It is the most famous speech Lincoln ever gave, and one of the most important orations in the history of the nation. Delivered on November 19, 1863, among the freshly dug graves of the Union dead, the Gettysburg Address defined the central meaning of the Civil War and gave cause for the nation's incredible suffering. The poetic language and moral sentiment inspired listeners at the time, and have continued to resonate powerfully with groups and individuals up to the present day. What gives this speech its enduring significance? This collection of essays, from some of the best-known scholars in the field, answers that question. Placing the Address in complete historical and cultural context and approaching it from a number of fresh perspectives, the volume first identifies how Lincoln was influenced by great thinkers on his own path toward literary and oratory genius. Among others, Nicholas P. Cole draws parallels between the Address and classical texts of Antiquity and John Stauffer considers Lincoln's knowledge of the King James Bible and Shakespeare. The second half of the collection then examines the many ways in which the Gettysburg Address has been interpreted, perceived, and utilized in the past 150 years. Since 1863, African Americans, immigrants, women, gay rights activists, and international figures have invoked the speech's language and righteous sentiments on their respective paths toward freedom and equality. Essays include Louis P. Masur on the role the Address played in eventual emancipation; Jean H. Baker on the speech's importance to the women's rights movement; and Don H. Doyle on the Address's international legacy. Lincoln spoke at Gettysburg in a defining moment for America, but as the essays in this collection attest, his message is universal and timeless. This work brings together the foremost experts in the field to illuminate the many ways in which that message continues to endure.

Winner of an Award of Merit in the Christianity Today Book Awards, History/Biography category
On January 17, 1776, one week after Thomas Paine published his incendiary pamphlet Common Sense, Connecticut minister Samuel Sherwood preached an equally patriotic sermon. "God Almighty, with all the powers of heaven, are on our side," Sherwood said, voicing a sacred justification for war that Americans would invoke repeatedly throughout the struggle for independence.
In Sacred Scripture, Sacred War, James Byrd offers the first comprehensive analysis of how American revolutionaries defended their patriotic convictions through scripture. Byrd shows that the Bible was a key text of the American Revolution. Indeed, many colonists saw the Bible as primarily a book about war. They viewed God as not merely sanctioning violence but actively participating in combat, playing a decisive role on the battlefield. When war came, preachers and patriots alike turned to scripture not only for solace but for exhortations to fight. Such scripture helped amateur soldiers overcome their natural aversion to killing, conferred on those who died for the Revolution the halo of martyrdom, and gave Americans a sense of the divine providence of their cause. Many histories of the Revolution have noted the connection between religion and war, but Sacred Scripture, Sacred War is the first to provide a detailed analysis of specific biblical texts and how they were used, especially in making the patriotic case for war. Combing through more than 500 wartime sources, which include more than 17,000 biblical citations, Byrd shows precisely how the Bible shaped American war, and how war in turn shaped Americans' view of the Bible.
Brilliantly researched and cogently argued, Sacred Scripture, Sacred War sheds new light on the American Revolution.

Describes the twelve campaigns fo r whichthe India General Service Medal 1908-1935 was awarded - North West Frontier1908; Abor 1911-12; Afghanistan North West Frontier 1919; Mahsud 1919-20; Waziristan 1919-21; Malabar 1921-22; Waziristan 1921-24; Waziristan 1925; North West Frontier 1930-31; Burma 1930-32; Mohmand 1933; North West Frontier 1935. Includes the Medal Rolls of the British Army and Royal Air Force are published for all officer entitlements, all multi-clasp recipients, and all personnel of units present in less than battalion strength - in all, a total of more than 14,000 names (civilians included). Recipients of single-clasp medals who served with regiments and units present in full strength are not included, partly because of the sheer volume of names and partly because verification of these medals on the original rolls is not so complex. The many difficulties of using the original rolls and on-line versions are explained in the Introduction. Hence the published rolls in this book make it straightforward for collectors and military historians to check officer, multi-clasp and 'odd men' entitlements to the India General Service Medal 1908-1935. The degree of rarity of medals for any given campaign clasp(s) to individual regiments or units (including the Royal Air Force) is specified. In addition, this volume includes: Rolls of Honour for the British Establishment; Orders of Battle for the British and Indian Establishments with the names of Commanding Officers; and many previously unpublished photographs.

