ome unique works were thought of as "art" and some as "craft"; with some notable exceptions, art was individualized as to maker but craft was not. This practice, which is now changing, made it possible to do research and mount shows of the work of particular artists in some, but not all, cultur

bjects from both categories, unique and example, were accessioned into the collections. Museums owned the objects and took on the re sponsibility of preserving, studying, and displaying them

culture is the product of human activity, particularly those things that are socially transmitted, including beliefs, practices, objects, etc. (Appiah 1994: 111–112; Scheffler 2007: 107). Culture is thus generally taken to be a descriptive term that does not carry with it the evaluative and often elitist connotations of culture as implying a certain kind of “civilization” (Appiah 1994: 111–114).

cultural heritage is about the past, as suggested by the ubiquitous framing of heritage ethics topics in terms of the question “Who owns the past?” But on the other hand, cultural heritage is just as much about the present and the future: about how culture is embroiled in contemporary moral controversies, and about what our cultural legacy will be

hough mere opinions (cultural assumptions, normative attitudes, collective prejudices and values) seem to persist unchanged in their natural form as a kind of sediment of history, public opinion can by definition only come into existence when a reasoning public is presupposed

The public sphere as a sphere which mediates between society and state, in which the public organizes itself as the bearer or public opinion, accords with the principle of the public sphere3- that principle of public information which once had to be fought for against the arcane policies of monarchies and which since that time has made possible the democratic control of state activities

The expression "public opinion" refers to the tasks of criticism and control which a public body of citizens informally-and, in periodic elections, formally as well- practices vis-a-vis the ruling structure organized in the form of a state.

Although state authority is so to speak the executor of the political public sphere, it is not a part of it.2 To be sure, state authority is usually considered "public" authority, but it derives its task of caring for the well-being of all citizens primarily from this aspect of the public sphere. Only when the exercise of political control is effectively subordinated to the democratic demand that information be accessible to the public, does the political public sphere win an institutionalized influence over the government through the instrument of law-making bodies

A portion of the public sphere comes into being in every conversation in which private individuals assemble to form a public body.1 They then behave neither like business or professional people transacting private affairs, nor like members of a constitutional order subject to the legal constraints of a state bureaucracy. Citizens behave as a public body when they confer in an unrestricted fashion-that is, with the guarantee of freedom of assembly and association and the freedom to express and publish their opinions-about matters of general interest.

By "the public sphere" we mean first of all a realm of our social life in which something approaching public opinion can be formed.

The incomes of some members of the community mayincrease, but as crime rates increase, schools become overcrowded, housingprices soar, and neighborliness declines, the quality of life for the majority ofthe residents may deteriorate. This is particularly true when economicgrowth in the community is triggered by an absentee firm, whether it is anoil or coal company, a national meatpacker, a recreational conglomerate, ora transnational manufacturing company

he idea that things happen to them and nothing can be done but toendure and resent them. There is a focus on deficit and what is not there.

ommunity developmentimplies that the quality ofinteraction among the people living in a locality improves over time. Such in-teraction both depends on and contributes to enhanced quality of life for eachmember of the community: better housing, better education, enhanced recre-ational and cultural opportunities, and so forth. Central to the concept ofcommunity development is the idea of collective agency, which is the ability ofa group of people—in this case, those living in the same community—to solvecommon problems together. For community development—and collectiveagency—to occur, people in a community must believe that working togethercan make a difference and organize to collectively address their shared needs.

We can’t help rural America without understanding that the role it used to play in our nation is being undermined by powerful economic forces that nobody knows how to stop.

Not surprisingly, rural America is also pretty much the only place where Donald Trump remains popular;

Since then, however, while America’s population has doubled, the number of farmers has fallen by two-thirds. There are only around 50,000 coal miners. The incentives for business to locate far from the metropolitan action have greatly diminished. And the people still living in rural areas increasingly feel left behind.

What’s the matter with rural America? Major urban centers have always been magnets for economic growth. They offer large markets, ready availability of specialized suppliers, large pools of workers with specialized skills, and the invisible exchange of information that comes from face-to-face contact.

victim mentality

As this quote shows, leaders in Aurora recognize the importance of bothcommunityand economicdevelopment. The focus on making the commu-nity a good place to live—ensuring good health care, adequate housing, qual-ity schools, and recreational and cultural opportunities, and, yes, a low taxideology—is a better economic development tool than are tax abatements.

cho-sen

Railroads were key in settling many of the rural and remote communi-ties in the western United States in the 1860s.

ways that rural communities havebuilt on their history and their increasing connectedness to creatively ad-dress those issues.

Family farms and small farming communities dominate pop-ular images of rural areas, in part because politicians, lobbyists, and themedia cultivate those icons, supporting the myth that agricultural policy isrural policy. In fact, rural areas embrace ski slopes, mines, manufacturing,farms, retirement communities, Native American reservations, bedroomcommunities, and much, much more. In the twenty-first century, ruralcommunities differ more from each other than they do, on average, fromurban areas.

Irwin, Iowa,

Wade’s children arenow growing up in poverty: substandard housing, water pollution frommine runoff, raw sewage in the streams, poor schools, and high illiteracyrates.

But in financial matters, in common with many other schools of her class, Graceland came near being grounded. There were those who expected to see her able to make her own way in the world, and there were those in the church who began to feel the support of this child of their own adoption becoming a burden to them; so in the year 1904, in about the seventh year of her age, Graceland received what was at the time considered her deathblow, when at Kirtland, O., the church in conference assembled, passed, after a lengthy discussion, by a yea and nay vote of 851 for and 826 against, the following preambles and resolution: "Whereas, The maintenance of Graceland College is proving to be a serious burden in a financial way and is likely to so continue; and, "Whereas, There seems to be but a minority of the members of the church who favor its continuance; and, "Whereas, The operation of a college of its character does not lie within the direct line of our appointed work as a church; therefore, "Resolved, That we favor a discontinuance of Graceland College after the close of its present term, and recommend that the property be turned over to other uses such as may be agreed upon by the bishopric of the church and such other councils or persons as may be chosen by the general conference until such time as the general conference decides to reopen the college." On May 12th the bishopric and board of trustees took under advisement the carrying out of the resolution and decided upon the following action, which, whatever may be said about its legitimacy, we believe has proved a blessing to many of us, who had it not been for the open doors of Graceland College, would never have had the privilege of the little learning we have had. The report of the council was as follows: On May 12, 1904, the bishopric of the church and the Board of Trustees of Graceland College, to whom was referred the matter of the use and disposition of the property of Graceland College by resolution of the general conference at Kirtland, held a joint meeting in the rooms of the Herald Publishing House, Lamoni, Iowa, and after due and careful consideration of their powers and duties in the premises adopted the following as a basis of work: "First: That the Board of Trustees of Graceland College was by the general conference at its last session appointed a committee to act with the bishopric in caring for the property of Graceland College as shown by minutes of said conference, pages 705 and 706, and following the passage of a resolution of said conference, page 698 of minutes, to-wit: "Resolved, That we favor a discontinuance of Graceland College after the close of its present term, and recommend that the property be turned over to other uses such as may be agreed upon by the bishopric of the church and such other councils or persons as may be chosen by the general conference until such a time as the general conference decides to reopen the college.

