The “pedestrian traveller” Maurice Spillard (fl. 1777–1800): botanist in North America?

2019 ◽  
Vol 46 (1) ◽  
pp. 124-133
Author(s):  
E. Charles Nelson

In the 1790s, newspapers in Britain, Ireland and the United States carried brief reports about the activities of Maurice Spillard, described as a “celebrated English pedestrian traveller”. Spillard, who may have been Irish, served in the British forces during the American Revolutionary War in the late 1770s. His exploits as a “pedestrian” were reported to have included botanical and geographical exploration, particularly in eastern and central North America including the Mississippi and Missouri basins, in which he was improbably linked with Lord Edward Fitzgerald. Spillard's botanical collections (including seeds and living plants), if they existed, were reported to have been seized by French privateers, resulting in a decree by the French Minister for the Navy requesting the safe return of this property. Spillard had contacts in London, including with the publisher Cadell & Davies, who paid an advance to Spillard. Said to have died in Dublin in 1800, Spillard reappeared in Paris in 1802, when his claims were refuted by Milfort Tastenagy (Jean-Antoine Le Clerc), and the “pedestrian traveller” was shown up as a fraud.

2019 ◽  
pp. 1-18
Author(s):  
Rachel B. Herrmann

This introductory chapter discusses the important role of hunger during the American Revolution. Enduring, ignoring, creating, and preventing hunger were all ways to exercise power during the American Revolution. Hunger prompted violence and forged ties; it was a weapon of war and a tool of diplomacy. In North America, Cherokee, Creek, Delaware, Iroquois (Haudenosaunee), Miami, and Shawnee Indians grew and destroyed foodstuffs during the Revolutionary War, which forced their British and American allies to hunger with them, and to furnish provisions that accommodated Native tastes. By the 1810s, the United States had learned how to prevent Indian hunger, to weaponize food aid, and to deny Indians the power gained by enduring and ignoring scarcity. Meanwhile, people of African descent gained some power by creating white hunger during the Revolutionary War, but more so as formerly enslaved communities, primarily after leaving the new United States and migrating to British colonies in Nova Scotia and then Sierra Leone. After white officials in Sierra Leone realized that colonists' hunger-prevention efforts gave them too much freedom, black colonists lost their hunger-preventing rights. Ultimately, three key behaviors changed and were, in turn, changed by evolving ideas about hunger: food diplomacy, victual warfare, and victual imperialism.


2013 ◽  
Vol 86 (3) ◽  
pp. 357-397
Author(s):  
Paul E. Cohen

After the Revolutionary War concluded, the United States found itself holding clear title to much of North America. The first American to delineate this vast territory was engraver and counterfeiter Abel Buell, whose “Map of the United States” is a legendary rarity. This article provides an account of the map and gives a history of the seven surviving copies.


2020 ◽  
Vol 23 (4) ◽  
pp. 5-14
Author(s):  
Sabina Magliocco

This essay introduces a special issue of Nova Religio on magic and politics in the United States in the aftermath of the 2016 presidential election. The articles in this issue address a gap in the literature examining intersections of religion, magic, and politics in contemporary North America. They approach political magic as an essentially religious phenomenon, in that it deals with the spirit world and attempts to motivate human behavior through the use of symbols. Covering a range of practices from the far right to the far left, the articles argue against prevailing scholarly treatments of the use of esoteric technologies as a predominantly right-wing phenomenon, showing how they have also been operationalized by the left in recent history. They showcase the creativity of magic as a form of human cultural expression, and demonstrate how magic coexists with rationality in contemporary western settings.


2020 ◽  
Vol 1 (2) ◽  
pp. 77-92
Author(s):  
Rotimi Williams Omotoye

Pentecostalism as a new wave of Christianity became more pronounced in 1970's and beyond in Nigeria. Since then scholars of Religion, History, Sociology and Political Science have shown keen interest in the study of the Churches known as Pentecostals because of the impact they have made on the society. The Redeemed Christian Church of God (RCCG) was established by Pastor Josiah Akindayomi in Lagos,Nigeria in 1952. After his demise, he was succeeded by Pastor Adeboye Adejare Enock. The problem of study of this research was an examination of the expansion of the Redeemed Christian Church of God to North America, Caribbean and Canada. The missionary activities of the church could be regarded as a reversed mission in the propagation of Christianity by Africans in the Diaspora. The methodology adopted was historical. The primary and secondary sources of information were also germane in the research. The findings of the research indicated that the Redeemed Christian Church of God was founded in North America by Immigrants from Nigeria. Pastor Adeboye Enock Adejare had much influence on the Church within and outside the country because of his charisma. The Church has become a place of refuge for many immigrants. They are also contributing to the economy of the United States of America. However, the members of the Church were faced with some challenges, such as security scrutiny by the security agencies. In conclusion, the RCCGNA was a denomination that had been accepted and embraced by Nigerians and African immigrants in the United States of America.


2005 ◽  
Vol 14 (1) ◽  
pp. 23-37 ◽  
Author(s):  
Louis Balthazar

This paper's objective is to bring forth some elements which confirm the following hypothesis : Canada is consigned to continentalism, namely to economic and cultural integration with the United States though this fact is shrouded in a Canadian nationalism of sorts. The continentalist mentality is rooted in the history of British North America, inhabited mostly by refugees from America who have remained inherently "Yankees" in spite of their anti-americanism. The Confederation itself is based on a sort of complicity with the United States. More recently there were talks of a "North American nationality", and continentalism both cultural and economic has come to be seen as a 'force of nature" which the governments, at the most, put into a chanelling process. Still, it is possible for Canadian nationalism to exist provided it does not go beyond the threshold whence it would run headlong into the continental mentality. Canada has defined itself through an international or non-national perspective far too long for today's nationalism not to remain weak and poorly established. But the Americans whose "manifest destiny" has succeeded in spreading over Canada without even their having tried to hoist their flag there find it to their advantage to maintain some form of Canadian sovereignty. Canada as a "friendly nation" can be of use to Washington. That is why there are almost as many advocates for Canada's independence in the United States as there are north of the border. Canadian nationalism can thus further the interests of some Canadian elites without seriously prejudicing continental integration which can very well afford not to be set up into formalized structures.


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