In 1604, when Frenchmen landed on Saint Croix Island, they were far from the first people to walk along its shores. For thousands of years, Etchemins--whose descendants were members of the Wabanaki Confederacy-- had lived, loved and labored in Down East Maine. Bound together with neighboring people, all of whom relied heavily on canoes for transportation, trade and survival, each group still maintained its own unique cultures and customs. After the French arrived, they faced unspeakable hardships, from "the Great Dying," when disease killed up to 90 percent of coastal populations, to centuries of discrimination. They never abandoned Ketakamigwa, their homeland. In this book, anthropologist William Haviland relates the history of hardship and survival endured by the natives of the Down East coast and how they have maintained their way of life over the past four hundred years.

An innovative and accessible overview of how ancient Scandinavians understood and made use of their mythological stories. Old Norse Mythology provides a unique survey of the mythology of Scandinavia: the gods THorr (Thor) with his hammer, the wily and duplicitous Odinn (Odin), the sly Loki, and other fascinating figures. They create the world, battle their enemies, and die at the end of the world, which arises anew with a new generation of gods. These stories were the mythology of the Vikings, but they were not written down until long after the conversion to Christianity, mostly in Iceland. In addition to a broad overview of Nordic myths, the book presents a case study of one myth, which tells of how THorr (Thor) fished up the World Serpent, analyzing the myth as a sacred text of the Vikings. Old Norse Mythology also explores the debt we owe to medieval intellectuals, who were able to incorporate the old myths into new paradigms that helped the myths to survive when they were no longer part of a religious system. This superb introduction traces the use of the mythology in ideological contexts, from the Viking Age until the twenty-first century, as well as in entertainment.

This diary gives a vivid picture of life in a Yorkshire village between the Napoleonic Wars and the Victorian era. Robert Sharp, schoolmaster, village constable, shopkeeper, and tax collector, was in a unique position to observe the affairs of the village and the lives of his fellow-villagers, whom he describes with wry humour and affection, often quoting their conversations verbatim. He also took a keen interest in what was happening outside the village, both nationally and internationally, giving the reader a valuable insight into how these events were reflected at the local level and how they were viewed by contemporaries.

Join local scholar Cyndy Bittinger on a journey through the forgotten tales of the roles that Native Americans, African Americans and women-often overlooked-played in Vermont's master narrative and history. Bittinger not only shows where these marginalized groups are missing from history, but also emphasizes the ways that they contributed and their unique experiences.

This book is based on the first edition titled Historical Dictionary of Mozambique - with new entries, updating of information, some reorganisation, and the correction of a few minor errors of fact and interpretation in the earlier work; it is aimed primarily at a South African readership.

The purpose of bringing out this revised edition is to make information on Mozambique more easily available and affordable for students and others in southern Africa who are interested in the history of one of South Africa's closest neighbours. Over several centuries, relations between the two emerging territories have been complex and sometimes troubled, and despite the fact that the economies of the two countries have more recently become historically interdependent, the simple fact that Mozambique is officially – at least, a Portuguese-speaking country has perhaps functioned as a barrier to understanding.

The emphasis in focus is on contemporary history from the middle of the twentieth century onwards, with perhaps one-third of all entries dealing with topics and personalities from that period. However, the dictionary includes many entries covering both the period before the arrival of the Portuguese in the late fifteenth century, as well as on the five centuries of their presence – often precarious – in Mozambique.

