{'fraction_non_alphanumeric': 0.02521779000458505, 'fraction_numerical': 0.00871160018340211, 'mean_word_length': 5.572289156626506, 'pattern_counts': {'":': 0, '<': 0, '<?xml version=': 0, '>': 0, 'https://': 0, 'lorem ipsum': 0, 'www.': 0, 'xml': 0}, 'pii_count': 0, 'substrings_counts': 0, 'word_list_counts': {'cursed_substrings.json': 0, 'profanity_word_list.json': 0, 'sexual_word_list.json': 0, 'zh_pornsignals.json': 0}}
Networks and Trans-Cultural Exchange: Slave Trading in the South Atlantic, 1590–1867 ed. by David Richardson and Filipa Ribeiro da Silva (review)

the Jesuit education and globalization with explicit connections to the volume’s first chapter, where Ucerler evaluates the bilingual curriculum in the Jesuit school at Funai (pp. 33, 156). Similarly, Banchoff brings together O’Malley’s analysis of the Jesuit educational system as it was rooted in their missions with his own research on how the Jesuit educationalnetworkdevelopedduring thecontemporaryperiod (p.240). Surely this coherence is the result of a great scholarly and collaborative spirit during the three workshops organized to compile The Jesuits and Globalization. This volume charts a careful course between acknowledging the inherently “global cast of Ignatius’s vision” (p. 241) and the Jesuit desire to make their missions global, as well as their education and care for a global common good (global justice). The authors also recognize the limits of their accommodationand the two-waycharacter typical of Jesuit interactionswith the ‘other.’Since the Jesuits representedonlyone sideof the cultural accommodation, the examination ofmultiple sides involved in such a debate would gain in complexity and depth when not just the Jesuits are under investigation. Adding one or two contributions written from the perspective of the ‘other’ and how they approached their accommodationwith the Jesuitswouldhavebeen in linewith the editors’ recognition that both during the early modern and contemporary phase, globalization had a multipolar nature—it emanated not just from the West but was rather a web of ‘equally’ interactional parties. As it stands, this collection of essays will inspire scholars outside of the field of Jesuit history to think comparatively about otherWesternmissionaries or nonWestern religious travelers and their experience of globalization and a ‘global other.’ World historians of the early modern period, the nineteenth century, and the modern period, as well as scholars of a wide range of disciplines, will find many topics of interest in this multithemed yet coherent and articulate volume.