Pub Date : 2023-10-01DOI: 10.5325/jmorahist.23.2.0129
Jared S. Burkholder
ABSTRACT Although the belief in universalism has been attributed to Peter Boehler since the eighteenth century, the matter has not been clearly documented. However, a letter, written by Boehler and preserved in the Moravian Archives, provides greater clarity as it contains a defense of a future “restitution of all things.” Possibly sent to George Whitefield, the letter detailed in this article not only provides evidence of Boehler’s restorationist beliefs, but also points to the role that universalism may have played in the Moravians’ 1740 schism with Whitefield.
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Pub Date : 2023-10-01DOI: 10.5325/jmorahist.23.2.0157
Jenna M. Gibbs
Felicity Jensz’s deeply researched, well-written monograph, Missionaries and Modernity: Education in the British Empire, 1830–1910, is an ambitious, transnational analysis of the “civilizing” imperative of empire, education, and missionizing in both colonies and metropole. Jensz focuses throughout on the confluences yet conflicts between governmental and mission education agendas in diverse geopolitical and chronological colonial contexts. Throughout, she argues for the tension between, on the one hand, “colonial modernity” (a term coined by David Scott to broadly describe colonial governments’ attempts to “modernize” colonial subjects through, for example, voting, political participation and secular education) and, on the other hand, what Jensz dubs “missionary modernity.” Missionary modernity, Jensz posits, was a religious, rather than political, rationale that encompassed the liberal ideas of colonial modernity—“economic independence of individuals . . . universal education, and female emancipation from ‘traditional’ roles” (2–3), yet also transcended those secular goals by making central the goal instilling of “church order and moral discipline to shape non-Europeans into religious subjects” (3). Jensz posits that there was a “constant struggle to reconcile missionary and government ideals” (26), one that manifested in site-specific ways in various colonial and chronological contexts.To illustrate this ongoing struggle between colonial and missionary modernity, she fruitfully hinges her analysis on the intersections between mission directives, governmental institutional organizations, parliamentary activities, and discourses in pivotal axes that include: the Negro Educational Grant and subsequent 1838 parliamentary reports on post-emancipation education in the British West Indies (chap. 1); the Select Committee on Aborigines, founded in 1836–37 to provide oversight of the education and treatment of indigenous people in British settlements such as South Africa, New Zealand, and Australia (chap. 2); the 1860 Liverpool Missionary Conference and its focus on female education (chap. 3); the mid-to-late nineteenth-century secularization of mission schools through colonial governmental interventions in Sri Lanka and elsewhere (chap. 4); and the Edinburgh World Missionary Conference of 1920 (chap. 5). The conflict between the goals of colonial and missionary education peaked at the Edinburgh conference with the findings of a commissioned report compiled by European and Euro-American missionary educators, Education in Relation to the Christianisation of National Life. The report revealed a crisis for missionary education that was galvanized by the increasingly secular education implemented by colonial governments.One of the great strengths of the book is that, while Jensz sustains throughout her overarching argument about the competing ideas of colonial and missionary modernity, she pays nuanced attention to how this plays out disparately in different
相反，詹斯在书中加入了一些人物，这些人物既是特定文化时刻和地点的特有人物，也是殖民政府和传教士教育以及“文明”话语和倡议的更大曲折的象征，使这本书读起来生动有趣。举几个例子:在第二章关于黑人教育拨款的讨论中，我们遇到了查尔斯·约瑟夫·拉特罗布，他受议会委托撰写关于英属西印度群岛解放后教育的报告，还有惠灵顿公爵阿瑟·韦尔斯利爵士，他反对不符合传统的“自由和综合教育”(51页)。第四章分析了斯里兰卡的宗教学校和殖民政府，其中包括一个小节，“当地教师的自传笔记”，读者从中了解到当地教育工作者的观点。在第五章中，我们看到了贝哈里·拉尔·辛格(Behari Lal Singh)，她是当时加尔各答的苏格兰自由教会(Free Church of Scotland)的传教士，19世纪中期，她在孟加拉倡导女性教育，认为这是“殖民地社会道德的必要条件”(123)。因此，受过教育的妇女是传教现代性发展的关键。在1860年的利物浦传教士会议上，他积极参与了关于女性教育的辩论。拉尔·辛格(Lal Singh)在女性教育方面的工作和他的个人传记是詹斯如何将个人个性和弱点与殖民政府和传教士在教育和“现代化”方面的更大范围的尝试相互作用的方式呈现出来的典型。这最后一点让我想到了一个关键的问题:在《传教士与现代性》中，詹斯使用“现代性”、“现代化”和“现代化”这三个词，在某种程度上是可以互换的，没有明确的概念。这些术语有时也与“世俗化”交替使用。例如，在讨论利物浦传教士会议时，詹森总结道，“现代性带来了世俗化，随后在传教士和政府机构以及当地人之间产生了紧张关系”(151)。“现代性”一词的含义本身就受到历史学家的争议，“现代化”也是如此。Jensz自己也承认，对于“启蒙运动、现代化和世俗化之间的连续体”，“没有主宰叙事”(13)。可以肯定的是，正如已经提到的，她非常准确地定义了她所说的传教士(相对于殖民)现代性。尽管如此，如果她能更精确地界定“现代性”、“现代化”和“现代化”这些模糊而杂乱的含义，使这些术语在不同的地缘政治地点和时期的自由散布，在概念上更有区别和精确，那将会有所帮助。《传教士与现代性》对传教研究、教育和人道主义等新兴领域做出了宝贵的贡献，应该成为许多研究生课程的关键指定读物，也应该成为任何进一步讨论帝国主义、传教教育以及“现代性”和主体性的竞争性定义的话语关键。
