Relevant bibliographies by topics / Plymouth, Mass. First church

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Academic literature on the topic 'Plymouth, Mass. First church'

Author: Grafiati
Published: 4 June 2021
Last updated: 17 February 2022

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Journal articles on the topic "Plymouth, Mass. First church"

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Marks, Patricia. "An Iconic Image: Henry Ward Beecher in Puck Magazine." Christianity & Literature 67, no. 4 (August 21, 2018): 629–52. http://dx.doi.org/10.1177/0148333118793146.

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Henry Ward Beecher, the influential pastor of Plymouth Church in Brooklyn until his death in 1887, became an iconic figure in Puck magazine during its first decade. Beecher, who was involved in the Tilton marital scandal, was satirized in word and graphics by editor and cartoonist Joseph Keppler for both his womanizing and his politics. A study of Puck’s response to Beecher from 1877 to 1887 exemplifies the magazine’s crusade against dishonesty and attempt to safeguard public morals as it followed in the steps of its mascot Puck, proclaiming “What Fools These Mortals Be!”
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Franklin, Robert M. "THE CHURCH AND MASS MEDIA COMMUNICATION IN THE TWENTY-FIRST CENTURY." International Review of Mission 87, no. 346 (July 1998): 410–16. http://dx.doi.org/10.1111/j.1758-6631.1998.tb00098.x.

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Downes, Kerry. "Averlo formato perfettamente: Borromini's first two years at the Roman Oratory." Architectural History 57 (2014): 109–39. http://dx.doi.org/10.1017/s0066622x00001398.

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St Philip Neri, founder of the Roman Oratory, died in 1595, just in time to see the completion, after twenty years, of the church of Santa Maria in Vallicella (known as the Chiesa Nuova)— except for the facade (finished c. 1607). Even before his canonization in 1622 the church was a place of pilgrimage. The community he founded inhabited a mass of miscellaneous buildings east of the church, decrepit, cramped, and acquired piecemeal over time when funds allowed. The musical ‘oratories’ — concerts with a sermon in the middle — also attracted many visitors, and the eponymous hall in which these events took place was inadequate. The community's rule allowed them to accept donations but not to beg or canvass for them. Nevertheless, by 1624 they were able to contemplate building a new sacristy on the west of the church and they were also buying up adjacent properties on that side. Initially most of the block was already built on, but by 1650 they owned practically all of it, and the shape of a new complex (Figs 1 and 2) was discernible from partly or wholly completed new structures.
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Kravetsky, Alexander G. "Sociolinguistic Aspects of the First Translations of the Bible into the Russian Language." Slovene 4, no. 1 (2015): 191–203. http://dx.doi.org/10.31168/2305-6754.2015.4.1.11.

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The first translations of the New Testament into the Russian language, which were carried out at the beginning of the 19th century, are usually regarded as a missionary project. But the language of these translations may prove that they were addressed to a rather narrow audience. As is known, the Russian Bible Society established in 1812 began its activities not with translations into Russian but with the mass edition of the Church Slavonic text of the Bible. In other words, it was the Church Slavonic Bible that was initially taken as the “Russian” Bible. Such a perception correlated with the sociolinguistic situation of that period, when, among the literate country and town dwellers, people learned grammar according to practices dating back to Medieval Rus’, which meant learning by heart the Church Slavonic alphabet, the Book of Hours, and the Book of Psalms; these readers were in the majority, and they could understand the Church Slavonic Bible much better than they could a Russian-language version. That is why the main audience for the “Russian” Bible was the educated classes who read the Bible in European languages, not in Russian. The numbers of targeted readers for the Russian-language translation of the Bible were significantly lower than those for the Church Slavonic version. The ideas of the “language innovators” (who favored using Russian as a basis for a new national language) thus appeared to be closer to the approach taken by the Bible translators than the ideas of “the upholders of the archaic tradition” (who favored using the vocabulary and forms of Church Slavonic as their basis). The language into which the New Testament was translated moved ahead of the literary standard of that period, and that was one of the reasons why the work on the translation of the Bible into the Russian language was halted.
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Potašenko, Grigorijus. "Old Believers Church in Lithuania (1918–1926): The Restoration and Recognition of Parishes, the Legitimation of the Church, and the Problems of Autonomy." Lietuvos istorijos studijos 46 (December 28, 2020): 43–66. http://dx.doi.org/10.15388/lis.2020.46.3.

