Download The Mormonizing of America: How the Mormon Religion Became a by Stephen Mansfield PDF

By Stephen Mansfield

Stephen Mansfield, the acclaimed ny instances best-selling writer, has highlighted the turning out to be acclaim for Mormonism—a trust method with cultic roots—and the results of its serious upward push. Mormons are entering into the highlight in popular culture, politics, activities, and leisure through presidential applicants like Romney and Huntsman, media character Glenn Beck, mega-bestselling Twilight writer Stephanie Meyer, and The e-book of Mormon, the most popular convey on Broadway. Mormonism was a renegade cult at conflict with the U.S. military within the 1800s, however it has now emerged as not just the fastest-growing faith, yet as a high-impact mainstream cultural effect.

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Nuremberg: Impensis Levini Hulsii, 1599). Courtesy of the John Carter Brown Library at Brown University. 4 The European/Iberian connection between hunting animals and attacking people in warfare existed for many native peoples as well, not least in terms of techniques (shooting arrows, setting traps in the ground). On balance, however, the colonizers’ identification with indigenous hunting regimes did not lead to peaceful cross-­cultural cooperation. The pervasiveness of hunting as an activity might help explain a horrifying phenomenon of obscure origins: the deployment of “war dogs” in the subjugation campaigns waged against the indigenous humans of the Americas (as in the Reconquista but to a much greater extent).

18 Notes Butzer, Karl W. ” In Global Land Use Change: A Perspective from the Columbian Encounter, ed. B. L. , 151–193. Madrid: CSIC, 1995. Crosby, Alfred W. The Columbian Exchange: Biological and Cultural Consequences of 1492. Westport: Greenwood Publishing Company, 1972. Donkin, R. A. ” Transactions of the American Philosophical Society, new series 75, no. 5 (1985): 1–152. Few, Martha and Zeb Tortorici, eds. Centering Animals in Latin American History. Durham: Duke University Press. Gade, Daniel W.

As early as the 1520s, for instance, Pietro Martire de Anghiera saw several mappae sent to Spain by Cortés and displayed in Seville. The Italian humanist at the Spanish court left a detailed description of their cartographic precision and their hybrid status between written and painted documents (scripta and depicta) but also of their tremendous effect upon the distinguished group of scholars that observed them in Seville. The performative “reading” of these maps took place in the Andalusian gateway to the Indies thanks to a dialogue with a young Tenochca (native of the Mexica capital of Tenochtitlan) who had traveled to Spain with Cortés’s secretary, Juan de Ribera.

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