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Pub Date : 2023-10-01DOI: 10.5325/jmorahist.23.2.0160
Emily Eubanks
Babel of the Atlantic explores the multilingualism of life in the colonial mid-Atlantic, which many colonists and visitors critically compared to the polyglot, biblical city of Babel. Wiggin and the volume’s contributors reconsider the negative associations of polyglot Pennsylvania, revealing instead the richness of a multicultural, multiethnic place. Beyond demonstrating the pervasiveness of various languages in colonial Pennsylvania and its surroundings, including Delaware, Dutch, English, French, German, and Mohican, the book’s authors highlight the ways translation and language were used to enforce power relations, define communities, and reflect interrelations among the diverse body of speakers in and around Philadelphia. The four parts of the book approach these linguistic processes from an interdisciplinary array of perspectives, including religion, education, race, and material culture.Part I, titled “New Worlds, New Religions,” investigates the languages used in religious disputes, education, and relationships. In chapter 1, Patrick Erben investigates a printed attack on the German printer Christoph Saur to reveal how Benjamin Franklin and William Smith used bilingualism and translation as a tool for simultaneously coercing and assimilating German immigrants. Studying the social efforts and theological teachings of the Moravian communities in British North America, Craig Atwood’s chapter demonstrates how the multilingualism and ecumenism of Moravians was considered a threat to established European cultural, racial, ethnic, gender, and sexuality norms. Katherine Faull continues the focus on Moravians by mapping the movements and networks of four Moravian women missionaries. By tracing the migrations and social lives of these women, Faull highlights how their everyday work facilitated cultural and linguistic translation in the Susquehanna Valley, particularly through their personal relationships with Native women.In Part II, Jürgen Overhoff and Wolfgang Flügel investigate the ways educational institutions and pastoral practices contributed to the preservation of German language and culture. Tracing how the founders of the nondenominational University of Pennsylvania modeled the school’s high level of discipline and prioritization of modern languages on European universities, Overhoff argues that the promotion of modern languages over biblical languages reflected a broader agenda to foster multilingual, American citizens. In chapter 5, Flügel explores how Lutheran pastors grappled with a loss of the German language among their German congregants in the late eighteenth century. In the increasingly multilingual world of early Pennsylvania, their adoption of the local English language reflected broader trends of German identity that had grown increasingly separated from linguistic affiliations and more closely tied to conceptions of ethnicity.Part III, “Languages of Race and (Anti-)Slavery,” begins with Katharine Gerbner’s study on German and
{"title":"Babel of the Atlantic","authors":"Emily Eubanks","doi":"10.5325/jmorahist.23.2.0160","DOIUrl":"https://doi.org/10.5325/jmorahist.23.2.0160","url":null,"abstract":"Babel of the Atlantic explores the multilingualism of life in the colonial mid-Atlantic, which many colonists and visitors critically compared to the polyglot, biblical city of Babel. Wiggin and the volume’s contributors reconsider the negative associations of polyglot Pennsylvania, revealing instead the richness of a multicultural, multiethnic place. Beyond demonstrating the pervasiveness of various languages in colonial Pennsylvania and its surroundings, including Delaware, Dutch, English, French, German, and Mohican, the book’s authors highlight the ways translation and language were used to enforce power relations, define communities, and reflect interrelations among the diverse body of speakers in and