Sunday, 14 October. In the morning, I ordered the boats to be got ready, and coasted along the island toward the north- northeast to examine that part of it, we having landed first at the eastern part. Presently we discovered two or three villages, and the people all came down to the shore, calling out to us, and giving thanks to God. Some brought us water, and others victuals: others seeing that I was not disposed to land, plunged into the sea and swam out to us, and we perceived that they interrogated us if we had come from heaven. An old man came on board my boat; the others, both men and women cried with loud voices–“Come and see the men who have come from heavens. Bring them victuals and drink.” There came many of both sexes, every one bringing something, giving thanks to God, prostrating themselves on the earth, and lifting up their hands to heaven. They called out to us loudly to come to land, but I was apprehensive on account of a reef of rocks, which surrounds the whole island, although within there is depth of water and room sufficient for all the ships of Christendom, with a very narrow entrance. There are some shoals withinside, but the water is as smooth as a pond. It was to view these parts that I set out in the morning, for I wished to give a complete relation to your Highnesses, as also to find where a fort might be built. I discovered a tongue of land which appeared like an island though it was not, but might be cut through and made so in two days; it contained six houses. I do not, however, see the necessity of fortifying the place, as the people here are simple in war-like matters, as your Highnesses will see by those seven which I have ordered to be taken and carried to Spain in order to learn our language and return, unless your Highnesses should choose to have them all transported to Castile, or held captive in the island. I could conquer the whole of them with fifty men, and govern them as I pleased. Near the islet I have mentioned were groves of trees, the most beautiful I have ever seen, with their foliage as verdant as we see in Castile in April and May. There were also many streams. After having taken a survey of these parts, I returned to the ship, and setting sail, discovered such a number of islands that I knew not which first to visit; the natives whom I had taken on board informed me by signs that there were so many of them that they could not be numbered; they repeated the names of more than a hundred. I determined to steer for the largest, which is about five leagues from San Salvador; the others were some at a greater, and some at a less distance from that island. They are all very level, without mountains, exceedingly fertile and populous, the inhabitants living at war with one another, although a simple race, and with delicate bodies.

on our arrival here we experienced the most sweet and delightful odor from the flowers or trees of the island. Tomorrow morning before we depart, I intend to land and see what can be found in the neighborhood. Here is no village, but farther within the island is one, where our Indians inform us we shall find the king, and that he has much gold. I shall penetrate so far as to reach the village and see or speak with the king, who, as they tell us, governs all these islands, and goes dressed, with a great deal of gold about him. I do not, however, give much credit to these accounts, as I understand the natives but imperfectly, and perceive them to be so poor that a trifling quantity of gold appears to them a great amount.

Gälûñ’lätï,

For a while during the 1890's, a name change to “College City” for the town was seriously under consideration. During this time, Lamoni had a newspaper called College City Chronicle, a College City Barbershop, a College City Cafe and other businesses similarly named. Goehner, David. “The Graceland College Book of Knowledge: From A To Z.” p. 195. Herald House. Independence MO. 1997.

classes were conducted in the France Building, downtown Lamoni located at 126 Linden Street (west side). Graceland rented six large rooms on the second floor – three rooms on each side of a central hallway. Room #1 was the science room; another room was for classics and English classes; one room for a library and study hall; two rooms used for commercial classes; and, the last room was used for fuel and supplies. The site of the France Building was platted in 1879. C. E. Perkins, acting as trustee for the Order of Enoch, sold the lot to Alice France in December of 1889. The France Building remained with the France family for 48 years. [During the 1970's Hy-Vee Food Store was located in the France Building.]

he hundred hills of Atlanta are not all crowned with factories. On one, toward the west, the setting sun throws three buildings in bold relief against the sky.

he warning is needed lest the wily Hippomenes tempt Atalanta to thinking that golden apples are the goal of racing, and not mere incidents by the way

Atalanta is not the first or the last maiden whom greed of gold has led to defile the temple of Love; and not maids alone, but men in the race of life, sink from the high and generous ideals of youth to the gambler's code of the Bourse; and in all our Nation's striving is not the Gospel of Work befouled by the Gospel of Pay?

Atalanta

So far as Mr. Washington preaches Thrift, Patience, and Industrial Training for the masses, we must hold up his hands and strive with him, rejoicing in his honors and glorying in the strength of this Joshua called of God and of man to lead the headless host. But so far as Mr. Washington apologizes for injustice, North or South, does not rightly value the privilege and duty of voting, belittles the emasculating effects of caste distinctions, and opposes the higher training and ambition of our brighter minds,—so far as he, the South, or the Nation, does this,—we must unceasingly and firmly oppose them.

if that reconciliation is to be marked by the industrial slavery and civic death of those same black men, with permanent legislation into a position of inferiority, then those black men, if they are really men, are called upon by every consideration of patriotism and loyalty to oppose such a course by all civilized methods

They advocate, with Mr. Washington, a broad system of Negro common schools supplemented by thorough industrial training; but they are surprised that a man of Mr. Washington's insight cannot see that no such educational system ever has rested or can rest on any other basis than that of the well–equipped college and university, and they insist that there is a demand for a few such institutions throughout the South to train the best of the Negro youth as teachers, professional men, and leaders

Is it possible, and probable, that nine millions of men can make effective progress in economic lines if they are deprived of political rights, made a servile caste, and allowed only the most meagre chance for developing their exceptional men? If history and reason give any distinct answer to these questions, it is an emphatic NO

Mr. Washington distinctly asks that black people give up, at least for the present, three things,—First, political power,Second, insistence on civil rights,Third, higher education of Negro youth,—and concentrate all their energies on industrial education, and accumulation of wealth, and the conciliation of the South.

his is an age of unusual economic development, and Mr. Washington's programme naturally takes an economic cast, becoming a gospel of Work and Money to such an extent as apparently almost completely to overshadow the higher aims of life.

ultimate assimilation through self–assertion, and on no other terms

the attitude of the imprisoned group may take three main forms,—a feeling of revolt and revenge; an attempt to adjust all thought and action to the will of the greater group; or, finally, a determined effort at self–realization and self–development despite environing opinion. The influence of all of these attitudes at various times can be traced in the history of the American Negro, and in the evolution of his successive leaders

the prevailing public opinion of the land has been but too willing to deliver the solution of a wearisome problem into his hands, and say, "If that is all you and your race ask, take it."

he time is come when one may speak in all sincerity and utter courtesy of the mistakes and shortcomings of Mr. Washington's career

o thoroughly did he learn the speech and thought of triumphant commercialism, and the ideals of material prosperity, that the picture of a lone black boy poring over a French grammar amid the weeds and dirt of a neglected home soon seemed to him the acme of absurdities. One wonders what Socrates and St. Francis of Assisi would say to this.

