills that would make them successful, modern Protestant women. Through the UCJF, the French Protestant community involved girls in social work, educated them about sexual issues, and encouraged them to train for professional jobs. The Protestant community taught girls to become educated and informed modern [End Page 81] women who would struggle for the defense of other women and girls, fight to protect the Protestant faith, and wage war against the international sources of injustice such as human trafficking. In the process, the UCJF helped promote democracy, freedom, and equality for women within the Protestant community and in French society more broadly. Young Women’s Christian Unions formed in the nineteenth century as Protestant communities in Europe and the United States looked for ways to protect their girls from growing physical dangers and spiritual alienation. It is not clear when the first UCJF section formed in France. The organization held its first national conference in 1891, but individual unions for girls may have existed as early as 1825.2 By 1914, there were over two hundred fifty Unions in France that brought together about nine thousand girls from a Protestant population of about six hundred thousand.3 The UCJF attracted girls primarily from the working and lower middle classes. Leaders often complained that girls from wealthy families refused to join. In 1900, E. de Fay, a writer for the Young Woman’s Journal, the magazine of the UCJF, noted that working-class girls made up almost the entire membership of many Unions. This had been evident at a recent UCJF meeting in the Paris region, during which young, upper-class girls “stood out by their absence.”4 As with many Protestant organizations, the UCJF was an inter-denominational association that welcomed women leaders from all Protestant denominations and girls from any faith background.5 The actual character of each UCJF section depended on local leaders and the conservative or liberal nature of the local Protestant church. That said, many of the women contributors to the Young Woman’s Journal engaged in the Social Christianity movement and feminist organizations. These same women often served as UCJF union leaders. Jeanne Sequestra, one of the founders of the Young Woman’s Journal, promoted scouting in France; participated in the White Star, a Protestant morality society; and at times when her pastor husband, Jean Sequestra, was ill, she presided over their church’s services in his place. Fanny André was a journalist who wrote for many Protestant and feminist journals including La Femme. Lucile Morin, founder of a hostel-restaurant for young women, attended the 1900 meeting of the Conf...

Journal Article Passion Plays: How Religion Shaped Sports in North America, by RANDALL BALMER Get access Passion Plays: How Religion Shaped Sports in North America, by RANDALL BALMER. Chapel Hill: The University of North Carolina Press, 2022, 192 pp.; $25.00 (hardcover), $19.99 (eBook). William Whitmore William Whitmore Mercersburg Academy, Mercersburg, PA, USA whitmorew0@gmail.com Search for other works by this author on: Oxford Academic Google Scholar Sociology of Religion, srad011, https://doi.org/10.1093/socrel/srad011 Published: 23 June 2023

The Melodramatic Nation: Integration and Polarization in the Argentine Cinema of the 1930s

(ProQuest: ... denotes non-US-ASCII text omitted.)Catholic Vietnam: A Church from Empire to Nation . By Charles Keith . Berkeley : University of California Press , 2012. 333 pp. $49.95 hardcover.Book Reviews and NotesCatholic Vietnam: A Church from Empire to Nation, by Charles Keith, is a well-written and brilliantly researched investigation into the history of the church in colonial Vietnam. By exploring the trajectory of the church-congregant relationship, Keith provides a narrative that is significant not only for the colonial period, but for understanding the politics of early years of independence that led up to the U.S.-Vietnam War. In his analysis of the colonial period, Keith argues that while the French missionary-run church certainly affected inequalities that correlated with race, congregants and indigenous priests nonetheless maintained their faith in part because they developed ties to global Catholic community. After World War I, when Vatican reforms allowed for a national church to develop, Vietnamese Catholics came to envision themselves as part of a Vietnamese national, as well as a global, Catholic community. Consequently, Vietnam's Catholics began to reconsider their relationship with missionaries and colonialism, leaving the church in Vietnam deeply divided.The forte of Catholic Vietnam is its methodology. The author draws from a vast empirical base of Vietnamese and French language sources including church archives in the Vatican; the League of Human Rights archives, the Societe de Saint Sulpice archives, and the Foreign Missions archives in France; state archives in Vietnam and France; as well as an array of published sources, including Vietnamese- and French-language church bulletins and newspapers. As a result, Catholic Vietnam thoroughly explores the complexities of the colonial Catholic community, its multitude of voices, and the ways in which congregants understood their place as French colonized people in a global Catholic Church. In doing so, this book re-centers the historiographical discussion of the Vietnamese Catholic Church to focus on Vietnamese congregants and the development of a Vietnamese Church.The chapters of Catholic Vietnam are organized chronologically. Keith begins in the late eighteenth century by tracing the development of missionary activity and church life as France established colonial rule in the late nineteenth century. The first chapter--one of the most interesting in the book--reconstructs the village life of Catholic congregants. As a cultural history of the nineteenth century, this chapter is part of a recent refreshing turn in Vietnamese historiography to revisit the Nguyen Century, including recent works by Nguyen Van Marshall, Bradly Davis, and Katie Dyt.Chapter 2 explores how metropolitan debates over the separation of church and state played out in the early years of French colonization, when anticolonial rebels fought the colonial state. Keith found that within the context of this friction between the Catholic Church and the Republican-led colonial administration, the influence of European religious authorities over Catholic life grew repressive. In the 1920s, chapter 3 shows, the Vatican enacted new policies that, among other things, solve this problem as well as that of the decline European religiosity. This chapter demonstrates how those changes made by the Vatican put the Vietnamese Church on the road towards forming an independent national church. …