around Philadelphia. The four parts of the book approach these linguistic processes from an interdisciplinary array of perspectives, including religion, education, race, and material culture.Part I, titled “New Worlds, New Religions,” investigates the languages used in religious disputes, education, and relationships. In chapter 1, Patrick Erben investigates a printed attack on the German printer Christoph Saur to reveal how Benjamin Franklin and William Smith used bilingualism and translation as a tool for simultaneously coercing and assimilating German immigrants. Studying the social efforts and theological teachings of the Moravian communities in British North America, Craig Atwood’s chapter demonstrates how the multilingualism and ecumenism of Moravians was considered a threat to established European cultural, racial, ethnic, gender, and sexuality norms. Katherine Faull continues the focus on Moravians by mapping the movements and networks of four Moravian women missionaries. By tracing the migrations and social lives of these women, Faull highlights how their everyday work facilitated cultural and linguistic translation in the Susquehanna Valley, particularly through their personal relationships with Native women.In Part II, Jürgen Overhoff and Wolfgang Flügel investigate the ways educational institutions and pastoral practices contributed to the preservation of German language and culture. Tracing how the founders of the nondenominational University of Pennsylvania modeled the school’s high level of discipline and prioritization of modern languages on European universities, Overhoff argues that the promotion of modern languages over biblical languages reflected a broader agenda to foster multilingual, American citizens. In chapter 5, Flügel explores how Lutheran pastors grappled with a loss of the German language among their German congregants in the late eighteenth century. In the increasingly multilingual world of early Pennsylvania, their adoption of the local English language reflected broader trends of German identity that had grown increasingly separated from linguistic affiliations and more closely tied to conceptions of ethnicity.Part III, “Languages of Race and (Anti-)Slavery,” begins with Katharine Gerbner’s study on German and ","PeriodicalId":40312,"journal":{"name":"Journal of Moravian History","volume":"28 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135963353","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-01DOI: 10.5325/jmorahist.23.2.0143
Scott Paul Gordon, Josef Köstlbauer
ABSTRACT This article offers a transcription and translation of August Gottlieb Spangenberg’s important letter (1760) about slavery and slaveholding in St. Thomas and in Bethlehem. A full translation of this letter has never been published.
本文提供了奥古斯特·戈特利布·施潘根贝格(August Gottlieb Spangenberg)关于圣托马斯和伯利恒的奴隶制和蓄奴的重要信件(1760)的抄写和翻译。这封信的完整译文从未发表过。
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Pub Date : 2023-10-01DOI: 10.5325/jmorahist.23.2.0077
Scott Paul Gordon
ABSTRACT This article offers a new history of slavery in Bethlehem, Pennsylvania: how enslaved men and women were brought to Bethlehem, who owned these enslaved men and women, how some became free, and whether the lives of enslaved Moravians differed from those of free Moravians. The prevailing account states that the Moravian congregation itself purchased enslaved men and women soon after Bethlehem was settled to augment its labor force. But most Afro-Moravians got to Bethlehem, this article shows, through a haphazard process that the congregation did not manage: enslavers (Moravians elsewhere) sent men, women, and children to Bethlehem or brought them when they moved to the backcountry community. Moravian authorities claimed that there was “no difference” in Bethlehem between these enslaved people and White Moravians. The archive that the congregation produced tends to reinforce that view: church registers, membership catalogs, diaries, and memoirs are mostly silent, for instance, about individuals’ legal status. But amplifying voices that have been overlooked of enslaved and free Afro-Moravians, as well as exploring the neglected 1780 Register of enslaved persons in Northampton County, reveals that differences based on race shaped the lives of people of African descent in Bethlehem and Northampton County’s other Moravian communities.
