The MSW Book Recommendations #53 ; 'It follows that those attributes possessed by human beings are natural attributes of all being.'

 

; Or, an American disorder...

The Sacred Hoop. Recovering the Feminine in American Indian Traditions

(by Paula Gunn Allen)

Beacon Press. Boston, 311 p. ; Orig. p. 1986, (1992 ed. With New Preface)

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“In hindsight, coincidence can resemble fate. Andrew Jackson's election in 1828 occurred as miners found gold in north Georgia, a convergence of events that doomed the Cherokee Nation and portended an epoch of forced Native displacement from the United States to territory of west Mississippi. The Georgia legislature quickly organized a lottery to sell Cherokee land to whites, rationalizing their claim to the territory by declaring that as persons of color, Indians could neither own land nor posses any gold found in their homeland. …

To be sure, the last thing Jackson wished to see was compelling evidence that Indians could establish 'civilized' communities according to Euro-American standards. The Cherokees had posed the most serious threat to the logic of removal by adopting agriculture, embracing Christianity, developing letters and literacy, and forming a constitutional republic. They proclaimed those advances in their famous lawsuit against the citizens of Georgia, which protested the state's violation of numerous treaties...” ; (Kennedy, Gerald J.), from Strange Nation. Literary Nationalism and the Cultural Conflict in the Age of Poe. ; p. 177-8. (2016., Oxf. Univ. press)

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“...found myself in a lofty antique hall, the roof supported by massive joints of old English Oak. ...As I looked around upon the old volumes in their mouldering covers, thus ranged on the shelves, and apparently never disturbed in their repose, I could not but consider the library a kind of literary catacomb, where authors, like mummies, are piously entombed, and left to blacken and moulder in dusty oblivion.

...half meditating these unprofitable speculations with my head resting on my hand, ...to my utter astonishment, the little book gave two or three yawns like one from waking a deep sleep: then a husky hem; and at length began to talk. ...In a short time, however, it became more district, and I soon found it an exceedingly fluent conversable little tome. Its language, to be sure, was rather quaint and obsolete, and its pronounciation, what, in the present day, would be deemed barbarous; but I shall endeavor, as far as I am able, to render it in modern parlance. …” ; (Washington Irving), of 'The Mutability of Literature. A Colloquy in Westminster Abbey '

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“One useful function of traditional tribal literature is its tendency to distribute value evenly among various elements, providing a model or pattern for egalitarian structuring of society as well as literature. However, egalitarian structures in either literature or society are not easily 'read' by hierarchially inclined westerners. … In this structural framework, no single element is foregrounded, leaving the others to supply 'background.' Thus, properly speaking, there are no heroes, no villains, no chorus, no setting (in the sense of inert against which dramas are played out). There are no minor characters, and foreground slips along from one focal point to another until all the pertinent elements in the ritual conversation have done their say.

In tribal literature, the timing of the foregrounding of various elements is dependent on the purpose the narrative is intended to serve. Tribal art functions something like a forest in which all elements coexist, where each is integral to the being of the others. Depending on the season, then interplay of various life forms, the state of overall biosphere and psychosphere, and the woman's reason for being there, certain plants will leap into focus on certain occasions. …

Traditional American Indian stories work dynamically among clusters of loosely interconnected circles. … But as the old tales are translated and rendered in English, the western notion of proper fictional form takes over the tribal narrative. Soon there appear to be heroes, point of view, conflict, crisis, and resolution, and as western tastes in story crafting are imposed on the narrative structure of the ritual story, the result is a western story with Indian characters. Mournfully, the new form often becomes confused with the archaic form by the very people whose tradition has been re-formed.” (Gunn Allen) ; on Sacred Hoop, p. 240-2 (...on essay/sub-chpt ;'Political implications of Narrative Structure')

; [ Recommendations II / 2017] 
; ...Series of the view-points on Commonwealth(s), pt. IX

- Now this even contains Wikipedian Links from the complex and obscure 'terms' ! 

Reading almost anything that happens described of, or is adjoined with the addix 'indian' (/native american, usually the more recent contemporary term preferred), one can't – unless particularly trying – avoid the impression of having some heavily fictionalised idea (resultant evoked, on one's mind). Also, at least the most usual (commonplace) thinking ain't neither then too free of similarly old fictionalized views on the historical past. Briefest compact, perhaps, said that the said schematized view tends fx diminish all the peoples w. some indian 'inherintance' or cultural background to a shared (one-sided) entity, and within that neglects recognize any from (their) particulars. (Pretty much like any other stereotypifications tend do). ; Now, for some of these views it was originally meant concentrated via (this) book here presented, by Paula Gunn Allen...But then - like often on these posts, recently – it grew from accompanying quite scattered aspects, alongside discussed...(Therefore, unless wishing devote some time on the following quite plentysome chapters on the 1800s cultures and topics...Can jump directly for the part concentrated on her book.)

Up the River... ; Lookin' that now distant literary past (the 1800s, w. this meant), perhaps relevant mention too, about that the said 'image', well long, used to be attached to a Nature and the idea about from it's 'untamed state'. Later then, and more disadvantageous, probably, that was adapted to the most multifaceted uses during the past century's modernity. That meaning; During the 1900s, within a context of a dominant European/euroamerican cultures/social 'practices'. Often in rather sentimentalised form(s) too, of course, and also then not less for the commercial use(s). (...Some aspects that we learn via the Francis' -92 book.) ; ...And so it did remain, persistent until rather recent. Unproblematised. (About for until the 1990s, 'suppose. After that timing, or from thereafter, perhaps a more sharpened attitudes against any such ethnical-/cultural looting having only emerged.)

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; But, to this (like usual), I merely thought some views of the 1800s concerned. Perhaps, that then also brought in the view, somewhat, the resembling on views lot represented of the recent readings and writings by ours, ie what said on 'Uncle' Thoreau and his texts. (...His views on the 'indian', whatever then is/was meant by it, not meant of any too particular characteristic to any (too) typical a view, actually. Instead, more of the exceptional, I think. ... I'm even for the opinion that, some part, Thoreau's observations to his native 'companions' - or guides to his trampin' those Maine woods, briefly - can be even read,  for an effort to rectify some prevailed racial prejudices and, or against the more general social disparage.) 
 

...But it's of course not less significant notice that his attitudes aren't generally free of the said sort discrimination by his days. He not finds them, indians (/natives), exactly, for any groups of peoples to his some 'social equals'. Merely the general impression, of his forest journeys and canoe-trips, and more than anywhere else - I think, also compared to what (little) I've viewed of writings on Cape Cod (p. 1865?) - is of an 1800ian personnel from some 'gentlemanly' class. Entertaining himself at discoveries from the Nature's gifts, for whom the said personnel also happens count quite explicitly his 'natural inferiors'. (If very sharply, perhaps too pointed expressed.) ; And in fact, on an early part his writing (T.'s) explanation to his/their reasons 'rely' on indian guides reads: '...we had employed an indian mainly that I might have an opportunity to study his ways.' (; p. 95), which being perhaps most telling of his attitudes. (Despite that the expressed apparent ethnographic motive, the indians, of course, also made better guides for the environment journeyed, than the whites.) Reading the text, overall, one can't avoid an impression that (he) quite unquestionably thinks there to exist some considerable differences between peoples, to their character and from resultant on social relations. Thoreau considered I'd say that he seems find and discover himself, rather quite naturally (to his thinkin'), and uncontradicted, a 'social superior' to his indian 'companions' – Or in compared to the “primitives”, more generally considered.

Yet, the image isn't completely that one-sided, I also think. Thoreau's text is fx accompanied w. some (not lots but plenty) words collected and translated from the Algonkian language...And (,apparently) to a very Humboldtian manner he fx tries from collect information of the places of travels, their names at original native language. ...Some part of his 'annoyance' to his native informants is probably explained from his discovering them not behold the 'proper' (original) terms, knowledge, or being poorly acquainted to their own history from what comes to the said information he wished gather. ...Actually he on several occasions also ruins his own worth as some 'ethnographer' via from denying any value of the information them may be telling him, from offering his own 'interpretations' instead and condemning the told not really anything beyond the tales, also assuming that the 'corrupting' influence must've been adapted and affected their from the influence by (white) civilization. (Not very uncommon attitudes or way of thought cultivated by many later strickly eurocentric cultural observants either that is, actually.) ; ...So, it's then perhaps quite as relevant also remark that he - quite apparently, quite reflects the common-place view by his most (white) contemporaries – And seems (acc. that) not find to 'natives' (/indians) any place within advances by emergence of the civilization. However, even from beholding such discriminating attitude, it's also yet quite note-worth that he cares for contemplate, though rather shortly, also from whether there could still (,in the futures to come), remain some those 'primitives', inhabiting the woods and wilderness on it's natural state. In that sense, he's at least seeking some alternatives for that of his contemporary view from an 'unavoidable' disappearance of the native.

...Not meant from devote this much any observation on Thoreau's persona, as there formerly already quite enough, 'suppose. ...But I make a short remark also about how this affects for the manner he's addressing the 'public' that it written to. (As the texts by originally appeared on newspaps. ...The usual remark being that as them were intended from comprised on some book, T. probably would've heavily modified the content, even though that the book for some 'compilation', then only was collected post mortem of those appeared articles.)

; Much as his observations are devoted/concentrate on his indian guide(s) – of course, alongside that what stated from the natural scenes, botanical details, etc. - he writes, practically, not much anything about his anglo-american companions to those journeys. ; Such as the case from a companion to the last canoe-trip journeyed on Maine rivers, Edward Sherman Hoar (...Whose name we learn from elsewhere, he actually never mentions most by name, even). ...And of whom we only learn from T. (,and practically nothing much else), that he had been on the West coast, searching gold, among plenty others of course. Also had therefore become 'quite accustomed on life in Natures', and as well seems accompanied T. to their botanizing excurses for the woods examined. ...But that's about the most what is described. No personal details, no opinions told from, no attitudes remarked, and not even much any anecdotes adjoining, humorous or any manner noteworth. The resulted impression of all this is actually quite curious: Text, if viewed as a piece of narration (and, considering the fact that Thoreau's writing always contains a strong element of the fictionalization, no matter if the said written to an autobiographical or for the 'travel book-type' by it's form), ...Or, from the impression it leaves from therefore is quite unexpectable. - The Indian (guide) becomes sort of a main character in the text (At least on that last article; 'Allegash and East Branch'.) His any 'failings', or 'successes', from to fit for a said venerated (indian) image then automatically frames what is narrated, all the way. ...Even that it not is, by exact, or wasn't meant for any fiction stories, but are descriptions of the authentic journeyed canoe-trip. The 'accompanying' whites, mostly then fall off from most concern. Alongside that then goes fx the view-point that resultant their characters/persona, or even any their misdeeds aren't any manner questioned. They are removed away from most focus of the text, doesn't hold much 'visibility' at it. (And the impression about the earlier articles, the journeys described on book former pages actually is bit similar, perhaps not for the same level, though.) ; What the most of it seems to build for, actually quite inconspiciously and probably unintentioned, is that them (the other whites) seem been most complete 'asided' on text. That so, I think – largely – from because them aren't actually any part of that environment described. The environment of course making the actual center, is central to text's any intentions. And, for a certain level, the same even concerns T. himself, even that he being the (undisputed) narrator to those travel memoirs, therefore also the principal 'authority' on text. At least thats what seems from most apparent to anything it establishes.

