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This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
Excerpt from Letters From My Home in IndiaStrained to the utmost - and she could not see the way clear to consent. Months elapsed, with out further word between us, then we met again and she offered to do the work - a rendering back to her Lord for what gift He had given. I passed over my matter into her charge, confident that if it was His plan He would direct her in the fulfilling of the expressed desire in compiling and arranging; and rest ing sure that His blessing would follow her throughout her task. That task is now com pleted; the letters, into which form Mrs. Rogers chose to put the story, are ready to be sent forth. I send them in the Lord's name, be lieving He has directed in everything in bring ing out the book. Into His hands I place it, to use for His glory. All gains from it go to further His cause. Thrice blest am I to have had some small share in spreading abroad His love. Matilda F. Churchill. Toronto, Canada, July, 1916.About the PublisherForgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.comThis book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
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This book is about the educated Brothertown Indian men who fought in the Civil War and wrote letters home telling of this horrible war. American Indians, who despite the guarantees from the United States, found that same government continually stripping them of their lands. And, still, they rushed to volunteer their services to defend the Union. The Brothertown Indian Nation is unique from many other tribes in that they are an amalgamated group. They are made up of remnants of the coastal tribes who made the first contact with the whites. As a result of the Great Awakening, a religious movement in New England during the 1740s, many Indian people in southern New England converted to Christianity, including the Mohegan, Pequot, Narragansett, Montauk, Tunxis, and Niantic. As these people tried to live Christian lives in New England, they found it difficult to resist the pressures from whites around them who encouraged them to abuse alcohol, give up farming and sell their lands. By the 1700s, the tribes were poverty stricken, decimated by wars and disease. A small group of young Natives, educated at Eleazer Wheelocks Indian Charity School in Lebanon, Connecticut, became the impetus for forming a new community where they might live amicably together. On November 7, 1784 the band of Christian New England Indians settled on lands given to them by the Oneida Nation in New York and called their Town by the Name of Brotherton, in Indian Eeyam qittoowauconnuck.
Women physicians in nineteenth-century America faced a unique challenge in gaining acceptance to the medical field as it began its transformation into a professional institution. The profession had begun to increasingly insist on masculine traits as signs of competency. Not only were these traits inaccessible to women according to nineteenth-century gender ideology, but showing competence as a medical professional was not enough. Whether women could or should be physicians hinged mostly on maintaining their femininity while displaying the newly established standard traits of successful practitioners of medicine. Women Physicians and Professional Ethos provides a unique example of how women influenced both popular and medical discourse. This volume is especially notable because it considers the work of African American and American Indian women professionals. Drawing on a range of books, articles, and speeches, Carolyn Skinner analyzes the rhetorical practices of nineteenth-century American women physicians. She redefines ethos in a way that reflects the persuasive efforts of women who claimed the authority and expertise of the physician with great difficulty. Descriptions of ethos have traditionally been based on masculine communication and behavior, leaving women’s rhetorical situations largely unaccounted for. Skinner’s feminist model considers the constraints imposed by material resources and social position, the reciprocity between speaker and audience, the effect of one rhetor’s choices on the options available to others, the connections between ethos and genre, the potential for ethos to be developed and used collectively by similarly situated people, and the role ethos plays in promoting social change. Extending recent theorizations of ethos as a spatial, ecological, and potentially communal concept, Skinneridentifies nineteenth-century women physicians’ rhetorical strategies and outlines a feminist model of ethos that gives readers a more nuanced understanding of how this mode of persuasion operates for all speakers and writers.
Henry Lafayette Dodge has long been a familiar name in 19th century American Southwestern history. As one of the earliest and most effective Indian agents to the Navajo, he has been portrayed as a congenial, sympathetic and compassionate advocate for the tribe—a veritable role model. The Navajo knew him as Red Shirt, a man they came to respect, appreciate and trust. Those who knew Dodge admitted, although often grudgingly, that he had unrivaled influence over the tribe. By today’s sensibilities, Henry L. Dodge was hardly a role model. In his youth, he was irresponsible, hot-headed and violent. As an adult, he was sued for assault and battery, land fraud, breach of promises and misuse of public funds. He apparently couldn’t be trusted with money, his own or others’. Finally brought down by scandal, he fled Wisconsin in the dead of night, abandoning his career, his wife and his children, leaving them nearly destitute. How then should history assess him? Honestly: precisely as he was, an ambitious and imperfect man. The honest telling gives a straightforward account of not only Henry L. Dodge, but what became the veritable mythology of the West, from the bawdy old French Missouri river towns to the raucous lead mining districts of southwest Wisconsin, through the slaughter of the Winnebago and Black Hawk wars to the invasion of New Mexico and the chaos of the Indian frontier; it is a gritty personal tale of the true West.