The chapter describes the process by which 50 verb complementation patterns have been reinterpreted as verb argument constructions, leading to the identification of 800 constructions. The chapter gives examples from seven patterns: V into n; V n, V n adj; V n to n; V after n; V n that and V n with n. The constructions derived from each pattern are arranged in networks inspired by those used in Systemic Functional Grammar. The networks show the similarities and differences between constructions. They can also be used to show constructions at broader and narrower levels of generality.

The introduction by the co-editors both surveys the biography of María Irene Fornés and highlights the significance of Fornés’s work within and beyond the US theatre context. The co-editors also offer a summary overview of the goals of the volume, detailing the thematic and contextual priorities of each of the volume’s four parts (Places and People; Theatre; Culture, Society, and Politics; Legacy). Next, the co-editors offer six potential pathways (Experimentation, Pedagogy, Bilinguality, Networks, Archival Discoveries, "Choose Your Own Adventure") for readers, teachers, and students to follow as they choose "how to use" the volume. Finally, the co-editors conclude with a word of welcome to readers, inviting them to the process of the many as-yet-to-be-told stories of María Irene Fornés in her many contexts.

This chapter explores how the Sociedad Argentina de Escritores (SADE, established in 1928) and the Sociedad de Escritores de Chile (SECh, established in 1931) became actively involved with antifascism in relation to national and international processes connected to the rise of fascism, the Spanish Civil War, World War II, and the Cold War. Each association’s trajectory was specifically shaped by each country’s context. In Argentina, SADE’s politicization unfolded under military regimes, conservative fraudulently elected governments, and Juan Perón’s regime (1946–55). In Chile, SECh’s politicization developed in the context of the governments of the Popular Front (1938–52) and the relative strength of leftist parties. This comparative analysis reveals convergences and differences and highlights the networks that connected writers at multiple levels, providing a new angle on the local and transnational frameworks for the antifascist struggle in the 1930s and 1940s and its transition to Cold War-era divisions.

Two networks transformed the early modern world. The first was the Iberian network of discoverers and conquerors that helped usher in an age of European world domination and colonialism. The second was facilitated by a new technology, printing, which helped unleash the huge religious and political disruption we know as the Reformation. What Niall Ferguson describes as a “religious virus that came to be known as Protestantism” disrupted an ancient ecclesiastical hierarchy, fractured into many pieces Europe’s Catholic Christianity, and ushered in a long era of violent conflict. This chapter investigates religious networks within the Lutheran, Reformed, and Radical wings of the Reformation and highlights the formation, evolution, suppression, and ultimate survival of the Jesuit Order as a classic transnational network within Catholic Christianity.

This chapter defines the theoretical terms – networks, nodes, and nuclei – explains the choice of dates between two revolutions in communication (print and the internet), and gives some concrete historical examples of the tangible benefits of looking at the history of Christianity through transnational flows and networks. This approach allows us to cross national and denominational boundaries and borders and to think more deeply about the underlying social and cultural conditions promoting or resisting adaptation and change. It also enables us to explore the crossroads or junction boxes where religious personnel and ideas encountered different traditions and from which something new and dynamic emerged.

Most religious traditions and movements have majorities of women, but most are led by men and are based on deeply embedded patriarchal assumptions. That underlying reality is played out in multiple different Christian traditions and shapes the subsequent contests for power, representation, and influence. This chapter is animated by a primary question from which other questions naturally flow: What are the characteristics of the religious networks constructed by women and to what extent do they function differently from those built largely by men? In attempting to answer that question, I identify five different kinds of networks representing different varieties of female leadership and participation. It is important to state that this typology should not be read as either an ascension or declension narrative about women’s agency and the role of patriarchy in shaping that agency.

This book is framed by two bookended revolutions, print in the sixteenth century and the internet and social media in the late twentieth century. How, then, is Christianity changing in the age of social media and international connectivity? What social and cultural changes were already underway in the decades immediately preceding the internet revolution that have a direct bearing on the generations most affected by that revolution? What is the impact of new technologies and social media on the beliefs, practices, and “lived religion” of Christian communities, organizations, and denominations? Finally, to what extent has the internet helped develop global religious networks in which the directional flows of power and influence have begun to change from a North/South trajectory to the reverse?