...But, this short-view neither wished concentrated on Thoreau, or on any failings by his character, particularly.  Neither for the contradictions or such negative attitudes notable of his writing about the 'natives'. (Or, not to depict him only as having reflected some typical upper-class New Englander of the 1800s. He not fits on that more correct, or at least that doesn't provide any too complete a view about him, either.) ; To the closing of this, we may then cite brief quote of his environmental observations, instead. (And it also relates for the some main theme(s) of this, that onwards at text presented/discussed.);

“... It is wonderful how well watered this country is. As you paddle across a lake, bays will be pointed out to you, by following up which, and perhaps the tributary stream which empties in, you may, ...get into another river, which empties far away from the one you are on. Generally, you may go in any direction in a canoe, by making frequent but none very long portages. You are only realizing once more what all nature distinctly remembers here, for no doubt the waters flowed thus in a former geological period, and instead of being a lake country, it was an archipelago. […]

Wherever there is a channel for water, there is a road for the canoe. ...It is said that some Western steamers can run on a heavy dew, whence we can imagine what a canoe may do. Montresor, who was sent from Quebec by the English about 1760 to explore the route to the Kennebec, over which Arnold afterward passed, supplied the Penobscot near its source with water by opening the beaver-dams, and he says, 'This is often done.' He afterward states that the Governor of Canada had forbidden to molest the beaver about the outlet of the Kennebec from Moosehead Lake, on account of the service which their dams did by raising the water for navigation.”, on 'The Allegash and East Branch' (The Maine Woods, 1864 [1857]) ; p. 245-6, 246-7 (mod. repr., 2004.)

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...Down the River ('In all probability he may resist; ...')

“Perceiving the queer contradictions of american nationalism embedded in fictional and autobiographical narratives penned between 1820 and 1850 requires attention to the idea of the nation as a problematic historical construction.” (Kennedy, p 11.; the book on above cited, and likewise what cons. the quotes below/onwards.)

“... Every little while I could hear something about the abolitionists. It was some time before I found what the word meant. It was always used in such connexion as to make it an interesting word to me. If a slave ran away and succeeded in getting clear, or if a slave killed his master, set fire to a barn, or did anything very wrong in the mind of a slaveholder, it was spoken of as the fruit of abolition. Hearing the word in this connexion very often, I set about learning what it meant. The dictionary afforded me little or no help. I found it was 'the act of abolishing;' but then I did not know what was to be abolished. Here I was perplexed. ...I got one of our city papers,… From this time I understood the words abolition and abolitionist, and always drew near when that word was spoken, ...“ (Frederick Douglas, on 'Life of Fredrick Douglas': Narrative of the life of an American Slave. Written by himself. ,1845.), cite here is via Beecher Stowe's Uncle Tom's Cabin, modern repr. (...Whose Appendix contains excerpts of Stowe's 1853 published 'The Key to 'Uncle Tom's Cabin' ; ...which, in turn has, ao, cited sentences quoting from Douglas' [,c. 1817-95] narrative.) ; p. 473-4, emphz.. not added, in the original text.

“Or, have you the folly to think that the white man, being one in fifteen or sixteen, are the only beloved images of God?” (William Apess, 1833), cited via O'Connell, (ed. ; -92)

Perceiving some main features to (some, mostly) 1800s New England cultural and social fictions may not be quite as simple a task than interpreting the Thoreau's writing to it's social background, ...I suppose. ; ...However, to my few readings, seems it described by Kennedy that Irving [W. 1783-1859] was the foremost renown by his times of (american) fiction writers who, (early 1800s) begun from create the views aimed of to form/”outlining” the (modern) american nationhood. Maybe somewhat lot descriptive from Irving's too that, as typical to most then 'acknowledged' authors of fiction, his 'gained' reputation was achieved following the 'steps' of his European predessors on 'world fiction'. Mostly the Briton, of course. (Irving having been 'encouraged' to his literary career, to 'composing tales and sketches', by his 'literary hero' Walter Scott,1741-1832.) 

; ...And Irving's writing leaves - by an impression – or from it's very characteristics, a feel that it reflects the English rather more than 'american' fiction (Of his contemporary times considering.) ...Fx, reading that above cited short-story what 'pops' mostly for the mind, are his European sources, such as, perhaps some like Swift [1607-1745], Thackeray [W.M., 1811-63.] Of course, by situation it placed for the London. (Essentially, similarly, on 'first glance' to Irving, nothing feels from similarly descriptive to  him, as an image about a typical English 'dandy' of an early 1800s. (...both good and in bad sense. And I might say, from Thoreau almost as much...What the reason I'm slight careful to not say that for my any 'denite' judgement on, since I've later by having read Thoreau to more particular reached quite different views too. But there's some point-of-view...) ; Apparently Irving also an Englander by birth, then early 'americanized', so nothing at that, of course, would/should so much surprise. ; Then, fx, seems mentioned too that Irving's other near contemporary, E.A. Poe [1809 -1849], quite similarly did cross Atlantic on his early days, before had achieved some 'actual' recognition. ...Even that from most other aspects them had complete different backgrounds, etc. But both built their earliest, or most, stories for the European subjects and setting.

...Seems it also that after his 1810/20s European 'stay', Irving began writing his famous beloved 'Sketch book' (p. 1820). ...It won an 'international acclaim.', ...Plus then were additional works, that soon followed. Also is said (, ie on Kennnedy), that w. said volume Irving aimed from to 'confronting the international tensions persisting from the war of 1812.' (...fought between what then was the U.S – Smght like a loosely joined coalition from it's early states - and, the British.) Also the book '...tackles a more fundamental dilemma in its analysis of the problem of national identity – its contemplation of English culture as a way of seeing what is singular (that is, un-American) about England...' (...etc., such as noted at Kennedy; p 38, 41. Irving more generally, p. 41-62.) The book fx contains also 'Philip of Pokanoket', which often seen from most representing from Irving's sympathies on indians and the criticism from cruelties against them.

; In his choice of subjects to that, Irving also seems said from have inserted brief 'sympathetic description' of the american indian heroic(s), some that later fictionalists decades following largely took benefit or developed. Even, or despite that it seems concerned by then already 'distant past' (...the 1675 war, against the English, 'named acc.' the famous chief of New England tribes), Irving said from '...nevertheless raised problematic questions'. By/via from positioning of the said essay(-s, the other text focused on 'indian character'), he aimed of create 'the sharpest possible contrast between the Old World and the New...', dramatizing 'stark polarities of Anglo-American experience', ...ao things mentioned from. ; However, (Kennedy, p. 133), also writes that the said essays had appeared already during the time of that (1810s) war, and (Irving's) ”...wartime protest against the ethnocentrism that authorized the racial violence. [but, soon from after] ...'The end of the war, the popularity of Jackson, and the apparent ebbing of Irving's indignation (after four years of expatriate life) led him in 1819 to temper the version of 'Traits' that appeared in his Sketch Book.[...'Traits of indian character' - that mentioned other essay] ...the focus on his anger is less immediate, and the deletion of his wartime protest against the Creek massacre provides a smoother transition to the melancholy last paragraph...” ...ie, recognizable, or what then later becomes more prevalent, instead, were the 'eulogies' to a “vanishing race” and other usual double standards by his depiction, and quieting of the parts history presented.

...Yet, nothin' too particular on Irving devoted (or concerned) at this. Besides, I've not read anything much by his writing. ...His literary output seems been from quite as massive and voluminous than of any from most better renown - and less renown - fictionalists by the 19^th century. Already from begins to the 1900s majority his works, and still more so until the present day, also seems from fallen to an obscurity. ...As part of that 'worldwide' wider realm amongst 'less so well' recollect english-speaking/-writing 'literature greats', but despite that, similarly canonized - So to say. (To any modern readers it all (probably) remains a bit old-fashioned...from it's 'tone', maybe.) ...The 'expectable' fate, Irving seems from ironize on the above cited story, that 'Westminster abbey' - An antiquarian library hall, dust'n'bones, spider webs and an architectonic glory by those 'old oaks'. The place filled, on neat piles, by many volumes old books, left after some past 'fames', forgotten to time. His said 'self-sarcaism' not too humorless or pedant observant, though. ...But anycase we then leave him there to gather dusts and decay, or from to rustic 'in peace'.

; There's of course also variety else fictionalist(s) and non-fiction writers, Kennedy seems to describe/discuss at that book by his. I don't mean of refer on those too much; The work, interesting, gathers together many texts/authors from that period (of early 1800s), and naturally most even less visited by my paging. I don't suppose either from have a precise knowledge or familiarity from most those. So, in the following, only some references, via any brief mentions/quoted, from some aspect(s) found relevant to this view.

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“I wish I had the talent of novel writing, for the sake of this slaves story, but my writing, like my drawing, goes no farther than sketching from nature, and I make better artists welcome to use the subject.” (; Mary Dundas Graham , on 'A Journal of voyage to Brazil, and residence there, during 1821, 1822, and 1823.'

; .By anycase...It then, of course, somewhat (quite) apparent to any later finding that some most renown, of the 19^th-century american novels, have to their central question concerned on the problematic fates of the (so called) racial minorities or ethnic 'groups' at then present society – The minorities, 'lower orders' (et sim), acc at least from the firmly cemented general view from a superiority from an 'united' euro-american populace (means; populace by birth, genetic background)...While not so much any minorities, exacta, or by their own finding, naturally. And, what's central to these views, of course, the most popular of said novels weren't written by those whom them were largerly concerned on.

More than anything else, possibly, brings on mind books of Beecher Stowe [Harriet, 1811-96] and J. Fenimore Cooper [1789-1851] whom both succeed reflect these said contradictions by their descriptions that 'confronted' that national idea and the idealised conceptions about it's any ('self-assured') unity, many ways; More renown, possibly, to wider reading are Cooper's novels, situated on that american 'frontier', by the time. (...That myth already well on formation by his early days from the 1820s, when Cooper writing on it. Not to mention – to this - anything of it's apparent 'side-consequences', the accompanied exterminations and evictions from many non-anglo(/non-European) tribes and cultures, alongside.) Cons. the Beecher Stowe most apparent of course is the question about the persistent existence from the slavery-system. (It also not at all unrelevant from mention/recognize that both writers also did become hugely popular outside their 'domestic market' – On the European market/buyers for their novels mostly.)

 ; First mentioned (Beecher Stowe) also seems usually identified or connected to the civil war-period/years, since her famous novel was published near by timing ; Cooper's novels predate that time, been published about, ca from 1824 to early 1840s. ...If counting only the 'Leatherstocking'-serie, consisting several novels, published before and after the best known some, Last of the Mohicans (...that on 1826.) Yet, Cooper's 'characters', or simply: his writing, are probably more renown still to this day, also largely having 'set standard' to vast realm followed popular fiction of the 'prairie-romantic'; the wild indians, the frontier men, a'la type from Natty Bumpo, based on...perhaps(?), to Daniel Boone...? (Not that it would matter; or that I'd care about/checked from...)

