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"This book is situated within the terrain of intense debate over the placement and displacement of monuments to difficult histories. Installed in Plymouth in 1921 to commemorate the Tercentenary of the landing of the Pilgrims, Cyrus Dallin's statue Massasoit was intended to memorialize the Pokanoket Massasoit (leader) Ousamequin as a welcoming diplomat and participant in the mythical first Thanksgiving. But Massasoit did not remain only in Plymouth. Lisa Blee and Jean O'Brien track the physical and narrative mobility of Massasoit through its inception and its movement to numerous locations in the US to illuminate how Massasoit's attachment to national origins did and did not move with the installations. The historical memory surrounding Massasoit suggests both the rich potential of Indigenous public historians to intervene in sanitized national narratives of origins, and the ways in which this history is commodified. Can Massasoit prompt viewers to reckon with ... the structural violence of settler colonialism in commemorative landscapes, or does it further entrench celebratory narratives of national origins?"--
Collective memory --- Monuments --- Wampanoag Indians --- Massasoit Indians --- Pokanoket Indians --- Algonquian Indians --- Indians of North America --- Historical monuments --- Architecture --- Sculpture --- Historic sites --- Memorials --- Public sculpture --- Statues --- Collective remembrance --- Common memory --- Cultural memory --- Emblematic memory --- Historical memory --- National memory --- Public memory --- Social memory --- Memory --- Social psychology --- Group identity --- National characteristics --- Political aspects --- Social aspects --- History. --- Massasoit,
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It was indeed possible for Indians and Europeans to live peacefully in early America and for Indians to survive as distinct communities. Faith and Boundaries uses the story of Martha's Vineyard Wampanoags to examine how. On an island marked by centralized English authority, missionary commitment, and an Indian majority, the Wampanoags' adaptation to English culture, especially Christianity, checked violence while safeguarding their land, community, and ironically, even customs. Yet the colonists' exploitation of Indian land and labor exposed the limits of Christian fellowship and thus hardened racial division. The Wampanoags learned about race through this rising bar of civilization - every time they met demands to reform, colonists moved the bar higher until it rested on biological difference. Under the right circumstances, like those on Martha's Vineyard, religion could bridge wide difference between the peoples of early America, but its transcendent power was limited by the divisiveness of race.
Christianity and culture --- Wampanoag Indians --- Government relations. --- History. --- Religion. --- Martha's Vineyard (Mass.) --- Social life and customs. --- Arts and Humanities --- History --- Contextualization (Christian theology) --- Culture and Christianity --- Inculturation (Christian theology) --- Indigenization (Christian theology) --- Culture --- Massasoit Indians --- Pokanoket Indians --- Algonquian Indians --- Indians of North America --- Capawick (Mass.) --- Capawock (Mass.) --- Capawok (Mass.) --- Capowack (Mass.) --- Ile de Martha's Vineyard (Mass.) --- Island Louisa (Mass.) --- Island Luisa (Mass.) --- Isle of Capowack (Mass.) --- Isles of Capawok (Mass.) --- Kapawok (Mass.) --- La Soupconneuse (Mass.) --- L'ile de Martha's Vineyard (Mass.) --- Louisa, Island (Mass.) --- Luisa, Island (Mass.) --- Maertens Wyngart (Mass.) --- Maertens Wyngert (Mass.) --- Martc Vineyard (Mass.) --- Marthaes Vineyard (Mass. : Martha's Vineyard) --- Martin Wyngaards Island (Mass.) --- Martin's Vineyard (Mass.) --- Martyn's Vineyard (Mass.) --- No-epe (Mass.) --- Noepe (Mass.) --- Nope (Mass.) --- Soupconneuse, La (Mass.) --- Straumey (Mass.) --- Texel (Mass.) --- Verazzano (Mass.)
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