This book is an exploration of the viability of applying the post structuralist theory of intertextuality to early modern texts. It suggests that a return to a more theorised understanding of intertextuality, as that outlined by Julia Kristeva and Roland Barthes, is more productive than an interpretation which merely identifies 'source' texts. The book analyses several key early modern texts through this lens, arguing that the period's conscious focus on and prioritisation of the creative imitation of classical and contemporary European texts makes it a particularly fertile era for intertextual reading. This analysis includes discussion of early modern creative writers' utilisation of classical mythology, allegory, folklore, parody, and satire, in works by William Shakespeare, Sir Francis Bacon, John Milton, George Peele, Thomas Lodge, Christopher Marlowe, Francis Beaumont, and Ben Jonson, and foregrounds how meaning is created and conveyed by the interplay of texts and the movement between narrative systems. This book will be of interest to undergraduate and postgraduate students of early modern literature, as well as early modern scholars.

Mistress of everything examines how indigenous people across Britain's settler colonies engaged with Queen Victoria in their lives and predicaments, incorporated her into their political repertoires, and implicated her as they sought redress for the effects of imperial expansion during her long reign. It draws together empirically rich studies from Canada, Australia, New Zealand and Southern Africa, to provide scope for comparative and transnational analysis. The book includes chapters on a Maori visit to Queen Victoria in 1863, meetings between African leaders and the Queen's son Prince Alfred in 1860, gift-giving in the Queen's name on colonial frontiers in Canada and Australia, and Maori women's references to Queen Victoria in support of their own chiefly status and rights. The collection offers an innovative approach to interpreting and including indigenous perspectives within broader histories of British imperialism and settler colonialism. -- .

Many of Canada's most famous suffragists lived and campaigned in the Prairie provinces, which led the way in granting women the right to vote and hold office. In Ours by Every Law of Right and Justice, Sarah Carter challenges the myth that grateful male legislators simply handed women the vote when it was asked for. Settler suffragists worked long and hard to overcome obstacles and persuade doubters. But even as they petitioned for the vote for their sisters, they often approved of that same right being denied to "foreigners" and Indigenous peoples. By situating the suffragists' struggle in the colonial history of Prairie Canada, this powerful and passionate book shows that the right to vote meant different things to different people.

This book is an exploration of the viability of applying the post structuralist theory of intertextuality to early modern texts. It suggests that a return to a more theorised understanding of intertextuality, as that outlined by Julia Kristeva and Roland Barthes, is more productive than an interpretation which merely identifies 'source' texts. The book analyses several key early modern texts through this lens, arguing that the period's conscious focus on and prioritisation of the creative imitation of classical and contemporary European texts makes it a particularly fertile era for intertextual reading. This analysis includes discussion of early modern creative writers' utilisation of classical mythology, allegory, folklore, parody, and satire, in works by William Shakespeare, Sir Francis Bacon, John Milton, George Peele, Thomas Lodge, Christopher Marlowe, Francis Beaumont, and Ben Jonson, and foregrounds how meaning is created and conveyed by the interplay of texts and the movement between narrative systems. This book will be of interest to undergraduate and postgraduate students of early modern literature, as well as early modern scholars.

In this remarkable and important book, Sarah Carter introduces us to some of Montana's first women homesteaders through their journals and other writings. By shedding light on these determined nineteenth- and early-twentieth-century pioneers, Carter reveals inspiringh stories filled with joy, tragedy, and redemption.

Mistress of everything examines how indigenous people across Britain's settler colonies engaged with Queen Victoria in their lives and predicaments, incorporated her into their political repertoires, and implicated her as they sought redress for the effects of imperial expansion during her long reign. It draws together empirically rich studies from Canada, Australia, New Zealand and Southern Africa, to provide scope for comparative and transnational analysis. The book includes chapters on a Maori visit to Queen Victoria in 1863, meetings between African leaders and the Queen's son Prince Alfred in 1860, gift-giving in the Queen's name on colonial frontiers in Canada and Australia, and Maori women's references to Queen Victoria in support of their own chiefly status and rights. The collection offers an innovative approach to interpreting and including indigenous perspectives within broader histories of British imperialism and settler colonialism. -- .