[Pic Above: ...From O'Donnell's Modesty Blaise (Drawn by Colvin, of a story 'Scarlet Maiden', that appeared around 1980. - Text bubble sayings (somewhat lot) ...modified for this purpose... : ) ]

...(Maybe,) less known, or at least less read today, is that Beecher Stowe's Uncle Tom's Cabin (p. 1851). Nevertheless the book seems sometimes been of equally lot discussed, at least during it's time of publication and during civil war years. And not the least of from because the level an 'embedded racism' book contains. ; ...Relating to that, are, fx the aspects in the book's main narration 'woven' to it's descriptions from the abhorrence and cruelties of the slavery (-system). Some that, to a modern readers finding, seem transmitted on author's differences at description from the various slave(-characters) acc. to (their) 'degrees' of color. – Story most depicting their fates, escapes, sufferings, etc... But, shortly put, “nearer”, or more resembling for that then prevailed ideal ('white'), the more active and enterprising any of the characters seem been presented, likewise his/her actions also turn out to be. (...ie, also their any personal features, physical and emotional, appear somewhat shown of differ acc. the amount from 'anglo-saxon blood' any might behold – And that, at least seemingly is, taken for granted to showing also at their personal characteristics, and considered from quite self-evident. ...Also from it's uses of the typically 1800s racial terms/language, maybe notable is, to a modern look, of how 'unproblematized' all that seems presented in the novel. But that too, probably, pretty much traceable only on what the usual and common on its times.)

; Then on the other hand, if these old racial 'characteristics' prevail all the way through the novel, the slaves (,and the injustices society maintains against) yet are clearly in the main of it's narration. Not fx the white abolitionist 'saviours' put to defend them. (While it also so that the most arguments of the slavery's historic conceptions and from the 'social problema' it created by the time are (maybe) represented via discussions between some such persons.) Also, the text takes several occasions of to, albeit mildly for any modern finding, remark about the hypocracy and contradictioned behaviors the Northern state's whites maintain towards the social problem about slavery. That so, also largely was from due of a 'slave fugitive law', which was just recent 1850 been put to effect, and obliged any citizens for aid the slave-catchers at their pursuits from the escapees.

...However (seems it also,) on the later criticism(s) most remarked of that she (Beecher Stowe) can't imagine any common/shared place for blacks in a society been formed postward after abolitionism achieved it's main aim, slavery-system at southern states ended. (Or, don't at least clearly show for the freed slaves any place in that common 'nationhood'). ...Such is, fx, of the following few sentences quite apparent observable (and probably rather often been noted from/about);

“If ever Africa shall show an elevated and cultivate race – and come it must, some time, her turn to figure in the great drama of human improvement, - life will awake there with a gorgeousness and splendor which our cold western tribes faintly have conveived. In that far-off mystic land of gold, and gems, and spices, and waving palms, and wondrous flowers, and miraculous fertility, will awake new forms of art, new styles of splendor; and the negro race, no longer despised and trodden down, will, perhaps, show forth some of the latest and most magnificient revelations of human life. ...certainly they will... in their gentleness, ...their childlike simplicity of affection... In all they will exhibit the highest form of the peculiarly Christian life, ...as chasteneth whon he loveth... [...etc.]” (; Beecher Stowe, Uncle Tom's Cabin ; p. 186-7.; emphz. on orig. text.)

...But I'm not of to go from estimating whether this singular view, in length from only few paragraphs (roughly) in the novel, the most actual view to it's 'main sayings'. Or, how essentially that traceable for what comes to her own views (ie Beecher Stowe's). – The said also is presented at the text, postafter the cited paragraph, to represent something a quite liberal minded, southern slave-owner (St. Clair in the story) might've had considered and thought from and about. Yet, the impression is that (it) aimed/addressed for the readers finding, and seems therefore clear enough to read for some views meant brought 'aforth' by text's author. ; And quite as much, seems that then fx permitted such a transparents view(s) cons. the 'correct' nationhood by the time, also about any races having their 'ideal places' on Earth. As such also quite old-fashioned views, as can we remember that resembling (little) fx Rousseau's views about the climates and it having affected on personalities by 'races'. ; And, for example, Stowe's much often cited notion 'These days a nation is born in a day.', might be commonly and easily linked on by her times ongoing ideas and progresses, the modernization and so on, but in the novel it presented along the 'envisioned' view of the African 'Liberia', free state at the time established for the relocation for blacks freed of the southern farms. Already by the given timing (1850s) the idea was opposed and criticized by abolitionist organizations. (...Somewhat descriptive, hilarious possibly to this day, is that it seems of been mostly advocated by organization named as the American Colonization  Society.) ; Not the less important to this aspect, Kennedy fx notes from her (Stowe's) view for (future) american democracy, that acc. 'logic of her epochal novel', (the book) fx : “...implies, that in her ideal nation, racial homogeneity underwrites republican government and egalitarian citizenship. ...Stowe...implicitly eliminates the problem of slavery...by envisioning ethnically pure America.” (; p. 316)

; Yet, some cases the characterizations of novel's (that Uncle Tom's Cabin) personnel appears, I think, perhaps bit less that poignant (...Than what on above noted from novel's implicit 'message' might lead us suppose.) – Them seem only raise that 'strikingly' to the modern eye, from compared to many our contemporary attitudes, books, etc. And actually much in the setting isn't quite so conventional. The fact that main 'protagonist' Tom is a slave, black character, must've been somewhat meaningful and unusual a choice, despite everything, by the time it was written. ; ...Even though it's of course more than obvious, that if there ever was in the old 'classic' literature some example of the most one-sided, and - practically – if there ever was (main) character devoid of any personality, and diminished from explicitly express some most limited type, this the novel to look from. (I mean type in a fictional sense, as a person of fiction, and not relates fx for anything told on Tom's sufferings, his 'heroism'. I merely mean what (little) is put aforth of his emotional scope, but not even anything from (his) emotional 'resistance' (how/what of that depicted), and most all, of course, not relates to his all-conquering Christian faith. I mean, my this view doesn't have anything to do whatever opinion one might have to/about that. It only concerns what seems apparent on his lack of any qualities as any main character of the story. …Also declining of to offer any too self-evident opinions from, but it not too far misleading say that he (Tom) doesn't in the book build even to an actual human persona, merely for some schematized 'sink' as a character...In short, to be exact, I think, has no mind of his own in it, only that of his (white) saviour.) Why that so, I guess, we not need to go on this...More concerned on/about why the novel then might've yet still be of some quite unquestionable value and importance on that 1800s.

What is possible notice of it's main character (Tom, if possible say so), is mostly apparent also on other slave-personnel of the novel. Yet, not quite similarly or unvariably, as their accompanying 'stories' aren't nearly so 'crucial' to the novel's christian themes, or concerns. (And actually fx the conversations between Tom and Cassy in the slave-farm, on latter parts of it, somewhat reflect a less simplified characterizations to their persons depiction. But as such it's a rarer example.) ; Conclusively (,to put this in brief as possible), it also true that while the subjects (blacks) depicted are seen mainly as victims, and their emotional 'externalization' largely created to serve the cruelties them subjected, they still are the issue what novels main theme raises to be noticed...mostly. Considering that it is then, perhaps, also not so surprising find it also said that book originally remained only (relative) shortward in popularity. Soon after '...went out of print'. And, also '...after the Civil War, ...was not thought an important work' ...such as read acc. from Yellin's preword to the -98 edit (; p. xxv.). ; But as some further example, and of not (complete) nullify it's any importance/from having it's 'moments', I decided then from cite followin':

“The dealers in the human article make scrupulous and systematic efforts to promote noisy mirth among them, as a means of drowning reflection, and rendering them insensible to their condition. The whole object of the training towhich negro is put, from the time he is sold in the northern market till he arrives south, is systematically directed towards making him callous, unthinking, and brutal. The slave-dealer collects his gang in Virginia or Kentucky, … a fiddle is kept commonly going among them, and they are made to dance daily; and he who refuses to be merry – in whose soul thoughts of wife, or child, or home, are too strong to him to be gay – is marked as sullen and dangerous and subjected to all evils, which the ill will of an utterly irresponsible and hardened man can inflict upon him. Briskness, alertness, and cheerfulness of appearance, especially before observers, are constantly enforced upon them, both by the hope of thereby getting a good master, and the fear of all that the driver may bring upon them, if they prove unsalable.“ (; p. 335)

(While the usual view-point/narrators 'view' – of/on the subjects – is by that an all-seeing, “patronizing”, the emotions by subjects then aren't just cleaned away of sight at this, in overall. ...Plus, yet to mention, I have a slight reminder of that the quoted part somewhat criticized on basis that Beecher Stowe hadn't from herself exactly observed that aspect - slave market, the sales in the 'open' - so not actually so precise a description, as such. But I think that not so important, 'cause it still appears novel, from discussed here.) ; Anyway, the said also not any manner lessens its' value to some of the main important fictions written on slavery, by its time...in spite of everything. As a piece of fiction, a book, to a novel, it ain't any manner bad either, not that conventional as one today might easily assume. ; Due from it's reputation, to the more recent, maybe appears yet better known only via the Uncle Ben-rice. Than from anyone's reading, I mean. (Or what I know, maybe they still page that in the schools some places for it's 'authentic narrations'.) The schools very proper to mention...'Cause would actually be, a lot, more interesting familiarize on it's reception histories, et sim, postward from that 1850s.

; But briefly, it's probably far better compared to most novels, actually. Although, a lenghty volume, such as was typical to many/plentysome 19-century's literatures, and resultant narration occasionally now appears quite tiresome for reads. Which, btw, of reasons traceable also for that the author – typically what in the 1800s was 'fashionable' – first serialised the book, publishing it in parts at literary magazines.

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“No man has made a gift of his freedom with the common good in mind; that kind of fantasy exists only in novels. ...Every man makes himself the centre of all the world's affairs.” (Beccaria, Cesare (Marquis di, 1738-94), at 'On Crimes and Punishments' ('dei i Delitti e delle pene' ; publ. 1764.)

;

“...'But Alerik, dost thou not think it possible that people may be alive, and yet not alive?'

'Of course I do.' he replied; 'The greater part of people are in that condition.”

; (Lydia Maria Child, 1802-1880), on 'proto-scifi' story written 1845; 'Hilda Silfverling: A fantasy'

(quoted via Barger's 2013 compile, 'Mesaerion')

; The cite from Beccaria's 1700ian 'treatise', mainly due because it became of importance to the Enlightenment-project, of the writers rather very liberal attitudes, views. (On the topics from legal system, laws and punishments in their social use/at society.) ...Yet, fx alongside the above cited, there on his text is said (...about like) that (any) people 'honest to themselves' won't sincerely suspect a sovereign's 'true right to punish crimes'. ; (That) Rather disequalising sounding expression for a modern finding – But then prevalent society, which held and passed the discussed slavery for then 'oncoming' (the followed) century's generations (ie to 1800s...), had been full of a resembling contradiction. The sentence becomes more understandable if explained that the only protection of aristocracy's arbitrary power over the 'lesser estates' in the society had histories long prior been on sovereign's 'persona', over the others on society.

; And it quite meaningful – to this – that Beccaria's views are lot concerned on individual's rights. (Or, of the citizen). He also had represented interesting and modern opinions. Reading that now one fx notices merely the later emerged opposes, once some his 'adviced'/suggested achievements in the society's penalising system, including fx the improved at conditions on prisons, convicts 'treatment', etc., about the century later, had been realized. (...ie, about 'till that mid 1800s, and, of course, realized by varying degree any places concerning.) (; More generally said, I guess, one may notice the similar demands, often, seen of to take place almost on any era/decade, or by “any” society, on times from a conservatist voice having enstrenghtened – Such as by the 1930s, 1990s, only to some renown comparisons from, to.)