From the beginnings of industrial capitalism to contemporary disputes over evolution, nature has long been part of the public debate over the social good. As such, many natural scientists throughout American history have understood their work as a cultural activity contributing to social stability and their field as a powerful tool for enhancing the quality of American life. In the late Victorian era, interwar period, and post-war decades, massive social change, economic collapse and recovery, and the aftermath of war prompted natural scientists to offer up a civic-minded natural science concerned with the political well-being of American society. In Science and the Social Good, John P. Herron explores the evolving internal and external forces influencing the design and purpose of American natural science, by focusing on three representative scientists-geologist Clarence King, forester Robert Marshall, and biologist Rachel Carson-who purposefully considered the social outcomes of their work.
As comfortable in the royal courts of Europe as the remote field camps of the American West, Clarence King was the founding director of the U.S. Geological Survey, and used his standing to integrate science into late nineteenth century political debates about foreign policy, immigration, and social reform. In the mid-1930s, Robert Marshall founded the environmental advocacy group, The Wilderness Society, which transformed the face of natural preservation in America. Committed to social justice, Marshall blended forest ecology and pragmatic philosophy to craft a natural science ethic that extended the reach of science into political discussions about the restructuring of society prompted by urbanization and economic crisis. Rachel Carson deservedly gets credit for launching the modern environmental movement with her 1962 classic Silent Spring. She made a generation of Americans aware of the social costs inherent in the human manipulation of the natural world and used natural science to critique established institutions and offer an alternative vision of a healthy and diverse society. As King, Marshall, and Carson became increasingly wary of the social costs of industrialization, they used their scientific work to address problems of ecological and social imbalance. Even as science became professionalized and compartmentalized. these scientists worked to keep science relevant to broader intellectual debates.
John Herron offers a new take on King, Marshall, and especially Carson and their significance that emphasizes the importance of their work to environmental, political, and cultural affairs, while illuminating the broader impact of natural science on American culture.

This book breaks new ground in the study of crime and law enforcement in late medieval England using the reign of Henry V as a detailed case study. Dr Powell considers the subject on three levels: legal theory - academic, governmental, and popular thinking about the nature of law; legal machinery - the framework of courts and their procedures; and legal practice - the enforcement of the law in the reign of Henry V. There exists at present no other work devoted to setting the legal system of this period in its social and political context. Rejecting the traditional view of late medieval England as chronically lawless and violent, Dr Powell emphasizes instead the structural constraints on royal power to enforce the law, and the King's dependence on the co-operation of local society for the maintenance of his peace. Public order relied less on the coercive powers of the courts than the art of political management and the use of procedures for conciliation and arbitration at local level.

Copywriter: include this in European/French History rather than British This is a comparative study of national labour movements in France and Britain during the First World War. Historians of labour in this period have concentrated on pacifism, and on the post-war radicalism and emergent communism to which that contributed. John N. Horne focuses instead on the majorities in both the French and the British labour movements which continued to support the war to its end. He examines the terms of their support, and the broader working-class experience which this reflected, showing how a critical programme of socialist reforms was gradually developed. Labour at War is a genuinely comparative analysis, based on intensive primary research in both countries. It is an important contribution both to labour history, and to the social and political history of the First World War.

Constructing Neoliberalism presents a rich analysis of the shift to neoliberal economic policies in four Anglo-American democracies - Canada, Britain, Australia, and New Zealand - over the course of the 1980s and 1990s. This period witnessed a dramatic shift away from traditional post-war consensus policies of active state economic intervention, public ownership, and full employment toward those informed by an ideological commitment to deregulation, privatization, entrepreneurialism, and freer trade. Jonathan Swarts argues that this transformation was not simply a marginal adjustment in existing economic policies, but rather the result of political elites seeking to reshape what he calls their societies' "political-economic imaginaries." Swarts demonstrates that this shift cut across traditional party lines, and that in all four cases, the result was a new set of intersubjective norms about appropriate economic policies, the role of the state in the economy, the expectations and aspirations of citizens, and the very nature of an advanced industrial democracy in a globalizing world.

