《培育帝国:资本主义、慈善事业和美帝国主义在印度的谈判》作者:洛里·j·达格尔

IF 1.1 2区 历史学 Q1 HISTORY
Jennifer Graber
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Beginning with Henry Knox's Civilization Plan (articulated in official correspondence as early as 1789) and continuing through the 1819 Civilization Fund Act, this book highlights negotiations between federal officials, religious philanthropists, and Native leaders that led to dramatic material transformations of Indigenous lands and politics in the Ohio country. Analyzing these relations and the environmental and infrastructure changes they initiated, she argues for the central importance of philanthropy and the ongoing power of Native peoples. This mix of federal policy, public and private projects, and negotiations with sovereign Native nations demonstrates the \"blended\" (8) rather than unilaterally imposed nature of U.S. imperial power on the periphery. According to Daggar, realizing federal policies from the top depended on engagements by interested parties on the ground. As such, her study challenges cultural historians of religion and reform to consider the material, diplomatic, and even environmental impacts of missionaries and philanthropists.1 Likewise, it calls on historians focused on politics and economics to grapple with the power of philanthropic or religious actors and rhetoric to influence land policies, infrastructure, and the federal budget. And finally, following recent work on the colonial era and early republic, she highlights the ways Native leaders engaged agricultural missions—that is, missions designated to alter Indigenous agricultural practices—from their own traditions of diplomacy and defense of sovereignty.2 [End Page 767] Two phrases encapsulate the power dynamics Daggar aims to highlight and interpret. The first, \"the mission complex\" (10), encompasses mission activities beyond the evangelistic—namely the educational and agricultural. The term allows her to highlight the \"material and economic consequences\" (10) of mission farms, schools, and other ventures within the story of U.S. territorial expansion. The second, \"speculative philanthropy,\" highlights the ways mission leaders could be motivated as much by the desire to \"acquire economic, territorial, moral, or spiritual capital\" (5) as by benevolence toward Indigenous peoples. The author considers specifically how missionaries acted from religious principles, as well as their belief that investments in lands, peoples, and projects would prompt a variety of future benefits. The two terms work effectively to speak across topics in the early republic that scholars sometimes leave siloed. The book is organized in three parts, with the first focused on the long history of \"missionary-imperial cooperation\" (18). Although much of the first chapter on Spanish, French, and British imperialism will be familiar to specialists in early America, it highlights missionaries' roles in imperial policies and the importance placed on articulating imperial expansion's religious ends. The author then moves to the 1790s to offer a striking analysis of how the developing model of U.S. expansion converged with French, Spanish, and British imperial practices, as well as reasons why American practices diverged. Daggar demonstrates that the Americans' goals of permanent settlement and territorial expansion transformed Native nations first and foremost into obstacles to be removed, a viewpoint that she finds articulated variously in the Northwest Ordinance, the Trade and Intercourse Acts, and Knox's Civilization Plan. Missionaries, who had always served as imperial \"go-betweens and diplomats\" (46), operated within this new context of the 1790s by establishing mission sites focused inordinately on agriculture and economic development. It might not be surprising to learn that evangelization took a back seat to other concerns, a pattern that can be found in almost every colonial setting. But what is surprising is the way that Daggar attends to the specific consequences of this dynamic in the early American republic: she shows that missionaries played a critical role in the \"improvement\" (5) and eventual commodification of Native lands desired by settlers. 