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Mac Griswold's The Manor is the biography of a uniquely American place that has endured through wars great and small, through fortunes won and lost, through histories bright and sinister—and of the family that has lived there since its founding as a Colonial New England slave plantation three and a half centuries ago. In 1984, the landscape historian Mac Griswold was rowing along a Long Island creek when she came upon a stately yellow house and a garden guarded by looming boxwoods. She instantly knew that boxwoods that large—twelve feet tall, fifteen feet wide—had to be hundreds of years old. So, as it happened, was the house: Sylvester Manor had been held in the same family for eleven generations. Formerly encompassing all of Shelter Island, New York, a pearl of 8,000 acres caught between the North and South Forks of Long Island, the manor had dwindled to 243 acres. Still, its hidden vault proved to be full of revelations and treasures, including the 1666 charter for the land, and correspondence from Thomas Jefferson. Most notable was the short and steep flight of steps the family had called the "slave staircase," which would provide clues to the extensive but little-known story of Northern slavery. Alongside a team of archaeologists, Griswold began a dig that would uncover a landscape bursting with stories. Based on years of archival and field research, as well as voyages to Africa, the West Indies, and Europe, The Manor is at once an investigation into forgotten lives and a sweeping drama that captures our history in all its richness and suffering. It is a monumental achievement.
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In recent years, archaeologists have used the terms hybrid and hybridity with increasing frequency to describe and interpret forms of material culture. Hybridity is a way of viewing culture and human action that addresses the issue of power differentials between peoples and cultures. This approach suggests that cultures are not discrete pure entities but rather are continuously transforming and recombining. The Archaeology of Hybrid Material Culture discusses this concept and its relationship to archaeological classification and the emergence of new ethnic group identities. This collection of essays provides readers with theoretical and concrete tools for investigating objects and architecture with discernible multiple influences. The twenty-one essays are organized into four parts: ceramic change in colonial Latin America and the Caribbean; ethnicity and material culture in pre-Hispanic and colonial Latin America; culture contact and transformation in technological style; and materiality and identity. The media examined include ceramics, stone and glass implements, textiles, bone, architecture, and mortuary and bioarchaeological artifacts from North, South, and Central America, Hawai‘i, the Caribbean, Europe, and Mesopotamia. Case studies include Bronze Age Britain, Iron Age and Roman Europe, Uruk-era Turkey, African diasporic communities in the Caribbean, pre-Spanish and Pueblo revolt era Southwest, Spanish colonial impacts in the American Southeast, Central America, and the Andes, ethnographic Amazonia, historic-era New England and the Plains, the Classic Maya, nineteenth-century Hawai‘i, and Upper Paleolithic Europe. The volume is carefully detailed with more than forty maps and figures and over twenty tables. The work presented in The Archaeology of Hybrid Material Culture comes from researchers whose questions and investigations recognized the role of multiple influences on the people and material they study. Case studies include experiments in bone working in middle Missouri; images and social relationships in prehistoric and Roman Europe; technological and material hybridity in colonial Peruvian textiles; ceramic change in colonial Latin America and the Caribbean; and flaked glass tools from the leprosarium at Kalawao, Moloka‘i. The essays provide examples and approaches that may serve as a guide for other researchers dealing with similar issues.
This book investigates the historical context, meaning, and expression of early Quaker pacifism in England and its colonies. Weddle focuses primarily on one historical moment--King Philip's War, which broke out in 1675 between English settlers and Indians in New England. Among the settlers were Quakers, adherents of the movement that had gathered by 1652 out of the religious and social turmoil of the English Civil War. King Philip's War confronted the New England Quakers with the practical need to define the parameters of their peace testimony --to test their principles and to choose how they would respond to violence. The Quaker governors of Rhode Island, for example, had to reconcile their beliefs with the need to provide for the common defense. Others had to reconcile their peace principles with such concerns as seeking refuge in garrisons, collecting taxes for war, carrying guns for self-defense as they worked in the fields, and serving in the militia. Indeed, Weddle has uncovered records of many Quakers engaged in or abetting acts of violence, thus debunking the traditional historiography of Quakers as saintly pacifists. Weddle shows that Quaker pacifism existed as a doctrinal position before the 1660 crackdown on religious sectarians, but that it was a radical theological position rather than a pragmatic strategy. She thus convincingly refutes the Marxist argument that Quakers acted from economic and political, and not religious motives. She examines in detail how the Quakers' theology worked--how, for example, their interpretation of certain biblical passages affected their politics--and traces the evolution of the concept of pacifism from a doctrine that was essentially about protecting the state of one's own soul to one concerned with the consequences of violence to other human beings.