Tan argues that Hester's ongoing resistance to the state's attempt to bring her into alignment with its behavioral norms models a form of citizenship that is "maternal/natural" and that [califs] into question the desirability of national intimacy and the efficacy of filiopietistic forms of legislative and judicial rule" (31).

More than a little filiopietistic , these early works avoided mentioning the new Jewish immigrants because their stories did not seem to fit the defensive political goals that energized the journal's leaders in its early years.

Inheriting this providential or filiopietistic tradition of historical inquiry, Kamrath explains, historians of the Early Republic, while striving for historical impartiality, too often embraced a providential teleology with nationalist undertones.

Though studies of Philadelphia's elite are nothing new, ranging back to the filiopietistic genealogies of the nineteenth century to Carl and Jessica Bridenbaugh's classic works in the mid-twentieth century, few studies have put, as Sarah Fatherly does, gender as central to that elite culture.

For example, in the nineteenth century, historians tended to adopt a filiopietistic approach towards the New England Puritans.

The approach of Once Jews is pronouncedly filiopietistic , framed by both traditional Jewish values and dated models of historiography.

Many of these studies have a filiopietistic flavor, as Wilberforce is held up as a model of evangelical spirituality (his True Christianity became a bestseller), social activism, and political engagement.

Far from filiopietistic and simplistic, this work documents less than savory characters and behavior, and the hardships of what has become almost a mystical and nostalgic view of the small town Jewish experience.

This is a two-fold enterprise: the reader is introduced to an American social reality where German names, words, and habits exist matter-of-factly, free from prejudice and filiopietistic devotion.

MUCH OF THE LITERATURE on incipient immigrant communities in North America has been what many writers have called filiopietistic , that is, members of a particular ethnic community, in an attempt to bolster the community or to respond to a perceived self-disesteem of their ethnic group, have emphasized the presence of their "tribe" in a particular locale from the early history of a European presence in that Locus.

The fact that Roberts's book on Nauvoo was republished in 1965 (the same year that Robert Bruce Flanders published his Nauvoo: Kingdom on the Mississippi [Urbana: U of Illinois P], the starting point for a modern, more critical and less filiopietistic interpretation of early Mormon history), makes his centrality to the historiographic tradition under review here even more palpable.