In all things purely social we can be as separate as the five fingers, and yet one as the hand in all things essential to mutual progress." This "Atlanta Compromise"

Mr. Washington came, with a simple definite programme, at the psychological moment when the nation was a little ashamed of having bestowed so much sentiment on Negroes, and was concentrating its energies on Dollars. His programme of industrial education, conciliation of the South, and submission and silence as to civil and political rights,

We’re still suffering from the consequences of the culture war, where the humanities in particular and also the social sciences and now even the sciences are seen as ideologically driven,” Hoeckley said.

Small private liberal arts colleges also continue to close, most recently St. Gregory’s University in Oklahoma, Atlantic Union College and Mount Ida College in Massachusetts and Trinity Lutheran in Washington. Marygrove College in Michigan is shuttering all of its undergraduate programs. Sweet Briar and Antioch colleges, both of which were famously rescued by alumni and donors after announcing they would shut down, remain disproportionately dependent on outside contributions to survive. Of nearly 500 small private colleges studied over the last 50 years, most of them focused on the liberal arts, 28 percent have closed, merged or changed their missions, according to a study released in December.

Colleges in this situation have little choice but to start cutting, Michael Mitchell, a policy analyst at CBPP, told me. Many institutions have to consolidate programs, restrict course offerings, stop hiring, furlough staff, transition some faculty from tenure track to adjunct positions, and reduce campus services that students rely on, such as mental-health services or library hours, Mitchell said.

idea: that the university’s influence should not end at the campus’s borders, that professors—and the students they taught—should “search for truth” to help state legislators write laws, aid the community with technical skills, and generally improve the quality of life across the state.

The proof was in her participation. I heard her pipe up repeatedly: about the meaning of liberty, about necessary checks on what she called our “innate thirst for total power.”

which for poor kids is often the trickiest part of all.

t it doesn’t focus on narrow disciplines, discrete skills, standardized tests. It doesn’t reduce learning to metrics or cast college as a bridge to a predetermined career.It assumes that these kids, like any others, are hungry for big ideas.

When we get it right, it makes a difference. Research shows that when schools (and communities) are truly integrated, with real opportunities for students of different racial backgrounds to take the same classes, participate in clubs and sports together, and collaborate on projects, they make more friends across racial lines and express more positive views than other students do. As adults, they are more likely to live and work in diverse settings, more likely to be civically engaged, and more likely to vote.32 In my view, that is what “better” looks like.

But what we say matters, and leadership matters. The expectations and values of leaders can change the nature of our conversation

hese students are petitioning institutions to consider expansive shifts to institutional culture rather than merely stand-alone programs or add-on policies.”

we may be living in a color-silent society, where we have learned to avoid talking about racial difference

affirmative action programs stand on unsteady ground.

least three setbacks have occurred: the anti-affirmative-action backlash of the late twentieth and early twenty-first centuries, the economic collapse of 2008 known as the Great Recession, and the phenomenon known as mass incarceration.

access to other important resources.

Both Black and Latino students are much more likely than White students to attend a school where 60 percent or more of their classmates are living in poverty. Separate remains unequal as schools with concentrated poverty and racial segregation are still likely to have less-experienced teachers, high levels of teacher turnover, inadequate facilities, and fewer classroom resources.

Only much later did it dawn on me that the sports world was more compelling than school because it was more intellectual than school, not less. Sports after all was full of challenging arguments, debates, problems for analysis, and intricate statistics that you could care about, as school conspicuously was not. I believe that street smarts beat out book smarts in our culture not because street smarts are nonintellectual, as we generally suppose, but because they satisfy an intellectual thirst more thoroughly than school culture, which seems pale and unreal.

Nor do we consider one of the major reasons why schools and colleges overlook the intellectual potential of street smarts: the fact that we associate those street smarts with anti-­intellectual concerns. We associate the educated life, the life of the mind, too narrowly and exclusively with subjects and texts that  we consider  inherently  weighty  and academic.

If we assume that feminism presents a vision of knowledge as a social practice from which research is constructed as a balance between theory and praxis (Fulladosa-Leal, 2015), this work emerges from a case study for a deeper reflection, as proposed by Longino (1990). From the perspective of political action, the object of study is located in the area of cyber-activism, as part of the phenomenon of the new transnational social movements of the Internet era (Antentas & Vivas, 2012; Castells, 2012); and, more specifically, in memes as practices of action, participation and collective significanc

The term ‘meme’ was coined by Dawkins in The Selfish Gene, originally published in 1976, as opposed to the biological gene, to refer to minimal units of cultural information transferred between individuals and/or generations through processes of replication or transmission (Dawkins, 2006). Following this definition, certain songs, fashion trends, catchy phrases, images, etc., can be considered memes, all of them living structures likely to expand their reach.

hen talking about memes, it is often referred to certain visual contents of marked ironic or humorous nature with origin in the network. However –as Freire (2016) points out– memes are not limited to a ludic aspect, but, independently of their spontaneity, can be considered as collective and emerging actions, an issue that refers to a much more complex reality of the phenomenon

tructures in favor of a distributed network, which implies a rupture with the conventional activism

The penetration of the Internet and information and communication technologies (ICTs) has favored the rapid expansion of local social movements and the adhesion to them, increasing their projection and turning them into global phenomena. This unprecedented capacity for mobilization has marked the beginning of a new era for social movements (Castells, 2012,

transformation is reflected in the emergence of new non-institutional forms of politics, the existence of a global network of users and the emergence of mass “self-communication” (Castells, 2009).

Biography.com Editors. “John Smith Biography”, A&E Television Networks, April 2, 2014, https://www.biography.com/people/john-smith-9486928 Emerson, Everett H. Major Writers of Early American Literature, The University of Wisconsin Press, 1972. Print. Szaylay, Jessie. “John Smith of Jamestown: Facts and Biography”, Live Science, November 1, 2013, https://www.livescience.com/40898-captain-john-smith.html History.com, A&E Television Networks, www.history.com/topics/westward-expansion/davy-crockett.

meant to appease middle and lower-class Americans who felt as if Chinese laborers were taking jobs away from them

is

ast forth with flaming sword, The children of the prophets of the Lord, Prince, priest, and people, spurned by zealot hate

In looking at this poem, the one main critical takeaway is that Lazarus’ depiction of America as virginal, “a virgin world” is not entirely true – America was not prior an empty wasteland awaiting its turn to become colonized

1492

The New Colossus.” The famous lines, “Give me your tired, your poor/ your huddle masses yearning to breathe,” 

In 1880, she was inspired to look more into her Jewish heritage after reading “Daniel Deronda” written by George Eliot, joining the fight against the persecution of Jews in America.

“Admentus and other poems”

Emma

This caught the attention of well known writer and philosopher Ralph Waldo Emerson

printer

nd ever since wee have had a friendly trade and commerce, as well with Powhatan himselfe, as all his subjects.

whereat the old Jew

Japazaws

easily perswaded to goe abroad with him and his wife to see the ship: for Captaine Argall had promised him a Copper Kettle to bring her but to him, promising no way to hurt her, but keepe her till they could conclude a peace with her father; the Salvage for this Copper Kettle would have done any thing, it seemed by the Relation.

