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This book argues that a serious, scholarly study on exhumation is long overdue. Examining more well-known cases, such as that of Richard III, the Romanovs, and Tutankhamen, alongside the more obscure, Michael Nash explores the motivations beyond exhumation, from retribution to repatriation. Along the way, he explores the influence of Gothic fiction in the eighteenth century, the notoriety of the Ressurection Men in the nineteenth century, and the archeological heyday of the twentieth century.
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This book explores the idea of Anglican idenity through a study of major figures from Richard Hooker to Michael Ramsey, foucusing on their contribution to contemporary thinking about Christian spirituality, worship, mission. Theology and ministry.
A Mohawk Memoir from the War of 1812 presents the story of John Norton, or Teyoninhokarawen, an important war chief and political figure among the Grand River Haudenosaunee (or Iroquois) in Upper Canada. Norton saw more action during the conflict than almost anyone else, being present at the fall of Detroit; the capture of Fort Niagara; the battles of Queenston Heights, Fort George, Stoney Creek, Chippawa, and Lundy’s Lane; the blockades of Fort George and Fort Erie; and a large number of skirmishes and front-line patrols. His memoir describes the fighting, the stresses suffered by indigenous peoples, and the complex relationships between the Haudenosaunee and both their British allies and other First Nations communities. Norton’s account, written in 1815 and 1816, provides nearly one-third of the book’s content, with the remainder consisting of Carl Benn’s introductions and annotations, which enable readers to understand Norton’s fascinating autobiography within its historical contexts. With the assistance of modern scholarship, A Mohawk Memoir presents an exceptional opportunity to explore the War of 1812 and native-newcomer issues not only through Teyoninhokarawen’s Mohawk perspective but in his own words.
This cultural study reveals the interdependence between British Aestheticism and late-Victorian social-reform movements. Following their mentor John Ruskin who believed in art's power to civilize the poor, cultural philanthropists promulgated a Religion of Beauty as they advocated practical schemes for tenement reform, university-settlement education, Sunday museum opening, and High Anglican revival. Although subject to novelist's ambivalent, even satirical, representations, missionary aesthetes nevertheless constituted an influential social network, imbuing fin-de-siecle artistic communities with political purpose and political lobbies with aesthetic sensibility.