Erasure And Tuscarora Resilience In Colonial North Carolina

In the wake of their victory in the Tuscarora War (1711-15), English settlers forced the Tuscarora Indians of eastern North Carolina, along with the Meherrin, Core, Chowan, Mattamuskeet, Neuse, Hatteras, Bay River, and White Oak River Indians, to become colonial tributaries with assigned land reserves. As tributaries, these Native tribes had special duties and rights recognized by the colony, but they also had to navigate a new world thrust upon them by the colonial government and white settlers. Historian David La Vere argues that through this devious sleight of hand, the colony erased these groups' designation as "Indians," eliding their official, documented existence. The paper genocide of these Native peoples of eastern North Carolina reinforced the growing binary of Black and white society with no place for Native Americans. La Vere traces the process of racialization for both the Native American and wider North Carolinian populations in the decades that followed the war, using previously undiscovered material to chart the dehumanization that occurred as well as the repercussions of the tributary policies that were still felt nearly 200 years after the conflict.

"This book traces the process of racialization for both the Native American and wider North Carolinian populations in the decades that followed the Tuscarora War (1711-1715), using previously undiscovered material to chart the dehumanization that occurred as well as the repercussions of the tributary policies that were still felt nearly 200 years after the conflict"--

In this surprising new look at how clothing, style, and commerce came together to change American culture, Jennifer Le Zotte examines how secondhand goods sold at thrift stores, flea markets, and garage sales came to be both profitable and culturally influential. Initially, selling used goods in the United States was seen as a questionable enterprise focused largely on the poor. But as the twentieth century progressed, multimillion-dollar businesses like Goodwill Industries developed, catering not only to the needy but increasingly to well-off customers looking to make a statement. Le Zotte traces the origins and meanings of "secondhand style" and explores how buying pre-owned goods went from a signifier of poverty to a declaration of rebellion. Considering buyers and sellers from across the political and economic spectrum, Le Zotte shows how conservative and progressive social activists--from religious and business leaders to anti-Vietnam protesters and drag queens--shrewdly used the exchange of secondhand goods for economic and political ends. At the same time, artists and performers, from Marcel Duchamp and Fanny Brice to Janis Joplin and Kurt Cobain, all helped make secondhand style a visual marker for youth in revolt.

In 1664, French Jesuit Louis Nicolas arrived in Quebec. Upon first hearing Ojibwe, Nicolas observed that he had encountered the most barbaric language in the world--but after listening to and studying approximately fifteen Algonquian languages over a ten-year period, he wrote that he had "discovered all of the secrets of the most beautiful languages in the universe." Unscripted America is a study of how colonists in North America struggled to understand, translate, and interpret Native American languages, and the significance of these languages for theological and cosmological issues such as the origins of Amerindian populations, their relationship to Eurasian and Biblical peoples, and the origins of language itself. Through a close analysis of previously overlooked texts, Unscripted America places American Indian languages within transatlantic intellectual history, while also demonstrating how American letters emerged in the 1810s through 1830s via a complex and hitherto unexplored engagement with the legacies and aesthetic possibilities of indigenous words. Unscripted America contends that what scholars have more traditionally understood through the Romantic ideology of the noble savage, a vessel of antiquity among dying populations, was in fact a palimpsest of still-living indigenous populations whose presence in American literature remains traceable through words. By examining the foundation of the literary nation through language, writing, and literacy, Unscripted America revisits common conceptions regarding "early america" and its origins to demonstrate how the understanding of America developed out of a steadfast connection to American Indians, both past and present.

In the era of the American Revolution, the rituals of diplomacy between the British, Patriots, and Native Americans featured gifts of food, ceremonial feasts, and a shared experience of hunger. When diplomacy failed, Native Americans could destroy food stores and cut off supply chains in order to assert authority. Black colonists also stole and destroyed food to ward off hunger and carve out tenuous spaces of freedom. Hunger was a means of power and a weapon of war. In No Useless Mouth, Rachel B. Herrmann argues that Native Americans and formerly enslaved black colonists ultimately lost the battle against hunger and the larger struggle for power because white British and United States officials curtailed the abilities of men and women to fight hunger on their own terms. By describing three interrelated behaviors—food diplomacy, victual imperialism, and victual warfare—the book shows that, during this tumultuous period, hunger prevention efforts offered strategies to claim power, maintain communities, and keep rival societies at bay. Herrmann shows how Native Americans, free blacks, and enslaved peoples were "useful mouths"—not mere supplicants for food, without rights or power—who used hunger for cooperation and violence, and took steps to circumvent starvation. Her wide-ranging research on black Loyalists, Iroquois, Cherokee, Creek, and Western Confederacy Indians demonstrates that hunger creation and prevention were tools of diplomacy and warfare available to all people involved in the American Revolution. Placing hunger at the center of these struggles foregrounds the contingency and plurality of power in the British Atlantic during the Revolutionary Era. Thanks to generous funding from Cardiff University, the ebook editions of this book are available as Open Access volumes from Cornell Open (cornellopen.org) and other repositories.

A timely and comprehensive history of female husbands in Anglo-America from the eighteenth through the turn of the twentieth century.

examines relations between Southeastern Indians who were removed to Indian Territory in the early nineteenth century and Southern Plains Indians who claimed this area as their own. These two Indian groups viewed the world in different ways. The Southeastern Indians, primarily Choctaws, Cherokees, Creeks, Chickasaws, and Seminoles, were agricultural peoples. By the nineteenth century they were adopting American "civilization": codified laws, Christianity, market-driven farming, and a formal, Euroamerican style of education. By contrast, the hunter-gathers of the Southern Plains-the Comanches, Kiowas, Wichitas, and Osages-had a culture based on the buffalo. They actively resisted the Removed Indians' "invasion" of their homelands. The Removed Indians hoped to lessen Plains Indian raids into Indian Territory by "civilizing" the Plains peoples through diplomatic councils and trade. But the Southern Plains Indians were not interested in "civilization" and saw no use in farming. Even their defeat by the U.S. government could not bridge the cultural gap between the Plains and Removed Indians, a gulf that remains to this day.