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This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1876 edition. Excerpt: ... CHAPTER XLT7. CONCLUSION'. The plains Indian, while not so degraded as many other tribes and people of this and the older continent, is as thoroughly savage as any. His religion inculcates neither obligation nor duty either to God or man. His education teaches no morality. His social life is scarcely a remove from that of the beasts of the field. Ilis idea of right is the execution of his own will; of wrong, the enforcement of another will in opposition to his. But, however savage he may be, it is worth while to reflect that the ancestors of the most enlightened nations were at some time in the world's history as savage as he is now. Our growth has been the slow development of ages upon ages. It is hardly fair to expect him, even with superior advantages, to change his nature in two or three generations. He has, moreover, never had a fair chance. His advantages, knowledge of and contact with civilisation, are rather apparent than real. The fur trade of North America has founded and built up some of the most colossal fortunes in England, France, and America. The larger portion of this trade comes from the Indian. Its profits, even with the legitimate traffic, were and still are enormous; and, when advantage is taken of his passion for finery and fire water, these already enormous profits are so far increased that sharp and unscrupulous competition is not to be wondered at. The nature of the direct trade, the small capital required, and its position outside of the jurisdiction of the law, attract to it the very worst class of whites, who communicate to the Indian all the most glaring vices, and none of the good qualities, of civilisation. That the Indian at this day is the cruel, inhuman savage that he is, is partially the fault of the...
In 1872, a woman known only as "An Earnest Englishwoman" published a letter titled "Are Women Animals?" in which she protested against the fact that women were not treated as fully human. In fact, their status was worse than that of animals: regulations prohibiting cruelty against dogs, horses, and cattle were significantly more punitive than laws against cruelty to women. The Earnest Englishwoman's heartfelt cry was for women to "become–animal" in order to gain the status that they were denied on the grounds that they were not part of "mankind." In this fascinating account, Joanna Bourke addresses the profound question of what it means to be "human" rather than "animal." How are people excluded from political personhood? How does one become entitled to rights? The distinction between the two concepts is a blurred line, permanently under construction. If the Earnest Englishwoman had been capable of looking 100 years into the future, she might have wondered about the human status of chimeras, or the ethics of stem cell research. Political disclosures and scientific advances have been re–locating the human–animal border at an alarming speed. In this meticulously researched, illuminating book, Bourke explores the legacy of more than two centuries, and looks forward into what the future might hold for humans, women, and animals.