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; But to return what was the main of our consideration here, the slavery and the slave narratives – And not excluding the ways them found their way to the fiction. The preceded said considering, no wonder then that other works of 'fiction' wrote by Stowe's some contemporaries (most by the black 'novelists', usually often by the former slaves), appear nowadays seen from had reflected more authentic and/or realistic narration. On many cases, while not probably always, likely contained a less 'sentimentalising' attitude about the problematized concept, 'race'. (In short, while not racistic, Beecher Stowe's novel clearly reflects the usual prejudiced 1800ian concepts/attitudes cons. that.) ; Seems there were also various former examples about the slave narratives been 'transferred' by white writers, and sometimes then even 'heroised' (/or dramatized) to a proper level of been told to (their) mostly white readers, ...All that rather characteristic for the 1800s cultures. ; Also, fx, about after around that significant 1850 (about ,possibly, supposing that year only), there seem appeared more independent author's to the (,their own) slave narrative and fictions. Such as William Wells Brown (W., 1814/1815-88) – And those seem from strictly resisted of been 'modified' at the former described way.

; ...To a quite different view-point, or accompanying, we may shortly mention fx narrative of Olaudah Equiano (…'Narrative of the life of Olaudah Equiano') may be mentioned as examples. ...And the latter only mentioned, despite it's early timing (p. 1789), actually because of the reason that (it) happens relate (or course more direct to it's any US 'alternatives'), for an ending of the slave trade from European part (Ie, that also relates/has meaning merely of the British 'world empire', influentially on emergence and enlargening, by then. The slavery's abolition on Britain timing for the y. 1833. ...Acc. to my any understanding of the colonies too, 'universally'.) ; Yet, that even might've still not necessary meant it ended of all place and to each 'distant shores', at least not from simultaneously. (For example, the French Revolutionary government had abolished slavery about (supposedly? - On wikip., by brief glance seems read of that, fx; here) the y. 1792, but like we've noted earlier, it was re-established to colonies during Napoleon's reign...and then I've some place noted remarked of the certain exceptions amongst/parts of former colonies, ie islands remote and 'Oceanic', where it might been remained effected until, ca, 1940s/world war years. ...Even if it not then anymore wasn't 'official', or legal under any 'colonial laws'. In other words the legislation and practice of all cases perhaps not followed the simultaneuos rate.) ; Anyway, within the 19^th centurys time the chattel-slavery most places/countries of the world, did end/became legally penalized activity; fx, Haiti (1804-7, the renown 'revolt', thenafter it's independencin'), of G.B. (incl. the various parts from British 'World Empire', that 1833.), U.S. (1859, after Civil war), Cuba (1886), Brazil (1888, ...and likely for near the same timing several, but not all S.American republics, of that many formerly/until about 1820s were parts of a Spaniard 'empire'.) ; However, noted as some rather late examples seems it mentioned fx that on Ethiopia not until smtgh like the 1920s.

In short, seems it was slow to die out. Finally did, from most places and regions.

; (Despite any conclusions from these few examples might be only conductive, at least it is quite as apparent that a larger the part slavery had on any established economy, or from former past it's any 'hold' on that (it perhaps had), the slower was it's disappearance. ; And not all cases even the legislative banning always necessary meant the effective and actual ending from; Fx, from more recent, on India – where land slavery (...of more particular/generally from, see ; Debt bondage) had had some centuries (or longer) histories from – it appeared still difficult from to eradicate from some decades past (Even/despite from having been prohibited already since, about, the times by Gandhi.) ; Or, fx from the Brazil one could on the 1990s still, about, read fx the stories describing the urban city poors (illiterate, homeless maybe.), whom might've been 'of the streets' gathered directly, and fooled by promises of a work, then transported for distant, remote places in the midst of some rain forest 'camps'. ...Where them put to clear away the woods (,and charcoal burning), in the practical and compulsory slavery. Often also inhumane and health destructive conditions. You can't actually be of any exact assured whether there still places on world from smght like still at existence. (...As I tried to remark by this short mention.) ; And as much as in the past today if remained in effect, someplaces, it no less from background a side-consequence to allowed uncontrolled 'profitable markets', lack from any governmental superintendence to such thing, the corruption, or the weakness or disinterest by any governmental supervision maintained from the laws existent...At least as much as the plain distortments/neglects of the citizen rights, and likely often from the race-based discrimination. From a few aspects, by mentioned.

--------------

“...If the purpose of government is to secure optimal welfare then our obligation to obey any law lasts so long as it performs this function better than any other alternative and no longer. Contractarian notions of consent and related consideration of natural rights seem beside the point and merely serve to help individuals withdraw their support for the general good. On the other hand, social contract theorists have suggested that utilitarianism fails to show a sufficient degree of equality of concern and respect for the differences between individuals. ...From their perspective, the contract argument appears as a way of ensuring that individuals are not used as a means for some collective purpose.“ ; on Bellamy's 'Introduction' (; p. xvii) for Beccaria's 'On Crimes and Punishments' ; -95 mod. Edit.)

”...the rising generations too young to have known their country before the Revolution, ...can have no idea of the situation of the country when the nation bore all the burdens resulting from privilege and inequality. The advocates of colonial slavery have often asserted that a French peasant was more to be pitied than a negro – an argument for relieving the white but not for hardening the heart against blacks. ... If we are asked why the French people acted with such cruelty in the Revolution, the answer will at once be found in their unhappy state, and in that want of morality which is its result. ” ; Mdme de Staél, on Considerations on the Principal Events of the French Revolution (2008 Revised edition of the 1818 English translat.; ed. Craiutu.) ; p. 67 (... underlines added by us, to this.).

; Mann (2011) seems mention for the main reasons (/to explain) the Great Britain abandoning the slavery, of some social argument accompanying. (...To our present "comparison" from relative 'early', some decades after it had fx been finally terminated at the France, by legislature.) ; In explained, due from because of the 'modern' advances and early industrial progresses (on G.B.), it didn't by that time hold any similar appeal on a country where 'mobs' of the unemployed masses, as some side-result for the same said developments, provided now a most rapidly increasing part of populace. And the concerns about their (assumed, and equally lot feared) unrest was by the time a some major causes to anxiety among the upper-classes. Mainly the population increase by 'low classes' was noticed from accompanied the rapid growth of the cities, of course.

In principle the general opposition against (the chattel slavery in particular/slave trade) had been in emergence ever since from the Enlightenment's era. By the 1760s-80s fx most 'modern' thinkers probably quite universal already condemn the practice. Yet it also was (probably) most often seen for the vices which within the 'general change'(/the reforms necessary to take place, sooner or later, one way or another), were hoped be put away. ; ...So, for example Mdme de Staël, following her enlightenment 'precedents', writes on the aspect occasionally, referring...But, she doesn't make it any similar 'main concern' of hers such as certain other aspects, closer 'home'. Yet she relates to her views from the despotism for the existed east-European land-slavery – As the serf bondage (...from it's history, Wikip. seems provides us this.) was held existent on fx Russia until about as far as 1880s. (At de Staél's view, or to her thinkin', it features meaningful part on the politic-historical developments she from critical observed. ...For she counts that to the some consequences that a historical late emerged despotism' rise on the European countries. ; ...As acc. her views despotism had increased in Europe ever since from Louis XIV's time, whenafter the tyrannical rulers/sovereignity had replaced former, or the modern achievements by until that prevailed 'advanced' monarchism.) To the resembling reasoning(s)/ background was also de Staël's great appreciation and favor behalf the British 'constitutional monarchism'. And, in lack of any better systems of governance, any actual modern democratic 'systems' by her days not yet emerged, fx – One can assume it indeed might have provided best choice to her the hopes cons. the futures. (During de Stael's era, earliest decades from 1800s, her 'domestic' France still under hated Napoleon's 'reign', and for her estimating – also usually by the latter observers finding – the British and the country's parliamentarist system indeed provided the more advanced political 'model' to the further developed constitutionalism. ...As most political thinkers by the time, in France esp., struggled to invent any solution out of the 'unstable' conditions and to 'end the revolution', iow seeked most proper solutions to the irrevocable changes that had been unavoidably effecting ever since the Revolution by 1789.) Most American republics, while much hopes were given and 'prospected' on them, also were by that era burdened w. that same curse, the 'inhuman bondage' of slavery, than their European 'mother-countries'.

[Pic beside; ...renown contemporary drawing, whose pompous depiction/figure on it represented, Cecil Rhodes (1853-1902). - (Rhodes) the most enriched, ambitious or otherways most identifiable for the imperial entrepreneurs from latter part 1800s, and then practised trade-'merchandism' of the colonies. ; The symbolism (picture aims depict) from a 'corridor' formed by the British colonial possessions reaching all the way from Kap for the North Africa (Mediterranean coast.) - Which actually even was realized during that time. ; ...A careful observer, though, might notice that Rhodes' 'portrait' is held up by small lines or ropes (...Possibly meant remainder of the recent invention, telegraph (...in case that was invented near same timing?)...But that leaves  then, an impression, at least slight bit, of smght like paper doll or of the puppet show-figure. ; Pic is from via JoKE.]

Her 'anglophilism' then, of course, to these estimates, suffers somewhat when one comes to recognize that after her years it still took, actually, about a quarter-century of the ending of the slave-trades the y. 1807 until for the overall abolition of the colonies. But given the circumstances, by her times, the Europe from largest part of her latter years was still in the midst of the Napoleonic wars. ('Restoration-era' France had then banning of the chattel-slavery soon after her years.) ; Perhaps worth mentioning also that Craiutu (the 2008, edit. of Staél's 'Considerations....'[1818]) seems from remark her earliest political writing – quite proper named, apparent; 'On the current Circumstances which can end the Revolution' (orig. wrote 1797, but not published) - to show de Staèl by more 'republican tone' than her later writing favoring the constitutional monarchism. ...And let us even take for to mention that (Mde de Stael's famous compact definition of/ about Napoleon, 'The man is a system.', reads also an oppose to (her) hated emperor, identifiable for a (despotic) imperialism - on emergence by the time. W. some (rather, a bit) flexible interpretation, that also naturally contained the oppose on the chattel-slavery too. (...Of course, she couldn't been for any different view. Already the 'great Rousseau' had had the opinion against it's inhumanity and cruelties.) And such as her historical major 'fame' would tell, she also (mostly) held rather consistent to her views.

In the West European part the actual chattel-slavery, wasn't observed directly and so quite many upper-class thinkers, possible, merely viewed the slavery's to an injustice or 'unpleasant reminder' from the times of an 'ancien regime'. (But fx the house-hold servitude and other forms 'milder' slavery, fx, that had been maintained, still had certain firm part on the West Europes culture, remained actually well long after all. Culturally viewed there also even after seen various derivates to that, and more generally, examples about it's persistent memoir in the social practices.) 
 

; Yet, still little from the de Staël considered; – The same colonial possessions where the debated, actual most humiliating and brutal chattel-slavery had been maintained, had also served for some major sources of wealth to the many a rich family, since from (similarly) a long past by then (early 1800s). ...Not perhaps from anyhow more considerably or less to her case, than cons. several/most other European 'liberals' of the upper-classes. Also gives some understanding from the reasons the issue then not possibly wasn't so unproblematic viewed and (perhaps) often felt then better avoided.) ...It a bit like any modern advanced, 'late consumerist' societies economic relations for 'less developed' parts of world, on the present era/decades. Often passed aside of the most direct view, probably. ; ...Yet, 'guess we can (easily) forgive Mdme's (de Staél) thinkin' from it's overt apprehensions, due to her times general anxiety and/from her own backgrounds ('the social level') - But not so from her certain omissions. Cons. some incidents, or at least notable that to her estimate/conclusions, a more strickt observance on her contemporary times incidents would've provided less limited (/more modern) a perspective. (...Albeit, of those above presented aspects considering...Anything like that (aspect) only feels rather much to the 'afterwards wisdom.')

