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After a lecture I once gave in Boston on Spaniards' treatment of the indigenous peoples of their empire, the mayor rose from the audience to ask me whether I thought English behaviour towards the Irish was not worse. The strength of the Irish legacy in Boston is one of the many signs that make you feel, wherever you go in New England, that you are on the shore of a pond and that the same cultures that you left behind on one side of it have spread to the other with remarkably little change, and remarkably little loss of identity, along the way. In Providence, Rhode Island, the only resident foreign consul is Portuguese; you can buy sweet bread for breakfast or pasteis de Tentúgaltor tea. A parking lot a few blocks from Brown University is marked with the sign, ‘Do Not Park Here Unless You Are Portuguese’. Ancestral homes, ancestral grievances are easily recalled. There are similar patches of Irishness and Portuguese identity dotted here and there all along this coast, mirroring home and looking back across the ocean. They are surrounded with other peoples’ transatlantic reminiscences and continuities. New England is a seaboard civilization, a narrow, sea-soaked coast with a culture shaped by maritime outreach; but, more than that, it is part of a civilization of two seaboards which face each other.
After a lecture I once gave in Boston on Spaniards' treatment of the indigenous peoples of their empire, the mayor rose from the audience to ask me whether I thought English behaviour towards the Irish was not worse. The strength of the Irish legacy in Boston is one of the many signs that make you feel, wherever you go in New England, that you are on the shore of a pond and that the same cultures that you left behind on one side of it have spread to the other with remarkably little change, and remarkably little loss of identity, along the way. In Providence, Rhode Island, the only resident foreign consul is Portuguese; you can buy sweet bread for breakfast or pasteis de Tentúgaltor tea. A parking lot a few blocks from Brown University is marked with the sign, ‘Do Not Park Here Unless You Are Portuguese’. Ancestral homes, ancestral grievances are easily recalled. There are similar patches of Irishness and Portuguese identity dotted here and there all along this coast, mirroring home and looking back across the ocean. They are surrounded with other peoples’ transatlantic reminiscences and continuities. New England is a seaboard civilization, a narrow, sea-soaked coast with a culture shaped by maritime outreach; but, more than that, it is part of a civilization of two seaboards which face each other.
The idea that a republic is the only legitimate form of government and that non-elective monarchy and hereditary political privileges are by definition illegitimate is an artifact of late eighteenth century republicanism, though it has roots in the "godly republics" of the seventeenth century. It presupposes understanding a republic (respublica) to be a non-monarchical form of government. The latter definition is a discursive practice that goes back only to the fifteenth century and is not found in Roman or medieval sources. This article explains how the definition emerged in Renaissance Italy.
This article proposes that a language divide and two systems of communication have brought to a serious gap between the western Jewish Diaspora and the eastern one. Thus the western Greek-speaking Jews lost touch with the Halakhah and the Rabbis, a condition that had far-reaching consequences on Jewish history thereafter. The Rabbis paid a high price for keeping their Halakhah in oral form, losing in consequence half of their constituency. An oral law did not develop in the western diaspora, whereas the existing eastern one was not translated into Greek. Hence it is not surprising that western Jews contributed nothing to the development of the oral law in the east. The Jewish communities that were isolated from the Rabbinic network served as a receptive basis for the development of an alternative Christian network by Paul and the apostles, which enabled it to spread throughout the Mediterranean basin. The Jews that remained ‘biblical’ surfaced in Europe in the Middle Ages.
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