The Atlantic World

2019 ◽  
pp. 224-233
Author(s):  
David Sorkin

This chapter assesses how the Atlantic world of Dutch and British colonies followed the west European pattern of emancipation. Jews were spread across numerous colonies. The thirteen British colonies were not preponderant: each of the communities of “Curaçao, Surinam and Jamaica had more Jews in the mid-eighteenth century than all of the North American colonies combined.” In the British colonies of Canada, Jamaica, and the thirteen colonies, Jews achieved civil rights largely without controversy or conflict. In contrast, Jews organized and campaigned for political rights. In the early American republic, Jews received rights state by state, in Canada colony by colony. In the United States and Canada, political rights were linked to disestablishment of the church and the enactment of religious equality. In Jamaica, it was entwined with race relations.

2020 ◽  
Vol 2 (2) ◽  
pp. 1-112
Author(s):  
Catherine O’Donnell

Abstract From Eusebio Kino to Daniel Berrigan, and from colonial New England to contemporary Seattle, Jesuits have built and disrupted institutions in ways that have fundamentally shaped the Catholic Church and American society. As Catherine O’Donnell demonstrates, Jesuits in French, Spanish, and British colonies were both evangelists and agents of empire. John Carroll envisioned an American church integrated with Protestant neighbors during the early years of the republic; nineteenth-century Jesuits, many of them immigrants, rejected Carroll’s ethos and created a distinct Catholic infrastructure of schools, colleges, and allegiances. The twentieth century involved Jesuits first in American war efforts and papal critiques of modernity, and then (in accord with the leadership of John Courtney Murray and Pedro Arrupe) in a rethinking of their relationship to modernity, to other faiths, and to earthly injustice. O’Donnell’s narrative concludes with a brief discussion of Jesuits’ declining numbers, as well as their response to their slaveholding past and involvement in clerical sexual abuse.


2002 ◽  
Vol 71 (4) ◽  
pp. 858-864 ◽  
Author(s):  
David A. Hollinger

If we are going to explain the slow pace of de-Christianization for the United States relative to other industrialized societies in the North Atlantic West, we might well begin with the church-state relationship. The absence of an established church in the United States has enabled religious affiliation to function, like other voluntary organizations in “civil society,” as mediators between the individual and the nation. I conimented on this rather old idea in a book C. John Sommerville is kind enough to cite in another connection, Science, Jews, and Secular Culture, but since he does not take up this point, I will develop it a bit further here, before reacting to Sommerville's other concerns as expressed in his refreshingly fair-minded rejoinder to my essay in the March 2001 issue of Church History.


Author(s):  
A.V. Goncharenko ◽  
T.O. Safonova

The article investigates the impact of Great Britain on the evolution of colonialism in the late ХІХ and early ХХ centuries. It is analyzed the sources and scientific literature on the policy of the United Kingdom in the colonial question in the late ХІХ – early ХХ century. The reasons, course and consequences of the intensification of British policy in the colonial problem are described. The process of formation and implementation of London’s initiatives in the colonial question during the period under study is studied. It is considered the position of Great Britain on the transformation of the colonial system in the late XIX – early XX centuries. The resettlement activity of the British and the peculiarities of their mentality, based on the idea of racial superiority and the new national messianism, led to the formation of developed resettlement colonies. The war for the independence of the North American colonies led to the formation of a new state on their territory, and the rest of the “white” colonies of Great Britain had at the turn of the XIX-XX centuries had to build a new policy of relations, taking into account the influence of the United States on them, and the general decline of economic and military-strategic influence of Britain in the world, and the militarization of other leading countries. As a result, a commonwealth is formed instead of an empire. With regard to other dependent territories, there is also a change in policy towards the liberalization of colonial rule and concessions to local elites. In the late ХІХ – early ХІХ centuries the newly industrialized powers (Germany, Italy, and Japan) sought to seize the colonies to reaffirm their new status in the world, the great colonial powers of the past (Spain, Portugal, and the Netherlands) sought to retain what remained to preserve their international prestige, and Russia sought to expand. The largest colonial empires, Great Britain and France, were interested in maintaining the status quo. In the colonial policy of the United Kingdom, it is possible to trace a certain line related to attempts to preserve the situation in their remote possessions and not to get involved in conflicts and costly measures where this can be avoided. In this sense, the British government showed some flexibility and foresight – the relative weakening of the military and economic power of the empire due to the emergence of new states, as well as the achievement of certain self-sufficiency, made it necessary to reconsider traditional foreign policy. Colonies are increasingly no longer seen as personal acquisitions of states, and policy toward these territories is increasingly seen as a common deal of the international community and even its moral duty. The key role here was to be played by Great Britain, which was one of the first to form the foundations of a “neocolonial” system that presupposes a solidarity policy of Western countries towards the rest of the world under the auspices of London. Colonial system in the late ХІХ – early ХІХ century underwent a major transformation, which was associated with a set of factors, the main of which were – the emergence of new industrial powers on the world stage, the internal evolution of the British Empire, changes in world trade, the emergence of new weapons, general growth of national and religious identity and related with this contradiction. The fact that the First World War did not solve many problems, such as Japanese expansionism or British marinism, and caused new ones, primarily such as the Bolshevik coup in Russia and the coming to power of the National Socialists in Germany, the implementation of the above trends stretched to later moments.