Staël then seems also said of having met in London Willbeforce (W., 1759-1833), who was 'A leader for the British movement to abolish chattel-slavery.' – Staël w. her son Auguste said soon from become his supporters. ...It said to only some example amongst Staël's various many influential relations.; Willbeforce seems merely recognizable to an aristocratic-born (...apparently), politician or parlamentarist figure of his times. Yet also within that late 1700s publication from Equiano's narrative, both (Willbeforce, Equiano) seem be renown mentioned in related of their 'mutual' influence to that 'early' ending of the slavery on what by then – bit hilariously – can be described the for Briton 'Commonwealths', of globally. ...Perhaps, let us assume so, since I've not anyhow from too particular viewed/checked from.

; (Willbeforce) side-mentioned to this, anycase, (him) feels from 'beheld' all the symbolism necessary. Seems from died on the very same year, short-while before a decision about slavery ended was reached. Was born on a same year than the Humboldt was. His name also feels like from having/posses a certain auguracy...sort from.

; In combined then, any modern look on the British politics, domestic or foreign, during the 1800s progressing not too much tells of any liberal modern ideas, or even tolerance, having advanced. More so of the contrary; in the early century, singular incidents are of course more notable, such as  Peterloo (1819? ; ie, 'Peterloo massacre'), the Luddites ( - Luddites generally, the 'government response', in particular...) ...Plus other social low orders worker movements, their crushing, etc., (Not to say on this anything cons. the vast areas colonial 'possessions', later during the century acquired). ; Although, in comparison between some west-European 'major powers', France and Britain there not that much difference either: From the internal politics, past the 1800s France was 'stuck' for it's shattering recent histories and the burdens of the past 'tradition' (iow; privileges, inequality). Britain stuck to the burdens of it's own kind social-history of the hierarchies by it's 'classes' and consequent similar burdens (inequality, privileges). To an estimate France perhaps achieved some 'political modernity' sooner, finally by the last century's turn. In spite of the industrial modernization in Great Britain having advanced faster, having begun (much) earlier. And to it some more considerable social advances (etc) accompanying, etc., some surprisingly lacking. (Perhaps this only makes some comparison drawn, 'off the hat'.)

; Also, in that sense the slavery's late (slow) disappearance clearly tells of even slower advances of the 'cultural modernisation' at 1800s. On Britain, perhaps more explicitly than elsewhere, fx the followed 1800s natural scientific 'debates' (after Darwinism) were thenafter concentrated, ao, on question about races actual 'origins. (Or from more specific, to a question about whether the different races had had shared or a separate ancestry.) The class-based ancient practice then passed aside, for the history's 'locker,' w. now (relative) a few opposes, new scientific racism ; Of what - in the apparent lack of more comprihensive, an unbiased descriptions to: See (shortly from an about monogenism and polygenism -theory. ...Actually notable is not that much what it represented, a common-place to 1800ies, but that it held from such an important 'issue' in the scientific 'debates'.) then stepped for replacing it.

-----------------

; Plenty more other developments/or writings/or aspects of the american slavery-debate, it seems, there could be mentioned - If only picking from some that seem had importance during those years in between ('years between', ca from 1792 ie French Revolut. to the 1833, the British abolitionism) – But for ex., if we continue by only citing briefly of that Kennedy (2016), to a few picks the following;

“...years before and after the rise of the abolitionism bracket a volatile turning point when the debate over slavery erupted as an inflammatory public issue. Before the appearance of William Lloyd Garrison' uncompromising Liberator on New Year's Day 1831, the work most directly responsible for igniting the rhetorical fusilade over slavery was a tract by David Walker, a free black born in North Carolina but by then living in Boston. He directed his Appeal...to the colored citizens of the world (1829) explicitly to blacks but implicitly to whites... ...discovery of copies in the hands of Savannah slaves created a pandemonium, and Georgia slaveholders allegedly issued a death warrant against the author. ...As Sean Wilentz remarks, Walker was for about a year 'the most dangerous man in America' (Rise of American Democracy , 313). He died mysteriously the following year...” (;p. 267)

(...Wilentz's book seems be of the y. 2006.) Also, acc. information read of elsewhere, of somewhat older source (-92 O'Connell's ed. Complete writings of W. Apess ; p. xxxix), seems inform us that (Walker, David) was '...African American militant, who was Apess's near contemporary, was apparently poisoned in his Boston shop...'. ; O'Connell relating the aspect, as he mentions of to think that it unlikely from similar fate having happened for Apess. ( Though, says that it cant't be disproved either, since about Apess's last years isn't known practically anything.) ; Mentions also that Equiano's narrative, along Apess' writing, to some amongst few where a demand about equality/recognization is enlargened to concern similar rights to all groups of the - so called - 'colored people'. - Somehow seems that noted of the 1800s societ(ies) also appearing to rather quite descriptive, esp. from how widespread was the resistance (occasionally often, violent racistic) to any talks of that sort, by the said age. (Many exemplary aspects and incidents might've been retelled, adjoining to.) 

[Pic Beside: ...illustration (a contemporary woodcut) from the y. 1831, that '...portrays the slave rebellion led by Nad Turner... - a shocking image widely reproduced in antebellum newspapers.' (Of named 'Horrific massacre in Virginia') ; Such as seems read about that on Kennedy's pic text from (; p. 270. Pic from same source.) ; Additionally, on that seems described from that that "rebellion" - In reality it consisted only some slaves, on a singular farm, who under severe treatment (even for the 'standards' by time), had arised against their masters and escaped - was lot exaggerated on the South, (in particular) via fx this kind images to feed the racial fears and on defense the maintained brutalizing 'system', chattel-slavery. (; Also - mentioned alongside near pages that above cite - that Walker's writing, by it's 'apocalyptic tone', also inspired / soon saw to its contrast appeared texts favorable on slavery that fx 'demonized Turner', and brought for view, somewhat resembling, horrific imaginations...Such as fx where a literate Turner is seen/depicted of his childhood studied bible, what then led him envision himself 'for the latter-day visionary',...plus the other resembling 'escatologies', ...etc.) ] 

And, if only selectively picking some variety of novels/other writings from the american part, precedents to the publication on 1850s of that Beecher Stowe's to latter times more famous novel...there seem been, certainly, very various narratives – Also the 1830-40s seems flourish of some rather aged and even rather curious creations to read by present finding. (...Of their opinions expressed mainly. Most are relevant by mentions/opinions expressed on the Southern slavery, but some also fx purely due because of the sheer oddity of the content.) ; ...Of Kennedy (generally, btw p. 267-81 ; 290-2) we fx find it noted that some of the most objecting 'pamphleteers' to oppose the system (slavery), contain renown women writers such as L.M.Child, and Angelika Grimké. (Writing 1833, and 1836.) ; While for the present time mostly forgotten as a novelist, Child was greatly admired by Margaret Fuller, whom had met her first at 1825. Also, acc. Marshall's bio (on Fuller, 2013), she was at height of her fame as novelist by then. (Also seems said them to read fx de Staél, admiring her life of it's unusual freedoms, etc., while that in the 'parochial New England' wasn't necessary even quite so imaginable, even.). After Child's marriage they met less, though. ; Also, while she (Child) soon after her second novel had 'put aside novel-writing', 're-emerged' then '...in less than a decade...achieved fame, [,with her] ...An Appeal in Favor of that Class of People called Africans, the most influential anti-slavery work before Uncle Tom's Cabin,..' (;such as noted of their 'mutual interests', ao, on Marshall, p. 44, 46.)

; But to mention only, then from some examples of the more 'bizarre' narratives, or 'fiction' works, popular form was fx stories based on, or adapted from the slave narratives ('...renditions of the oral testimony', in explained. Often in form of the novel, or resembling form. Some such 'narratives' wrote fx Richard Hildreth, and Isaac Fisher, fx. both from 1836. Also, Hildreth's book 'The Slave; or, Memoirs of Archy Moore' ; “...marked the appearance of the first antislavery novel.” (Along that there mentioned (it) having featured 'docile slave named Tom', - though, not even been the only example of that, that appeared on the same year. ; p. 298, 299.) 
 

...Of some proslavery tales, written contrastively of to deny the now renown facts, there fx a novel wrote by Kennedy's name-sake (John Pendleton Kennedy), Swallow Barn published on 1832. (...Although, he also refused to call it a novel, seems said. That itself was a comparatively common way to attain some recognition or interest to one's written fiction...If a 'fiction' then even most proper term for smght like. The book itself nostalgises the southern life, and; '...celebrates the regime of a planter class still inspired by the English cavalier tradition.' Also, novel '...focusing on meals, pastimes, and pictoresque scenes... ; ...represents the plantation slaves as an entertaining but often invisible crew of menials.' ; (Kennedy, p. 274.) ) - IOW, sort from, that seems bring lot for mind the 'Gone w. the Wind'-type idealised 'pastorals', via what it (might) show to the 'essentials of the 1800s Southern rural life'. The 1830s novel still not exactly recognizable of any similar 'thematics' (...think I've read, someplace, it said so.... Not at least, or probably, containign to it's characters any Rhett Butler, or sim...) ; Seems of this case then also remarked; 'Writers like Lydia Maria Child made sure the public did not confuse the idealized South of Swallow Barn with the sociopolitical reality of slaveholding.' (; p. 277.) Novel forgotten for good, probably, short put. ; Another example given of a typical 'proslavery account', by the time, is fx Nathaniel Beverley Tucker's 'The Partisan Leader', Although the novel written 1836, and more exceptionally it's incidents set on the 1849 (Story prospecting smght about the political chaotic or striking contradictions reached at that nationalism to the period.) (Tucker), having '...articulated a racial paternalism, assuming the natural superiority of the white people and the right of southern gentlemen to own human chattel.' (; p. 283). It also appeared, first at least, 'pseudonymous'.

But (to get a better idea from), reads then fx those some/any who wishes. - Them only here related to provide some view-points of those times debate, or the 'discussion'/controversies and it's effects to the (lot) fiction created around. (Of 'pro-slavery responses' for Stowe, fx William Gilmore Simms, writing 1854, is mentioned to feature a '...plot that hinges on the loss and recovery of human chattel.' ; p. 316.) Indeed, if the times were weird, the fictional creations then likewise...) ; ...All that even little resembles (if we allow such sharp comparison), the few years back still existed general neglect about any climate changes and it's envisioned disadvantages, simultaneously from a noted/debated about the 'failings' on society's functioning. If allowing such a comparison...

And it is, somewhat proper for these discussions underline that (Beecher Stowe's) having based her narrative on the contemporary slave narratives, increasingly was in the general 'reading fashion' prior for that period, the 1850s. (She remarks from that herself on occasional places, ao on books afterwords.) As such wasn't any 'novelty' to a technique/narrative, what the above also tried from represent. But her handling of the subjects seems, apparently, been of somewhat more inventive, or exceptional, in compared to the more common-place. Conclusively, and despite the (very) apparent conservatism of it - to the modern reading/finding - one might sufficiently end this by saying that the central themes had been long in the making, main issue 'was in the air' – And more so from that midst 1800s.