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The purpose of this article is to research in more detail the restoration of the Old Believers parishes and their recognition during the interwar Lithuania (excluding Vilnius region) from 1918 to 1923, as well as to analyse the legalization of the Old Believers’ Church of Lithuania and the problems of practical establishment of religious autonomy in this period. The main focus is on three new problems: the situation of the Old Believers’ parishes in the country at the beginning of 1918, taking into account the mass migration to the depths of Russia from 1914 to 1915; the restoration of Old Believers parishes and the legalization (registration) of their religious activities from 1918 to 1922, during their mass repatriation to Lithuania; and focus on some problems of the practical consolidation of Old Believers’ Church of Lithuania autonomy from 1923 to 1926. The research is based mostly on new archival data, as well as on the analysis and interpretation of Lithuanian and partly foreign historiography on this topic. The study suggests that due to the mass migration of Old Believers to the East between 1914 and 1915, the future Lithuanian territory retained a much thinner congregation network and in turn had fewer parishes members by the beginning of 1918. Therefore, the mass repatriation of the Old Believers from Soviet Russia from the spring of 1918 to 1922 to a large extent explains why the recovery of many of their parishes in Lithuania has been rather slow. After the establishment of the central institutions of the Church in May 1922, the Lithuanian Old Believers’ Church was legalized on the basis of “Provisional regulations concerning the relationship between the organization of Old Believers in Lithuania and the Lithuanian government” on the May 20, 1923. Therefore, for the first time in history in 1923 the Lithuanian Old Believers Church was legally recognized in a certain state and formally received equal rights with other recognized denominations. At that time, Lithuania was the first country in Central and Eastern Europe to officially recognize the Old Believers (Pomorian) Church.
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Balabanić, Ivan. "The Social Doctrine and Presence of the Catholic Church in the Media." In medias res 9, no. 16 (May 26, 2020): 2533–43. http://dx.doi.org/10.46640/imr.9.16.5.

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The social doctrine of the Church involves greater commitment and engagement of the Church in social problems as well as the promotion of relationships that serve justice and peace. The Catholic Church first began relating mass media to its social teaching in the 19th century. As the Church aimed at a broader scope of public, it dealt with means of social communication and examined it through numerous sources – papal encyclicals, conciliar and episcopal documents. The relationship between the Catholic Church and the media is not simple. Approaches to ethics, morality, responsibility and dignity of human beings are sometimes different in media reports and in the aims of the Church in its social doctrine which should provide all members of the society with a sense of direction and instruction for everyday actions. Through the documents presented here, the Church has shown a readiness to face the media as well as the possibility to use them for advancing justice, truth, peace and freedom.
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Drayton, Dean. "Public Theology in the Market State." International Journal of Public Theology 2, no. 2 (2008): 203–22. http://dx.doi.org/10.1163/156973208x290044.

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AbstractThe accepted view that the modern state arose out of the 'wars of religion' is countered with evidence that the late fifteenth century reification of the state used a new category of religion as a human universal impulse to disempower the church and contain the church within the bounds of the state. As a further five successive forms of the state have come into existence new forms of communal and religious life have emerged: first, religious toleration; secondly, the development of a new 'public' realm; thirdly, the denominational form of church; fourthly, the appearance of mass media; fifthly, the embedding of the private citizen in a media world. In this last context either the church opts to reify the denominational church emphasizing individual democratic religious experience, or it realizes that an eschatological view of the gospel calls it to be a public church with a public theology.
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Michalak, Jakub. "Kościół ewangelicki przyczółkiem opozycji wschodnioniemeickiej." Refleksje. Pismo naukowe studentów i doktorantów WNPiD UAM, no. 2 (October 31, 2018): 101–14. http://dx.doi.org/10.14746/r.2010.2.09.