James towne

Modern anthologies are created to capture the literature of the past in a way that the author enjoys, rather than to capture history.

Biography.com Editors.

advise

There was a drought and the natives seized to supply the colonists with food

hy children, if you have woman’s rights, give it to her and you will feel better.

(e)

truly

Anti-Slavery Newspaper

Truths

Gage controversially transcribed Truth by using the voice of a southern black slave, even though she wasn’t.

Northerner

ntersectionality of race and gender

that time,

this

The Speech tackles the issue of Woman’s rights by describing Woman’s Rights, not as something Woman do not have and are trying to gain, but something deserved all along that they have yet to receive.

Woman’s Rights.

Famous Abolishionist and Woman’s Rights Activist

.

The famous phrase would appear in print 12 years later, as the refrain of a Southern-tinged version of the speech. It is unlikely that Sojourner Truth, a native of New York whose first language was Dutch, would have spoken in this Southern idiom.

The Anti-Slavery Bugle

That moonlight night, I cried in my mother’s presence when I heard the jolly young people pass by our cottage. They were no more young braves in blankets and eagle plumes, nor Indian maids with prettily painted cheeks. They had gone three years to school in the East, and had become civilized. The young men wore the white man’s coat and trousers, with bright neckties. The girls wore tight muslin dresses, with ribbons at neck and waist. At these gatherings they talked English. I could speak English almost as well as my brother, but I was not properly dressed to be taken along. I had no hat, no ribbons, and no close-fitting gown. Since my return from school I had thrown away my shoes, and wore again the soft moccasins.

Suddenly, out of the earth a coyote came forth at a swinging trot that was taking the cunning thief toward the hills and the village beyond. Upon the moment’s impulse, I gave him a long chase and a wholesome fright. As I turned away to go back to the village, the wolf sank down upon his haunches for rest, for it was a hot summer day; and as I drove slowly homeward, I saw his sharp nose still pointed at me, until I vanished below the margin of the hilltops

My mother had never gone inside of a schoolhouse, and so she was not capable of comforting her daughter who could read and write. Even nature seemed to have no place for me. I was neither a wee girl nor a tall one; neither a wild Indian nor a tame one.

iron routine

Relentlessly her pencil black-marked our daily records if we were not present to respond to our names, and no chum of ours had done it successfully for us.

On the following morning I took my revenge upon the devil. Stealing into the room where a wall of shelves was filled with books, I drew forth The Stories of the Bible. With a broken slate pencil I carried in my apron pocket, I began by scratching out his wicked eyes. A few moments later, when I was ready to leave the room, there was a ragged hole in the page where the picture of the devil had once been

Among the legends the old warriors used to tell me were many stories of evil spirits. But I was taught to fear them no more than those who stalked about in material guise. I never knew there was an insolent chieftain among the bad spirits, who dared to array his forces against the Great Spirit, until I heard this white man’s legend from a paleface woman.

One day I was called in from my play for some misconduct. I had disregarded a rule which seemed to me very needlessly binding. I was sent into the kitchen to mash the turnips for dinner. It was noon, and steaming dishes were hastily carried into the dining-room. I hated turnips, and their odor which came from the brown jar was offensive to me. With fire in my heart, I took the wooden tool that the paleface woman held out to me. I stood upon a step, and, grasping the handle with both hands, I bent in hot rage over the turnips. I worked my vengeance upon them. All were so busily occupied that no one noticed me. I saw that the turnips were in a pulp, and that further beating could not improve them; but the order was, “Mash these turnips,” and mash them I would! I renewed my energy; and as I sent the masher into the bottom of the jar, I felt a satisfying sensation that the weight of my body had gone into it.

s quietly as I could in my squeaking shoes, – my moccasins had been exchanged for shoes.

From the table we were taken along an upward incline of wooden boxes, which I learned afterward to call a stairway.

My mother had never made a plaything of her wee daughter.

Red Apple Country, which, we were told, lay a little beyond the great circular horizon of the Western prairie

white’s

he reader can empathize with her and the difficulties she faced at the missionary school.

n her story, Sa pokes at the way that the whites taught their Christian faith

For example, the Code of Indian Offenses of 1883 was mainly to attack the Native’s religion. As Christianity was the dominant religion at the time, this policy was meant to get rid of any customs of the Indian people that were seen to hinder the expansion of civilization. Sa uses her story “The School Days of an Indian Girl” to depict some of these things

Sa

Britannica, The Editors of Encyclopaedia.

Atlantic Monthly

Suring

He was a loser

much

and throughout

1)What qualifications are required to be admitted into the honors program?

noteworthy difference between savage and civilized; that while a sick, civilized man may be six months convalescing, generally speaking, a sick savage is almost half-well again in a day.

He answered, certainly. In a word, it was Queequeg’s conceit, that if a man made up his mind to live, mere sickness could not kill him: nothing but a whale, or a gale, or some violent, ungovernable, unintelligent destroyer of that sort

“Poor rover! will ye never have done with all this weary roving? where go ye now? But if the current carry ye to those sweet Antilles where the beaches are only beat with water-lilies, will ye do one little errand for me? Seek out one Pip, who’s now been missing long: I think he’s in those far Antilles. If ye find him, then comfort him; for he must be very sad; for look! he’s left his tambourine behind;- I found it. Rig-a-dig, dig, dig! Now, Queequeg, die; and I’ll beat ye your dying march.”

heathenish, coffin-colored old lumber

He then called for his harpoon, had the wooden stock drawn from it, and then had the iron part placed in the coffin along with one of the paddles of his boat. All by his own request, also, biscuits were then ranged round the sides within; a flask of fresh water was placed at the head, and a small bag of woody earth scraped up in the hold at the foot; and a piece of sail-cloth being rolled up for a pillow, Queequeg now entreated to be lifted into his final bed, that he might make trial of its comforts, if any it had. He lay without moving a few minutes, then told one to go to his bed and bring out his little god, Yojo. Then crossing his arms on his breast with Yojo between, he called for the coffin lid (hatch he called it) to be placed over him. The head part turned over with a leather hinge, and there lay Queequeg in his coffin with little but his composed countenance in view. “Rarmai” (it will do; it is easy) he murmured at last, and signed to be replaced in his hammock

“Ah! poor fellow! he’ll have to die now,” ejaculated the Long Island sailor. Going to his vice-bench, the carpenter for convenience sake and general reference, now transferringly measured on it the exact length the coffin was to be, and then made the transfer permanent by cutting two notches at its extremities. This done, he marshalled the planks and his tools, and to work. When the last nail was driven, and the lid duly planed and fitted, he lightly shouldered the coffin and went forward with it, inquiring whether they were ready for it yet in that direction.

And the drawing near of Death, which alike levels all, alike impresses all with a last revelation, which only an author from the dead could adequately tell. So that- let us say it again- no dying Chaldee or Greek had higher and holier thoughts than those, whose mysterious shades you saw creeping over the face of poor Queequeg, as he quietly lay in his swaying hammock, and the rolling sea seemed gently rocking him to his final rest, and the ocean’s invisible flood-tide lifted him higher and higher towards his destined heaven.