--------------

“Like Cooper, Stowe would acquire a somewhat different view of nationhood after her European tour of 1853-4, ...” (Kennedy; p. 316)

; ...Was to my original intention of to describe Cooper's novels a bit resembling, to a similarly in their cultural and social contexts...than the above. (What relates, while not is limited on Beecher Stowe...) Has to then admit that that task feels from lot more complicated, not the least so from because Cooper's image as an author isn't quite similarly based on a singular novel. (Even that the 'iconic' 'Last of the Mohicans' might be considered for such, esp. of it's popularity to later adaptations...To the film, comics, tv - All cases also mostly seems from failed of to capture novel's content, or has been intentionally wrote from to diminish it's actual narrative or theme.) ; Most Cooper's novels also seem represent typical massive volumes of his times, containing perhaps 400 to 800 pages from average lenght....Which also felt any manner too exhausting for this limited a view on. (But it also actually araised some my interests on, so guess'll I have take a look on those, at least a little...sometime.)

Suffices therefore us to refer only from few aspects, briefly as possible... ; Kennedy, who discusses several from Cooper's less renown novels of the 1820s, can be cited shortly, in the following. Some place he fx seems write that alongside from to have established the frontier-'romantic' (of what he's most renown), Cooper also on his (early) novel, The Spy (p. 1821), may have created “...a popular but paradoxical model for subsequent American novels about the War of Independence.” (; p. 236) ; ...Kennedy also finds lot more variation on Cooper's characterizations of the indian-white relations (than perhaps the more usual impression, or so...), while overall remarking (...about, to our interpretations from...) that any crossing of certain 'racial distinction' rarely happens, Cooper's white characters, despite their sympathy towards natives, also underlie their own identity, many places emphasizing (their) anglo-saxon birth, and an identification for the 'white' civilization. ; ...But, at least to my finding any miscegenation (...also see, to sake of the overall 'cultural education', about anti-miscegenation laws)  also seems mark an 'uncrossable line' for the most depictions (by Cooper's). Or, what comes for the (most) cases to Cooper's characters, and the natives-whites 'interaction' any manner described, it rarely violates the (unexpressed) prohibition of anything like from realize at the narrated, except from to uses of the romanticed 'setting' for stories (/the 'melodramatics' created), or in the level of 'clues and threats' from - As such reminiscient for Cooper's contemporary sources (, and 'moral code') ; At least from what comes for Cooper's regular adventurist plots and narration. (In that sense there's actually lot resemblance fx for the prevalent 'cultural normatives', such as them reflected on Beecher Stowe's.)

; ...Yet, seems all from it not quite that simplified. On The Prairie (p. 1827), the theme about the (US) territorial expansion and the contained problematization from an ethnocentric ('standard') about american/'anglo-saxon identitet, is transmitted from via the chacracters, Cooper (fx) allowing in the story; “...Middleton [white, 'heroic' - although neither mentioned novels any main characters] to rescue his wife [Creole/Spanish-born Inez] and return with her to the states, [which interpretes for...] ...a virtual parable of multicultural nationhood at odds with many American narratives of the era. Published two decades before the US-Mexico War, The Prairie constructs an Anglo-Hispanic romantic bond not predicated on war and conquest. “ ; ...Then is also noted of that (the white, anglo-american) Middleton “...carries the middle name Uncas [name better known via Cooper's Last of the Mohicans, a novel whose 'dramatic' culminates at Uncas' death] ...another dimension to the symbolic nation-building figured by the alliance, though that name persists as the sign of an ethnic disappearance.” (; p. 352). ; Soforth (...while this mostly not means say very much on Cooper's novels in overall), seems at least from confirm his depiction of the 'races' to represent bit more multisided attitudes than fx in the former example from Beecher Stowe. (Interesting, while perhaps not very remarkable to notice, is, that the same not concerns, mostly, any Cooper's creations from any 'personnels', or his most characters.) ; Furthermore, a glance of thematics by Cooper's “only 'Puritan' novel”, The Wept of Wish-ton-Wish (of y. 1829), seems to contain clues of the similar aspect, fx one character (Ruth), “...grows to womanhood among the Narragansetts, learning their ways, leading a life of leisure...finally marrying Conanchet (Indian chief, central on story) and bearing his son. ...wrenching transition, terminated by her death, disclose the abyss that divides the indians and the Puritans. Cooper thus dramatizes the tragic consequences of transculturation.” (; p. 172) ; Relating on that, Kennedy then seems elseplace also note Cooper (like also Child, Sedgwick, fx) '...struggled to envision enduring interracial romances.' (;p 240.) ...which maybe sufficient, conclusively of this. 
 

To get any better idea about/from refresh my any memoirs on Cooper's writing, tried then read that Praerie-novel (It appears the last novel on continuation of his series from 'frontier-adventures', though not was the last book from the year it was published.) ...And for a main hindrance (,to that) task arised then, somewhat characteristically, that a book I loaned turned out from be enshortened volume (Ie, it typically for many Cooper's popular novels had been 'adapted', to some latter day, for a form 'proper'youth fiction version, alongside then somewhat scarcified on anything/something.) The reading experience therefore turned quite little enriching cons. these views. So not else devoted on Cooper...for this view.

; However (,fx on that O'Connell, above mentioned), seems it often remarked from how influential Cooper's novels indeed are/were on that 1820s and after from. At least it being so, that his creations and their popularity, no doubt, helped the described 'nostalgic' and 'standard' to remain the only allowed – or at least it not develop anything else, from more realistic on. ; Cons. that said 'noble savage'-indian types (plus the other types, usual and renown, also equally 'cemented' to the average types popularized in the westerns, et sim...) it was adapted for uses esp. on the early 1900s youth fiction. Some authors such as, fx, E.R.Burroughs, S. Ellis (1840-1916), Karl May, all cultivated that, and on most cases w. only minor changes, also of less variation than Cooper himself, fx. ...Plus then also probably countless others, on a less succesfull pieces, probably. ; ...'Minor variations', meaning fx that it seems to be a common source of disparage that May's Winnetou, or his 'German-speaking', “civilized” indian-types, appear from so distanced from any their actual 'origins', from being ethnically of complete unidentifiable, therefore. To readers tastes for 'indian-fictions', even such unlike creations, perhaps succeeded provided material for an accepted 'normative', that was in demand around the turn of the 1900s. ; Burrough's 'white indian', a rather typical example about a captive adapted for the (indian) tribe at his early birth, then seem represented yet another standard narrative variation of the same. To the recent later times it seems from prevailed from at least similarly (,or even more so) popular. ...But I'm not to go for details on Burroughs, neither from others mentioned. ...Although, I also think Burroughs combines both the better and less 'dignified' characteristics on this popular genre; The (remarkable) schematism to races depiction (or, the “racial normative”, hierarchies), at the same time there actually certain sympathetic view to his subjects and, occasionally, to historical realities (When, rarely, that might have some role on description.) – And all also is presented not, or not found to contain, any apparent contradictions from. (Actually it's quite surprising of how well late lasted popularity that've had in the fictionalization – Just watch of similarity from 'types' to almost any american serial, or a typical adventurist film by the 1990s, or from the 2000, about. Only the side-characters/villains 'ethnitity' seems from change acc. of the time/preference by a flick in question.)

 [Pic Beside: ...To their most usual, the fearful imaginations and similar  popularization on fiction, wasn't of course limited for the slaves 'revolting' - On a latter timing the venerated image about an indian (warrior) becomes more usual (...such as is noted on beside; fx Hard-heart, character wrote by Cooper for the Prairie, or the mentioned;  Deerfoot, Oum-pa-pah, etc...) - But still at the 1800 the 'howling savage' was equally common to a popularized 'demonic figure'. ...Don't know what that subtitling 'Prophecy' in the picture, or what the role it maybe has on plot of the cheap novel, from whose cover this said be from (Wacousta publ. 1860s, wrote by Richardson.) - Pic/Details via Francis' -92, the book about the indians and indian images on the cultural 'schematism'/uses, observed of some century's lenght.] 

Even in their remarkable conventionality, these old 'youth fiction' types,  show not for their later finding quite that boring as you'd think the timing given (not all though, possibly, perhaps some I've selected the better known, also by more renown writers.) - It also slight surprised me find that the last from the above mentioned (Ellis), was in reality hugely productive writer, publishing about an amount from 150 novels to his days. (Plus, yet an additional some by pen names. Not an unusual practice either for the popularized and sometimes striking brutal stories invented. Most of Ellis' novels the western/frontier stories.) Remembering Ellis' most renown character (indian named Deerfoot, also a main character on series of popular 'youth fiction'-novels) at least makes a good example/variant of the merely 'admiring' depicted, 'cause it has an indian hero w. somewhat more diverse qualities, also inventive, clearly a main character on it, as well. Even if those stories then generally declined from to appear (relative) standardized and less interesting by plots, after their bit more exhaustive reading. (...Acc. my any past recall, to this day.)

; (Somehow) feels quite suitable, 'fits at the picture', then finding that one among the very few successful adaptation of described (conventional,) heroic indian-types, should been created to the (European drawn) comical (/comics). Namely means the Coscinny-Uderzo created Oum-Pa-Pah (The first in the series, 'Brother double -scalp', was here published, about the 1970s.) Characteristic so, because, of course, the main 'channels' to description that maintains/uses are the jokes and humor from the indians-Europeans conflict – All those many stereotypizations are made hilarious. Quite as obviously most humor also that happens built around how curious Oum-Pa-Pah finds manners by those strangers, pale-faces. (As the story has the historical setting, most of the jokes are on European societies/organization by the 1700s. Not all that either too onesided. The indians occasionally (by customs) are also portrayed as well in the humoristic light.) ; ...Of course nothing on it even aims of be considered like any 'serious', but that exactly the p-o-w (to this). You can't usually combine some complete separate, opposite 'qualities' for a single unity, unless by humorizing the whole from it, lot.

Of course there is possibly various examples that could be noted of differing from most schematic. But, at least it combined some of the usual 'youth fictions', in the form followed the 'standard' created afterwards, originating to Cooper's creations. (...Probably now little remembered, but feels somewhat from favor the mention here.)

-----------------------------

'C'mon, C'mon,

Rock the Cradle of Love...'

(Billy Idol), song; 'The Cradle of Love'

...Down'n'Out the River... ; This not means from claim/make any overwhelming, or very thorough views on/from native american literature (, even less from the cultures, and/or traditions, histories.) Actually that was some main reasons I happened read this collection by Gunn Allen. It comprises of several essays, like usual often are many 'academic books'. ; So, I think, of this brief presented, perhaps best for us to only cite from the few selected parts for this (And not much added by any our commentaries from, or accompanying, therefore...) ...The Sacred hoop recognized to one from the major, or maybe the earliest comprehensive studies by its kind, Gunn Allen having established the subject from the study for american native (modern) fiction.

; ...On an 'Introduction' (;p. 6-7) she outlines the general themes or topics characterising the american indian literature/fiction (studies), ao, such as we find from the following;

“The methods used in American Indian Studies are various because it is an interdisciplinary field. So while I employ variously the methodologies on anthropology, literary studies, folklore, psychology, sociology, historiography, philosophy, cultural studies, and women's studies in these essays, my method of choice is my own understanding of American Indian life and thought. For although I am somewhat nontraditional Indian, I grew up in the homes of Indians and have spent my adult life in the company of traditionals, urbanites, and all the shades of Indian in between.

