Download Free Henry Clarke Wright Book in PDF and EPUB Free Download. You can read online Henry Clarke Wright and write the review.

Garrison signaled the importance of these ties to his movement with the well-known cosmopolitan motto he printed on every issue of his famous newspaper, The Liberator: "Our Country is the World--Our Countrymen are All Mankind." That motto serves as an impetus for McDaniel's study, which shows that Garrison and his movement must be placed squarely within the context of transatlantic mid-nineteenth-century reform. Through exposure to contemporary European thinkers--such as Alexis de Tocqueville, Giuseppe Mazzini, and John Stuart Mill--Garrisonian abolitionists came to understand their own movement not only as an effort to mold public opinion about slavery but also as a measure to defend democracy in an Atlantic World still dominated by aristocracy and monarchy. While convinced that democracy offered the best form of government, Garrisonians recognized that the persistence of slavery in the United States revealed problems with the political system.
Historical insight is the alchemy that transforms the familiar story of the Gold Rush into something sparkling and new. The world of the Gold Rush that comes down to us through fiction and film--of unshaven men named Stumpy and Kentuck raising hell and panning for gold--is one of half-truths. In this brilliant work of social history, Susan Johnson enters the well-worked diggings of Gold Rush history and strikes a rich lode. She finds a dynamic social world in which the conventions of identity--ethnic, national, and sexual--were reshaped in surprising ways. She gives us the all-male households of the diggings, the mines where the men worked, and the fandango houses where they played. With a keen eye for character and story, Johnson restores the particular social world that issued in the Gold Rush myths we still cherish.
Housewives constitute a large section of the population, yet they have received very little attention, let alone respect. Glenna Matthews, who herself spent many years as "just a housewife" before becoming a scholar of American history, sets out to redress this imbalance. While the male world of work has always received the most respect, Matthews maintains that widespread reverence for the home prevailed in the nineteenth century. The early stages of industrialization made possible a strong tradition of cooking, baking, and sewing that gave women great satisfaction and a place in the world. Viewed as the center of republican virtue, the home also played an important religious role. Examining novels, letters, popular magazines, and cookbooks, Matthews seeks to depict what women had and what they have lost in modern times. She argues that the culture of professionalism in the late nineteenth century and the culture of consumption that came to fruition in the 1920s combined to kill off the "cult of domesticity." This important, challenging book sheds new light on a central aspect of human experience: the essential task of providing a society's nurture and daily maintenance.
This book chronicles the political and intellectual development of the two major antebellum peace movements. The American Peace Society, a moderate peace group, aimed to work through the institutions of church and state to achieve peace. The New England Nonresistant Society constituted a radical group which advocated the individual's complete separation from all institutions and strict adherence to the example of Christ's life and teachings.
New England Christianity in the nineteenth century produced an almost unending stream of new and old denominations that speckled the landscape. Baptists, Congregationalists, Methodists, Universalists, Spiritualists, Unitarians, Restorationists, and Calvinists—to name a few—beckoned each individual to join their growing movements. Each professed its truths and some proclaimed theirs was the only path leading to salvation. Admist this Christian angst, Adin Ballou began his spiritual quest to obtain truth. Through Ballou's lengthy spiritual quest, from 1820 to 1880, this book examines how denominational histories, however important, do not explain what a nineteenth-century New England Christian became. Ballou exemplifies this paradox. Always fixed, but never settled. Once a believer chose a path, new phenomena and teachings immediately appeared leaving one's truth claims transient. Through the Christian maze of nineteenth-century New England, Ballou's Christian faith was simply his own.
Between 1820 and 1860, American social reformers pioneered a 'politics of identification' which portrayed minority and socially excluded groups as both physically vunerable and socially related. This text traces the theme of identification through the literature of social reform.