And this tattooing had been the work of a departed prophet and seer of his island, who, by those hieroglyphic marks, had written out on his body a complete theory of the heavens and the earth, and a mystical treatise on the art of attaining truth; so that Queequeg in his own proper person was a riddle to unfold; a wondrous work in one volume; but whose mysteries not even himself could read, though his own live heart beat against them; and these mysteries were therefore destined in the end to moulder away with the living parchment whereon they were inscribed, and so be unsolved to the last. And this thought it must have been which suggested to Ahab that wild exclamation of his, when one morning turning away from surveying poor Queequeg- “Oh, devilish tantalization of the gods!”

This way comes Pip- poor boy! would he had died, or I; he’s half horrible to me. He too has been watching all of these interpreters myself included- and look now, he comes to read, with that unearthly idiot face. Stand away again and hear him. Hark!” “I look, you look, he looks; we look, ye look, they look.” “Upon my soul, he’s been studying Murray’s Grammar! Improving his mind, poor fellow! But what’s that he says now- hist!” “I look, you look, he looks; we look, ye look, they look.” “Why, he’s getting it by heart- hist! again.” “I look, you look, he looks; we look, ye look, they look.” “Well, that’s funny.” “And I, you, and he; and we, ye, and they, are all bats; and I’m a crow, especially when I stand a’top of this pine tree here. Caw! caw! caw! caw! caw! caw! Ain’t I a crow? And where’s the scare-crow? There he stands; two bones stuck into a pair of old trowsers, and two more poked into the sleeves of an old jacket.” “Wonder if he means me?- complimentary- poor lad!- I could go hang myself. Any way, for the present, I’ll quit Pip’s vicinity. I can stand the rest, for they have plain wits; but he’s too crazy-witty for my sanity. So, so, I leave him muttering.” “Here’s the ship’s navel, this doubloon here, and they are all one fire to unscrew it. But, unscrew your navel, and what’s the consequence? Then again, if it stays here, that is ugly, too, for when aught’s nailed to the mast it’s a sign that things grow desperate. Ha! ha! old Ahab! the White Whale; he’ll nail ye! This is a pine tree. My father, in old Tolland county, cut down a pine tree once, and found a silver ring grown over in it; some old darkey’s wedding ring. How did it get there? And so they’ll say in the resurrection, when they come to fish up this old mast, and find a doubloon lodged in it, with bedded oysters for the shaggy bark. Oh, the gold! the precious, precious gold!- the green miser’ll hoard ye soon! Hish! hish! God goes ‘mong the worlds blackberrying. Cook! ho, cook! and cook us! Jenny! hey, hey, hey, hey, hey, Jenny, Jenny! and get your hoe-cake done!”

But, aside again! here comes that ghost-devil, Fedallah; tail coiled out of sight as usual, oakum in the toes of his pumps as usual. What does he say, with that look of his? Ah, only makes a sign to the sign and bows himself; there is a sun on the coin- fire worshipper, depend upon it. Ho! more and more

There’s another rendering now; but still one text. All sorts of men in one kind of world, you see. Dodge again! here comes Queequeg- all tattooing- looks like the signs of the Zodiac himself. What says the Cannibal? As I live he’s comparing notes; looking at his thigh bone; thinks the sun is in the thigh, or in the calf, or in the bowels, I suppose, as the old women talk Surgeon’s Astronomy in the black country. And by Jove, he’s found something there in the vicinity of his thigh- I guess it’s Sagittarius, or the Archer. No: he don’t know what to make of the doubloon; he takes it for an old button off some king’s trowsers.

“If the White Whale be raised, it must be in a month and a day, when the sun stands in some one of these signs. I’ve studied signs, and know their marks; they were taught me two score years ago, by the old witch in Copenhagen. Now, in what sign will the sun then be? The horse-shoe sign; for there it is, right opposite the gold. And what’s the horse-shoe sign? The lion is the horse-shoe sign- the roaring and devouring lion. Ship, old ship! my old head shakes to think of thee.”

“I see nothing here, but a round thing made of gold, and whoever raises a certain whale, this round thing belongs to him. So, what’s all this staring been about? It is worth sixteen dollars, that’s true; and at two cents the cigar, that’s nine hundred and sixty cigars. I won’t smoke dirty pipes like Stubb, but I like cigars, and here’s nine hundred and sixty of them; so here goes Flask aloft to spy ‘em out.” “Shall I call that Wise or foolish, now; if it be really wise it has a foolish look to it; yet, if it be really foolish, then has it a sort of wiseish look to it. But, avast; here comes our old Manxman- the old hearse-driver, he must have been, that is, before he took to the sea. He luffs up before the doubloon; halloa, and goes round on the other side of the mast; why, there’s a horse-shoe nailed on that side; and now he’s back again; what does that mean? Hark! he’s muttering- voice like an old worn-out coffee-mill. Prick ears, and listen!”

“There now’s the old Mogul,” soliloquized Stubb by the try-works, “he’s been twigging it; and there goes Starbuck from the same, and both with faces which I should say might be somewhere within nine fathoms long. And all from looking at a piece of gold, which did I have it now on Negro Hill or in Corlaer’s Hook, I’d not look at it very long ere spending it. Humph! in my poor, insignificant opinion, I regard this as queer. I have seen doubloons before now in my voyagings; your doubloons of old Spain, your doubloons of Peru, your doubloons of Chili, your doubloons of Bolivia, your doubloons of Popayan; with plenty of gold moidores and pistoles, and joes, and half joes, and quarter joes. What then should there be in this doubloon of the Equator that is so killing wonderful? By Golconda! let me read it once. Halloa! here’s signs and wonders truly! That, now, is what old Bowditch in his Epitome calls the zodiac, and what my almanack below calls ditto. I’ll get the almanack; and as I have heard devils can be raised with Daboll’s arithmetic, I’ll try my hand at raising a meaning out of these queer curvicues here with the Massachusetts calendar. Here’s the book. Let’s see now. Signs and wonders; and the sun, he’s always among ‘em. Hem, hem, hem; here they are- here they go- all alive: Aries, or the Ram; Taurus, or the Bull and Jimimi! here’s Gemini himself, or the Twins. Well; the sun he wheels among ‘em. Aye, here on the coin he’s just crossing the threshold between two of twelve sitting-rooms all in a ring. Book! you lie there; the fact is, you books must know your places. You’ll do to give us the bare words and facts, but we come in to supply the thoughts. That’s my small experience, so far as the Massachusetts calendar, and Bowditch’s navigator, and Daboll’s arithmetic go. Signs and wonders, eh? Pity if there is nothing wonderful in signs, and significant in wonders! There’s a clue somewhere; wait a bit; hist- hark! By Jove, I have it! Look you, Doubloon, your zodiac here is the life of man in one round chapter; and now I’ll read it off, straight out of the book. Come, Almanack! To begin: there’s Aries, or the Ram- lecherous dog, he begets us; then, Taurus, or the Bull- he bumps us the first thing; then Gemini, or the Twins- that is, Virtue and Vice; we try to reach Virtue, when lo! comes Cancer the Crab, and drags us back; and here, going from Virtue, Leo, a roaring Lion, lies in the path- he gives a few fierce bites and surly dabs with his paw; we escape, and hail Virgo, the Virgin! that’s our first love; we marry and think to be happy for aye, when pop comes Libra, or the Scales- happiness weighed and found wanting; and while we are very sad about that, Lord! how we suddenly jump, as Scorpio, or the Scorpion, stings us in the rear; we are curing the wound, when whang comes the arrows all round; Sagittarius, or the Archer, is amusing himself. As we pluck out the shafts, stand aside! here’s the battering-ram, Capricornus, or the Goat; full tilt, he comes rushing, and headlong we are tossed; when Aquarius, or the Waterbearer, pours out his whole deluge and drowns us; and to wind up with Pisces, or the Fishes, we sleep. There’s a sermon now, writ in high heaven, and the sun goes through it every year, and yet comes out of it all alive and hearty. Jollily he, aloft there, wheels through toil and trouble; and so, alow here, does jolly Stubb. Oh, jolly’s the word for aye! Adieu, Doubloon! But stop; here comes little King-Post; dodge round the try-works, now, and let’s hear what he’ll have to say. There; he’s before it; he’ll out with something presently. So, so; he’s beginning.”