...So you see, my method is somewhat western and somewhat Indian. ...I would caution readers and students of American Indian life and culture to remember that Indian America does not in any sense function in the same ways or from the same assumptions that western systems do. Unless and until that fact is clearly acknowledged, it is virtually impossible to make much sense out of the voluminous materials available concerning American Indians.”

; ...Since my own 'method' on these writings (at this blog) been quite much 'similarly' a process, combining of the (relative) wide fields study, 'suppose I have certain fondness on that method. Quite as much, appears to me not any difficulty from 'grasp' that idea from an  native american conception of/about the 'reality', and that it doesn't follow similar logic than what the usual western, linear 'logic' (...To 'grasp' only I mean. And even considering that I'm not of any mysticism or smght like.) I guess...but not daring from go for very far-reaching thought from this, or on anything to this; In fact, as my any understanding of the Natures 'essence' has increased, practically everything I'm capable from observe about it seems tell me that there aint' any linearity in the Nature (it's time/'logic'). So, why the humanity's role/conceptions should somehow differ of that? 
; Also, Gunn Allen some occasions (/or on several place) from accompanying her descriptions w. these overall remarks (feministic, cultural historic, how in particular you care from interpret any note to...), such as the following few lines cited: “...As I write this I am aware of how far removed my versions of the roots of American feminism must seem to those steeped in either mainstream or radical versions of feminism's history. ...

We as feminists... need to recognize that the same forces that devastated the gynarchies of Britain and the Continent also devastated the ancient African civilizations, and we must know that those same materialistic, antispiritual forces are presently engaged in wiping out the same gynarchical values, along with the peoples who adhere to them, in Latin America. ... [...etc.] ” (; p.213-4., 'Who is Your Mother? Red roots of white feminism.')

...Although, I don't then mean of too overt from praise all on it. At least...there are also parts, occasional descriptions that I'm not quite that convinced on. Such as, for example, appears be some views connected (...which/ of whose existence or traditions, I by no level question from the importance, the wide geogaphic ranges it once consisted of, etc...) to those gynocracies, [- at Wikip., seems that identified, somewhat confusingly, to the Matriarchy, so I rather offer for view the part under subtitled (...since seems provide some definitions on term,word) - Addit.; ...Namely, noticing the vastly decision-making (political, religious) concentred emphasize about this, or from the 'debate' on anthropology (...that, by it's histories, also largely seems reflected varios eurocentric presumptions.), ...I think it not much worth anything from me to offer any/some my own interpretations (on it's historical misconceptions,...Even if I'd have any defined, or thought out.) ; But fx for a rather usual remarked example from the native american gynocracy, the Iroquis clan-based system is often mentioned. Further brief glance from that entry (Wikip.) fx seems provide what cited from George Kanentiio (,to this few sentences picked;) "Our traditional governments are composed of an equal number of men and women. The men are chiefs and the women clan-mothers. ..." ; And further then, from Gunn Allen (Introduction' on Sacred Hoop, p. 2, 3-4.)...the following (,of to bit more explain how the views built on somewhat invariably, lot often on generalizations, or, the unnecessary contrasting by separate cultural 'codes', often blur the original meaning, seems to me), ie of briefly cited too;  "... Traditional tribal lifestyles are more often gynocratic than not, and they are never patriarchal. ; ...In tribal gynocratic system a multitude of personality and character types can function positively within the social order because the systems are focused on social responsibility rather than on privilege and on the realities of the human constitution rather than on denial-based social fictions to which human beings are compelled to conform by powerful individuals within the society. ... ,there were and are gynocracies - that is, woman-centered tribal societies in which matrilocality, matrifocality, matrilinearity, maternal control of household goods and resources, and female deities of the magnitude of the Christian God were and are present and active features of traditional tribal life." (I of course added these notes from to clarify the concept...But it's probably too, equally useful also from related of concerning/concerned of the tales, fiction, literature...)]  -  lot in the book discussed. (Or the rituals and religions in general, are. The(ir) less hierarchic, less paternalist social 'organization' and then what comes for the noted consequences on all than what then comes to be thought about how the merel ly far later established euro-american common (usual) view on/from these histories by various cultures all over the American continent(s) has obscured to any 'modern' interpretation. ;...ie the 'before' meaning, mostly, times prior the European colonization/'contacts'.) ; ...Yet, some of that during 1980s largely popularized 'mysticisms', and the related 'goddess'-myths/mythology, fills me (somewhat) w. a slight suspection. (...Can't deny that I had that sort impression, occasionally.) ; Then, to a direct contrast for that, has to be said likewise, in the same sentence, that Gunn Allen makes much more interesting read cons. any those things, if compared for what (maybe) was a popular feminist-'mystique' around the times book been written. I say this also because it's now slight old book, and I think these aspects somewhat/also (some) sources it uses, must've been sinceafter reconsidered. (; And, actually the following brief described bio perhaps devotes some part to the resembling aspects too ...) ;

; Additionally, I have the impression that scholars, when referring on Gunn Allen, more often only select some her views to an aids of the possible interpretations and 'rely' on that less, then maintaining the 'safe' regular scientific 'haven' (IOW, choose not take any opinions for evidentual elseways but from the assured, 'objective' science normative.) – But maybe I'm only recalling this from a few examples noted, I from distant recall to this writing. May be different of more recent, too. As I'm not any scholar, I actually have not any such a problems cons her depiction of the indian conceptions, I actually take most of it – Not perhaps literally, always - but as an intelligent views on life, and something what also (often) becomes very sensible and understandable to me via almost any places Natures I happen to go.

...Anyway, it's then fx not less interesting to read that:

“ Pre-conquest American Indian women valued their role as vitalizers. Through their own bodies they could bring vital beings into the world – a miraculous power whose potency does not diminish with industrial sophistication of time. They were mothers, and that word did not imply slaves, drudges, drones who are required to live only for others rather than for themselves as it does so tragically for many modern women. ...Nor is that power simply of biology, as modernists tendentiously believe. ...

The water of life, menstrual or postpartual was held sacred. ….The term sacred, which is connected with power, is similar in meaning to the term sacrifice, which mean 'to make sacred'. What is made sacred is empowered. ...“ (; 27-8. 'Grandmother of the Sun: Ritual gynocracy in Native America'.)

Yea, the water. The 'fluid of life'. ...Anything like that (seems, perhaps) become quite understandable if we consider all the life having began from the Seas. Or, more precisely the seas been an original 'source of birth', cradle for all life, by times when those vast masses of waters covered Earth, and before any continents were formed. So, undeniably where's water there's also life – Usually, by no exceptions, practically. ; Also allowing that this, perhaps, not so exact relating, that what on what at the cited discussed of (menstrual or postpartual 'waters', the blood), provides at least some accomp. view-point, I think. (...And we may at least also find it relieving a thought since, after all, all life is sacred.) 
 

; Yet, it is perhaps – I think, on these notes – us better not cite on too much everything for this, and most from a following only via these short mentions. ; 'Guess we can't yet leave unmentioned the few sentences in following quoted – Because it quite seems relate for what appears observed of/about the differences in view/conception of the Time (, conceptions that, like said, lot differ in structure from a 'common european' literatures and on a (modern) native american some (traditional and 'modern', meant w. that). Of what via few sentences below;

“...difference between these two ways of perceiving reality lies in the tendency of American Indian to view space as spherical and time as cyclical, whereas the non-indian tends to view the space as linear and time as sequential. The circular concept requires all 'points' that make up the sphere of being to have a significant identity and function, while the linear model assumes that some 'points' are more significant than others. In the one, significance is a necessary factor of being in itself, whereas in the other, significance is a function of placement on an absolute scale that is fixed in time and space. ...the Indian universe moves and breathes continuously, and the Western universe is fixed and static. The Christian attitude toward salvation reflects this basic stance: one can be 'saved' only if one believes in a Savior who appeared once and will not come again until 'the end of time'. The idea 'once a saint, always a saint' is another expression of the same underlying perception and experience. ...” ; p. 59 ('The Sacred Hoop: A contemporary Perspective' )

; ...Had I perhaps read that prior the writing that chapter here on Carter (the recoms-chpt, no 50), I might've (perhaps) made some remarks on how that concept of Time actually seems now of originate for/lot influenced from these native american ideas (/fictions). At least it had quite a resembling followed (popular) flourishment in the worldwide post-modern prose during the followed decades. (Strickly speaking, perhaps w. relative little in common to the 'origins', to some it's sources here noted.). ; ...Additionally, from recent read Carter's 'Heroes and villains', novel written on 1969, those said kind influences started look, on my eyes, to even more apparent, by the timing and the (slightly) from a technique even. ...The post-nuclear fantasy/fantasified world that book describes is fx constructed departed to the groups of 'barbarians' and the city-people 'scientists' – A setting directly established to (and begs to be interpreted) make some comparison btw indians and the usual oppose of the 'western civilizations'. ...And cons. that Time, seems there also at least is quite obviously lot resemblances of the Bradburian Martian-thematics as well. ; But, as I don't think the novel (Heroes and villains) nearly so exceptional, or even good as it sometimes seem been adverted to – That said only by this short brief mention from.

--------------------

'...lake is long, seven miles. The ancient lake...' ; ...Elseplaces from the book Gunn Allen also observes/pays attention to the level american indian cultures, occasional, might've penetrated, even displaced many of the former dominant 'patriarchaist' modes on the present 'euro-americanized' culture. Globally that remaining for the 'dominant cultural system' (...at least, due because of present maintained form to a world economy, ...etc.). - Most shortly noted, it's at least rather interesting an argument, from that alongside that (renown) long history of the neglect – of the cultures, peoples - many of these cultural influences having become lot 'fluctuated' within our modern way of life, it's cultural systems, even somewhat replaced the one-sided value-systems in society. - Some examples given, whether those area often recognized for or not, (it quite possible to) can be observed of fx aspects like the democracy, the 'cultural revolutions' (...I mean, since from 1960s, mainly), ; Then is less specific aspects, long hairs, jewelry, the renewed interests on the 'spiritualism', etc... (Of course, these views are easy to argue against...and I wish from not go too detailed explain.) 
 

; But then, fx, myself I find lots of an amerindian influences at Morrison's rock-poetry (Lyrics for the Doors' songs.) – Then again some very 'definite' critic to the earlier described 'grave-robberies' of the cultural authentity (that 'looting', such as was at begins noted), probably, might quite well say that it only reflects a typical rock-mythologism and the usual 'pop', with an aim for nothing but recycling the original, from despite it making it's ethnological source recognizable, apparent. – And I can't exactly deny that for an argumented view, as well. (It's of course also so, the art concerned, you can't really say any too definitely, specific, or precisely.) ....Let it suffice, that personally I still think that a good example from.