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This mix of federal policy, public and private projects, and negotiations with sovereign Native nations demonstrates the \\\"blended\\\" (8) rather than unilaterally imposed nature of U.S. imperial power on the periphery. According to Daggar, realizing federal policies from the top depended on engagements by interested parties on the ground. As such, her study challenges cultural historians of religion and reform to consider the material, diplomatic, and even environmental impacts of missionaries and philanthropists.1 Likewise, it calls on historians focused on politics and economics to grapple with the power of philanthropic or religious actors and rhetoric to influence land policies, infrastructure, and the federal budget. And finally, following recent work on the colonial era and early republic, she highlights the ways Native leaders engaged agricultural missions—that is, missions designated to alter Indigenous agricultural practices—from their own traditions of diplomacy and defense of sovereignty.2 [End Page 767] Two phrases encapsulate the power dynamics Daggar aims to highlight and interpret. The first, \\\"the mission complex\\\" (10), encompasses mission activities beyond the evangelistic—namely the educational and agricultural. The term allows her to highlight the \\\"material and economic consequences\\\" (10) of mission farms, schools, and other ventures within the story of U.S. territorial expansion. The second, \\\"speculative philanthropy,\\\" highlights the ways mission leaders could be motivated as much by the desire to \\\"acquire economic, territorial, moral, or spiritual capital\\\" (5) as by benevolence toward Indigenous peoples. 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引用次数: 0

摘要

《培育帝国:资本主义、慈善事业与美帝国主义在印度的谈判》作者:Lori J. Daggar Jennifer Graber洛里·j·达格尔著。早期美国研究。费城:宾夕法尼亚大学出版社,2023。262页。布,电子书。在《培养帝国》一书中,洛里·j·达格尔认为,所谓的“教化”美洲土著使命所实行的美式农业,在美国印第安事务、领土扩张和种族资本主义的发展中发挥了关键作用。从亨利·诺克斯的文明计划开始(早在1789年的官方信件中就有明确表述),一直到1819年的文明基金法案,这本书强调了联邦官员、宗教慈善家和土著领导人之间的谈判,这些谈判导致了俄亥俄州土著土地和政治的戏剧性物质变革。通过分析这些关系以及由此引发的环境和基础设施变化,她论证了慈善事业的核心重要性以及土著人民的持续力量。这种联邦政策、公共和私人项目的混合,以及与主权土著民族的谈判,表明了美国帝国权力在周边地区的“混合”(8)而不是单方面强加的性质。达格尔认为,从上到下实现联邦政策取决于利益相关方的参与。因此,她的研究挑战宗教和改革的文化历史学家考虑传教士和慈善家的物质,外交,甚至环境影响同样,它呼吁专注于政治和经济的历史学家与慈善或宗教行为者和言论的力量作斗争,以影响土地政策,基础设施和联邦预算。最后,根据最近对殖民时代和早期共和国的研究,她强调了土著领导人从事农业使命的方式——即指定改变土著农业实践的使命——从他们自己的外交传统和捍卫主权。两个短语概括了达格尔想要强调和阐释的权力动力学。第一个是“宣教综合体”(10),包括福音以外的宣教活动,即教育和农业。这个术语使她能够强调在美国领土扩张的故事中传教农场、学校和其他企业的“物质和经济后果”。第二种,“投机慈善”,强调了传教领袖的动机可能是“获得经济、领土、道德或精神资本”(5)的愿望,也可能是对土著人民的仁慈。作者特别考虑了传教士是如何根据宗教原则行事的,以及他们相信对土地、人民和项目的投资会带来各种各样的未来利益。这两个术语有效地跨越了共和早期学者们有时孤立的话题。全书分为三部分,第一部分着重于“教教合作”的悠久历史(18)。虽然第一章关于西班牙、法国和英国帝国主义的大部分内容对于早期美国的专家来说是熟悉的,但它强调了传教士在帝国政策中的作用,以及阐明帝国扩张的宗教目的的重要性。然后,作者将时间转移到18世纪90年代,对美国扩张的发展模式如何与法国、西班牙和英国的帝国主义做法趋同,以及美国做法分道扬镳的原因进行了惊人的分析。达格尔指出,美国人的永久定居和领土扩张的目标首先把土著民族变成了需要消除的障碍,她发现这一观点在《西北条例》、《贸易和交往法案》和诺克斯的《文明计划》中得到了不同程度的阐述。传教士一直扮演着帝国“中间人和外交官”的角色(46),在18世纪90年代的新背景下,他们建立了以农业和经济发展为重点的传教点。当我们得知传福音让位于其他问题时,可能并不奇怪,这种模式几乎可以在每个殖民地环境中找到。但令人惊讶的是,达格尔关注这种动态在早期美国共和国的具体后果的方式:她表明,传教士在“改善”(5)和定居者所期望的土著土地最终商品化方面发挥了关键作用。培育帝国然后转向慈善家…
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Cultivating Empire: Capitalism, Philanthropy, and the Negotiation of American Imperialism in Indian Country by Lori J. Daggar (review)
Reviewed by: Cultivating Empire: Capitalism, Philanthropy, and the Negotiation of American Imperialism in Indian Country by Lori J. Daggar Jennifer Graber Cultivating Empire: Capitalism, Philanthropy, and the Negotiation of American Imperialism in Indian Country. By Lori J. Daggar. Early American Studies. Philadelphia: University of Pennsylvania Press, 2023. 