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Colonial Virtue is the first study to focus on the role played by the virtue of temperance in shaping ethical debates about early English colonialism. Kasey Evans tracks the migration of ideas surrounding temperance from classical and humanist writings through to sixteenth- and seventeenth-century applications, emphasizing the ways in which they have transcended the vocabularies of geography and time. Colonial Virtue offers fresh insights into how English Renaissance writers used temperance as a privileged lens through which to view New World morality and politically to justify colonial practices in Virginia and the West Indies. Evans uses literary texts, including The Fairie Queene and The Tempest, and sources such as sermons, dictionaries, and visual artifacts, to navigate alliances between traditional semantics and post-colonial political criticism. Beautifully written and deeply engaging, Colonial Virtue also models an expansive methodology for literary studies through its close readings and rhetorical analyses.
In Deadly Virtue, Heather Martel argues that the French Protestant attempt to colonize Florida in the 1560s significantly shaped the developing concept of race in sixteenth-century America. Telling the story of the short-lived French settlement of Fort Caroline in what is now Jacksonville, Florida, Martel reveals how race, gender, sexuality, and Christian morality intersected to form the foundations of modern understandings of whiteness. Equipped with Calvinist theology and humoral science, an ancient theory that the human body is subject to physical change based on one's emotions and environment, French settlers believed their Christian love could transform the cultural, spiritual, and political allegiances of Indigenous people. But their conversion efforts failed when the colony was wiped out by the Spanish. Martel explains that the French took this misfortune as a sign of God's displeasure with their collaborative ideals, and from this historical moment she traces the growth of separatist colonial strategies. Through the logic of Calvinist predestination, Martel argues, colonists came to believe that white, Christian bodies were beautiful, virtuous, entitled to wealth, and chosen by God. The history of Fort Caroline offers a key to understanding the resonances between religious morality and white supremacy in America today.
Laboratories of Virtue investigates the complex and contested relationship between penal reform and liberalism in early America. Using Philadelphia as a case study, Michael Meranze interprets the evolving system of criminal punishment as a microcosm of social tensions that characterized the early American republic. Laboratories of Virtue demonstrates the ramifications of the history of punishment for the struggles to define a new revolution order. By focusing attention on the system of public penal labor that developed in the 1780s, Meranze effectively links penal reform to the development of republican principles in the Revolutionary era. In addition, Meranze argues, the emergence of reformative incarceration was a crucial symptom of the crises of the Revolutionary and post-Revolutionary public spheres.
In Colonial Impotence, Benoît Henriet studies the violent contradictions of colonial rule from the standpoint of the Leverville concession, Belgian Congo’s largest palm oil exploitation. Leverville was imagined as a benevolent tropical utopia, whose Congolese workers would be "civilized" through a paternalist machinery. However, the concession was marred by inefficiency, endemic corruption and intrinsic brutality. Colonial agents in the field could be seen as impotent, for they were both unable and unwilling to perform as expected. This book offers a new take on the joint experience of colonialism and capitalism in Southwest Congo, and sheds light on their impact on local environments, bodies, societies and cosmogonies.
Tracing the Constitution's separation of church and state to the need for French assistance in the fight against the British during the Revolutionary War, the author examines the significant break with the traditional, virulent anti- Catholicism of colonial New England Protestants. While some saw the break as a necessary result of shedding the colonial past, the author argues that many saw it as a temporary expedient to be dispensed with as soon as possible. The alliances with France and French Canadians, he says, had the effect of redrawing religious boundaries and disabusing some Americans of their habitual intolerance. Annotation copyrighted by Book News, Inc., Portland, OR
Kelly opens new questions about dialogue, colonial power, and changing conditions of political possibility by examining the connection between politics and sexual morality in the British colony of Fiji from 1929 to 1932.
WINNER OF: Frantz Fanon Outstanding Book from the Caribbean Philosophical Association Canadian Political Science Association’s C.B. MacPherson Prize Studies in Political Economy Book Prize Over the past forty years, recognition has become the dominant mode of negotiation and decolonization between the nation-state and Indigenous nations in North America. The term “recognition” shapes debates over Indigenous cultural distinctiveness, Indigenous rights to land and self-government, and Indigenous peoples’ right to benefit from the development of their lands and resources. In a work of critically engaged political theory, Glen Sean Coulthard challenges recognition as a method of organizing difference and identity in liberal politics, questioning the assumption that contemporary difference and past histories of destructive colonialism between the state and Indigenous peoples can be reconciled through a process of acknowledgment. Beyond this, Coulthard examines an alternative politics—one that seeks to revalue, reconstruct, and redeploy Indigenous cultural practices based on self-recognition rather than on seeking appreciation from the very agents of colonialism. Coulthard demonstrates how a “place-based” modification of Karl Marx’s theory of “primitive accumulation” throws light on Indigenous–state relations in settler-colonial contexts and how Frantz Fanon’s critique of colonial recognition shows that this relationship reproduces itself over time. This framework strengthens his exploration of the ways that the politics of recognition has come to serve the interests of settler-colonial power. In addressing the core tenets of Indigenous resistance movements, like Red Power and Idle No More, Coulthard offers fresh insights into the politics of active decolonization.
How do people come to live as they ought to live? Crooked Stalks seeks an answer to this enduring question in diverse practices of cultivation: in the moral horizons of development intervention, in the forms of virtue through which people may work upon their own desires, deeds, and habits, and in the material labors that turn inhabited worlds into environments for both moral and natural growth. Focusing on the colonial subjection and contemporary condition of the Piramalai Kallar caste—classified, condemned, and policed for decades as a “criminal tribe”—Anand Pandian argues that the work of cultivation in all of these senses has been essential to the pursuit of modernity in south India. Colonial engagements with the Kallars in the early twentieth century relied heavily upon agrarian strategies of moral reform, an approach that echoed longstanding imaginations of the rural cultivator as a morally cultivated being in Tamil literary, moral, and religious tradition. These intertwined histories profoundly shape how people of the community struggle with themselves as ethical subjects today. In vivid, inventive, and engaging prose, Pandian weaves together ethnographic encounters, archival investigations, and elements drawn from Tamil poetry, prose, and popular cinema. Tacking deftly between ploughed soils and plundered orchards, schoolroom lessons and stationhouse registers, household hearths and riverine dams, he reveals moral life in the postcolonial present as a palimpsest of traces inherited from multiple pasts. Pursuing these legacies through the fragmentary play of desire, dream, slander, and counsel, Pandian calls attention not only to the moral potential of ordinary existence, but also to the inescapable force of accident, chance, and failure in the making of ethical lives. Rarely are the moral coordinates of modern power sketched with such intimacy and delicacy.
The American Revolution was not only a revolution for liberty and freedom, it was also a revolution of ethics, reshaping what colonial Americans understood as "honor" and "virtue." As Craig Bruce Smith demonstrates, these concepts were crucial aspects of Revolutionary Americans' ideological break from Europe and shared by all ranks of society. Focusing his study primarily on prominent Americans who came of age before and during the Revolution—notably John Adams, Benjamin Franklin, Thomas Jefferson, and George Washington—Smith shows how a colonial ethical transformation caused and became inseparable from the American Revolution, creating an ethical ideology that still remains. By also interweaving individuals and groups that have historically been excluded from the discussion of honor—such as female thinkers, women patriots, slaves, and free African Americans—Smith makes a broad and significant argument about how the Revolutionary era witnessed a fundamental shift in ethical ideas. This thoughtful work sheds new light on a forgotten cause of the Revolution and on the ideological foundation of the United States.
Examines how “Indianness” has propagated U.S. conceptions of empire