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Considered to be one of the definitive biographies on John Humphrey Noyes, an American preacher, radical religious philosopher, and utopian socialist who founded the Putney, Oneida, and Wallingford Communities and is credited for having coined the term “free love”.
Many scholars, according to Bertram Wyatt-Brown, have mistakenly attributed the coming of the Civil War solely to the slaveholding South’s determination to retain black bondage as a means of economic and political advantage. That view, he maintains, too readily diminishes the ethical dynamics involved in the chasm between antebellum North and South. In Yankee Saints and Southern Sinners, Wyatt-Brown explores in a series of wide-ranging essays the ethical differences—epically with regard to honor, liberty, and slavery—that divided the two regions of the country. Slavery was, of course, the crucial issue in the conflict, but such moral concerns as honor and shame, conscience and guilt were inextricably a part of the dispute as well. Northerners, under abolitionist and antislavery guidance, came to regard slavery as a violation of American conscience and understandings of individuality, personal liberty and civic responsibility, whereas soothers adhered to an ethical scheme based on traditional concepts of honor. Wyatt-Brown suggests that to most southern whites the rubric of honor was much more than a matter of duels and political posturing. It was instead an integral part of the moral and cultural heritage of the region, affecting a variety of social relationships. Sometimes the dictates of honor were even more powerful than the Christian morality that nearly all Americans espoused. Using Stanley Elkins’ antislavery interpretation as a point of departure, Wyatt-Brown devotes the first part of the book to the abolitionists’ dynamic relationship to evangelical culture in which conscience, implanted in childhood, became the primary ethical code guiding reformers. In the most dramatic and probing chapter in this section, he shows how the violent “antinomian” John Brown capitalized on the tensions between Christian conscience and primal manhood to gratify his own and his fellow countrymen’s desire for righteous glory, albeit for noble ends. The second half of the book reveals the contrasting ethical spirit of the South, as explained in W.J. Cash’s Mind of the South. After placing the proslavery argument in the context of evangelical and, later, secular “modernity,” Wyatt-Brown analyzes the ethical texture of secessionism in one of the book’s most original and intriguing arguments. Differences over the meaning and applicability of honor and shame, he contends, played a major part in the South’s struggle in 1860 and 1861 over secession and the North’s response to it. Making abundant use of anthropological, sociological, and psychological insights, Bertram Wyatt-Brown offers here an interpretation of the causes of the Civil war that is both provocative and persuasive.
This true crime odyssey explores a forgotten, astonishing chapter of American history, leading the reader from a free-love community in upstate New York to the shocking assassination of President James Garfield. It was heaven on earth—and, some whispered, the devil’s garden. Thousands came by trains and carriages to see this new Eden, carved from hundreds of acres of wild woodland. They marveled at orchards bursting with fruit, thick herds of Ayrshire cattle and Cotswold sheep, and whizzing mills. They gaped at the people who lived in this place—especially the women, with their queer cropped hair and shamelessly short skirts. The men and women of this strange outpost worked and slept together—without sin, they claimed. From 1848 to 1881, a small utopian colony in upstate New York—the Oneida Community—was known for its shocking sexual practices, from open marriage and free love to the sexual training of young boys by older women. And in 1881, a one-time member of the Oneida Community—Charles Julius Guiteau—assassinated President James Garfield in a brutal crime that shook America to its core. An Assassin in Utopia is the first book that weaves together these explosive stories in a tale of utopian experiments, political machinations, and murder. This deeply researched narrative—by bestselling author Susan Wels—tells the true, interlocking stories of the Oneida Community and its radical founder, John Humphrey Noyes; his idol, the eccentric newspaper publisher Horace Greeley (founder of the New Yorker and the New York Tribune); and the gloomy, indecisive President James Garfield—who was assassinated after his first six months in office. Juxtaposed to their stories is the odd tale of Garfield’s assassin, the demented Charles Julius Guiteau, who was connected to all of them in extraordinary, surprising ways. Against a vivid backdrop of ambition, hucksterism, epidemics, and spectacle, the book’s interwoven stories fuse together in the climactic murder of President Garfield in 1881—at the same time as the Oneida Community collapsed. Colorful and compelling, An Assassin in Utopia is a page-turning odyssey through America’s nineteenth-century cultural and political landscape.
Recounts the author's tour along the Spanish-American War battle trail to assess the historical conflict's enduring role in shaping relations between the United States and Cuba, discussing such topics as American imperialism and Guantâanamo.
Without Sin chronicles the rise and fall of nineteenth-century America's most succesful experiment in Utopian living: New York's Oneida Community (1848-1880). Founded by the charismatic Christian Perfectioniost John Humphrey Noyes, this remarkable society flourished for more than thirty years as a unique world where property was shared, men and women were equals, sex was free and open, work was to be joyous, and pleasure was felt to be "the very business that God set Adam and Eve about."
John Humphrey Noyes founded the most revolutionary of all communal experiments in the nineteenth century and in American history the Oneida Community. As the selfordained Father of his utopian followers for thirty years, Noyes collectivized labor in the Communitys industries and abolished private property on the grounds of its Mansion House at Oneida, New York. But the defrocked preacher of Christian Perfectionism went still further: not only property, but spouses, were to be held in common in the Noyesian vision of heaven on earth. In the Communitys newspapers, including THE AMERICAN SOCIALIST and THE CIRCULAR, Noyes proclaimed that the Oneida system of Complex Marriage had eradicated the subjugation of women, the tyranny of monogamous marriage, and the burden of unwanted children. Finally, Noyes came to believe that his system made possible the betterment of human stock through a program of selective mating. Race Culture or, as Noyes eventually termed it, Stirpiculture, would become the utopian Communitys ultimate experiment: the application of scientific breeding to human beings.
Few images of early America were more striking, and jarring, than that of slaves in the capital city of the world’s most important free republic. Black slaves served and sustained the legislators, bureaucrats, jurists, cabinet officials, military leaders, and even the presidents who lived and worked there. While slaves quietly kept the nation’s capital running smoothly, lawmakers debated the place of slavery in the nation, the status of slavery in the territories newly acquired from Mexico, and even the legality of the slave trade in itself. This volume, with essays by some of the most distinguished historians in the nation, explores the twin issues of how slavery made life possible in the District of Columbia and how lawmakers in the district regulated slavery in the nation. Contributors: David Brion Davis, Mary Beth Corrigan, A. Glenn Crothers, Jonathan Earle, Stanley Harrold, Mitch Kachun, Mary K. Ricks, James B. Stewart, Susan Zaeske, David Zarefsky