On a student tour through Europe, Nancy discovers that their leader is on a secret mission to transfer ten refugee children from an iron curtain country to freedom! Before the mission is completed, Nancy receives an urgent message from her father concerning a missing entry in a foreign film festival. Undaunted and clever, Nancy pursues an intriguing clue found in a student’s wheelchair and finds herself in great danger.
On a student tour through Europe, Nancy discovers that their leader is on a secret mission to transfer ten refugee children from an iron curtain country to freedom! Before the mission is completed, Nancy receives an urgent message from her father concerning a missing entry in a foreign film festival. Undaunted and clever, Nancy pursues an intriguing clue found in a student's wheelchair and finds herself in great danger.
Trouble plagues a student tour through Europe as Nancy becomes involved in a plot to smuggle refugee children across the Austrian border from Eastern Europe.
Why do narratives of Indian captivity emerge in New England between 1682 and 1707 and why are these texts, so centrally concerned with women's experience, supported and even written by a powerful group of Puritan ministers? In The Captive's Position, Teresa Toulouse argues for a new interpretation of the captivity narrative—one that takes into account the profound shifts in political and social authority and legitimacy that occurred in New England at the end of the seventeenth century. While North American narratives of Indian captivity had been written before this period by French priests and other European adventurers, those stories had focused largely on Catholic conversions and martyrdoms or male strategies for survival among the Indians. In contrast, the New England texts represented a colonial Protestant woman who was separated brutally from her family but who demonstrated qualities of religious acceptance, humility, and obedience until she was eventually returned to her own community. Toulouse explores how the female captive's position came to resonate so powerfully for traditional male elites in the second and third generation of the Massachusetts colony. Threatened by ongoing wars with Indians and French as well as by a range of royal English interventions in New England political and cultural life, figures such as Increase Mather, Cotton Mather, and John Williams perceived themselves to be equally challenged by religious and social conflicts within New England. By responding to and employing popular representations of female captivity, they were enabled to express their ambivalence toward the world of their fathers and toward imperial expansion and thereby to negotiate their own complicated sense of personal and cultural identity. Examining the captivity narratives of Mary Rowlandson, Hannah Dustan, Hannah Swarton, and John Williams (who comes to stand in for the female captive), Toulouse asserts the need to read these gendered texts as cultural products that variably engage, shape, and confound colonial attitudes toward both Europe and the local scene in Massachusetts. In doing so, The Captive's Position offers a new story of the rise and breakdown of orthodox Puritan captivities and a meditation on the relationship between dreams of authority and historical change.
A classic selection of materials on Philip's War. For the newly established New England colonies, the war with the Indians of 1675–77 was a catastrophe that pushed the settlements perilously close to worldly ruin. Moreover, it seemed to call into question the religious mission and spiritual status of a group that considered itself a Chosen People, carrying out a divinely inspired "errand into the wilderness." Seven texts reprinted here reveal efforts of Puritan writers to make sense of King Philip's War. Largely unavailable since the 19th century, they represent the various divisions of Puritan society and literary forms typical of Puritan writing, from which emerged some of the most vital genres of American popular writing. Thoroughly annotated, the book contains a general introduction and introductions to each text.
Reprint of the original, first published in 1871. The publishing house Anatiposi publishes historical books as reprints. Due to their age, these books may have missing pages or inferior quality. Our aim is to preserve these books and make them available to the public so that they do not get lost.
In The Captive Sea, Daniel Hershenzon explores the entangled histories of Muslim and Christian captives—and, by extension, of the Spanish Empire, Ottoman Algiers, and Morocco—in the seventeenth century to argue that piracy, captivity, and redemption helped shape the Mediterranean as an integrated region at the social, political, and economic levels. Despite their confessional differences, the lives of captives and captors alike were connected in a political economy of ransom and communication networks shaped by Spanish, Ottoman, and Moroccan rulers; ecclesiastic institutions; Jewish, Muslim, and Christian intermediaries; and the captives themselves, as well as their kin. Hershenzon offers both a comprehensive analysis of competing projects for maritime dominance and a granular investigation of how individual lives were tragically upended by these agendas. He takes a close look at the tightly connected and ultimately failed attempts to ransom an Algerian Muslim girl sold into slavery in Livorno in 1608; the son of a Spanish marquis enslaved by pirates in Algiers and brought to Istanbul, where he converted to Islam; three Spanish Trinitarian friars detained in Algiers on the brink of their departure for Spain in the company of Christians they had redeemed; and a high-ranking Ottoman official from Alexandria, captured in 1613 by the Sicilian squadron of Spain. Examining the circulation of bodies, currency, and information in the contested Mediterranean, Hershenzon concludes that the practice of ransoming captives, a procedure meant to separate Christians from Muslims, had the unintended consequence of tightly binding Iberia to the Maghrib.
The Jerusalem Talmud probably originated in Tiberias in the School of Johanan ben Nappaha. It is a compilation of teachings of the schools of Tiberias, Sepphoris and Caesarea. It is written largely in a western Aramaic dialect that differs from its Babylonian counterpart.