“No fairy fingers can have pressed the gold, but devil’s claws have left their mouldings there since yesterday,” murmured Starbuck to himself, leaning against the bulwarks. “The old man seems to read Belshazzar’s awful writing. I have never marked the coin inspectingly. He goes below; let me read. A dark valley between three mighty, heaven-abiding peaks, that almost seem the Trinity, in some faint earthly symbol. So in this vale of Death, God girds us round; and over all our gloom, the sun of Righteousness still shines a beacon and a hope. If we bend down our eyes, the dark vale shows her mouldy soil; but if we lift them, the bright sun meets our glance half way, to cheer. Yet, oh, the great sun is no fixture; and if, at midnight, we would fain snatch some sweet solace from him, we gaze for him in vain! This coin speaks wisely, mildly, truly, but still sadly to me. I will quit it, lest Truth shake me falsely.”

Before this equatorial coin, Ahab, not unobserved by others, was now pausing. “There’s something ever egotistical in mountain-tops and towers, and all other grand and lofty things; look here,- three peaks as proud as Lucifer. The firm tower, that is Ahab; the volcano, that is Ahab; the courageous, the undaunted, and victorious fowl, that, too, is Ahab; all are Ahab; and this round gold is but the image of the rounder globe, which, like a magician’s glass, to each and every man in turn but mirrors back his own mysterious self. Great pains, small gains for those who ask the world to solve them; it cannot solve itself. Methinks now this coined sun wears a ruddy face; but see! aye, he enters the sign of storms, the equinox! and but six months before he wheeled out of a former equinox at Aries! From storm to storm! So be it, then. Born in throes, ‘t is fit that man should live in pains and die in pangs! So be it, then! Here’s stout stuff for woe to work on. So be it, then.”

this doubloon was of purest, virgin gold, raked somewhere out of the heart of gorgeous hills, whence, east and west, over golden sands, the head-waters of many a Pactolus flows. And though now nailed amidst all the rustiness of iron bolts and the verdigris of copper spikes, yet, untouchable and immaculate to any foulness, it still preserved its Quito glow. Nor, though placed amongst a ruthless crew and every hour passed by ruthless hands, and through the livelong nights shrouded with thick darkness which might cover any pilfering approach, nevertheless every sunrise found the doubloon where the sunset last left it. For it was set apart and sanctified to one awe-striking end; and however wanton in their sailor ways, one and all, the mariners revered it as the white whale’s talisman. Sometimes they talked it over in the weary watch by night, wondering whose it was to be at last, and whether he would ever live to spend it. Now those noble golden coins of South America are as medals of the sun and tropic token-pieces. Here palms, alpacas, and volcanoes; sun’s disks and stars, ecliptics, horns-of-plenty, and rich banners waving, are in luxuriant profusion stamped; so that the precious gold seems almost to derive an added preciousness and enhancing glories, by passing through those fancy mints, so Spanishly poetic. It so chanced that the doubloon of the Pequod was a most wealthy example of these things. On its round border it bore the letters, REPUBLICA DEL ECUADOR: QUITO. So this bright coin came from a country planted in the middle of the world, and beneath the great equator, and named after it; and it had been cast midway up the Andes, in the unwaning clime that knows no autumn. Zoned by those letters you saw the likeness of three Andes’ summits; from one a flame; a tower on another; on the third a crowing cock; while arching over all was a segment of the partitioned zodiac, the signs all marked with their usual cabalistics, and the keystone sun entering the equinoctial point at Libra.

