Buchan, Bruce. “Pandours, Partisans, and Petite Guerre: The Two Dimensions of Enlightenment Discourse on War.” Intellectual History Review 23, no. 3 (September 2013): 329–347.
But wait, there’s more: nowadays the web allows us to descend further into the rabbit hole. Googling such articles tends to send you to the author’s homepage, which often mentions other articles of note. To wit:
Buchan, B. “Civilized Fictions: Warfare and Civilization in Enlightenment Thought.” Alternatives: Global, Local, Political 36, no. 1 (February 1, 2011): 64–71.
In range of recent articles, Barry Hindess has explored the intellectual foundations of European perceptions of other peoples as different from and in need of European models of government and society. In particular, he has focused on the European “conceit” of superior, more rapid, and more sophisticated historical development or civilization. In this article, I will take up Hindess’ view of European civilization as a conceit, and explore its deployment in relation to the influential idea of civilized war in Enlightenment political thought. In particular, I will trace the articulation of this conceit in Voltaire’s account of the battle of Fontenoy on May 11, 1745. I will argue that Voltaire’s account of the battle shows that the European notion of civilized war was not only a conceit but a fiction.
Another article of interest illustrates yet another complication. I’ll let you identify the problem:
Green-Mercado, Marya T. “The Mahdī in Valencia: Messianism, Apocalypticism and Morisco Rebellions in Late Sixteenth-Century Spain.” Medieval Encounters 19, no. 1–2 (January 1, 2013): 193–220. doi:10.1163/15700674-12342129.
Prophecies and apocalyptic prognostications circulated widely among the Moriscos—forcedly baptized Muslims in sixteenth-century Iberia. Messianism, however, is a phenomenon which had hitherto never been attested in traditional sources of Morisco history. This article studies the interrelated phenomena of apocalypticism and messianism among the Moriscos of the Crown of Aragon in the second half of the sixteenth century. Through a case study of a 1575 inquisitorial transcript, it analyzes an obscure messianic figure named Abrahim Fatimí, who was accused of attempting to lead the kingdom to rebellion, casting himself as the expected deliverer of Morisco tradition, el moro Alfatimí. The discovery of this case sheds light on the political and social implications of apocalyptic and messianic ideas among Moriscos in the late sixteenth century.
The problem? Those damn medievalists squatting on early modern land! A journal with a title like Medieval Encounters is pretty far down my list, but this article would fit nicely in my Religion, War and Peace course. Ever vigilant!
Venturing to that journal’s website pulls up other possible articles of note:
Coleman, David. “Of Corsairs, Converts and Renegades: Forms and Functions of Coastal Raiding on Both Sides of the Far Western Mediterranean, 1490-1540.” Medieval Encounters 19, no. 1–2 (January 1, 2013): 167–192.
Historians have long debated whether or not the cultures of the Mediterranean constitute a singular unit of geo-historical analysis. The Alborán Sea—the Mediterranean’s far western corner that narrowly separates the Iberian Peninsula from Africa’s northwestern shore—has long been an important “frontier” zone in which arguments for and against Mediterranean unity are put to the test. This essay contends that endemic practices of corsair activity and coastal raiding played analogous functions on both sides of this “frontier” in the late fifteenth and early sixteenth centuries. While the fact of systematized conflict in the form of raids lends some support to the notion of an enduring “clash of civilizations,” the parallel forms and functions of such raiding within the societies from which the corsairs came argue at least as persuasively for a significant degree of fundamental similarity and continuity. The Alborán corsairs along both coasts, for instance, typically received patronage and organizational aid from local and regional elites, and their raiding activities proved central to both economies. On both sides of the frontier, moreover, the world of the corsairs allowed a surprising degree of mobility and participation to converts and renegades of Muslim, Jewish and Christian origin alike.
And for those who need to be reminded that the British Empire existed in the 18C as well as the 19C, we have:
Muller, Hannah Weiss. “The Garrison Revisited: Gibraltar in the Eighteenth Century.” The Journal of Imperial and Commonwealth History 41, no. 3 (2013): 353–376.
In the 1940s, scholars across a variety of disciplines started using phrases such as ‘garrison state’ and ‘garrison mentality’ to describe societies where military imperatives predominated. They frequently argued that a perpetual sense of threat and a profound feeling of isolation shaped the outlook of residents in these communities. Such terms continue to surface in contemporary scholarship and popular media, where ‘the garrison’ often remains a stock image. Evidence from eighteenth-century Gibraltar, however, suggests that traditional readings of the garrison as an insulated fortress should be reconsidered. The survival of this strategic outpost actually required that colonial administrators rely on an array of foreigners to keep it supplied during times of both war and peace. At Gibraltar, the garrison was neither isolated from its surrounding environment nor perpetually threatened by its cosmopolitan residents—instead, inescapable dependence on a motley local population often rendered administrators willing to accommodate the alien in their midst and to acknowledge the interconnections between military and civilian.
And finally, for the sake of completeness, I should also give a hat tip to Wayne Lee’s Review Essay in the most recent JMilH on three of Jeremy Black’s recent works: “Military History in a Global Frame.” [Insert your preferred joke about Black’s publishing fecundity here.]
When do we get our EMEMH bibliography aggregator?