This book challenges the domination of the institutional church as the overriding concern of nineteenth-century religious history by taking as its starting point the nature and expression of religious ideas outside the immediate sphere of the church within the wider arena of popular culture. It considers in detail how these beliefs formed part of a richly textured language of personal, familial, and popular identity in the day-to-day lives of the inhabitants of the London Borough of Southwark between c.1880 and the outbreak of the Second World War. The study highlights the persistence of patterns dismissed as alien to the industrial and urban environment. The interaction of folk idioms with institutional religious language and practice is also considered and urban popular religion is identified as a distinctive system of belief in its own right. This study also pioneers a methodology for exploring belief and interpreting it as a popular cultural phenomenon. A wide range of source materials are drawn on including oral history. Centrality is given to understanding the ways in which individuals expressed and communicated their religious ideas.

McKittrick’s history of the 1918 Kalahari Thirstland Redemption Scheme reveals the environment to have been central to South African understandings of race. The plan fanned white settlers’ visions for South Africa, stoked mistrust in scientific experts, and influenced ideas about race and the environment in South Africa for decades to come.

In 1918, South Africa’s climate seemed to be drying up. White farmers claimed that rainfall was dwindling, while nineteenth-century missionaries and explorers had found riverbeds, seashells, and other evidence of a verdant past deep in the Kalahari Desert. Government experts insisted, however, that the rains weren’t disappearing; the land, long susceptible to periodic drought, had been further degraded by settler farmers’ agricultural practices—an explanation that white South Africans rejected. So when the geologist Ernest Schwarz blamed the land itself, the farmers listened. Schwarz held that erosion and topography had created arid conditions, that rainfall was declining, and that agriculture was not to blame. As a solution, he proposed diverting two rivers to the Kalahari’s basins, creating a lush country where white South Africans could thrive. This plan, which became known as the Kalahari Thirstland Redemption Scheme, was rejected by most scientists. But it found support among white South Africans who worried that struggling farmers undermined an image of racial superiority.

Green Lands for White Men explores how white agriculturalists in southern Africa grappled with a parched and changing terrain as they sought to consolidate control over a black population. Meredith McKittrick’s timely history of the Redemption Scheme reveals the environment to have been central to South African understandings of race.

While Schwarz’s plan was never implemented, it enjoyed suffi cient support to prompt government research into its feasibility, and years of debate. McKittrick shows how white farmers rallied around a plan that represented their interests over those of the South African state and delves into the reasons behind this schism between expert opinion and public perception. This backlash against the predominant scientific view, McKittrick argues, displayed the depth of popular mistrust in an expanding scientific elite.

A detailed look at the intersection of a settler society, climate change, white nationalism, and expert credibility, Green Lands for White Men examines the reverberations of a scheme that ultimately failed but influenced ideas about race and the environment in South Africa for decades to come.

When Ishi, "the last wild Indian," came out of hiding in August of 1911, he was quickly whisked away by train to San Francisco to meet Alfred Kroeber, one of the fathers of American anthropology. When Kroeber and Ishi came face to face, it was a momentous event, not only for each man, but for the cultures they represented. Each stood on the brink: one culture was in danger of losing something vital while the other was in danger of disappearing altogether. Ishi was a survivor, and viewed the bright lights of the big city with a mixture of awe and bemusement. What surprised everyone is how handily he adapted himself to the modern city while maintaining his sense of self and his culture. He and his people had ingeniously used everything they could get their hands on from whites to survive in hiding, and now Ishi was doing the same in San Francisco. The wild man was in fact doubly civilized-he had his own culture, and he opened himself up to that of modern America. Kroeber was professionally trained to document Ishi's culture, his civilization. What he didn't count on was how deeply working with the man would lead him to question his own profession and his civilization-how it would rekindle a wildness of his own. Though Ishi's story has been told before in film and fiction, Wild Men is the first book to focus on the depth of Ishi and Kroeber's friendship and to explore what their intertwined stories tell us about Indian survival in modern America and about America's fascination with the wild even as it was becoming ever-more urban and modern. Wild Men is about two individuals and two worlds intimately brought together in ways that turned out to be at once inspiring and tragic. Each man stood looking at the other from the opposite edge of a chasm: they reached out in the hope of keeping the other from falling in.