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Evangelical Church had an important role in the GDR as far as the activities of opposition at the beginning of 1970s and 1980s are concerned. Indeed, it was outside the institution of the Unity Party. Within the vicinity of the church, people were to create a feeling of solidarity between those aggrieved by the system and the first grassroots activists. During 1989 and 1990 Lutheran church became the starting point for mass demonstrations and a peaceful revolution. In addition, the invitation of the party and the opposition to committees’ meeting on Dec. 7, 1989 was published on behalf of the Association of Evangelical Churches.
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Fadeyev, Ivan. "The 1917 Code of Canon Law: Codification and Development of Latin canon law in the First Half of the 20th Century." Novaia i noveishaia istoriia, no. 4 (2021): 184. http://dx.doi.org/10.31857/s013038640014890-7.

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This publication presents the very first Russian translation of the First Book of the first official comprehensive Code of Latin canon law. The Code was promulgated on 27 May, 1917, and took legal effect on 19 May 1918. Although replaced in the practice of the Church with the new Code of 1983, the so-called “Pio-Benedictine Code” remains the most important source for the history of the development of canon law of the Catholic Church in Modern era. It represents the first experience of a full-scale legal codification, on which the development of Catholic ecclesiastical law was based throughout the 20th century. Prior to the promulgation of the Code in 1917, the canon law of the Latin Church was dispersed over a number of sources created in different periods of church history. By the time of the convocation of the First Vatican Council (December 8, 1869 – October 20, 1870) by Pope Pius IX (June 16, 1846 – February 7, 1878), it was obvious to many in the Church that there was an urgent need to codify the vast and unorganised mass of ecclesiastical laws that was presenting all sorts of challenges to both church authorities and canonists. Calls for the codification of Latin canon law, voiced in the run-up to and at the Council itself, were heard by the Holy See, although direct work on the creation of the first full-fledged Code of canon law began only 34 years after the Council’s adjournment, in the pontificate of Pius X (August 4, 1903 – August 20, 1914). The introductory article analyses the main stages of the development of can-on law of the Catholic Church, the history of the creation of the Code, the discussions that unfolded in the 19th century among canonists as to the very need for codification, as well as the impact of the Code on the development of Canon law in the 20th century.
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Superson, Jarosław A. "Świętowanie niedzieli przez udział w Eucharystii (panorama historyczna)." Ruch Biblijny i Liturgiczny 62, no. 3 (September 30, 2009): 165. http://dx.doi.org/10.21906/rbl.205.

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Analyzing the heritage of Christianity, we see that since the very beginning, Sunday, the first day of the week, has always been the day of common Church gathering to celebrate the Eucharist. In the very beginning, as pointed by Tertullian, the celebration took place at night because of the precessions. Night or dawn gave more privacy and security. After the Edict of Milan it became a custom that a Mass should be celebrated after three o’clock, or at night, if they fell around so-called Quattro Tempora. In the middle ages it was believed that any time of the day is good to celebrate the Eucharist, but missa conventualis et sollemnis in hora Tertia. After the Council of Trent the time of the main Sunday Eucharist – summa – was determined by the bishop and in Poland it was at 10.00 AM. Often before this Mass was a Mass primaria celebrated. In the beginning of XX century the Code of Canon Law of 1917 stated that it was not allowed to celebrate a private Mass earlier than an hour before dawn or an hour after noon. For the solemnities that had its own vigil, the celebrations of the Eucharist took place in the evening. The purpose of that practice was to prepare for the celebration of the solemnity of the next day. Along with industrialization, introduction of different work shifts, persecution of the Church and other specific circumstances, it was allowed to celebrate Mass in the evening. This rule was especially visible during the Second World War and shortly after when the Sunday evening Mass was celebrated for the prisoners of war, those who were detained and foreigners. After the Church adapted the rule that the canonical hour for the Vespers would be called Vespers I, a discussion on the celebration of the Mass on Saturday evening started among the moral theologians. Participation in the Saturday evening Mass was supposed to satisfy the obligation of participation in the Sunday Mass and the holy days de praecepto. The Church recognized that there was a large group of the faithful who practiced sports and hunted on Sundays and that there was also an insufficient number of priests in some parishes. Therefore, so-called pre-holyday Mass was introduced to enable more participation in the Masses. The document Eucharisticum Mysterium of 1967 definitely recognized that the participation in Saturday vigil Mass satisfied the obligation of Sunday Mass participation. It was reconfirmed again by the Code of Canon Law in 1983 and by Dies Domini of John Paul II and the II Council of the Church of Poland.
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Dissertations / Theses on the topic "Plymouth, Mass. First church"

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Asel, Virginia E. "The history of the First Congregational Church of Royalston." Theological Research Exchange Network (TREN), 2001. http://www.tren.com.

