reconstructs a network of Dominican inquisitors who facilitated the reception and adaptation of northern European demonological notions in the Italian peninsula. It focuses on the collaboration of Italian friars with Heinrich Kramer, the infamous Alsatian witch-hunter and author of the Malleus Maleﬁ carum
second important aspect that Caussin develops through his prophetic examples concerns matters of war and the maintenance of true religion. But, contrary to the traditional use of Old Testament examples for legitimizing holy war, Caussin in his adaptation of these passages largely erased their violence
involved the introduction of agriculture and the adaptation of various ethnic groups to the changing physical reality around them. This natural and human transformation of the environment occurred because the unique geomorphology and microclimate made for a particularly bountiful ecosystem.
This article examines the transition of the Dutch East Indian Company (VOC) from a policy of self-defense into its full espousal of large-scale privateering and plundering. I argue that this shift was driven by both economic and political factors, and can be traced to the very formation of the Company as a unified trading venture. The taking of prizes became a cornerstone not only of the economic fortunes of the company, but the establishment of the Dutch colonial empire in Asia. Of particular interest is not only the instructions emanating from the company directors and the Dutch government in the metropolis, but especially the implementation and adaptation of these directives on the ground. It is this local context that adds a crucial dimension to interpretations of the eager espousal of maritime violence by the VOC and its agents in Asian waters.
, turning especially to linguistic methodologies to analyze vocabularies (such as “loan words”) for specific foods and processes, to interrogate longstanding historiographies of African agriculture and subsistence and trace chronologies of adoption and adaptation.
The first chapter explores the food
cathedrals, churches, and parishes, and with only sporadic and uncertain access to priests and sacraments? Through a series of case studies, McClain o ﬀ ers a story of creative adaptation and negotiation, and of ‘changing self-perceptions of Catholic identity and community’. Some of the case-studies are
land for army oﬃ cers”, p. 153) and examines the actual implication of Ghazan Khan’s (1295-1304) reforms, but above all it provides an interesting dis- cussion on the nomadic Mongols’ adaptation to a sedentary Muslim envi- ronment. Th rough a very careful examination of the available sources, Amitai
” (2). By including essays revealing the relationships of dynamic Asian markets and sites of production to global seaborne mercantile networks, European tastes and consumer habits, and the European development and adaptation of new technologies, Goods from the East compellingly shows the importance
. Orfelin’s text therefore asserts an Orthodox future for Serbians liv- ing in Hungary, and the Festival Greeting is a notable example of develop- ing interactions between the Catholic and Orthodox worlds. For example, Todorović highlights Orfelin’s adaptation of Jesuit uses of pattern poetry and word
in German society through linguistic adaptation (200). The parallels between early modern Christian evaluations of Yiddish and those of modern Jewish intellectuals are striking. Here, as elsewhere in the work, Elyada would have benefitted from Naomi Seidman’s discussion of these themes in Faithful