Scholars of language ideology have encouraged us to reflect on and explore where social categories come from, how they have been reproduced, and whether and to what extent they are relevant to everyday interactional practices. Taking up on these issues, this book focuses on how ethnicity has been semiotically constructed, valued, and reproduced in Indonesia since Dutch colonial times, and how this category is drawn upon in everyday talk. In doing so, this book also seeks to engage with scholarship on superdiversity while highlighting some points of engagement with work on ideas about community. The book draws upon a broad range of scholarship on Indonesia, recordings of Indonesian television from the mid-1990s onwards, and recordings of the talk of Indonesian students living in Japan. It is argued that some of the main mechanisms for the reproduction and revaluation of ethnicity and its links with linguistic form include waves of technological innovations that bring people into contact (e.g. changes in transportation infrastructure, introduction of print media, television, radio, the internet, etc.), and the increasing use of one-to-many participation frameworks such as school classrooms and the mass media. In examining the talk of sojourning Indonesians the book goes on to explore how ideologies about ethnicity are used to establish and maintain convivial social relations while in Japan. Maintaining such relationships is not a trivial thing and it is argued that the pursuit of conviviality is an important practice because of its relationship with broader concerns about eking out a living.

The Vietnam War, Oklahoma City bombing, Columbine High School shooting, and attacks of 9/11 all shattered myths of national identity. Vietnam was a war the U.S. didn't win on the ground in Asia or politically at home; Oklahoma City revealed domestic terrorism in the heartland; Columbine debunked legends of high school as an idyllic time; and 9/11 demonstrated U.S. vulnerability to international terrorism. The Vietnam Veterans Memorial was intended to separate the victims from the war that caused their death. This focus on individuals lost (evident in all the memorials and museums discussed here) conflates the function of cemeteries, where deaths are singular and grieving is personal, with that of memorials - to remember and mourn communal losses and reflect on national events seen in a larger context. Memorials to Shattered Myths: Vietnam to 9/11 traces the evolution and consequences of this new hybrid paradigm, which grants a heroic status to victims and by extension to their families, thereby creating a class of privileged participants in the permanent memorial process. It argues against this practice, suggesting instead that victims' families be charged with determining the nature of an interim memorial, one that addresses their needs in the critical time between the murder of their loved ones and the completion of the permanent memorial. It also charges that the memorials discussed here are variously based on strategies of diversion and denial that direct our attention away from actual events, and reframe tragedy as secular or religious triumph. Thus they basically camouflage history. Seen as an aggregate, they define a nation of victims, exactly the concept they and their accompanying celebratory narratives were apparently created to obscure.

Britain's underground economy flourished during the 1940s and early 1950s thanks to rationing and price control, producers, traders, and professional criminals helped consumers to get a little extra on the side, from under the counter, or off the back of a lorry. Yet widespread evasion of regulations designed to ensure fair shares for all did not undermine the austerity policies that characterised these years and its vital role in securing compliance with economic regulation. In Black Market Britain, Mark Roodhouse argues that Britons showed self-restraint in their illegal dealings. The means, motives, and opportunities for evasion were not lacking. The shortages were real, regulations were not watertight, and enforcement was haphazard. Fairness, not patriotism and respect for the law, is the key to understanding this self-restraint. By invoking popular notions of a fair price, a fair profit, and a fair share, government rhetoric limited black marketeering as would-be evaders had to justify their offences both to themselves and others. Black Market Britain underlines the importance of fairness to those seeking a richer understanding of economic life in modern Britain.