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Valui, Wungreiso. "Tribalization organic living for spiritual community /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p028-0248.

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Gearin, Brian. "Aging wineskins in a new wine community recontextualizing the community of faith for the realities of the community at large /." Theological Research Exchange Network (TREN), 2001. http://www.tren.com.

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Carpenter, Karen K. "The Christian sacraments, covenantal origins, presence, and community as experienced in the First Presbyterian Church, Brookline, Massachusetts." Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.089-0085.

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Crosby, David Marshall. "A pure heart a model for wholistic Christian spirituality /." Theological Research Exchange Network (TREN) Access this title online, 1996. http://www.tren.com/search.cfm?p068-0056.

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Bennett, Diana Curren. "Creating authentic Christian community intentional relationships for spiritual renewal /." Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.068-0612.

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Gappa, Vincent A. "Worship in a symbological world enhancing Christian worship in an electronic culture /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Books on the topic "Plymouth, Mass. First church"

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Hoagland, Victor. My first mass book. New York: Regina Press, 1989.

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Hudson, Samuel. 150th anniversary history, First Presbyterian Church of Plymouth, Michigan, 1835-1985. Plymouth, Mich. (701 Church St., Plymouth 48170): The Church, 1985.

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Chung, Joaquin G. Rediscovering Limasawa: The first Easter Mass. [Mandaluyong City, Metro Manila, Philippines: J.G. Chung, 1994.

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First Church of Christ (Northampton, Mass.). The Church book of the First Church of Christ in Northampton, Mass. Sarasota, FL: Aceto Bookmen, 1998.

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Church of the Advent (Boston, Mass.), ed. The Church of the Advent, first years. Boston, Mass: The Church, 1986.

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History of First Congregational Church (U.C.C.) Holden, Massachusetts. [S.l.]: Penobscot Press, 2003.

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Hontiveros, Greg. A fire on the island: A fresh look at the first mass controversy. Butuan City, Philippines: Butuan City Historical and Cutlural Foundation, 2008.

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Collins, Leo W. This is our church: The seven societies of the First Church in Boston 1630-2005. Boston: Society of the First Church in Boston, 2005.

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Gathered in the Spirit: Beginnings of the First Church in Cambridge. Cleveland, Ohio: United Church Press, 1995.

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Old, North Church (Marblehead Mass ). Manual and historical sketch of the First Congregational Church, Marblehead, Mass., 1684-1901. Sarasota, Fla: Aceto Bookmen, 1997.

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Book chapters on the topic "Plymouth, Mass. First church"

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Bremer, Francis J. "Plymouth and the Bay." In One Small Candle, 135–49. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197510049.003.0010.

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During the 1620s the colony faced various challenges, some centering on a settlement to the north that came to be dominated by Thomas Morton. Morton was accused of selling guns and liquor to Natives and carrying on revels around a maypole he had erected. Plymouth sent Myles Standish and a small armed force to arrest Morton, and they sent him back to England. In 1628 the first settlers of what was to be the Massachusetts Bay Colony arrived in Salem. These puritans were not separatists but turned to Plymouth for advice on how to organize their religious life. Samuel Fuller, Plymouth’s physician and a deacon of the church, visited Salem to aid those suffering from scurvy, but also persuaded John Endecott, the settlement’s leader, of the congregational principles on which the Plymouth congregation was based. The Salem settlers thereafter drew up their own covenant and subsequently chose their own ministers.
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Starr, Chloë. "The Church and the People’s Republic of China." In Chinese Theology. Yale University Press, 2016. http://dx.doi.org/10.12987/yale/9780300204216.003.0007.