Amelia McLean Paget was born in 1867 at Fort Simpson, in what is now the Northwest Territories. Her father, William McLean, was a Scot involved in the fur trade and her mother, Helen Murray, belonged to an illustrious Metis family which had been active in the fur trade for generations. Amelia's life spanned some of the most tumultuous events in the West, including the disappearance of the buffalo, the North-West Resistance, and the establishment of the reserve system. She had a more sympathetic appreciation of Aboriginal culture than is found in many of her contemporaries. In "People of the Plains" (first published in 1909), she records her observations of the customs, beliefs, and lifestyles of the Plains Cree and Saulteaux among whom she lived. She died in Ottawa in 1922.

Agriculture on Plains Indian reserves is generally thought to have failed because the Indigenous people lacked either an interest in farming or an aptitude for it. In Lost Harvests Sarah Carter reveals that reserve residents were anxious to farm and expended considerable effort on cultivation; government policies, more than anything else, acted to undermine their success. Despite repeated requests for assistance from Plains Indians, the Canadian government provided very little help between 1874 and 1885, and what little they did give proved useless. Although drought, frost, and other natural phenomena contributed to the failure of early efforts, reserve farmers were determined to create an economy based on agriculture and to become independent of government regulations and the need for assistance. Officials in Ottawa, however, attributed setbacks not to economic or climatic conditions but to the Indians' character and traditions which, they claimed, made the Indians unsuited to agriculture. In the decade following 1885 government policies made farming virtually impossible for the Plains Indians. They were expected to subsist on one or two acres and were denied access to any improvements in technology: farmers had to sow seed by hand, harvest with scythes, and thresh with flails. After the turn of the century, the government encouraged land surrenders in order to make good agricultural land available to non-Indian settlers. This destroyed any chance the Plains Indians had of making agriculture a stable economic base. Through an examination of the relevant published literature and of archival sources in Ottawa, Manitoba, Saskatchewan, and Alberta, Carter provides an in-depth study of government policy, Indian responses, and the socio-economic condition of the reserve communities on the prairies in the post-treaty era. The new introduction by the author offers a reflection on Lost Harvests, the influences that shaped it, and the issues and approaches that remain to be explored.

Sarah Carter provides a detailed description of marriage as a diverse social institution in nineteenth-century Western Canada, and the subsequent ascendancy of Christian, lifelong, heterosexual, monogamous marriage as an instrument to implement dominant British-Canadian values. It took work to impose the monogamous model of marriage as the region was home to a varied population of Aboriginal people and newcomers such as the Mormons, each of whom had their own definitions of marriage, including polygamy and flexible attitudes toward divorce. The work concludes with an explanation of the negative social consequences for women, particularly Aboriginal women, that arose as a result of the imposition of monogamous marriage. "Of an immense amount of new and pathbreaking research on Native people over the past 20 years, this work stands out." --Sidney L. Harring, Professor of Law at City University of New York and author of White Man's Law: Native People in Nineteenth-Century Canadian Jurisprudence

Compelled to Act showcases fresh historical perspectives on the diversity of women's contributions to social and political change in prairie Canada in the twentieth century, including but looking beyond the era of suffrage activism. In our current time of revitalized activism against racism, colonialism, violence, and misogyny, this volume reminds us of the myriad ways women have challenged and confronted injustices and inequalities. The women and their activities shared in Compelled to Act are diverse in time, place, and purpose, but there are some common threads. In their attempts to correct wrongs, achieve just solutions, and create change, women experienced multiple sites of resistance, both formal and informal. The acts of speaking out, of organizing, of picketing and protesting were characterized as unnatural for women, as violations of gender and societal norms, and as dangerous to the state and to family stability. Still as these accounts demonstrate, prairie women felt compelled to respond to women's needs, to challenges to family security, both health and economic, and to the need for community. They reacted with the resources at hand, and beyond, to support effective action, joining the ranks of women all over the world seeking political and social agency to create a society more responsive to the needs of women and their children.