 "What a sublime conception is that of a last judgment!" said he, -- "a righting of all the wrongs of ages! -- a solving of all moral problems, by an unanswerable wisdom! It is, indeed, a wonderful image."    "It is a fearful one to us," said Miss Ophelia.    "It ought to be to me, I suppose," said St. Clare stopping, thoughtfully. "I was reading to Tom, this afternoon, that chapter in Matthew that gives an account of it, and I have been quite struck with it. One should have expected some terrible enormities charged to those who are excluded from Heaven, as the reason; but no, -- they are condemned for not doing positive good, as if that included every possible harm."    "Perhaps," said Miss Ophelia, "it is impossible for a person who does no good not to do harm."    "And what," said St. Clare, speaking abstractedly, but with deep feeling, "what shall be said of one whose own heart, whose education, and the wants of society, have called in vain to some noble purpose; who has floated on, a dreamy, neutral spectator of the struggles, agonies, and wrongs of man, when he should have been a worker?"    "I should say," said Miss Ophelia, "that he ought to repent, and begin now."    "Always practical and to the point!" said St. Clare, his face breaking out into a smile. "You never leave me any time for general reflections, Cousin; you always bring me short up against the actual present; you have a kind of eternal now, always in your mind."    "Now is all the time I have anything to do with," said Miss Ophelia.    "Dear little Eva, -- poor child!" said St. Clare, "she had set her little simple soul on a good work for me."    It was the first time since Eva's death that he had ever said as many words as these to her, and he spoke now evidently repressing very strong feeling. -451-    "My view of Christianity is such," he added, "that I think no man can consistently profess it without throwing the whole weight of his being against this monstrous system of injustice that lies at the foundation of all our society; and, if need be, sacrificing himself in the battle. That is, I mean that I could not be a Christian otherwise, though I have certainly had intercourse with a great many enlightened and Christian people who did no such thing; and I confess that the apathy of religious people on this subject, their want of perception of wrongs that filled me with horror, have engendered in me more scepticism than any other thing."    "If you knew all this," said Miss Ophelia, "why didn't you do it?"    "O, because I have had only that kind of benevolence which consists in lying on a sofa, and cursing the church and clergy for not being martyrs and confessors. One can see, you know, very easily, how others ought to be martyrs."    "Well, are you going to do differently now?" said Miss Ophelia.    "God only knows the future," said St. Clare. "I am braver than I was, because I have lost all; and he who has nothing to lose can afford all risks."    "And what are you going to do?"    "My duty, I hope, to the poor and lowly, as fast as I find it out," said St. Clare, "beginning with my own servants, for whom I have yet done nothing; and, perhaps, at some future day, it may appear that I can do something for a whole class; something to save my country from the disgrace of that false position in which she now stands before all civilized nations."    "Do you suppose it possible that a nation ever will voluntarily emancipate?" said Miss Ophelia.    "I don't know," said St. Clare. "This is a day of great deeds. Heroism and disinterestedness are rising up, here and there, in the earth. The Hungarian nobles -452- set free millions of serfs, at an immense pecuniary loss; and, perhaps, among us may be found generous spirits, who do not estimate honor and justice by dollars and cents."    "I hardly think so," said Miss Ophelia.    "But, suppose we should rise up to-morrow and emancipate, who would educate these millions, and teach them how to use their freedom? They never would rise to do much among us. The fact is, we are too lazy and unpractical, ourselves, ever to give them much of an idea of that industry and energy which is necessary to form them into men. They will have to go north, where labor is the fashion, -- the universal custom; and tell me, now, is there enough Christian philanthropy, among your northern states, to bear with the process of their education and elevation? You send thousands of dollars to foreign missions; but could you endure to have the heathen sent into your towns and villages, and give your time, and thoughts, and money, to raise them to the Christian standard? That's what I want to know. If we emancipate, are you willing to educate? How many families, in your town, would take a negro man and woman, teach them, bear with them, and seek to make them Christians? How many merchants would take Adolph, if I wanted to make him a clerk; or mechanics, if I wanted him taught a trade? If I wanted to put Jane and Rosa to a school, how many schools are there in the northern states that would take them in? how many families that would board them? and yet they are as white as many a woman, north or south. You see, Cousin, I want justice done us. We are in a bad position. We are the more obvious oppressors of the negro; but the unchristian prejudice of the north is an oppressor almost equally severe."    "Well, Cousin, I know it is so," said Miss Ophelia, -- "I know it was so with me, till I saw that it was my duty to overcome it; but, I trust I have overcome it; and I know there are many good people at the -453- north, who in this matter need only to be taught what their duty is, to do it. It would certainly be a greater self-denial to receive heathen among us, than to send missionaries to them; but I think we would do it."    "You would I know," said St. Clare. "I'd like to see anything you wouldn't do, if you thought it your duty!"    "Well, I'm not uncommonly good," said Miss Ophelia. "Others would, if they saw things as I do. I intend to take Topsy home, when I go. I suppose our folks will wonder, at first; but I think they will be brought to see as I do. Besides, I know there are many people at the north who do exactly what you said."    "Yes, but they are a minority; and, if we should begin to emancipate to any extent, we should soon hear from you."    Miss Ophelia did not rely. There was a pause of some moments; and St. Clare's countenance was overcast by a sad, dreamy expression.    "I don't know what makes me think of my mother so much, to-night," he said."I have a strange kind of feeling, as if she were near me. I keep thinking of things she used to say. Strange, what brings these past things so vividly back to us, sometimes!"    St. Clare walked up and down the room for some minutes more, and then said,

I’ll punch punks purple & bluein the streets, bleed ’em w/bullets.On the avenue, I’ll leave punchingto punks dressed in blues, reds,et cetera & mind my own.

Rolling down the streetw/my lady—what she wanna do?“Let’s do a drive-by.”Rushing down the avenuew/my baby: “I’m hungry.Let’s do drive-thru.”

lways carrymy pen & wine key, in casesome fool blows his cork.My UZI sings songs inthe streets—rat-a-tat-tat.Birds chirp-chirp-chirp

On the avenue, I’m a bluejeans type of guy.In the streets, never leavehome w/out my 9mm.

sacred and undeniabl

was not sufficient to prevent our slipping

the bold and arduous project of arriving at moral perfection. I wish’d to live without committing any fault at any time; I would conquer all that either natural inclination, custom, or company might lead me into

hicagojailsschoolmeBD,traphouse,swag,poleandbundle;schoolme,youcouldbe10yearsoldandthrowntothegroundarrestedinschool,soItalklikeprecisely

Switch/nothing.IsayIcontainseveralkindsofniggas

Italkmiddlefinger,nigger,son,andespouseonthetheoreticalandpracticaldifficultiesofblacknessaslivedexperience,ametaphysicallongingakintomadness—andNorthsidesayYou’resoarticulate.OhmyGod.See—Look,evenwhitewomenloveyouandthebookssayIcodeswitch,sayIdoubletongued,sayIadapt/able.AndIsayIdon’tswitchshit.Stoptryingtocrackthecodeandwe’llstop(maybe)inventingnewsyntaxesforsurvive

wordprecise

May not & ought not the children of these fathers rightly say: Our faithers were Englishmen which came over this great [97]ocean, and were ready to perish in this willdernes;[AI] but they cried unto ye Lord, and he heard their voyce, and looked on their adversitie, &c. Let them therfore praise ye Lord, because he is good, & his mercies endure for ever.[AJ] Yea, let them which have been redeemed of ye Lord, shew how he hath delivered them from ye hand of ye oppressour. When they wandered in ye deserte willdernes out of ye way, and found no citie to dwell in, both hungrie, & thirstie, their sowle was overwhelmed in them. Let them confess before ye Lord his loving kindnes, and his wonderfull works before ye sons of men.

If it be said they had a ship to sucour them, it is trew; but what heard they daly from ye mr. & company? but yt with speede they should looke out a place with their shallop, wher they would be at some near distance; for ye season was shuch as he would not stirr from thence till a safe harbor was discovered by them wher they would be, and he might goe without danger; and that victells consumed apace, but he must & would keepe sufficient for them selves & their returne. Yea, it was muttered by some, that if they gott not a place in time, they would turne them & their goods ashore & leave them. Let it also be considred what weake hopes of supply & succoure they left behinde them, yt might bear up their minds in this sade condition and trialls they were under; and they could not but be very smale. It is true, indeed, ye affections & love of their brethren at Leyden was cordiall & entire towards them, but they had litle power to help them, or them selves; and how ye case stode betweene them & ye marchants at their coming away, hath allready been declared. What could now sustaine them but the spirite of God & his grace?

Nether could they, as it were, goe up to ye tope of Pisgah, to vew from this willdernes a more goodly cuntrie to feed their hops; for which way soever they turnd their eys (save upward to ye heavens) they could have litle solace or content in respecte of any outward objects. For sum̅er being done, all things stand upon them with a wetherbeaten face; and ye whole countrie, full of woods & thickets, represented a wild & savage heiw. If they looked behind them, ther was ye mighty ocean which they had passed, and was now as a [96]maine barr & goulfe to seperate them from all ye civill parts of ye world

It is recorded in scripture[AH] as a mercie to ye apostle & his shipwraked company, yt the barbarians shewed them no smale kindnes in refreshing them, but these savage barbarians, when they mette with them (as after will appeare) were readier to fill their sids full of arrows then otherwise. And for ye season it was winter, and they that know ye winters of yt cuntrie know them to be sharp & violent, & subjecte to cruell & feirce stormes, deangerous to travill to known places, much more to serch an unknown coast. Besids, what could they see but a hidious & desolate wildernes, full of wild beasts & willd men? and what multituds ther might be of them they knew not.

