Books on the topic 'North Africa campaign early war'

John Wesley founded Methodism as an evangelical renewal movement within the Church of England. That structure encouraged both establishment impulses and Dissenting movements within Methodism in the North American context. In Canada, British missionaries planted a moderate, respectable form of Methodism, comfortable with the establishment. In Ontario, however, Methodism drew from a more democratized, enthusiastic revivalism that set itself apart from the establishment. After a couple of generations, however, these poorer outsiders had moved into the middle class, and Canadian Methodism grew into the largest denomination, with a sense of duty to nurture the social order. Methodism in the United States, however, embodied a paradox representative of a nation founded in a self-conscious act of Dissent against an existing British system. Methodism came to embrace the American cultural centre while simultaneously generating Dissenting movements. After the American Revolution, ordinary Americans challenged deference, hierarchy, patronage, patriarchy, and religious establishments. Methodism adopted this stance in the religious sphere, growing as an enthusiastic, anti-elitist evangelistic campaign that validated the spiritual experiences of ordinary people. Eventually, Methodists began moving towards middle-class respectability and the cultural establishment, particularly in the largest Methodist denomination, the Methodist Episcopal Church (MEC). However, democratized impulses of Dissent kept re-emerging to animate new movements and denominations. Republican Methodists and the Methodist Protestant Church formed in the early republic to protest the hierarchical structures of the MEC. African Americans created the African Methodist Episcopal Church and African Methodist Episcopal Zion Church in response to racism in the MEC. The Wesleyan Methodist Church and the Free Methodists emerged in protest against both slavery and hierarchy. The issue of slavery divided the MEC into northern and southern denominations. The split reflected a battle over which religious vision of slavery would be adopted by the cultural establishment. The denominations remained divided after the Civil War, but neither could gain support among newly freed blacks in the South. Freed from a racialized religious establishment embedded in slavery, former slaves flocked to independent black Methodist and Baptist churches. In the late nineteenth century, Methodism spawned another major evangelical Dissenting movement, the Holiness movement. Although they began with an effort to strengthen Wesleyan practices of sanctification within Methodism, Holiness advocates soon became convinced that most Methodists would not abandon what they viewed as complacency, ostentation, and worldliness. Eventually, Holiness critiques led to conflicts with Methodist officials, and ‘come-outer’ groups forged a score of new Holiness denominations, including the Church of God (Anderson), the Christian Missionary Alliance, and the Church of the Nazarene. Holiness zeal for evangelism and sanctification also spread through the missionary movement, forming networks that would give birth to another powerful, fragmented, democratized movement of world Christianity, Pentecostalism.

The entry of the USA into the war changed the dynamics of life at the American embassy in Grosvenor Square. Edith and E. F. Penrose became directly involved in planning the international conferences which would shape the postwar world, including Hot Springs, and dealing with the immediate problems of the end of the war such as the Morgenthau Plan. Edith and E. F. Penrose married in 1944 and Edith bore a son, Trevan, in July 1945. Edith’s brothers Jack and Harvey both had distinguished careers in the US Air Force in North Africa and Italy before Jack was shot down in early 1945. Both Edith and Penrose were directly involved in the creation of the United Nations Relief and Rehabilitation Administration which dealt with refugee issues, and in supporting Winant and Eleanor Roosevelt during the formation of the United Nations and the first General Assembly in London in 1946.

This essay explores several overlapping waves of black population movement from the African background through the early twenty-first century. It shows how enslaved people dominated the first two great migrations—from Africa to the tobacco-producing colonies of British North America and later from the Upper South to the cotton-producing lands of the Deep South. In the wake of the Civil War and the emancipation of some 4 million enslaved people, the great farm-to-city migration gradually transformed African Americans from a predominantly rural southern people into the most urbanized sector of the nation’s population. While massive black population movements resulted in substantial disruption of established patterns of cultural, institutional, and political life, African Americans built and rebuilt forms of community under the impact of new conditions, including the rise of a new wave of voluntary black migration from Africa and elsewhere by the close of the 20th century.

Via rigorous study of the legal arguments that Spain developed to justify its acts of war and conquest, this book illuminates Spain's expansionary ventures in the Mediterranean in the late fifteenth and early sixteenth centuries. The book proposes and explores an important yet hitherto unstudied connection between the different rationales that Spanish jurists and theologians developed in the Mediterranean and in the Americas. It describes the ways in which Spaniards conceived of these two theatres of imperial ambition as complementary parts of a whole. At precisely the moment that Spain was establishing its first colonies in the Caribbean, the Crown directed a series of Old World conquests that encompassed the Kingdom of Naples, Navarre, and a string of presidios along the coast of North Africa. Projected conquests in the eastern Mediterranean never took place, but the Crown seriously contemplated assaults on Egypt, Greece, Turkey, and Palestine. The book elucidates the relationship between the legal doctrines on which Spain based its expansionary claims in the Old World and the New. It vastly expands our understanding of the ways in which Spaniards, at the dawn of the early modern era, thought about religious and ethnic difference, and how this informed political thought on just war and empire. While focusing on imperial projects in the Mediterranean, the book simultaneously presents a novel contextual background for understanding the origins of European colonialism in the Americas.