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Ex 15:3 is a stock phrase on Samaritan amulets from the Byzantine period. The article demonstrates that the abbreviated version \"God is a/the conqueror\" derived from a conflation of Ex 15:3 with Deut 10:17 and became a fixed epithet. Furthermore, evidence from medieval Samaritan historiographical sources supports the hypothesis that the amulets with this verse were worn in times of war. Ex 15,3 est une phrase-clé sur les amulettes samaritaines d'époque byzantine. L'article montre que la formule courte, « Dieu est un/le conquérant » provient d'une fusion avec Dt 10,17 ; l'épithète se fixa alors ainsi. Bien plus, des indices provenant de sources historiographiques samaritaines médiévales appuient l'hypothèse que les amulettes avec ce verset étaient portées en temps de guerre.

No aspect of Civil War military lore has received less scholarly attention than the battle cry of the Southern soldier. In The Rebel Yell , Craig A. Warren brings together soldiers' memoirs, little-known articles, and recordings to create a fascinating and exhaustive exploration of the facts and myths about the “ Southern screech.”   Through close readings of numerous accounts, Warren demonstrates that the Rebel yell was not a single, unchanging call, but rather it varied from place to place, evolved over time, and expressed nuanced shades of emotion. A multifunctional act, the flexible Rebel yell was immediately recognizable to friends and foes but acquired new forms and purposes as the epic struggle wore on. A Confederate regiment might deliver the yell in harrowing unison to taunt Union troops across the empty spaces of a battlefield. At other times, individual soldiers would call out solo or in call-and-response fashion to communicate with or secure the perimeters of their camps.   The Rebel yell could embody unity and valor, but could also become the voice of racism and hatred. Perhaps most surprising, The Rebel Yell reveals that from Reconstruction through the first half of the twentieth century, the Rebel yell— even more than the Confederate battle flag— served as the most prominent and potent symbol of white Southern defiance of Federal authority. With regard to the late-twentieth and early twenty-first centuries, Warren shows that the yell has served the needs of people the world over: soldiers and civilians, politicians and musicians, re-enactors and humorists, artists and businessmen. Warren dismantles popular assumptions about the Rebel yell as well as the notion that the yell was ever “ lost to history.”   Both scholarly and accessible, The Rebel Yell contributes to our knowledge of Civil War history and public memory. It shows the centrality of voice and sound to any reckoning of Southern culture.

Whether in slogans, catchphrases, adages or proverbs, we encounter mottos every day, but we rarely take time to reflect on them. In Of Mottos and Morals: Simple Words for Complex Virtues, Martin explores the possibility that mottos themselves are worthy of serious thought, examining how they contribute to moral guidance and help us grapple with complexity.

[...] if the Spartan loss at Thermopylae and the iconic destruction of the Athenian Acropolis could inspire the ancients to bravery and could spur the dramatic reversal of events at Salamis, then Greek history after the loss and devastation inflicted by the Nazi Germans might still repeat itself: defeat of the past will engender victory in the future. In a Skapaneus article of 1 948 entitled How I Spent My Time on Makronesos, one of the redeemed inmates L. K. described how he read the painted slogans and was moved by them - purportedly-from the moment he first set foot on the prison island: I immediately came to my senses when I saw The Parthenon [the propagandists title of Makronesos], and, painted upon the rocks with big letters, Now the struggle is for all, The feats of our ancestors lead us, Hellas is an ideal, that is why it does not die.

InMaking Sense of War,Amir Weiner reconceptualizes the entire historical experience of the Soviet Union from a new perspective, that of World War II. Breaking with the conventional interpretation that views World War II as a post-revolutionary addendum, Weiner situates this event at the crux of the development of the Soviet--not just the Stalinist--system. Through a richly detailed look at Soviet society as a whole, and at one Ukrainian region in particular, the author shows how World War II came to define the ways in which members of the political elite as well as ordinary citizens viewed the world and acted upon their beliefs and ideologies. The book explores the creation of the myth of the war against the historiography of modern schemes for social engineering, the Holocaust, ethnic deportations, collaboration, and postwar settlements. For communist true believers, World War II was the purgatory of the revolution, the final cleansing of Soviet society of the remaining elusive \"human weeds\" who intruded upon socialist harmony, and it brought the polity to the brink of communism. Those ridden with doubts turned to the war as a redemption for past wrongs of the regime, while others hoped it would be the death blow to an evil enterprise. For all, it was the Armageddon of the Bolshevik Revolution. The result of Weiner's inquiry is a bold, compelling new picture of a Soviet Union both reinforced and enfeebled by the experience of total war.

In the realm of foreign policy, the Indian elite have surrendered the initiative to Washington. For them, it must be a peaceful south Asia under the American aegis. Everybody from the Congress to the Bharatiya Janata Party is for an American south Asia.