vol. 6, 2014 Copyright © 2014 The Pennsylvania State University, University Park, PA The year 2013 marked the twenty-fifth anniversary of the publication of Lawrence Levine’s Highbrow/ Lowbrow: The Emergence of Cultural Hierarchy in America. The book was immediately, and wildly, influential among American cultural historians and students of American literature. I remember attending a national meeting shortly after it came out where participants reverentially invoked Levine’s key terms and assumptions, as if they had discovered in the book’s pages an explanation, deeply satisfying both ideologically and emotionally, for a phenomenon that had long been troubling them. In the years since 1988, Highbrow/Lowbrow has exhibited the staying power of a classic, a status certified by the book’s appearance on countless syllabi and oral exam lists. Today it remains available in paperback and in a Kindle version, and I am told that a French edition was just recently published. Many of us have profited a great deal from Levine’s study, and we lament his untimely death in 2006. Yet those of us who have been working in the history of the book and related areas have arrived at a point where we might profitably reassess the arguments of Highbrow/Lowbrow, instead of merely appropriating its framework. What have we learned over the last twentyfive years about cultural hierarchy in America? What Rethinking the Creation of Cultural Hierarchy in America

NATALITY IN THE GREEK COMMUNITY OF ODESSA IN THE LATE NINETEENTH CENTURY: PROSPECTS FOR HISTORICAL AND ANTHROPOLOGICAL RECONSTRUCTIONS

In the late nineteenth and early twentieth centuries, the British colonial state in India identified the annual Hajj pilgrimage as a significant administrative and political challenge. The advent of steamship travel dramatically increased the number of pilgrims, creating genuine concerns about the rapid transmission of epidemic diseases, most notably cholera. However, the British response, particularly as it was implemented in the Punjab, was not a purely medical or benevolent intervention. This essay demonstrates that British authorities systematically utilized the discourse of public health and sanitation as a sophisticated pretext for a policy of political surveillance and control. The primary objective of this "sanitary" regime was to monitor and disrupt the flow of Pan-Islamic and anti-colonial ideologies, which were gaining potent traction in the Punjab, a region of critical strategic importance to the British Raj. The fear of political contagion, emanating from the Ottoman Caliphate and spreading through the physical conduit of the Hajj, superseded purely epidemiological concerns. By instituting a complex apparatus of regulation—including Muslim consulates, centralized travel agencies like Thomas Cook & Son, and carceral quarantine camps—the British state successfully institutionalized the surveillance of its Muslim subjects. This policy allowed the Raj to manage a perceived political threat under the legitimizing guise of modern medicine and public health, effectively turning a sacred ritual into a site of imperial control.

The late twentieth century was one of the great periods of Mediterranean migration. Migrations out of North Africa and into and out of Israel have been discussed in the previous chapter. The history of migration out of Sicily and southern Italy began as far back as the late nineteenth century, and it was largely directed towards North and South America. In the 1950s and 60s it was redirected towards the towns of northern Italy. Southern Italian agriculture, already suffering from neglect and lack of investment, declined still further as villages were abandoned. Elsewhere, colonial connections were important; for example, British rule over Cyprus brought substantial Greek and Turkish communities to north London. Along with these migrants, their cuisines arrived: pizza became familiar in London in the 1970s, while Greek restaurants in Britain had a Cypriot flavour. Not surprisingly, the food of the south of Italy took a strong lead among Italian émigrés: the sublime creation of Genoese cooks, trenette al pesto, was little known outside Italy, or indeed Liguria, before the 1970s. But the first stirrings of north European fascination with Mediterranean food could be felt in 1950, when Elizabeth David’s Book of Mediterranean Food appeared. It drew on her often hair-raising travels around the Mediterranean, keeping just ahead of the enemy during the Second World War. Initially, the book evoked aspirations rather than achievements: Great Britain was still subject to post-war food rationing, and even olive oil was hard to find. With increasing prosperity in northern Europe, the market for unfamiliar, Mediterranean produce expanded and finally, in 1965, Mrs David found the confidence to open her own food shop. By 1970 it was not too difficult to find aubergines and avocados in the groceries of Britain, Germany or Holland; and by 2000 the idea that a Mediterranean diet rich in fish, olive oil and vegetables is far healthier than traditional north European diets often based on pork and lard took hold. Interest in regional Mediterranean cuisines expanded all over Europe and North America – not just Italian food but Roman food, not just Roman food but the food of the Roman Jews, and so on.

Reliving Golgotha: The Passion Play of Iztapalapa

The boreal forest is the second largest biome in the world containing 33% of the Earth's forest cover ([FAO 2001][1]) of which approximately 25% is natural. It is circumpolar and shares similar taxa across its range. It has approximately 20 300 identified species. Along with the tropics, the

Chimneys in the Desert: Industrialization in Argentina during the Export Boom Years, 1870 – 1930