Two of the most striking developments in the modern history of global Christianity have been the respective strengths of Catholic Christianity in Central and Latin America and of Protestant and Pentecostal Christianity in mostly sub-Saharan Africa. The aim of this chapter is to shed some light on these important stories by focusing on two early modern, imperial case studies, one from the Spanish conquest of New Spain and another from the British colonial project in West Africa, specifically Sierra Leone. Moreover, to what extent does the theoretical model of nuclei (the inner core of religious traditions), nodes (points of connection and exchange), and networks (transnational flows of people, ideas, and artifacts) help us understand better the various processes that produced such significant consequences for the global transmission of Christianity in the early modern and modern world?

Historians of Christianity, even when innovative in theory and method, have mostly written within national, denominational, or institutional frameworks. Yet many of the most important changes and developments within Christianity have been transnational in scope, trans-denominational in character, and not easily contained within institutional or hierarchical structures. What difference would it make to reimagine the history of Christianity in terms of transnational networks, nodal junction boxes of encounter and transmission, and a greater sense of the core memes and messages of religious traditions and expressions? That is the principal question to be explored in the following chapters.

The conclusion operates around four questions. First, the appropriate extent and limitations of networks and who should set the boundaries. Self-evidently, the less well-known networks created by the most marginalized, particularly lower-class women of color and Indigenous people at the outer edges of empires and religious traditions, are still the most under-researched and the least understood. Second, how to critically evaluate the relationship between Christianity and empire in the early modern and modern world. Christian expansion and the rise of the European empires are inextricably linked; they are not always in synchronicity regarding objectives or consequences. Third, how did the various revolutions in communications, from the print to the digital revolutions, shape the content of nuclei, the nature and location of nodes that became most important, and the ways networks expanded? Finally, how helpful is it to think of religious traditions capable of transnational mobility in terms of a religious nucleus with a particular DNA core? What inner cores of ideas and practices enabled these disparate religious traditions to grow and thrive thousands of miles from their origins?

This chapter discusses the emergence of networks of help and rescue for and by Polish Jews during the Holocaust. It focuses on the activities of individual non-Jews who risked not only harsh measures imposed by the Germans but also social ostracism. The chapter stresses the centrality of Jews’ participation in the rescue initiatives, in particular the role of the Council to Aid Jews “Żegota.”

Describe how children think and behave differently in groups; explain the roles of collaboration, self-identity, and categorisation in creating and sustaining groups; understand how group differences can be reduced via intergroup contact, cooperation, and empathy.

This chapter examines the lengthy history and usage of the terms "translocal," "translocality," and "translocalism," which have been crucial to humanistic and social scientific inquiry about issues of literature, culture, globalization, and territorialization since the 1990s. It recounts the evolution of these terms from seventeenth-century debates about religion through early twentieth-century ideas about politics, psychology, and artistic analysis. It then turns to the present, concentrating on the reemergence of these concepts during the 1990s among social scientists seeking to describe geography and space, human movement, migration, and boundary crossing (in the work of Massey, Appadurai, Clifford, Hannerz, Smith, and others). It describes how these concepts change scholarly studies of mobility, networks, and national and transnational identity (in the work of Kraidy and Murphy, Freitag and Oppen, Brickell and Datta, and Greiner and Sakdapolark), and then it recounts their impacts on literary, historical, and cultural methodologies, especially those involving European empires, poetry and poetics, and colonial and postcolonial literature (including Ramazani, Ballantyne, and Burton). Ultimately, this chapter suggests how literary and historical scholars might connect humanistic accounts of translocalism with social scientific notions of translocality to refocus scholarship on how migration and spatial scale have affected literature and culture.

Shelley was a prolific and varied writer of correspondence throughout his short life. The work of collecting, editing, and annotating Shelley’s letters has been going on since the 1840s, but large portions of his early and Italian correspondence remain lost. The essay discusses this corpus and its critical history before examining three types of letters that Shelley was particularly adept at writing. Shelley’s adversarial letters to older men such as his father show his mastery of a radical bombast; correspondence with contemporaries such as Hogg and Hitchener shows him harnessing the form for the debate of ideas; and his long descriptive epistles about Italy, addressed to his friend Peacock, constitute some of the finest travel writing in English. T. S. Eliot was quite wrong to claim Shelley’s letters are ‘insufferably dull’: this essay begins to think about the elements of their content and style that reveal their literary achievement.