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Ask anyone the world over to identify a figure in buckskins with a feather bonnet, and the answer will be “Indian.” Many works of art produced by non-Native artists have reflected such a limited viewpoint. In American Indians in British Art, 1700–1840, Stephanie Pratt explores for the first time an artistic tradition that avoided simplification and that instead portrayed Native peoples in a surprisingly complex light. During the eighteenth century, the British allied themselves with Indian tribes to counter the American colonial rebellion. In response, British artists produced a large volume of work focusing on American Indians. Although these works depicted their subjects as either noble or ignoble savages, they also represented Indians as active participants in contemporary society. Pratt places artistic works in historical context and traces a movement away from abstraction, where Indians were symbols rather than actual people, to representational art, which portrayed Indians as actors on the colonial stage. But Pratt also argues that to view these images as mere illustrations of historical events or individuals would be reductive. As works of art they contain formal characteristics and ideological content that diminish their documentary value.
The Savage and Modern Self examines the representations of North American "Indians" in novels, poetry, plays, and material culture from eighteenth-century Britain. Author Robbie Richardson argues that depictions of "Indians" in British literature were used to critique and articulate evolving ideas about consumerism, colonialism, "Britishness," and, ultimately, the "modern self" over the course of the century. Considering the ways in which British writers represented contact between Britons and "Indians," both at home and abroad, the author shows how these sites of contact moved from a self-affirmation of British authority earlier in the century, to a mutual corruption, to a desire to appropriate perceived traits of "Indianess." Looking at texts exclusively produced in Britain, The Savage and Modern Self reveals that "the modern" finds definition through imagined scenes of cultural contact. By the end of the century, Richardson concludes, the hybrid Indian-Brition emerging in literature and visual culture exemplifies a form of modern, British masculinity.
2021 Choice Outstanding Academic Title A city of modest size, Providence, Rhode Island, had the third-largest Native American population in the United States by the first decade of the twentieth century. Native Providence tells the stories of the city’s Native residents at this historical moment and in the decades before and after, a time when European Americans claimed that Northeast Natives had mostly vanished. Denied their rightful place in modernity, men, women, and children from Narragansett, Nipmuc, Pequot, Wampanoag, and other ancestral communities traveled diverse and complicated routes to make their homes in this city. They found each other, carved out livelihoods, and created neighborhoods that became their urban homelands—new places of meaningful attachments. Accounts of individual lives and family histories emerge from historical and anthropological research in archives, government offices, historical societies, libraries, and museums and from community memories, geography, and landscape. Patricia E. Rubertone chronicles the survivance of the Native people who stayed, left, and returned, or lived in Providence briefly, who faced involuntary displacement by urban renewal, and who made their presence known in this city and in the wider Indigenous and settler-colonial worlds. Their everyday experiences reenvision Providence’s past and illuminate documentary and spatial tactics of inequality that erased Native people from most nineteenth- and early twentieth-century history.
America's founding involved and required the melding of cultures and communities, a redefinition of 'frontier' and boundaries in every possible sense. Using the accounts of Native leaders who visited cities in the Early Republic, Calloway's book reorients the story of that founding. Violent resistance was just one of many Native responses to colonialism. Peaceful interaction was far more the norm, and while less dramatic and therefore less covered, far more important in its effects.
Written by leading scholars, this collection provides a comprehensive and authoritative overview of modern empires. Spanning the era of modern imperial history from the early sixteenth century to the present, it challenges both the rather insular focuses on specific experiences, and gives due attention to imperial formations outside the West including the Russian, Japanese, Mughal, Ottoman and Chinese. The companion is divided into three broad sections. Part I - Times - surveys the three main eras of modern imperialism. The first was that dominated by the settlement impulse, with migrants - many voluntarily and many more by force - making new lives in the colonies. This impulse gave way, most especially in the nineteenth century, to a period of busy and rapid expansion which was less likely to promote new settlement, and in which colonists more frequently saw their sojourn in colonial lands as temporary and related to the business mostly of governance and trade. Lastly, in the twentieth century in particular, empires began to fail and to fall. Part II - Spaces - studies the principal imperial formations of the modern world. Each chapter charts the experience of a specific empire while at the same time placing it within the complex patterns of wider imperial constellations. The individual chapters thus survey the broad dynamics of change within the empires themselves and their relationships with other imperial formations, and reflect critically on the ways in which these topics have been approached in the literature. In Part III - Themes - scholars think critically about some of the key features of imperial expansion and decline. These chapters are brief and many are provocative. They reflect the current state of the field, and suggest new lines of inquiry which may follow from more comparative perspectives on empire. The broad range of themes captures the vitality and diversity of contemporary scholarship on questions of empire and colonialism, encompassing political, economic and cultural processes central to the formation and maintenance of empires as well as institutions, ideologies and social categories that shaped the lives both of those implementing and those experiencing the force of empire. In these pages the reader will find the slave and the criminal, the merchant and the maid, the scientist and the artist alongside the structures which sustained their lives and their livelihoods. Overall, the companion emphasises the diversity of imperial experience and process. Comprehensive in its scope, it draws attention to the particularities of individual empires, rather than over-generalising as if all empires, at all times, and in all places, behaved in a similar manner. It is this contingent and historical specificity that enables us to explore in expansive ways precisely what constituted the modern empire.