{"title":"Slavery in Bethlehem: Difference and Indifference in Northampton County’s Moravian Settlements","authors":"Scott Paul Gordon","doi":"10.5325/jmorahist.23.2.0077","DOIUrl":"https://doi.org/10.5325/jmorahist.23.2.0077","url":null,"abstract":"ABSTRACT This article offers a new history of slavery in Bethlehem, Pennsylvania: how enslaved men and women were brought to Bethlehem, who owned these enslaved men and women, how some became free, and whether the lives of enslaved Moravians differed from those of free Moravians. The prevailing account states that the Moravian congregation itself purchased enslaved men and women soon after Bethlehem was settled to augment its labor force. But most Afro-Moravians got to Bethlehem, this article shows, through a haphazard process that the congregation did not manage: enslavers (Moravians elsewhere) sent men, women, and children to Bethlehem or brought them when they moved to the backcountry community. Moravian authorities claimed that there was “no difference” in Bethlehem between these enslaved people and White Moravians. The archive that the congregation produced tends to reinforce that view: church registers, membership catalogs, diaries, and memoirs are mostly silent, for instance, about individuals’ legal status. But amplifying voices that have been overlooked of enslaved and free Afro-Moravians, as well as exploring the neglected 1780 Register of enslaved persons in Northampton County, reveals that differences based on race shaped the lives of people of African descent in Bethlehem and Northampton County’s other Moravian communities.","PeriodicalId":40312,"journal":{"name":"Journal of Moravian History","volume":"29 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136117947","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-01DOI: 10.5325/jmorahist.23.1.0001
Hans J. Rollmann
abstract:Jens Haven, a former missionary to Greenland, established contact with Inuit from Labrador in 1764. Governor Palliser of Newfoundland saw in Haven's missionary efforts an opportunity to improve the hitherto hostile relations between the English and Inuit. On his exploration journey, Haven met Captain James Cook near Quirpon on Newfoundland's Great Northern Peninsula and stayed on his ship. Governor Palliser's recommendation of Jens Haven to English naval officers in Newfoundland and Labrador provides the context for Haven's dealings with Captain James Cook. Haven sought to demonstrate throughout the journey his British loyalty. He also found confirmation for an ethnic kinship between Inuit in Labrador and Greenland. The missionary's relations with Captain Cook are explored here fully by considering all extant archival materials available for the trip, including the German records that he kept from British authorities as well as a later reflection about the trip in 1784.
{"title":"Jens Haven (1724–1796) and Captain James Cook (1728–1779) in Newfoundland","authors":"Hans J. Rollmann","doi":"10.5325/jmorahist.23.1.0001","DOIUrl":"https://doi.org/10.5325/jmorahist.23.1.0001","url":null,"abstract":"abstract:Jens Haven, a former missionary to Greenland, established contact with Inuit from Labrador in 1764. Governor Palliser of Newfoundland saw in Haven's missionary efforts an opportunity to improve the hitherto hostile relations between the English and Inuit. On his exploration journey, Haven met Captain James Cook near Quirpon on Newfoundland's Great Northern Peninsula and stayed on his ship. Governor Palliser's recommendation of Jens Haven to English naval officers in Newfoundland and Labrador provides the context for Haven's dealings with Captain James Cook. Haven sought to demonstrate throughout the journey his British loyalty. He also found confirmation for an ethnic kinship between Inuit in Labrador and Greenland. The missionary's relations with Captain Cook are explored here fully by considering all extant archival materials available for the trip, including the German records that he kept from British authorities as well as a later reflection about the trip in 1784.","PeriodicalId":40312,"journal":{"name":"Journal of Moravian History","volume":"23 1","pages":"1 - 14"},"PeriodicalIF":0.6,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44271941","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-01DOI: 10.5325/jmorahist.23.1.0070
Alexander Schunka
{"title":"Herrnhut: The Formation of a Moravian Community, 1722–1732: Pietist, Moravian, and Anabaptist Studies, Herrnhut 1722–1732. Entstehung und Entwicklung einer philadelphischen Gemeinschaft: Arbeiten zur Geschichte des Pietismus, 67","authors":"Alexander Schunka","doi":"10.5325/jmorahist.23.1.0070","DOIUrl":"https://doi.org/10.5325/jmorahist.23.1.0070","url":null,"abstract":"","PeriodicalId":40312,"journal":{"name":"Journal of Moravian History","volume":"1 1","pages":""},"PeriodicalIF":0.6,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48343776","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-01DOI: 10.5325/jmorahist.23.1.0043
Ryan M. Malone
abstract:In January 1866, Moravians in Salem, North Carolina, began formulating plans to celebrate the community's centennial. Cognizant of their restrained financial resources in the wake of the American Civil War, the community resolved to "get up a celebration in every respect, both outwardly and inwardly." While organizers' visions revealed novel approaches to many aspects of the two-day-long affair, Edward Leinbach's approach to the musical components of the celebration bore out in ways that left enduring marks on a community in need of revitalization, growth, and a renewed sense of community. While dutifully honoring the past, the program Leinbach devised and executed performed Moravianism in distinctly new ways that foreshadowed the cultivation of a postbellum Southern Moravian identity.
