Holding on precariously to their small steeds, the Spanish conquerors attempt to break through the ranks of Atahualpa’s army, whose men defend on foot the fate of the Inca Empire. The scene is messy, at once tense and playful owing to the performers’ advanced state of inebriation. This choreography, which plays out the tragic events of 1532, has been reenacted on various patronal festivals throughout the central Peruvian Sierra since the first half of the seventeenth century. Although nowadays these reenactments may vary in configuration from one place to the next, all are financed by lay volunteers and include masses, processions, drinking, banquets, collective dances, fights, musical entertainment, and occasionally a bullfight. These festive performances are part of a connected history of the circulation and reconfiguration of representations of moros y cristianos (Moors and Christians) in the Iberian world. This article attempts to grasp the institutional dynamics, at the intersection between politics and religion, that have ensured the success and longevity of these performances in the Andes. It also questions the texture of this long time-span and its articulation with other temporalities. Based on ethnographic fieldwork carried out in Chiquián (Áncash), the analysis focuses on the temporalities of the ritual: What past, present, and future horizons are woven into these performances’ frameworks of interaction?

This article focuses on an exceptional primary source—nearly eighty letters addressed to the crew of a single French ship captured during the Seven Years’ War (1756-1763) but never read, as their still-sealed envelopes attest. Letters to sailors, which helped maintain relations endangered by distance and uncertainty over whether they would return, offer clues to the resilience of familial bonds in wartime. Rather than interpreting these documents as a sign of the emergence of the nuclear family and modern intimacy, they are here approached as an object of social history. This correspondence played a key role in the circulation of information and the survival of familial unity. Letters were not markers of personal, private, and intimate exchanges, but rather part of the very fabric of complex social relations structured by both family ties and neighborliness. Both their writing and their reading engaged multiple individuals well beyond their signatory and their addressee. Ultimately, the article highlights, in their very materiality, the social dynamics that formalized the expression of emotions.

On the first landing of the staircase, there is a door with a name tag: “D. Graeber.” I am inside an eighteenth-century Venetian palazzo, Ca’ Corner della Regina, which since 2011 has been turned into an exhibition space by the Fondazione Prada (the contemporary art foundation of the famous fashion brand). From 1834 to 1969 the palazzo was home to the municipal pawnshop, called Monte di pietà after the lending institutions for the poor established in the fifteenth century by Franciscan friars in various Italian cities, although not in Venice. These Franciscan lenders were partly conceived to counteract Jewish pawnbrokers. Monte di pietà is also currently the title of an immersive installation housed in the same palazzo, designed by the Swiss conceptual artist Christoph Büchel and timed to coincide with the Sixtieth Venice Art Biennale, which runs from April to November 2024.

In the 1710s, under pressure from an ongoing war, Sweden’s absolute king, Charles XII, implemented a number of fiscal and monetary measures that displayed a disdain for traditional privileges and carried a potential for social change. Taxation was made progressive and credit became more important to finance the war. Liquidity was radically expanded, most significantly by the release of very large amounts of fiat coins. Following the death of Charles XII in November 1718, there was a political reaction against the war policies and the fiscal and monetary measures were reversed, resulting in the dismantling of royal absolutism and a partial government default. This study consists of two parts. In the first, we investigate the impact of the war policy and the monetary measures of Charles XII’s regime on the social redistribution of resources in Swedish society, especially in the years 1715 to 1718. In the second, we focus on how the socioeconomic changes were addressed by political agents between the death of Charles XII and the default of 1719. Our results show that the fiat money permeated the economy and reached all social groups, and that in some locations its distribution upset the prevailing social order. Peasants and other low-ranking groups were targeted by the partial default, which largely deprived them of their monetary assets.