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A searching account of nineteenth-century salvage anthropology, an effort to preserve the culture of ÒvanishingÓ Indigenous peoples through dispossession of the very communities it was meant to protect. In the late nineteenth century, anthropologists, linguists, archaeologists, and other chroniclers began amassing Indigenous cultural objectsÑcrafts, clothing, images, song recordingsÑby the millions. Convinced that Indigenous peoples were doomed to disappear, collectors donated these objects to museums and universities that would preserve and exhibit them. Samuel Redman dives into the archive to understand what the collectors deemed the tradition of the Òvanishing IndianÓ and what we can learn from the complex legacy of salvage anthropology. The salvage catalog betrays a vision of Native cultures clouded by racist assumptionsÑa vision that had lasting consequences. The collecting practice became an engine of the American museum and significantly shaped public education and preservation, as well as popular ideas about Indigenous cultures. Prophets and Ghosts teases out the moral challenges inherent in the salvage project. Preservationists successfully maintained an important human inheritance, sometimes through collaboration with Indigenous people, but collectorsÕ methods also included outright theft. The resulting portrait of Indigenous culture reinforced the publicÕs confidence in the hierarchies of superiority and inferiority invented by ÒscientificÓ racism. Today the same salvaged objects are sources of invaluable knowledge for researchers and museum visitors. But the question of what should be done with such collections is nonetheless urgent. Redman interviews Indigenous artists and curators, who offer fresh perspectives on the history and impact of cultural salvage, pointing to new ideas on how we might contend with a challenging inheritance.
In The Lives in Objects, Jessica Yirush Stern presents a thoroughly researched and engaging study of the deerskin trade in the colonial Southeast, equally attentive to British American and Southeastern Indian cultures of production, distribution, and consumption. Stern upends the long-standing assertion that Native Americans were solely gift givers and the British were modern commercial capitalists. This traditional interpretation casts Native Americans as victims drawn into and made dependent on a transatlantic marketplace. Stern complicates that picture by showing how both the Southeastern Indian and British American actors mixed gift giving and commodity exchange in the deerskin trade, such that Southeastern Indians retained much greater agency as producers and consumers than the standard narrative allows. By tracking the debates about Indian trade regulation, Stern also reveals that the British were often not willing to embrace modern free market values. While she sheds new light on broader issues in native and colonial history, Stern also demonstrates that concepts of labor, commerce, and material culture were inextricably intertwined to present a fresh perspective on trade in the colonial Southeast.
Examines the role of the East India Company's independent armies in the colonial government of South Asia.
Taking a multidisciplinary approach to the complex cultural exchanges that took place between Britain and America from 1750 to 1900, The Materials of Exchange examines material, visual, and print culture alongside literature within a transatlantic context. The contributors trace the evolution of Anglo-American culture from its origins as a product of the British North Atlantic Empire through to its persistence in the post-Independence world of the nineteenth and early twentieth centuries. While transatlanticism is a well-established field in history and literary studies, this volume recognizes the wider diversity and interactions of transatlantic cultural production across material and visual cultures as well as literature. As such, while encompassing a range of fields and approaches within the humanities, the ten chapters are all concerned with understanding and interpreting the same Anglo-American culture within the same social contexts. The chapters integrate the literary with the material, offering alternative and provocative perspectives on topics ranging from the child-made book to representations of domestic slaves in literature, by way of history painting, travel writing, architecture and political plays. By focusing on cultural exchanges between Britain and the north-eastern maritime United States over nearly two centuries, the collection offers an in-depth study of Britain’s relationship with a single region of North America over an extended historic period. Contributors have resisted the temptation to prioritize the relationship between New England and England in particular by placing this association within the contexts of Atlantic exchanges with other northeastern states as well as with the South, the Caribbean and Scotland. Intended for researchers in literature, visual and material culture, this collection challenges single-subject boundaries by redefining transatlantic studies as the collective examination of the complex and interrelated cultural t