{"title":"Sounding Moravian Identity at the Salem Centennial of 1866","authors":"Ryan M. Malone","doi":"10.5325/jmorahist.23.1.0043","DOIUrl":"https://doi.org/10.5325/jmorahist.23.1.0043","url":null,"abstract":"abstract:In January 1866, Moravians in Salem, North Carolina, began formulating plans to celebrate the community's centennial. Cognizant of their restrained financial resources in the wake of the American Civil War, the community resolved to \"get up a celebration in every respect, both outwardly and inwardly.\" While organizers' visions revealed novel approaches to many aspects of the two-day-long affair, Edward Leinbach's approach to the musical components of the celebration bore out in ways that left enduring marks on a community in need of revitalization, growth, and a renewed sense of community. While dutifully honoring the past, the program Leinbach devised and executed performed Moravianism in distinctly new ways that foreshadowed the cultivation of a postbellum Southern Moravian identity.","PeriodicalId":40312,"journal":{"name":"Journal of Moravian History","volume":"23 1","pages":"43 - 69"},"PeriodicalIF":0.6,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45849507","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-01DOI: 10.5325/jmorahist.23.1.0073
Jared S. Burkholder
{"title":"The Letters of Mary Penry: A Single Moravian Woman in Early America ed. by Scott Paul Gordon (review)","authors":"Jared S. Burkholder","doi":"10.5325/jmorahist.23.1.0073","DOIUrl":"https://doi.org/10.5325/jmorahist.23.1.0073","url":null,"abstract":"","PeriodicalId":40312,"journal":{"name":"Journal of Moravian History","volume":"23 1","pages":"73 - 75"},"PeriodicalIF":0.6,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47637908","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-01DOI: 10.5325/jmorahist.23.1.0015
C. Ekström
abstract:A significant amount of historical musical repertoire primarily from the eighteenth and the nineteenth centuries exists in collections of the Moravian Church. This is a resource for extended knowledge of music aesthetics' of the Moravian Church, as well as for historical music in a wider perspective. This article focuses on musical performance practices and proposes a theoretical framework that can promote a performance taking into account significant aspects of the social context. Key concepts include emotion for feelings per se, emotional community for a collective where participants developed and shared a matrix for emotions and emotive as an operational concept in the work process of the musical performance. The concepts are motivated by the emphasis on the affective dimension in the spirituality. Finally, a suite of three duets with instrumental accompaniment by Christian Gregor serves as an example of application of emotive in the process of preparing a musical performance.
{"title":"Performing Music from Moravian Collections","authors":"C. Ekström","doi":"10.5325/jmorahist.23.1.0015","DOIUrl":"https://doi.org/10.5325/jmorahist.23.1.0015","url":null,"abstract":"abstract:A significant amount of historical musical repertoire primarily from the eighteenth and the nineteenth centuries exists in collections of the Moravian Church. This is a resource for extended knowledge of music aesthetics' of the Moravian Church, as well as for historical music in a wider perspective. This article focuses on musical performance practices and proposes a theoretical framework that can promote a performance taking into account significant aspects of the social context. Key concepts include emotion for feelings per se, emotional community for a collective where participants developed and shared a matrix for emotions and emotive as an operational concept in the work process of the musical performance. The concepts are motivated by the emphasis on the affective dimension in the spirituality. Finally, a suite of three duets with instrumental accompaniment by Christian Gregor serves as an example of application of emotive in the process of preparing a musical performance.","PeriodicalId":40312,"journal":{"name":"Journal of Moravian History","volume":"23 1","pages":"15 - 42"},"PeriodicalIF":0.6,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49646345","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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