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If the early twentieth century saw great growth in the Chinese church, the first decade of the second half of the century saw persecution and a mass falling away from the church. By the end of the 1960s, when public religious activity in China had been shut down for several years, the rest of the world wondered if a Chinese church still existed. The focus of this chapter is the key decade of the 1950s, and particularly the policies and events of the first years of that decade. The chapter discusses the very different responses of Roman Catholic and certain Protestant church leaders to the leadership of New China and to the creation of state patriotic bodies during the difficult transition to a “post-denominational” church.
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Porta, Donatella della, Pietro Castelli Gattinara, Konstantinos Eleftheriadis, and Andrea Felicetti. "Comparing mass media debates in the European public sphere." In Discursive Turns and Critical Junctures, 30–54. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190097431.003.0002.

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The aim of this chapter is to provide background information about the political context in which the debate on the Charlie Hebdo attacks developed within the different national arenas. Besides some general political trends developing at the European level (including the financial crisis and its political consequences), Chapter 2 presents the main dimensions of political opportunities and constraints that are susceptible to explain cross-national differences in collective actors’ claiming, framing, and justifying. In particular, it zooms in on two sets of dimensions that social movement studies have considered relevant: factors that can influence public debates over migration and ethnic relations in general—i.e., national citizenship regimes—and factors which pertain more specifically to debates about Muslims and Islam in the secular public sphere—i.e., the regime addressing Church–State relations. The chapter then presents a quantitative empirical analysis of political claims-making in France, Italy, Germany, and the United Kingdom, during the first month following the 2015 attacks. Despite substantial cross-national differences in terms of discursive and political opportunities, the analysis of the content of the debate in the European public sphere shows that most of the mass media attention was devoted to the issues of security and freedom of expression (highly visible and non-divisive issues), which triggered much less political conflict than stories about Islam, discrimination, and migration.
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Siecienski, A. Edward. "11. Orthodoxy and the modern world." In Orthodox Christianity: A Very Short Introduction, 99–106. Oxford University Press, 2019. http://dx.doi.org/10.1093/actrade/9780190883270.003.0011.

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The twentieth and twenty-first centuries have been times of great upheaval for the Orthodox, with persecutions and mass emigrations, but also rebirth and the possibility of new growth. ‘Orthodoxy and the modern world’ considers the position of the Orthodox church on a range of matters, including its views on other churches; the attempts to create an independent church in Ukraine outside the Moscow Patriarchate jurisdiction; the role of women in the church; its advocacy of environmental issues; and issues of sexual morality. Orthodox Christianity remains vibrant and relevant; it provides millions of Christians throughout the world with their spiritual home, and continues to shape world events.
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Bendrups, Dan. "Religion and Renewal." In Singing and Survival, 49–71. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190297039.003.0003.

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This chapter considers developments in Rapanui music in relation to the seminal influence of the Catholic Church from the 1860s through to the present day. Sacred Heart missionaries arrived on Rapa Nui in the 1860s where they played an important role in the community’s cultural renewal, including fostering interactions with the outside world. The Church became a center for various aspects of Rapanui social life, as well as a context for protest against the island’s administration in the early twentieth century. The music of the Church, as well as secular songs performed by missionaries, had a generative influence in Rapanui music, providing new melodic and harmonic ideas that have been woven into Rapanui tradition. Meanwhile, the Rapa Nui Mass has been maintained into the twenty-first century, where it now features in cultural tourism. This chapter draws on historical sources provided by writers associated with the Church, complemented by participant observation of contemporary Church performance practices.
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Orsi, Robert A. "What Is Catholic about the Clergy Sex Abuse Crisis?" In Anthropology of Catholicism. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520288423.003.0022.

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This chapter explores a question often asked about survivors of clerical sexual abuse: do they remain Catholic? Such a question, this chapter argues, fails to account for the complex reality. Survivors were abused as youngsters so they were usually unable to determine this for themselves. The insistence of adults that children and teenagers who were abused continue going to church was another way of denying the reality of the abuse. (“They drove me to my abuser,” one survivor said of his parents.) Many survivors remained faithful Catholics into adulthood. But most survivors describe a moment when being at Mass became physically and emotionally painful. For many the decision to stay or leave was not simple or final. Some survivors developed strategies for protecting themselves from further fear and harm as they continued attending Mass; others found ways of being both inside and outside the church; still others made different choices over time. The struggle of many survivors with the church in which they were religiously formed, encountered the sacred, and were abused—abuse that always had religious context and significance—offers a revealing perspective on Catholics and Catholicism in the late twentieth and early twenty-first centuries.
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Eggemeier, Matthew T., and Peter Joseph Fritz. "The Politics of Mercy against Neoliberal Sacrifice." In Send Lazarus, 164–204. Fordham University Press, 2020. http://dx.doi.org/10.5422/fordham/9780823288014.003.0006.

