The Anatomy of a Crowd

2015 ◽  
Vol 5 (1) ◽  
pp. 68-92
Author(s):  
Thomas Humphrey

Over the past thirty years, historians of colonial British North America have turned their attention to crowd violence. Most crowds inflicted horrifying, ritualized violence on people and property. Crowds assaulted men and women who committed adultery or bigamy, or who beat their spouses too severely. And crowds attacked anyone who jeopardized people’s health with disease or who used their political and economic power to get rich at the expense of their neighbors. What becomes clear is that colonists adapted the rituals of rough music to various social, political, and economic grievances. Readers usually meet these people as they chased their targets, giving the impression that people formed crowds spontaneously. But some crowds acted more deliberately. In some cases, colonists resorted to violence only after determining what behavior upset them and then how best to address it. The question becomes, then, simply put, how did colonists learn the mobbing time had come?

Author(s):  
John W Cairns

This chapter examines the Scottish legal system's engagement with slavery in the eighteenth century as well as Hugo Grotius' thinking on Stoicism and law and its impact on later jurisprudence. Extensive involvement of Scots with the Empire in British North America, the Caribbean and India led to the presence at home of enslaved men and women of African and Indian descent. This created a number of difficulties and challenges for Scots law. The chapter first provides an overview of the problem of slavery in Scotland, along with Stoicism and Neostoicism, before discussing Grotius' account of natural law. It then considers slavery in Grotius' De iure belli ac pacis libri tres before discussing how arguments from the ius naturale and ius gentium as set out by Grotius could be used to justify slavery. It also analyses four civil cases concerning slavery in eighteenth-century Scotland.


1971 ◽  
Vol 13 (2) ◽  
pp. 230-245 ◽  
Author(s):  
Gerard F. Rutan

We do not feel that it is dangerous or harmful to the federation if provinces enter into relationships with other nations to develop for example educational or similar programs.Hon. Harry E. Strom, Premier of Alberta, in a letter to the authorWithin the past decade a perennial and intriguing problem concerning Canadian foreign relations has gained new prominence. Can the government of Canada as empowered under Heading VI (Section 91) of the British North America Act (1867) conclude contractual relations with foreign states when the terms of such contractual relations can be given legal implementation only by legislation of the provinces in areas reserved to them under heading VI (sections 92 and 93) ? Or more precisely, since certain classes of legislative subjects are specifically reserved to the provinces, can the individual province then engage in “foreign relations” vis-á-vis those reserved subjects?With the signing of the Franco-Quebec Agreements of 15 September 1967, which provided for increased cultural, scientific, and technological cooperation between France and Quebec, and the developments leading up to and flowing from this Accord, the problem of the role and extent of provincial powers in regard to foreign relationships again came to the fore.


2020 ◽  
pp. 21-55
Author(s):  
Michael D. Hattem

This chapter gives an overview of the role of the past in British North America during the pre-revolutionary decades. It begins by offering a survey of historical thinking and access to historical knowledge in British America in the middle of the eighteenth century. Next, it examines the structural role played by the past in colonial culture and political, religious, and legal thought, showing the cultural and political importance of ideas such as “first principles,” custom, and precedent. It also explores the degree to which colonists relied on the British past for their imperial identities and on historical works and interpretations imported from Britain to shape those identities.


Religions ◽  
2021 ◽  
Vol 12 (6) ◽  
pp. 372
Author(s):  
Edward Rommen

A new dark age has come upon us; as a result, Christianity and its churches in North America are no longer growing. One reason for this might be the widespread impression that Christians are hypocrites, saying they believe one thing while doing the opposite. However, that accusation would only be true if these believers actually believed the principles they are supposed to be violating. It is more likely that many Christians have, like those around them, abandoned truth in favor of personal opinion bringing moral discourse to a near standstill and intensifying the darkness by extinguishing the light of truth. Still, there is hope. In the past, it often was a faithful few, a remnant, who preserved the knowledge of that light and facilitated a new dawn. History shows us that the very movements that are today abdicating responsibility were once spiritual survivors themselves. They withdrew, coalesced around the remaining spark of truth in order to remember, preserve, and reignite. The thoughts and practices of these pioneers could guide the escape from today’s darkness.


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