History's Shadow: Native Americans and Historical Consciousness in the Nineteenth Century

2005 ◽  
Vol 38 (3) ◽  
pp. 402
Author(s):  
Charles L. P. Silet ◽  
Steven Conn
2005 ◽  
Vol 2 (3) ◽  
pp. 409-417
Author(s):  
KERWIN LEE KLEIN

Steven Conn, History's Shadow: Native Americans and Historical Consciousness in the Nineteenth Century (Chicago: University of Chicago Press, 2004)Maureen Konkle, Writing Indian Nations: Native Intellectuals and the Politics of Historiography, 1827–1863 (Chapel Hill: University of North Carolina Press, 2004)New histories of indigenous and colonized peoples have revitalized some ancient questions. When and where does a properly historical discourse begin and why? The profession has traditionally given two different answers to the “when” and “where” queries. One venerable account holds that history proper begins with the Greeks and takes Herodotus (or Thucydides, depending on the political climate) for its founding patriarch. The second answer holds that historical consciousness only begins with modernity, and that real historical discourse—including the beginnings of professional, disciplined historiography—starts in Europe.


2017 ◽  
Vol 10 (2) ◽  
pp. 197-216
Author(s):  
Sarah Irving-Stonebraker

Through an examination of the extensive papers, manuscripts and correspondence of American physician Benjamin Rush and his friends, this article argues that it is possible to map a network of Scottish-trained physicians in the late eighteenth and early nineteenth-century Atlantic world. These physicians, whose members included Benjamin Rush, John Redman, John Morgan, Adam Kuhn, and others, not only brought the Edinburgh model for medical pedagogy across the Atlantic, but also disseminated Scottish stadial theories of development, which they applied to their study of the natural history and medical practices of Native Americans and slaves. In doing so, these physicians developed theories about the relationship between civilization, historical progress and the practice of medicine. Exploring this network deepens our understanding of the transnational intellectual geography of the eighteenth and early nineteenth century British World. This article develops, in relation to Scotland, a current strand of scholarship that maps the colonial and global contexts of Enlightenment thought.


Literator ◽  
1996 ◽  
Vol 17 (3) ◽  
pp. 93-118
Author(s):  
G. Gillespie

Major writers and painters of the Romantic period interpreted the church or cathedral in its organic and spiritual dimensions as a complex expression of a matured Christian civilization. Artists of the mid-nineteenth century continued to produce both secular and religious variations upon this established referentiality. Although divergent uses reciprocally reinforced the fascination for the central imagery of the church and its multiple contexts, they also came to suggest a deeper tension in Western development between what the church had meant in an earlier Europe and what it might mean for late modernity. The threat of a permanent loss of cultural values was an issue haunting Realist approaches. A crucial revision occurred when key Symbolist poets openly revived the first Romantic themes but treated them as contents available to a decidedly post-Romantic historical consciousness. There was an analogous revival of interest in the church as a culturally charged symbol in painting around the turn of the century. Although they might apply this poetic and pictorial heritage in strikingly different ways, writers of high Modernism such as Rilke, Proust, and Kafka understood its richness and importance.


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