They arrived first in July 1898 in scattered numbers, in the company of an army of conquest, and subsequently in successive waves during the military occupation. By the time US military rule over Cuba came to an end in May 1902, no less than a score of Protestant denominations had inaugurated evangelical activities in Cuba, including Northern and Southern Baptists, Southern Methodists, Presbyterians, Episcopalians, the Disciples of Christ, Quakers, Pentecostalists, and Congregationalists
They arrived first in July 1898 in scattered numbers, in the company of an army of conquest, and subsequently in successive waves during the military occupation. By the time U.S. military rule over Cuba came to an end in May 1902, no less than a score of Protestant denominations had inaugurated evangelical activities in Cuba, including Northern and Southern Baptists, Southern Methodists, Presbyterians, Episcopalians, the Disciples of Christ, Quakers, Pentecostalists, and Congregationalists. In fact, so many missionaries arrived in Cuba at one time that denominational competition quickly got out of hand. In February 1902, an interdenominational conference convened in Cienfuegos to impose order on the U.S. evangelical enterprise. The resulting comity plan established spheres of influence for the principal Protestant denominations in Cuba: Northern and Southern Baptists divided the island between them, with Northern Baptists in the two eastern provinces and Southern Baptists assigned to the four western ones; Quakers and Methodists divided eastern Cuba between them; Presbyterians and Congregationalists located their missions in the western zones; and Episcopalians concentrated in Matanzas and Santiago de Cuba.
Ten years have elapsed since the publication of my general directory of archival repositories in Moscow and Leningrad and six years since its first bibliographical supplement. Space does not allow a full review here of all the finding aids and related reference literature issued in subsequent years. Yet a number of significant new publications deserve attention. A further incentive for this review is the appearance — in the western Ukrainian center of Lviv — of an extensive new directory of Soviet archives and manuscript collections. The appearance of such a long overdue, basic reference tool immediately arouses considerable interest.The publication of this volume in Lviv evokes a long and distinguished tradition of archival development and historical scholarship in Galicia. Yet the inherent problems and logistics of preparing a directory of all-union scope in Lviv might explain some of the problems of the volume, while its issue in Lviv, unfortunately, makes the volume more difficult to obtain in the West. Nevertheless, the breadth and scope of the contribution stand as a tribute to the vision and energy of the author-compilers from Lviv University, Iu. M. Grossman (Iu. M. Hrossman) and V. N. Kutik (V. N. Kutyk). A detailed review of the Lviv directory can here also draw attention to other recently published archival reference aids and recent Soviet archival developments in general background literature and bibliography and in Grossman and Kutik's coverage of specific institutions and their finding aids.
The monastery of Däbrä Ṣǝyon (Abunä Abrǝham), situated on a peak of the eastern chains of the Gärʿalta mountains, is one of the well-known medieval Ethiopian monasteries. It is said to have been established in the fourteenth century by St Abrǝham of Tǝgray. According to his own gädl, Abunä Abrǝham was not only the founder of the monastery, but was also known to be an active participant and director of the architectural work of the rock-hewn church. It is known that Gärʿalta is endowed with reflections of Aksumite culture, and the monastery of Däbrä Ṣǝyon also seems to have had its own share in its continuation. Many places and monasteries (in Tǝgray) are linked to this monastery in terms of shared monastic culture and land granting. Däbrä Ṣǝyon is a rock-hewn church in which many Christian historical artefacts have been preserved. Among the non-codex written artefacts, it has preserved, in particular, a ṭawos manuscript. Seventy-two Gǝʿǝz manuscripts, most of which of hagiographical and liturgical genre, are kept in the church. All were digitized, foliated, with quire number and structure sorted out in 2018, via a project carried out by the St Yared Center for Ethiopian Philology and Manuscript Studies (SYCEPMS) of Mekelle University. Material, physical, and chemical analysis of the manuscripts was not applied due to a lack of equipment and skill. The manuscripts are now in the process of being catalogued and examined for dating, and the article provides a synthetic survey of the whole collection. The ṭawos manuscript, that is, a peacock-type manuscript from the fifteenth century, is part of the collection; its format calls for consideration regarding the definition and significance of a special style of Ethiopic manuscript culture. As a result, this article aims at introducing the monastery and its manuscript collection.
Cette note de recherche décrit la Collection des Manuscrits de Carl Withers, déposée aux archives universitaires de l'Université de New York. Cette collection unique et rarement utilisée contient des documents ethnographiques ainsi que la correspondance épistolaire entre l'ethnologue américain Carl Withers et son adjoint à Cuba Juan Manuel Picabea. Withers mena son travail sur le terrain au village de Mayajigua - dans la région centrale de Cuba - vers la fin des années 40 et le début des années 50, avec la collaboration de Picabea. Les auteurs de cette notte mettent en relief trois composantes importantes de la Collection qui concernent particulièrement Cuba, les Antilles et l'histoire intellectuelle de l'ethnologie de la région, à savoir : 1) les écrits ethnographiques de Withers ; 2) des photographies en noir et blanc prises par ce dernier ; et 3) des manuscrits de Picabea. En effet, les auteurs proposent un aperçu complet de chacune de ces trois composantes, tout en faissant remarquer la richesse potentielle de cette collection pour les études cubaines et antillaises.
Kirk-Green reviews 'The Making of Modern Africa: A Guide to Archives' compiled by Chris Cook and 'Manuscript Collections in the Rhodes House Library, Oxford' compiled by Clare Brown.
The book under review is a study of manuscript texts from Warring States and early imperial China (approximately the 5th to 2nd centuries BCE); its specific topic is "manuscript collections," that is, "single manuscripts containing multiple (originally) distinct texts". In this book, Rens Krijgsman explores what happened when multiple texts came to be combined on the same material carrier: How were texts selected, organized, and integrated into individual collections? What relationships obtained among these different texts? And how did collections affect reception, including interpretation and perceptions of genre? Cautious not to overstep the evidence, Krijgsman acknowledges that certain basic information about production and use of early manuscript collections is wanting: we do not (and cannot) know who collected the texts and produced the manuscripts, nor can we know who used collections. Wielding impressive command of the technical aspects of early manuscripts and of a broad range of texts, he seeks to extract as much information as possible through a careful yet comprehensive analysis of the material aspects of manuscript collections, their content, and their organization.