262 pages. Cloth, ebook. In Cultivating Empire, Lori J. Daggar contends that American-style agriculture, as practiced by so-called "civilizing" (3) missions to Native America, played a critical role in U.S. Indian affairs, territorial expansion, and the development of racial capitalism. Beginning with Henry Knox's Civilization Plan (articulated in official correspondence as early as 1789) and continuing through the 1819 Civilization Fund Act, this book highlights negotiations between federal officials, religious philanthropists, and Native leaders that led to dramatic material transformations of Indigenous lands and politics in the Ohio country. Analyzing these relations and the environmental and infrastructure changes they initiated, she argues for the central importance of philanthropy and the ongoing power of Native peoples. This mix of federal policy, public and private projects, and negotiations with sovereign Native nations demonstrates the "blended" (8) rather than unilaterally imposed nature of U.S. imperial power on the periphery. According to Daggar, realizing federal policies from the top depended on engagements by interested parties on the ground. As such, her study challenges cultural historians of religion and reform to consider the material, diplomatic, and even environmental impacts of missionaries and philanthropists.1 Likewise, it calls on historians focused on politics and economics to grapple with the power of philanthropic or religious actors and rhetoric to influence land policies, infrastructure, and the federal budget. And finally, following recent work on the colonial era and early republic, she highlights the ways Native leaders engaged agricultural missions—that is, missions designated to alter Indigenous agricultural practices—from their own traditions of diplomacy and defense of sovereignty.2 [End Page 767] Two phrases encapsulate the power dynamics Daggar aims to highlight and interpret. The first, "the mission complex" (10), encompasses mission activities beyond the evangelistic—namely the educational and agricultural. The term allows her to highlight the "material and economic consequences" (10) of mission farms, schools, and other ventures within the story of U.S. territorial expansion. The second, "speculative philanthropy," highlights the ways mission leaders could be motivated as much by the desire to "acquire economic, territorial, moral, or spiritual capital" (5) as by benevolence toward Indigenous peoples. The author considers specifically how missionaries acted from religious principles, as well as their belief that investments in lands, peoples, and projects would prompt a variety of future benefits. The two terms work effectively to speak across topics in the early republic that scholars sometimes leave siloed. The book is organized in three parts, with the first focused on the long history of "missionary-imperial cooperation" (18). Although much of the first chapter on Spanish, French, and British imperialism will be familiar to specialists in early America, it highlights missionaries' roles in imperial policies and the importance placed on articulating imperial expansion's religious ends. The author then moves to the 1790s to offer a striking analysis of how the developing model of U.S. expansion converged with French, Spanish, and British imperial practices, as well as reasons why American practices diverged. Daggar demonstrates that the Americans' goals of permanent settlement and territorial expansion transformed Native nations first and foremost into obstacles to be removed, a viewpoint that she finds articulated variously in the Northwest Ordinance, the Trade and Intercourse Acts, and Knox's Civilization Plan. Missionaries, who had always served as imperial "go-betweens and diplomats" (46), operated within this new context of the 1790s by establishing mission sites focused inordinately on agriculture and economic development. It might not be surprising to learn that evangelization took a back seat to other concerns, a pattern that can be found in almost every colonial setting. But what is surprising is the way that Daggar attends to the specific consequences of this dynamic in the early American republic: she shows that missionaries played a critical role in the "improvement" (5) and eventual commodification of Native lands desired by settlers. Cultivating Empire then turns to the philanthropists...
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