2019 ◽  
pp. 173-212
Author(s):  
Lawrence M. Friedman

This chapter discusses the law on marriage and divorce, family property, adoption, poor laws and social welfare, and slavery and African Americans in the United States. In the colonial period, the United States had no courts to handle matters of marriage and divorce. Marriage was a contract—an agreement between a man and a woman. Under the rules of the common law, the country belonged to the whites; and more specifically, it belonged to white men. Women had civil rights but no political rights. There were no formal provisions for adoption. A Massachusetts law, passed in 1851, was one of the earliest, and most significant, general adoption law. The so-called poor laws were the basic welfare laws.


2019 ◽  
Vol 3 (3) ◽  
pp. 1-88
Author(s):  
Joseph Drexler-Dreis

Abstract This essay develops a response to the historical situation of the North Atlantic world in general and the United States in particular through theological reflection. It offers an overview of some decolonial perspectives with which theologians can engage, and argues for a general perspective for a decolonial theology as a possible response to modern/colonial structures and relations of power, particularly in the United States. Decolonial theory holds together a set of critical perspectives that seek the end of the modern/colonial world-system and not merely a democratization of its benefits. A decolonial theology, it is argued, critiques how the confinement of knowledge to European traditions has closed possibilities for understanding historical encounters with divinity, and thus possibilities of critical reflection. A decolonial theology reflects critically on a historical situation in light of faith in a divine reality, the understanding of which is liberated from the monopoly of modern/colonial ways of knowing, in order to catalyze social transformation.


2016 ◽  
Vol 97 (1) ◽  
pp. 118-139 ◽  
Author(s):  
Stephen E. Tillotson ◽  
Jennifer A. Colanese

Recent state-level penal policy reforms have the potential to shift the burden of incarceration to local jails. We argue that such transcarceration is not a new phenomenon, but rather, is a persistent aspect of incarceration in the United States. In this article, we provide an historical analysis of jails in the Early American Republic (1790-1850), including their role expansion to include felon and misdemeanant incarceration, their role contraction alongside the development of institutions for various special populations, and their enduring function as a site of “rabble” management.


Author(s):  
Tom F. Wright

This chapter explores the multiple dimensions to Frederick Douglass’s invocations of Britain at the lectern. It surveys a wide range of his speeches delivered in the United States between the 1840s and 1880s, and during his two British tours, to unravel the creative uses to which he put his “perplexing duality” toward an Anglo-American commons as part of the struggle for abolition and civil rights. It argues that Douglass’s transatlantic rhetoric helped underpin three strands of his career. First, the idea of an Atlantic world patterned by institutions of speech allowed him to develop his concepts of moral suasion and public opinion. Second, firsthand testimony of British social relations underwrote his transition from antislavery activist to cosmopolitan intellectual engaged with broader issues of citizenship and racial intolerance. Finally, the complex historical narrative of Britain provided Douglass with a vocabulary and teleology through which to contemplate imagined futures for America.


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