Old Canaan in a New World: Native Americans and the Lost Tribes of Israel

Jordan T. Watkins
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引用次数: 5

Abstract

reaction. There was something about pacifists that got under the patriots’ skin that went beyond their worries about Friends passing on information to British lines. This could have been explored further. Godbeer also highlights other ways Revolutionary Americans, particularly Quakers, understood peace that went beyond issues related to warfare and killing, what peace studies scholars call “positive peace” or I would call “right ordering”—that is, notions of ordering that proponents believed would create the best of all possible worlds, even if it took violent means to achieve it or even if it led to unintended violent outcomes. After the war, Henry got into the maple syrup business, which nearly ruined him, but it was driven by his vision of filling the backcountry with Quakers and other “respectable citizens” who would “build orderly farming communities and treat local Indian nations with respect” (215). Godbeer correctly ties this venture to antislavery—the maple syrup was intended to replace slave-produced Caribbean sugar. But this was also a profoundly complicated articulation of peace as well, one that contained within it the seeds of something more violent—the Federalist and Jeffersonian campaigns for Indian “civilization” and, later, Indian removal. Not coincidentally, even these violent programs were couched in the language of peace. Overall, this is a worthy book for readers interested in learning more about the everyday trauma of life in Revolutionary America. It has an obvious appeal for those interested in Quaker studies, but it deserves a wider reading. As a work of biography, it is exemplary and a repudiation of an older notion that historians should avoid this genre in favor of more traditional narrative forms. Godbeer succeeds in bringing to life the humanity of his protagonists. We see them as they were: imperfect, suffering, living as we do within a set of contradictions, and shaped by the context of their time.
新世界中的旧迦南:美洲原住民和失落的以色列部落
的反应。和平主义者让爱国者们恼火,他们担心的不仅仅是朋友们把情报传递给英国人。这个问题还可以进一步研究。戈德比尔还强调了革命的美国人,尤其是贵格会教徒,对和平的理解超越了与战争和杀戮有关的问题,和平研究学者称之为“积极的和平”,或者我称之为“正确的秩序”——即支持者认为秩序的概念会创造出所有可能的世界中最好的,即使它需要暴力手段来实现,即使它会导致意想不到的暴力结果。战争结束后,亨利进入枫糖浆行业,这几乎毁了他,但他的愿景是让贵格会教徒和其他“受人尊敬的公民”填充边远地区,这些人将“建立有序的农业社区,尊重当地的印第安民族”(215)。Godbeer正确地将这一冒险与反奴隶制联系在一起——枫糖浆旨在取代奴隶生产的加勒比糖。但这也是一个极其复杂的和平表达,其中包含了一些更暴力的种子——联邦党人和杰斐逊主义者为印第安人“文明”而进行的运动,以及后来的印第安人迁移。并非巧合的是,即使是这些暴力节目也是用和平的语言来表达的。总的来说,对于有兴趣了解革命时期美国日常生活创伤的读者来说,这是一本值得的书。它对那些对贵格会研究感兴趣的人有明显的吸引力,但它值得更广泛的阅读。作为一部传记,它是一个典范,是对一个旧观念的否定,即历史学家应该避免这种类型,而倾向于更传统的叙事形式。戈德比尔成功地将主人公的人性赋予了生命。我们看到的是他们本来的样子:不完美,痛苦,像我们一样生活在一系列矛盾中,被他们所处的时代所塑造。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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