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the "Deerfield Massacre."
Deerfield's first half-century, starting in 1670, was a struggle to survive numerous Indian attacks. But more than a site of bloodshed, Deerfield offers an extraordinary opportunity to study larger issues of colonial war and society.
The essays, which were originally published in The New England Quarterly: A Historical Review of New England Life and Letters, consider a wide range of areas in Native American-white relations: from Abenaki territory in northern Maine to Pequot lands in southern Connecticut; from profitable commerce to devastating warfare; from religious persuasion to labor exploitation; from cultural mixing to non-violent resistance; from literary representation to political argumentation. A comprehensive and insightful introduction by the editor places the richly diverse topics and perspectives within the broader context of New England ethnohistory. Most of the authors have added postscripts to their original essays commenting on recent scholarship and interpretations.
The North American Indian group known as the Nipmucks was situated in south-central New England and, during the early years of Puritan colonization, remained on the fringes of the expanding white settlements. It was not until their involvement in King Philip's War (1675-1676) that the Nipmucks were forced to flee their homes, their lands to be redistributed among the settlers. This group, which actually includes four tribes or bands--the Nipmucks, Nashaways, Quabaugs, and Wabaquassets--has been enmeshed in myth and mystery for hundreds of years. This is the first comprehensive history of their way of life and its transformation with the advent of white settlement in New England. Spanning the years between the Nipmucks' first encounters with whites until the final disposal of their lands, this history focuses on Indian-white relations, the position or status of the Nipmucks relative to the other major New England tribes, and their social and political alliances. Settlement patterns, population densities, tribal limits, and land transactions are also analyzed as part of the tribe's historical geography. A bibliography allows for further research on this mysterious and often misunderstood people group.
The early French Wars (1689-1748) in North America saw provincial soldiers, or British white settlers, in Massachusetts and New Hampshire fight against New France and her Native American allies with minimal involvement from England. Most British officers and government officials viewed the colonial soldiers as ill-disciplined, unprofessional, and incompetent: General John Forbes called them “a gathering from the scum of the worst people.” Taking issue with historians who have criticized provincial soldiers’ battlefield style, strategy, and conduct, Steven Eames demonstrates that what developed in early New England was in fact a unique way of war that selectively blended elements of European military strategy, frontier fighting, and native American warfare. This new form of warfare responded to and influenced the particular challenges, terrain, and demography of early New England. Drawing upon a wealth of primary materials on King William’s War, Queen Anne’s War, Dummer’s War, and King George’s War, Eames offers a bottom-up view of how war was conducted and how war was experienced in this particular period and place. Throughout Rustic Warriors, he uses early New England culture as a staging ground from which to better understand the ways in which New Englanders waged war, as well as to provide a fuller picture of the differences between provincial, French, and Native American approaches to war.
This book probes the materiality of Improvement in early 19th century rural Massachusetts. Improvement was a metaphor for human intervention in the dramatic changes taking place to the English speaking world in the 18th and 19th centuries as part of a transition to industrial capitalism. The meaning of Improvement vacillated between ideas of economic profit and human betterment, but in practice, Improvement relied on a broad assemblage of material things and spaces for coherence and enaction. Utilizing archaeological data from the home of a wealthy farmer in rural Western Massachusetts, as well as an analysis of early Republican agricultural publications, this book shows how Improvement’s twin meanings of profit and betterment unfolded unevenly across early 19th century New England. The Improvement movement in Massachusetts emerged at a time of great social instability, and served to ameliorate growing tensions between urban and rural socioeconomic life through a rationalization of space. Alongside this rationalization, Improvement also served to reshape rural landscapes in keeping with the social and economic processes of a modernizing global capitalism. But the contradictions inherent in such processes spurred and buttressed wealth inequality, ecological distress, and social dislocation.
An important examination of the foundational American ideal of economic equality—and how we lost it. Winner of the Missouri Conference on History Book Award for 2021 The United States has some of the highest levels of both wealth and income inequality in the world. Although modern-day Americans are increasingly concerned about this growing inequality, many nonetheless believe that the country was founded on a person's right to acquire and control property. But in The Lost Tradition of Economic Equality in America, 1600–1870, Daniel R. Mandell argues that, in fact, the United States was originally deeply influenced by the belief that maintaining a "rough" or relative equality of wealth is essential to the cultivation of a successful republican government. Mandell explores the origins and evolution of this ideal. He shows how, during the Revolutionary War, concerns about economic equality helped drive wage and price controls, while after its end Americans sought ways to maintain their beloved "rough" equality against the danger of individuals amassing excessive wealth. He also examines how, after 1800, this tradition was increasingly marginalized by the growth of the liberal ideal of individual property ownership without limits. This politically evenhanded book takes a sweeping, detailed view of economic, social, and cultural developments up to the time of Reconstruction, when Congress refused to redistribute plantation lands to the former slaves who had worked it, insisting instead that they required only civil and political rights. Informing current discussions about the growing gap between rich and poor in the United States, The Lost Tradition of Economic Equality in America is surprising and enlightening.
Sometimes described as "America's deadliest war," King Philip's War proved a critical turning point in the history of New England, leaving English colonists decisively in command of the region at the expense of native peoples. Although traditionally understood as an inevitable clash of cultures or as a classic example of conflict on the frontier between Indians and whites, in the view of James D. Drake it was neither. Instead, he argues, King Philip's War was a civil war, whose divisions cut across ethnic lines and tore apart a society composed of English colonizers and Native Americans alike. According to Drake, the interdependence that developed between English and Indian in the years leading up to the war helps explain its notorious brutality. Believing they were dealing with an internal rebellion and therefore with an act of treason, the colonists and their native allies often meted out harsh punishments. The end result was nothing less than the decimation of New England's indigenous peoples and the consequent social, political, and cultural reorganization of the region. In short, by waging war among themselves, the English and Indians of New England destroyed the world they had constructed together. In its place a new society emerged, one in which native peoples were marginalized and the culture of the New England Way receded into the past.