In this study of the role of taverns in the development of Massachusetts society, David Conroy brings into focus a vital and controversial but little-understood facet of public life during the colonial era. Concentrating on the Boston area, he reveals a popular culture at odds with Puritan social ideals, one that contributed to the transformation of Massachusetts into a republican society. Public houses were an integral part of colonial community life and hosted a variety of official functions, including meetings of the courts. They also filled a special economic niche for women and the poor, many of whom turned to tavern-keeping to earn a living. But taverns were also the subject of much critical commentary by the clergy and increasingly restrictive regulations. Conroy argues that these regulations were not only aimed at curbing the spiritual corruption associated with public houses but also at restricting the popular culture that had begun to undermine the colony's social and political hierarchy. Specifically, Conroy illuminates the role played by public houses as a forum for the development of a vocal republican citizenry, and he highlights the connections between the vibrant oral culture of taverns and the expanding print culture of newspapers and political pamphlets in the eighteenth century.
In this study of the role of taverns in the development of Massachusetts society, David Conroy brings into focus a vital and controversial but little-understood facet of public life during the colonial era. Concentrating on the Boston area, he reveals a popular culture at odds with Puritan social ideals, one that contributed to the transformation of Massachusetts into a republican society. Public houses were an integral part of colonial community life and hosted a variety of official functions, including meetings of the courts. They also filled a special economic niche for women and the poor, many of whom turned to tavern-keeping to earn a living. But taverns were also the subject of much critical commentary by the clergy and increasingly restrictive regulations. Conroy argues that these regulations were not only aimed at curbing the spiritual corruption associated with public houses but also at restricting the popular culture that had begun to undermine the colony's social and political hierarchy. Specifically, Conroy illuminates the role played by public houses as a forum for the development of a vocal republican citizenry, and he highlights the connections between the vibrant oral culture of taverns and the expanding print culture of newspapers and political pamphlets in the eighteenth century.
A pioneering reference for the community of people with mental retardation, their families, employers, lawyers, researchers, and policy makers. Based on empirical research and legal analysis, examines the antidiscrimination protections set out in the US act regarding employment. Especially considers
Cortright and Lopez (both of the Kroc Institute for International Peace Studies, U. of Notre Dame) follow up on their earlier work The Sanctions Decade by examining some of the UN changes in sanctions design since 1999 and suggesting that still further changes need to be carried out. Noting that it has now become evident that the full-scale strangulation of a national economy fails to produce political compliance. Recent sanctions against the Taliban in Afghanistan and the Taylor government in Liberia are seen as a laudable refinement, but a move from seeing sanctions a solely a punishment towards seeing them as also a form of persuasion is recommended. Annotation copyrighted by Book News, Inc., Portland, OR
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.
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