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Before their relocation to the Indian Territory in present-day Oklahoma, the Kanza Indians spent twenty-seven years on a reservation near Council Grove, Kansas, on the Santa Fe Trail. In The Darkest Period, Ronald D. Parks tells the story of those years of decline in Kanza history following the loss of the tribe’s original homeland in northeastern and central Kansas. Parks makes use of accounts by agents, missionaries, journalists, and ethnographers in crafting this tale. He addresses both the big picture—the effects of Manifest Destiny—and local particulars such as the devastating impact on the tribe of the Santa Fe Trail. The result is a story of human beings rather than historical abstractions. The Kanzas confronted powerful Euro-American forces during their last years in Kansas. Government officials and their policies, Protestant educators, predatory economic interests, and a host of continent-wide events affected the tribe profoundly. As Anglo-Americans invaded the Kanza homeland, the prairie was plowed and game disappeared. The Kanzas’ holy sites were desecrated and the tribe was increasingly confined to the reservation. During this “darkest period,” as chief Allegawaho called it in 1871, the Kanzas’ Neosho reservation population diminished by more than 60 percent. As one survivor put it, “They died of a broken heart, they died of a broken spirit.” But despite this adversity, as Parks’s narrative portrays, the Kanza people continued their relationship with the land—its weather, plants, animals, water, and landforms. Parks does not reduce the Kanzas’ story to one of hapless Indian victims traduced by the American government. For, while encroachment, disease, and environmental deterioration exerted enormous pressure on tribal cohesion, the Kanzas persisted in their struggle to exercise political autonomy while maintaining traditional social customs up to the time of removal in 1873 and beyond.
While there have been many analyses of American imperialism, few have equalled the breadth or insight of this seminal text, one of the first to provide a historical perspective on the origins of the American empire. Victor Kiernan, one of the world's most respected historians, employs a nuanced knowledge of history, literature, and politics in tracing the evolution of American power. Far reaching and ambitious in scope, the book combines accounts of the changing relationship between Native Americans and the white population with readings of the works of key cultural figures, such as Melville and Whitman, as well as an analysis of the way in which money and politics became so closely intertwined in American democracy. Also included is a preface by Eric Hobsbawm providing insight into his own views on American imperialism as well as a valuable introduction to Victor Kiernan's work. Together, they shed useful light on such issues as the uses and misuses of American military might, its lack of respect for international agreements, and the right to pre-emptive defence – issues which remain just as urgent today.
The invasion and occupation of Iraq have sparked considerable discussion about the nature of American imperialism, but most of it is focused on the short term. The classical historical approach of this book provides a convincing and compelling analysis of the different phases of American imperialism, which have now led to America becoming a global hegemon without any serious rivals. Victor Kiernan, one of the world's most respected historians, has used his nuanced knowledge of history, literature and politics to trace the evolution of the American Empire: he includes accounts of relations between Indians and white settlers, readings of the work of Melville and Whitman, and an analysis of the way that money and politics became so closely intertwined. Eric Hobsbawm's preface provides an insight into his own thoughts on American imperialism, and a valuable introduction to Victor Kiernan's work. Together, they shed useful light on today's urgent debates about the uses and misuses of seemingly unlimited military power, a lack of respect for international agreements, and the right to 'pre-emptive defense'.
The Destruction of the Bison, first published in 2000, explains the decline of the North American bison population from an estimated 30 million in 1800 to fewer than a thousand a century later. In this wide-ranging, interdisciplinary study, Andrew C. Isenberg argues that the cultural and ecological encounter between Native Americans and Euroamericans in the Great Plains was the central cause of the near-extinction of the bison. Cultural and ecological interactions created new types of bison hunters on both sides of the encounter: mounted Indian nomads and Euroamerican industrial hidemen. Together with environmental pressures these hunters nearly extinguished the bison. In the early twentieth century, nostalgia about the very cultural strife which first threatened the bison became, ironically, an important impetus to its preservation.