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This chapter responds to the neoliberal crises described in chapter 3 in light of the theology of mercy developed in chapter 4. First, theological ideas provide theoretical-critical leverage over against the neoliberal vision for the world: the doctrine of creation, imago dei, the freedom of Christ, and the hospitality of Christ. Second, a principle from CST or secular discourse (if the Catholic church has not developed an adequate response) offers a long-term goal for civilization: universal destination of goods and abolitionism. Finally, corporal works of mercy respond to neoliberal sacrifices: against environmental destruction, visiting the sick; slum proliferation, feeding the hungry, giving drink to the thirsty, and clothing the naked; mass incarceration, ransoming the captive; and mass deportation, welcoming the stranger. These works must be made political not only as direct action, but also as an interlocking strategy over the short-term, middle-term, and long-term for social transformation.
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Fernández, Johanna. "A Second Occupation." In The Young Lords, 305–34. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469653440.003.0011.

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In Fall 1970, the Young Lords again occupied the FSUMC church, in response to the shocking death of one of their own, Julio Roldan, who after a false arrest was found hanged in the Tombs, NYC’s notorious detention center. The occupation happened against the backdrop of a prisoner uprising in the Tombs, a precursor to the Attica Rebellion. At the occupied church, the Young Lords mounted a precursor to contemporary movements against mass incarceration and for abolition. They launched a legal defense center to aid poor Black and Latino prisoners; challenged the politics of bail; denounced state repression of the left; the politics of law and order, and the hyper imprisonment of people of color. They identified structural violence, poverty, and racism as root causes of social problems and supported the redistribution of resources and wealth through the revolutionary overthrown of capitalism. The group’s radical actions led to the first official investigation of the death of a single prisoner, Julio Roldan. Roldan’s arrest and arraignment offered a window into the botched legal process that, beginning in the late 1960s and early 1970s, exponentially increased the arrest and jailing of people of color living in urban centers.
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Inouye, Melissa Wei-Tsing. "A Smaller, Bigger World (1905–1917)." In China and the True Jesus, 57–85. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190923464.003.0003.

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The introduction of new printing, steamship, rail, and telegraph technologies to China increased global awareness and supported universalistic thinking. These new technologies facilitated both the spread of charismatic ideas and organizational processes to protect and propagate these ideas. The international Pentecostal movement in the early twentieth century arose not only from the inherent popularity of charismatic practices and theologies but also from new logistical capabilities in popularizing these practices worldwide, such as mass mechanized printing, telegraph and rail lines, and transpacific steamship travel. This global openness that began with the great transnational missionary organizations of the nineteenth century became more accessible to ordinary people by the first decades of the twentieth century, allowing the Norwegian American Pentecostal missionary Bernt Berntsen to influence the religious worldview of Wei Enbo, who later founded the True Jesus Church.
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Sarzynski, Sarah. "Revolution in Brazil." In Revolution in the Terra do Sol. Stanford University Press, 2018. http://dx.doi.org/10.11126/stanford/9781503603691.003.0002.

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The first chapter introduces the main political and cultural actors engaged in the struggles in Northeastern Brazil during the Cold War. The chapter analyzes the origin stories of the different groups to show how certain versions that reinforced the trope of o Nordeste gained more attention in the mass media. The groups include the main rural social movements in the Northeast in the 1950s and 60s – the Ligas Camponesas, the Brazilian Communist Party Rural Syndicates, and the Catholic Church Federations; “Conservatives” including large landowners, the mainstream media, and state police; Brazilian development institutions such as SUDENE (Regional Development Agency); Brazilian regional and national politicians, U.S. journalists and government officials in the Northeast; and cultural movements and artists including filmmakers and popular poets. The chapter also outlines the regional, national, and international historical context of Northeastern Brazil in the 1950s and 1960s.
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