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Follow an errand boy through colonial Boston as he spreads word of rebellion. It's December 16, 1773, and Boston is about to explode! King George has decided to tax the colonists' tea. The Patriots have had enough. Ethan, the printer's errand boy, is running through town to deliver a message about an important meeting. As he stops along his route at the bakery, the schoolhouse, the tavern, and more readers learn about the occupations of colonial workers and their differing opinions about living under Britain's rule. This fascinating book is like a field trip to a living history village. * "Winter’s strong, moving text is supported by a thoughtful design that incorporates the look of historical papers, and rich paintings capture the individuals and their circumstances as well as what’s at stake."—Booklist, starred review
Learn about colonial Virginia.
Enhanced by period maps and first-person accounts, presents the history of colonial Rhode Island.
Discusses the early history and colonial life in California.
Mesoamerican Voices, first published in 2006, presents a collection of indigenous-language writings from the colonial period, translated into English. The texts were written from the sixteenth through the eighteenth centuries by Nahuas from central Mexico, Mixtecs from Oaxaca, Maya from Yucatan, and other groups from Mexico and Guatemala. The volume gives college teachers and students access to important new sources for the history of Latin America and Native Americans. It is the first collection to present the translated writings of so many native groups and to address such a variety of topics, including conquest, government, land, household, society, gender, religion, writing, law, crime, and morality.
Innovative study of the role of language in the 'civilising' project of the British Empire in colonial Australia.
In eighteenth-century New Orleans, the legal testimony of some 150 enslaved women and men--like the testimony of free colonists--was meticulously recorded and preserved. Questioned in criminal trials as defendants, victims, and witnesses about attacks, murders, robberies, and escapes, they answered with stories about themselves, stories that rebutted the premise on which slavery was founded. Focusing on four especially dramatic court cases, Voices of the Enslaved draws us into Louisiana's courtrooms, prisons, courtyards, plantations, bayous, and convents to understand how the enslaved viewed and experienced their worlds. As they testified, these individuals charted their movement between West African, indigenous, and colonial cultures; they pronounced their moral and religious values; and they registered their responses to labor, to violence, and, above all, to the intimate romantic and familial bonds they sought to create and protect. Their words--punctuated by the cadences of Creole and rich with metaphor--produced riveting autobiographical narratives as they veered from the questions posed by interrogators. Carefully assessing what we can discover, what we might guess, and what has been lost forever, Sophie White offers both a richly textured account of slavery in French Louisiana and a powerful meditation on the limits and possibilities of the archive.
Broken Voices is the first English-language book on Korea’s rich folksong heritage, and the first major study of the effects of Japanese colonialism on the intangible heritage of its former colony. Folksongs and other music traditions continue to be prominent in South Korea, which today is better known for its technological prowess and the Korean Wave of popular entertainment. In 2009, many Koreans reacted with dismay when China officially recognized the folksong Arirang, commonly regarded as the national folksong in North and South Korea, as part of its national intangible cultural heritage. They were vindicated when versions from both sides of the DMZ were included in UNESCO’s Representative List of the Intangible Cultural Heritage of Humanity a few years later. At least on a national level, folksongs thus carry significant political importance. But what are these Korean folksongs about, and who has passed them on over the years, and how? Broken Voices describes how the major repertoires were transmitted and performed in and around Seoul. It sheds light on the training and performance of professional entertainment groups and singers, including kisaeng, the entertainment girls often described as Korean geisha. Personal stories of noted singers describe how the colonial period, the media, the Korean War, and personal networks have affected work opportunities and the standardization of genres. As the object of resentment (and competition) and a source of creative inspiration, the image of Japan has long affected the way in which Koreans interpret their own culture. Roald Maliangkay describes how an elaborate system of heritage management was first established in modern Korea and for what purposes. His analysis uncovers that folksong traditions have changed significantly since their official designation; one major change being gender representation and its effect on sound and performance. Ultimately, Broken Voices raises an important issue of cultural preservation—traditions that fail to attract practitioners and audiences are unsustainable, so compromises may be unwelcome, but imperative.
Presents a brief history of colonial New York, from 1609 to 1776, and contains illustrations, historical maps, and first-person accounts from explorers, Native Americans, and colonists on early settlements.
Our Voices II: the DE-Colonial Project will showcase decolonizing projects which work to destable and disquiet colonial built environments. The land, towns, and cities on which we live have always been Indigenous places yet, for the most part our Indigenous value sets and identities have been disregarded or appropriated. Indigenous people continue to be gentrified out of the places to which they belong and neo‐liberal systems work to continuously subjugate Indigenous involvement in decision‐making processes in subtle, but potent ways. However, we are not, and have never been cultural dopes. Rather, we have, and continue to subvert the colonial value sets that overlay our places in important ways.