During the nineteenth-century, the writing of history in English-speaking Canada changed from promotional efforts by amateurs to an academically-based discipline. Professor Taylor charts this transition in a comprehensive history. The early historians - the promoters of the title - sought to further their own interests through exxagerated accounts of a particular colony to which they had developed a transient attachment. Eventually this group was replaced by patriots, whose writing was influenced by loyalty to the land of their brith and residence. This second generation of historians attempted both to defend their respective colonies by explaining away past disappointments and to fit events into a predicitve pattern of progress and development. In the process, they established distinctive identities for each of the British North American colonies. Eventually a confrontation occurred between those who saw Canada as a nation and those whose traditions and vistas were provincial in emphasis. Ultimately the former prevailed, only to find the present and future too complex and too ominous to understand. Historians ssubsequently lost their sense of purpose and direction and fell into partisan disagreement or pessimistic nostalgia. This abandonment of their role paved the way for the new, professional breed of historian as the twentieth century opened. In the course of his analysis, Taylor considers a number of key issues about the writing of history: the kind of people who undertake it and their motivation for doing so, the intended and actual effects of their work, its influence on subsequent historical writing, and the development of uniform and accepted standards of professional practice.
First published in 1987, American Indian Policy and American Reform examines key aspects of American Indian policy and reform in the context of American ethnic problems and traditions of reform. The first four chapters provide a chronological survey discussing racial attitudes, economic issues, the role of the Bureau of Indian Affairs, missionary and reformer involvement with government policy, the political interaction of Indians and whites, and other continuing differences between the two races. The second part of the book examines important themes which illuminate the difficulties of the assimilation campaign. In a series of case studies, Prof. Bolt explores Indian-black-white relations in the South and Indian Territory, American anthropologists and American Indians, Indian education from colonial times to the 20th century, Indian women, urban Indians since the Second World War and Indian political protest groups. This book will be of interest to students of American history, ‘minority’ history and race relations.
Contributing to the ongoing excavation of the spiritual lifeworld of Dorothy Day—“the most significant, interesting, and influential person in the history of American Catholicism”—The Bread of the Strong offers compelling new insight into the history of the Catholic Worker movement, including the cross-pollination between American and Quebecois Catholicism and discourse about Christian antimodernism and radicalism. The considerable perseverance in the heroic Christian maximalism that became the hallmark of the Catholic Worker’s personalism owes a great debt to the influence of Lacouturisme, largely under the stewardship of John Hugo, along with Peter Maurin and myriad other critical interventions in Day’s spiritual development. Day made the retreat regularly for some thirty-five years and promoted it vigorously both in person and publicly in the pages of The Catholic Worker. Exploring the influence of the controversial North American revivalist movement on the spiritual formation of Dorothy Day, author Jack Lee Downey investigates the extremist intersection between Roman Catholic contemplative tradition and modern political radicalism. Well grounded in an abundance of lesser-known primary sources, including unpublished letters, retreat notes, privately published and long-out-of-print archival material, and the French-language papers of Fr. Lacouture, The Bread of the Strong opens up an entirely new arena of scholarship on the transnational lineages of American Catholic social justice activism. Downey also reveals riveting new insights into the movement’s founder and namesake, Quebecois Jesuit Onesime Lacouture. Downey also frames a more reciprocal depiction of Day and Hugo’s relationship and influence, including the importance of Day’s evangelical pacifism on Hugo, particularly in shaping his understanding of conscientious objection and Christian antiwar work, and how Hugo’s ascetical theology animated Day’s interior life and spiritually sustained her apostolate. A fascinating investigation into the retreat movement Day loved so dearly, and which she claimed was integral to her spiritual formation, The Bread of the Strong explores the relationship between contemplative theology, asceticism, and radical activism. More than a study of Lacouture, Hugo, and Day, this fresh look at Dorothy Day and the complexities and challenges of her spiritual and social expression presents an outward exploration of the early- to mid–twentieth century dilemmas facing second- and third-generation American Catholics.