Between the late nineteenth and early twentieth centuries, a commercial network of Chinese Hui Muslims emerged in China's mid and lower Yangzi River region. Through this commercial network, Muslim merchants achieved economic success and positioned themselves as Muslim community leaders and leading reformers of Chinese society. Past scholarship on Chinese Hui Muslims has focused on intellectuals or warlords and missed this important group of Muslim leaders – a group that, with the rising prominence and influence of entrepreneurs in the early twentieth century, had growing political clout. Chen Jingyu, a Muslim merchant from Nanjing, symbolized the culmination of the Muslim commercial network. Indeed, Chen's economic achievements were the direct result of the coordinated effort of Muslim merchants. With sufficient financial backing, Chen then invested in charitable activities and gained unprecedented influence in Muslim communities and Chinese society at large.

During the two years of the Mexican–American War (1846–48) and in its immediate aftermath, American composers and publishers produced numerous pieces on topics related to the conflict. Many of these were written for solo piano or voice with keyboard accompaniment and marketed as popular entertainment to amateur musicians performing in the home. This repertoire comprises lament songs, battle pieces and patriotic songs and dances. Works include musical depictions of violent and tragic scenes, but most pieces are in major keys, featuring lyrical melodies and upbeat dance rhythms – the typical fare of parlour music of the period.

This article argues that the radical religious movements emerging during the English Revolution were indebted to a wider range of influences than is commonly assumed. This overarching argument is advanced through a close examination of a specific religious rite practiced by English General Baptists during the 1640s and 1650s: during this period, many General Baptists began to lay hands upon newly baptized converts as an initiatory liturgical rite. While this phenomenon has been widely noted, the full significance of the practice has not been fully appreciated due to both a failure of scholars to adequately locate the rite within a broader historical and theological context and a cluster of interpretive errors that have persisted throughout the literature. Though commonly interpreted as an example of radical puritanism, the Baptist imposition of hands is better understood as a radical reappropriation of confirmation as practiced in the Church of England, and more specifically, a reinterpretation of confirmation as it was pioneered by Laudian divines during the 1630s. By illuminating ways in which the General Baptist practice of laying on of hands echoed a High Church Laudian sacramentalism typically not associated with religious radicalism, this article broadens understanding of the provenance of radical religious ideology during the mid-seventeenth century and further evidences the dizzying theological eclecticism of the period.