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An important new interpretation of the American colonists' 150-year struggle to achieve independence "What do we mean by the Revolution?" John Adams asked Thomas Jefferson in 1815. "The war? That was no part of the Revolution. It was only an effect and consequence of it." As the distinguished historian Thomas P. Slaughter shows in this landmark book, the long process of revolution reached back more than a century before 1776, and it touched on virtually every aspect of the colonies' laws, commerce, social structures, religious sentiments, family ties, and political interests. And Slaughter's comprehensive work makes clear that the British who chose to go to North America chafed under imperial rule from the start, vigorously disputing many of the colonies' founding charters. When the British said the Americans were typically "independent," they meant to disparage them as lawless and disloyal. But the Americans insisted on their moral courage and political principles, and regarded their independence as a great virtue, as they regarded their love of freedom and their loyalty to local institutions. Over the years, their struggles to define this independence took many forms, and Slaughter's compelling narrative takes us from New England and Nova Scotia to New York and Pennsylvania, and south to the Carolinas, as colonists resisted unsympathetic royal governors, smuggled to evade British duties on imported goods (tea was only one of many), and, eventually, began to organize for armed uprisings. Britain, especially after its victories over France in the 1750s, was eager to crush these rebellions, but the Americans' opposition only intensified, as did dark conspiracy theories about their enemies—whether British, Native American, or French.In Independence, Slaughter resets and clarifies the terms in which we may understand this remarkable evolution, showing how and why a critical mass of colonists determined that they could not be both independent and subject to the British Crown. By 1775–76, they had become revolutionaries—going to war only reluctantly, as a last-ditch means to preserve the independence that they cherished as a birthright.
A family saga of migration and striving, where historical fiction meets genealogy, brought to life through the voices of three young immigrants Set in the rich farmland of colonial Pennsylvania in 1750, this “history-comes-alive-in-fiction” narrative tells the first-person stories of Mary, her youthful passion constrained by tradition and family expectations; Alex, a Scots-Irish indentured servant who introduces her to secrets of the land and of the heart; and Matthew, Mary’s level-headed stepbrother who longs to win her affection. Set against the social issues of slavery, Native American oppression and indentured servitude, the novel is rich in historic detail and the search for love, justice and family in a new land. At the center of the story is an old family cross, brought back to Britain after the Third Crusade. Even as the unique histories of Mary, Alex, and Matthew shape their experience in the American colonies, so their futures are touched by the iconic cross that changed hands in the Holy Land during the Crusades, reemerging on a 17th-century plantation in Northern Ireland and yet again in the forest surrounding a small farm in Lancaster County at the edge of the Pennsylvania Colony.
In the words of Cayuga Elder Gae Ho Hwako Norma Jacobs: “We have forgotten about that sacred meeting space between the Settler ship and the Indigenous canoe, odagahodhes, where we originally agreed on the Two Row, and where today we need to return to talk about the impacts of its violation.” Odagahodhes highlights the Indigenous values that brought us to the sacred meeting place in the original treaties of Turtle Island, particularly the Two Row Wampum, and the sharing process that was meant to foster good relations from the beginning of the colonial era. The book follows a series of Indigenous sharing circles, relaying teachings by Gae Ho Hwako and the responses of participants – scholars, authors, and community activists – who bring their diverse experiences and knowledge into reflective relation with the teachings. Through this practice, the book itself resembles a teaching circle and illustrates the important ways tradition and culture are passed down by Elders and Knowledge Keepers. The aim of this process is to bring clarity to the challenges of truth and reconciliation. Each circle ends by inviting the reader into this sacred space of Odagahodhes to reflect on personal experiences, stories, knowledge, gifts, and responsibilities. By renewing our place in the network of spiritual obligations of these lands, Odagahodhes invites transformations in how we live to enrich our communities, nations, planet, and future generations.
A renowned author investigates the dark and shocking history of her prairie house. When researching the first occupant of her Saskatoon home, Candace Savage discovers a family more fascinating and heartbreaking than she expected Napoléon Sureau dit Blondin built the house in the 1920s, an era when French-speakers like him were deemed “undesirable” by the political and social elite, who sought to populate the Canadian prairies with WASPs only. In an atmosphere poisoned first by the Orange Order and then by the Ku Klux Klan, Napoléon and his young family adopted anglicized names and did their best to disguise their “foreignness.” In Strangers in the House, Savage scours public records and historical accounts and interviews several of Napoléon’s descendants, including his youngest son, to reveal a family story marked by challenge and resilience. In the process, she examines a troubling episode in Canadian history, one with surprising relevance today. Published in Partnership with the David Suzuki Institute
Troubling Truth and Reconciliation in Canadian Education offers a series of critical perspectives concerning reconciliation and reconciliatory efforts between Canadian and Indigenous peoples. Indigenous and non-Indigenous scholars address both theoretical and practical aspects of troubling reconciliation in education across various contexts with significant diversity of thought, approach, and socio-political location. Throughout, the work challenges mainstream reconciliation discourses. This timely, unflinching analysis will be invaluable to scholars and students of Indigenous studies, sociology, and education. Contributors: Daniela Bascuñán, Jennifer Brant, Liza Brechbill, Shawna Carroll, Frank Deer, George J. Sefa Dei (Nana Adusei Sefa Tweneboah), Lucy El-Sherif, Rachel yacaaʔał George, Ruth Green, Celia Haig-Brown, Arlo Kempf, Jeannie Kerr, David Newhouse, Amy Parent, Michelle Pidgeon, Robin Quantick, Jean-Paul Restoule, Toby Rollo, Mark Sinke, Sandra D. Styres, Lynne Wiltse, Dawn Zinga
An important new interpretation of the American colonists' 150-year struggle to achieve independence "What do we mean by the Revolution?" John Adams asked Thomas Jefferson in 1815. "The war? That was no part of the Revolution. It was only an effect and consequence of it." As the distinguished historian Thomas P. Slaughter shows in this landmark history, the roots of the Revolution went back even further than Adams may have realized. In Slaughter's account, colonists in British North America starting in the early seventeenth century chafed under imperial rule. Though successive British kings called them lawless, they insisted on their moral courage and political principles, and regarded their independence as a great virtue. Their struggles to define this independence took many forms: from New England and Nova Scotia to New York and Pennsylvania and south to the Carolinas, colonists resisted unsympathetic royal governors, smuggled to evade British duties, and organized for armed uprisings. In the eighteenth century—especially after victories over France—the British were eager to crush these rebellions, but American opposition only intensified. In Independence, Slaughter resets and clarifies the terms of this remarkable development, showing how and why a critical mass of colonists determined that they could not be both independent and subject to the British Crown. By 1775–76, they had become revolutionaries—willing to go to war to defend their independence, not simply to gain it.
The story of the way Britain has been settled and influenced by foreign people and ideas is as old as the land itself. In this text Robert Winder tells of the remarkable migrations that have founded and defined a nation.