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Frans Ciappara

the viewer with gems inserted in their eye sockets. Clothed in padded robes and bedecked with pearls and beads, the corpi santi are almost completely ignored today. All the same, unlike their counterparts in Germany, they have not been auctioned as

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Randolph Roth

University, https://cjrc.osu.edu/research/interdisciplinary/hvd (accessed 15 March 2018). Outlying homicide rates omitted: Germany, 1407 (190); and Florence, 1350–1352 (152), and 1353–1355 (128). downward trend in homicide rates between the thirteenth

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Mirrors for Margraves

Peter Damian’s Models for Male and Female Rulers

Alison Creber

Lotharingia (ca. 997–1069) 6 and Adelaide of Turin (ca. 1014/24–1091), 7 both of whom ruled marks in Italy. Godfrey was originally from Upper Lotharingia: he was duke until he rebelled against Henry III of Germany (r. 1039–1056). 8 Godfrey later became

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African Dawn

Keïta Fodéba and the Imagining of National Culture in Guinea

Andrew W. M. Smith

national arts system, modeling it after similar structures in the Eastern bloc for the young Revolutionary People’s Republic of Guinea. He created youth groups across the villages and districts of Guinea, named, as in the German Democratic Republic

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Cècile Mathieu

Translator : Matthew Roy

peoples. In line with these identity movements, German romanticism was particularly influential in Europe, including in France, where several linguists continued into the twentieth century to attempt to discover a national way of thinking by decoding

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Elizabeth C. Macknight

of Meurthe-et-Moselle in Lorraine was very different because of its proximity to the Franco-German border. Popularly known as the vieille terre de Catholicisme , Lorraine has a complex religious history informed by popular mysticism, especially

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An Intellectual Genealogy of the Revolt against “Esprit de Système”

From the Renaissance to the Early Enlightenment

Jeffrey D. Burson

Messenger,” 274, 276–277, and above notes 57–58. On the Maurists, see Ulrich L. Lehner, Enlightened Monks: The German Benedictines, 1740–1803 (Oxford: Oxford University Press, 2011). On Buffier, see Jeffrey D. Burson, “Claude G. Buffier and the Maturation

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Beyond the Myth of Lesbian Montmartre

The Case of Chez Palmyre

Leslie Choquette

Oran. Including Verdier, there were six native Parisians, while the others were a suburbanite, three provincials, a Belgian, a German, and a Swiss. In other words, the bar’s habitués were a rather ordinary cross section of working-class and lower middle

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German Displaced Persons Camps (1945-1948)

Orthodox Jewish Responses to the Holocaust

Gershon Greenberg

Orthodox Jews in postwar German Displaced Persons camps experienced the Holocaust's rupture of God's covenantal relationship with history and the eclipse of sacred reality. They sought to recapture that reality, even though the continuity of tradition that held it had been shattered. This was done by voluntarily reviving tradition, as if by doing so the sacred could be invoked. Following momentary suspension, they sought to restore ethnic-generational purity and traditional ritual. They invested holiday celebration with Holocaust meaning. On the level of thought they expanded Israel's metahistory to include the unprecedented tragedy and intensified their own contributions of Torah and Teshuvah to the higher drama, and recommitted their trust that divine light was implicit to reality's darkness.

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Politics, Patronage, and Diplomacy

A New Perspective on C. K. J. Bunsen (1791–1860)

Lorraine Macknight

where Christianity as a catholic faith and rising nationalism in Prussian affairs parted ways. In this article, the focus is on three aspects of Bunsen's career: his strongly evangelical Protestantism, his close interest in German hymnody, and the