; At least all those 'lizard kings' and shamanisms, even if considered only to ethnocentric popularizations, succeed to transfer lot of it's actual origins, not just circulate the elements in the manner that's the 'standard' everafter the invention of the rock/pop video. (Nevertheless I fx find the early Doors' videos from more problematic cons. this dilemma about ethnicity, multiculturalism and the always selective eye of the camera...Lot more so than the bands lyrics do.) ...Albeit the videos too, if compared to any followed decades sky channels and other forms of entertainment – them are actually more like ethnographic documentaries. ; ...'Suppose it perhaps suffices us to say that it leaves the impression not by open contradictions for that 'ethnic authentity' unanswered, 'cause not denies from to raise that aspect worth recognize. (Appears so more truthful for its source, more so than what the usual method on fictionalization on almost anything, any medium, the distancing.)

; And that above, of course, as usual, anymore didn't (much) relate on book recommended... 

 

; ...Of the (modern), native american literature/fiction I've read rather quite little, soforth my few mentions here only basis that – ie basis from quite limited familiarity from. Must be said, of course, that any cultural 'authentity'; cons. an indian, Afro-american, eastern Siberian, ...cultural regions whatsover, ain't never too uniform aspect itself. There ain't stricktly considered, or principally, any simple 'authentic' forms (fiction), and from present 'multi-ethnic' even less, one might also consider to this. ; ...But shortly, perhaps most renown, (or at least earliest better known) native american fiction must be Scott Momaday's appraised The house made of dawn (p. 1968 – I suppose.) And the novel indeed has lots features that Gunn Allen observes/finds characteristic to (much) later amerindian fiction. (The novel, and the followin one, are at Sacred Hoop, on one it's essays discussed more profound.). ...I kind of recall from reading it, long ago, and the experience proved from complicated, just due of it's manner it narrated, the conception to narration lot differing for the standard common-place. ; Also then, noted for quite as important a novel cons. the emergence of the 'modern' native american identet - And also due of other reasons, probably - is the Ceremony (1977) by Leslie Marmon Silko. It also seems said been the first fiction novel written by american indian woman, on it's times. The book I read more recent...It fx appears from been published around/near the timing from those years of the 'rediscovery' from american indian tribalism, ethnicity, etc. (Alongside the rises of an indian rights-movements, at the 1970s.) Must've been quite renown, praised at that timing, and still is, so perhaps little surprising to notice it yet appears (probably) far less known. (I mean, myself only discovered that via the Gunn Allen book. Maybe I only not recall the other places it could've bopped to my finding.) ; The other authors I've read then are mainly Louise Eldrich and David Treuer...consisting almost all from, supposedly. Both of those maybe more closer for any 'regular' narration. Or, less difficult from compherend by any 'non-indian' reader, then might be viewed to, perhaps. But this view solely as a walk-through of the fewsome novels I've read.

Apart from Gunn Allen (and, Kennedy cited at the begins from) the amerindian scholars, or writers I happen from had read then brings to mention fx Ward Churchill and Vine Deloria (Jr.) Or, more precisely, I might've also read others, can't say from too exactly ...'cause amongst various (much) that there is (,and continues) still be written about anything that would go by name from the american indian history. ; ...Or, of the so called 'frontiers', Or; from the histories of that cultural conflict. Or, fx, the assimilation politics, and the forced christianization from, politics maintained for about some century prior and after for the turn of the 1900s - Actually, very little from all that seems been wrote by any american indian authors. But that too mentioned just as some main p-o-w's to these writings - (Of what) appears, no doubt, rather very scattered observations and thoughts in combined. (Furthermore, the american indian present actually also must be rather more multiethnic entity than one at 'first glance' has possibility view. Probably one risks by saying too much, of this limited familiarity on/about the most things.) ; Also, to this short glance of it, all in all, makes it then reasonable assume there by nowadays maybe several newer writers whom I've not just happened from paged, or of not otherways read to this day.

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; ...Up and Down the River (...Pocahontas in tow.) ; Gunn Allen's other book to my any readings from, appears Pocahontas. Medicine woman, Spy, Entrepreneur, Diplomat (p. 2003). It a biography (Like assumable from the name.) Though not very conventional some, and, I then had the consideration from whether I'd try to fit that on these views by some more profound estimates on, from. ; Esp. I, fx, felt a liking for a thought from whether I'd made on this some compares on basis my any former (little) knowledge about, I had on these aspects ...Mostly via from the Mann's book 1493. (2011), that on it's early pages contain some description of a Powhatan indian “empire”, Pocahontas' 'home'-culture. (Or the coalition from coastal tribes prior European's contact/-arrival. – Gunn Allen prefers from use the name for the region on original language, Tsenacommacah.) Considered that...esp. of the reason that I found it rather apparent that Mann's views, had he wished, might've lot benefit of having bit taken/relied on more considerable for what said on that 'bio' by Gunn Allen. Now that part of (his) 'story'/book, instead, merely follows and repeats the usual european-american 'canonized' histories/attitudes to and from the 'Pocahontas-myth'. And, that reason, fx, lacks from find anything beyond that, also fails from mention of several important aspects that Gunn Allen's research about Pocahontas' life seems from bring for the light.
 
; ...But Mann's book also a (relative) massive volume (about 600 p.) and mostly it built from aspects that not so directly relate for. ...So, as I did find various aspects on it more worth, I guess I need not, to this brief, go on estimating and explaining what it to these topic seems from to lack. ; ...Besides, it probably maybe quite correct, such as Mann says, that beyond these some 500 years, and practically not any written sources about Pocahontas' life exist except those penned down by the early anglo-european colonists, quite difficult from construct anything too 'assured' of her life, by this day. - What then obviously follows (her life so much fictionally 'covered', and little resultantly seeems known by any certainty), or what seems for me the most logical thing to do, then is – of course – to look for elsewhere...And that also reason I discovered Gunn Allen's bio offering rather more interesting answers to Pocahontas' 'mystery' than most any 'commonplace' histories, I might've sometime viewed. 
 

Also, quite supposable, that prior this timing, there must've generated some/lot more recent studies. (Maybe even some, very possibly, that'd established still further views to). ...Therefore, and besides, to my limited readings to this generally, also from both mentioned books to some 10 to 15 y. old now, I think us not the possibility, nor reasons say more on this. (I've mostly read and devoted my any 'interests' on more recent histories anycase.) ; Even that a number of, various many view-points did arise for my mind reading/comparing these few glances I made on Pocahontas; -story, '-myth', legend, beginning...

However, having now devoted that much of my writing (of this post) on the various different topics, most not having - exactly considered - to do w. american indian fiction and Paula Gunn Allen's writings, I choose now place for the ends of this few paragraphs from that book too. Reason to, if any has to be presented, only due from that the said happened interest me (Not a very good reason to anything, often, mostly, though...But after all this is just a brief glance, almost an advert about.) Then, of course, is that the cited offers some brief comparisons of the notable similarities btw the late renaissance European cultural beliefs/'views ('spiritualism'), and those of their contemporary East coast native inhabitants, some who formed the Tsenacommacah, 'communal lands and the being of the Powhatan people'. ;

“...telling a similarity opens a world of possibilities: we can see in the poetry, art, and drama of that period – the late sixteenth and early seventeenth century - ... marked similarities in thought: while Smith and other English reporters emphasized the non-European qualities of the Indians, the Indians differed little from the English of the time. In England it was commonly believed that people with certain abilities could levitate and move through the air without benefit of the wings, aircraft, or broomsticks. ...

... ,at least at its earliest stages, from the late sixteenth century through the first fifteen years of the seventeenth, a powerful community [; in England, incl. fx some renowns such as Rawlegh[/Ralegh], Queen Elisabeth I, Dee, Bacon, Drake, the Earl of Northumberland...] ....They practiced s spiritual discipline known as Enochian magic, which was based on metaphysical definitions of reality and the human place within it. While England and the rest of Europe were moving pellmell toward the Age of Reason when physical sciences, technologies, and modern secular states would reflect a materialist worldview, the tsenacommacah remained entrenched in a spirit- or manito-focused worldview.

...While modern thought is only beginning to recognize that fact, more and more evidence is appearing to further support the idea that acculturation goes both ways. ...” (;p. 6-7.)

...The few paragraphs quoted, maybe succeed (,I hope), make recognizable it ain't not any manner, indeed, out of place from think the European-arrivals and original inhabitants of the country to held more closely related world-views. ; Or even recognized some 'shared beliefs' by world-views of each other, than appears a usual interpretation given about their relations. (Relations that weren't, apparent, most peaceful or plain hostile by early begins. Yet the more destructive warfare and the alliances soon after, some decades time, emerged when the European-originated settlements had become more firm established. ...And, yet fx the usual standard anecdote of a Jamestown history telling that the settlers could've not ever survived their first year unless the local indians helping them.) ; But the main p-o-w on that, about what was by the time understood as reality. So what the people thought was consisting the said 'reality' (, an obscure concept) likely not differed so much as we more easily suppose from peoples/cultures whose lives took place such many centuries ago. And to be honest, 'supposin us not anything necessary further to add on that. ...The referenced mostly concerns the 'spirituality', but alongside that then brings for mind the cultural 'ventures', such as the tobacco-growing (Nicotiana rustica, 'Aztec tobacco'). It of course also is quite similarly recognizable to notice how Gunn Allen and Mann seem find their conclusions, or their sources, to lead them for the complete differin' view-points/observation. ...To these (short) notes I don't think us any possibilities/need go estimating from what then 'lacking' (if any, something), on either cases. Let us only say made us interested of to know more from and about.

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...Furthermore, decided from add by mentioning only, that Thoreau (some places) his descriptions about that Maine-journey, side-mentions that acc. an old american indian 'legends', prior the Europeans arrival, the rivers could actually flow of the seas to the inland, and vice versa. (One could travel by boat either direction, within the flow aided by stream, it seems from say...) On his slight sarcaism cultivated, the usual to his 'ethnographer tone', Thoreau then leaves the idea aside, (or 'shelves' it for his collected notes merely.) ...But I must say that to these kind readings and from aspects on the preceded contemplates expressed, it really feels quite amazing, exciting. ...I mean, if that feels from a complete incomprihensible to an idea, much in the american indian inheritance and cultural belief appears to be so. (At least to us, mostly living in the one-dimensional 'reality'.) ; So I leave for it anyone's own answering, or from find out and about what actually is real, and what maybe not. I only have the obscure, not too clear idea from to establish. Sometimes it not even necessary know if there some difference, I've also learned... ; W-G

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Pics ; ...Unless the source/details of the pic described already at the text above. ; ...Ladies/'Irving', from the Lady Killer (by Jones and Rich – Now, I don't much appreciate these Sin City-type 'violence comics' desctripts...But this piece actually felt to quite good an example, story is from occasional rather nice drawn, and occasional...not quite that good. Well, anyway... ; Oum-pa-pah (by Coscinny-Uderzo, from the story 'Secret mission') ; The “Revolutionary tree” (w. Rousseau 'portraiture'...) - By whatever the name of this painting from pre-1789 years. Also notice various symbols on depiction, and tracing their origin for the period. ( ...pic from via the JoKe.) ; 'Flossie' (w. skeleton), Nell Brinkley's (1920s) poster art, on series 'The Adventures of Flossie' (;orig. 15.5.1927) - Pic via modern book of Brinkley's art, compiled Trina Robbins. ; 'Don't forget your hat !' (from Mississippi River. 'Johnny Cutlass'-western comics (-'serie', contained two albums), that situates for a civil war-time. Story ca late 1970s (by Charlier-Giraud.) ; The Sacred Hoop (book-cover) ; Map of the Chesapeake Bay, 1608-17 (Pic via Pocahontas. Medicine woman, Spy. Entrepreneur, Diplomat.)

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