But hear I cannot but stay and make a pause, and stand half amased at this poore peoples presente condition; and so I thinke will the reader too, when he well considers [47] ye same. Being thus passed ye vast ocean, and a sea of troubles before in their preparation (as may be remembred by yt which wente [95]before), they had now no freinds to wellcome them, nor inns to entertaine or refresh their weatherbeaten bodys, no houses or much less townes to repaire too, to seeke for succoure

Besids, what could they see but a hidious & desolate wildernes, full of wild beasts & willd men? and what multituds ther might be of them they knew not.

It is recorded in scripture[AH]

In sundrie of these stormes the winds were so feirce, & ye seas so high, as they could not beare a knote of saile, but were forced to hull, for diverce days togither. And in one of them, as they thus lay at hull, in a mighty storme, a lustie yonge man (called John Howland) coming upon some occasion above ye grattings, was, with a seele of the shipe throwne into [ye] sea; but it pleased God yt he caught hould of ye top-saile [93]halliards, which hunge over board, & rane out at length; yet he held his hould (though he was sundrie fadomes under water) till he was hald up by ye same rope to ye brime of ye water, and then with a boat hooke & other means got into ye shipe againe, & his life saved; and though he was something ill with it, yet he lived many years after, and became a profitable member both in church & com̅one wealthe.

Septr: 6. These troubls being blowne over, and now all being compacte togeather in one shipe,[AE] they put to sea againe with a prosperus winde, which continued diverce days togeather, which was some incouragmente unto them; yet according to ye usuall maner many were afflicted with sea-sicknes. And I may not omite hear a spetiall worke of Gods providence. Ther was a proud & very profane yonge man, one of ye[91]sea-men, of a lustie, able body, which made him the more hauty; he would allway be contemning ye poore people in their sicknes, & cursing them dayly with greēous execrations, and did not let to tell them, that he hoped to help to cast halfe of them over board before they came to their jurneys end, and to make mery with what they had; and if he were by any gently reproved, he would curse and swear most bitterly. But it plased God before they came halfe seas over, to smite this yong man with a greeveous disease, of which he dyed in a desperate maner, and so was him selfe ye first yt was throwne overbord. Thus his curses light on his owne head; and it was an astonishmente to all his fellows, for they noted it to be ye just hand of God upon him.

that every man might have need of others, and from hence they might be all knit more nearly together in the bonds of brotherly affection. From hence it appears plainly that no man is made more honorable than another or more wealthy etc., out of any particular and singular respect to himself, but for the glory of his creator and the common good of the creature, man.

“A Modell of Christian Charity”

Outlining religious, social, and economic ideals using a rhetorical formula influenced by his legal background, Winthrop poses questions, gives answers, and offers objections and rebuttals to his ideas. His main thesis – the concept of charity and mutual community as a Christian imperative within a firmly established economic and social hierarchy – underscores the authoritarian paradox of the early Puritans.

Antinomian Controversy (1634-35)

De Vaca spent many years with various peoples including the Capoque, Han, Avavare, and Arbadao

It is the vastness we do not enter. It is the stars we do not let own us.

And the stone wall

Without knowing why culture needs our knowledge, we are one self in the canyon.

We are wordless:                        I am in you.

Lean into me.                        The universe sings in quiet meditation.

With painted wooden sticks and feathers,

culture: the act of being human

We are measured by vastness beyond ourselves. Dark is light. Stone is rising.

Two nights ago in the canyon darkness, only the half-moon and stars, only mere men. Prayer, faith, love, existence.

Everything was done as before, and when they killed the animals for food they were always careful to pray to their father as before. As they again asked Tsichtinako what remained in their baskets, Tsichtinako said, “You have images of the still bigger game. You will find deer, elk, mountain sheep, and bison.”

What we are going to do now concerns the earth. We are going to make the mountains.”

(Even now in ceremonies the corn husks must be torn with the fingers and tied in the center with a little strip of corn husk. It may not be cut by artificial means. You smoke in order to make your prayers merge into the minds of the gods to whom prayer is addressed. This will also compel obedience. If a man smokes when a request is made of him, he must obey that request.

They now questioned Tsichtinako again so that they would understand more clearly why they were given the baskets and their contents, and Tsichtinako, replied, “Everything in the baskets is to be created by your word, for you are made in the image of Uchtsiti and your word will be as powerful as his word. He has created you to help him complete the world. You are to plant the seeds of the different plants to be used when anything is needed. I shall always be ready to point out to you the various plants and animals.”

xclaiming, “A’uha! Why have you given me life?” They told it not to be afraid nor to worry about coming to life. “We have brought you to life because you are to be useful.”

In the beginning two female human beings were born

“How the Spaniards Came to Shung-Opovi, How They Built a Mission, and How the Hopi Destroyed the Mission”

Upon receiving this message he came to where I was, and, since he was known, as I say, I asked him how it was that he had gone crazy too-being an Indian who spoke our language, was so intelligent, and had lived all his life in the villa among the Spaniards, where I had placed such confidence in him-and was now coming as a leader of the Indian rebels. He replied to me that they had elected him as their captain, and that they were carrying two banners, one white and the other red, and that the white one signified peace and the red one war. Thus if we wished to choose the white it must be upon our agreeing to leave the country, and if we chose the red, we must perish, because the rebels were numerous and we were very few; there was no alternative, inasmuch as they had killed so many religious and Spaniards.

estancias

, I received information that a plot for a general uprising of the Christian Indians was being formed and was spreading rapidly. This was wholly contrary to the existing peace and tranquillity in this miserable kingdom, not only among the Spaniards and natives, but even on the part of the heathen enemy, for it had been a long time since they had done us any considerable damage.

Thus it was that, when the then bishop of Cartagena and tutor to your Highness, the archbishop of Toledo, asked me for a copy of my Account, I duly gave him one and this he presented to Your Highness. But Your Highness has been fully occupied with journeys, by land and sea, as well as other pressing royal business, and it may well be that Your Highness has never found the time to read the Account, or has perhaps allowed it to slip to the back of your mind

the indigenous peoples of the region are naturally so gentle, so peace-loving, so humble and so docile

Your Highness would not have delayed for even one moment before entreating His Majesty to prevent any repetition of the atrocities which go under the name of ‘conquests’

as a man with more than fifty years’ experience of seeing at first hand the evil and the harm

As Divine Providence has ordained that the world shall, for the benefit and proper government of the human race, be divided into kingdoms and peoples and that these shall be ruled by kings, who are (as Homer has it) fathers and shepherds to their people and are, accordingly, the noblest and most virtuous of beings, there is no doubt, nor could there in all reason be any such doubt, but that these kings entertain nothing save that which is morally unimpeachable.