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Deprecated: header(): Passing null to parameter #3 ($response_code) of type int is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/WebResponse.php on line 38 https://mcclurken.umwhistory.org/wiki/api.php?action=feedcontributions&feedformat=atom&user=MbeereMcClurken Wiki - User contributions [en]2026-09-18T22:21:37ZUser contributionsMediaWiki 1.22.0https://mcclurken.umwhistory.org/wiki/index.php?title=Week_12_Questions/Comments-327_11Week 12 Questions/Comments-327 112011-11-16T21:59:11Z<p>Mbeere: /* Declaration of Sentiments at Seneca Falls, 1848 (written by Elizabeth Cady Stanton) */</p>
<hr />
<div>== Comparative source questions ==<br />
<br />
<br />
== The Advocate of Moral Reform, 1838 ==<br />
<br />
<br />
== Maria Stewart, 1831, “O, Ye Daughters of Africa, Awake!” in the Liberator. ==<br />
<br />
"It is the blood of our fathers, and the tears of our brethren that have enriched your soils. AND WE CLAIM OUR RIGHTS." (237) These last few lines stuck out to me. It is one of the strongest arguements I think blacks could have made when it came to being members and citizens of this country. Stewart also mentions how African daughters are being cheated when they do not have the means to be educated and are never given the opportunity. This was a very strong piece, and having been written by a woman, makes it more significant.<br />
---Aqsa Z.<br />
<br />
== Letter to Liberator from Andover Female Antislavery Society, 1836 ==<br />
<br />
In A Letter to the Liberator by the Andover Female Antislavery Society, I thought it was interesting in the way the women use religious rhetoric compared to womens role in religion in the past. For example, the assert that "God never mad [women] to be inactive-- nor in all cases to follow in the wake of man." Furthermore, they state that they believe "God gave woman a heart to feel-- an eye to weep-- a hand to work-- a tongue to speak." Not very long before this time, women were absolutely expected to 'follow' man and were expected to be silent in church. Women's new role as moral pillar of the family certainly aided this, as the women state they "will do a Christian woman's duty." --Clare O.<br />
<br />
The second to last paragraph on pg. 238 reminds me of how the slave owners/masters used Christianity to reiterate that slavery was in fact encouraged by God. Mary P. Abbott does an amazing job defending her view that slavery is condemned by God and Christianity. She goes onto say how slavery goes against everything God says when it comes to marriages, family, equality. This piece was very empowering and had every argument it needed for women, blacks, and slaves in general. --Aqsa Z.<br />
<br />
== Sarah Grimke’s response to the Mass Clergy, 1837 ==<br />
<br />
== Declaration of Sentiments at Seneca Falls, 1848 (written by Elizabeth Cady Stanton) ==<br />
<br />
It mentions that of the 300 participants over the two day meeting, that 40 of them were wen. Being that the convention was to discuss the social, civil and religious rights of women, how common/uncommon is it to have that many men in attendance? - Matt<br />
<br />
== Lucy Stone (and Henry Blackwell)’s Marriage Protest, 1855 ==<br />
<br />
I really enjoyed the insight which this document offered to us. In the introduction it states that "Stone kept her name, refused to 'obey' and challenged the system of coveture." Although this protest by her and her husband has done nothing significant (women still take their husbands name, many religious ceremonies still discuss obedience of the wife, etc) in the overall societal impact of marriage, it was shocking to read that women didn't take their husbands name in 1855! And that her husband was in on the protest! I know this doesn't offer much into the lives of average American wives, but it surprised me to say the very least. --Sara S.<br />
<br />
<br />
== Sojourner Truth (Isabella Van Wagener), 1851 (Ohio Convention). ==<br />
<br />
<br />
== Isablle Graham and Society for Relief of Poor Widows, 1806 ==<br />
<br />
The idea of a middle class is apparent in the document "Mrs. Isabella Graham Addresses Members of the Society for the Relief of Poor Widows with Small Children, April 1800, and Their Daughters (Volunteer Teachers), April 1806." Graham discusses the comforts that the members of the society enjoy, such as dwellings, fires, and parties, while the poor widows have no comforts whatsoever. One of the most important aspects of the idea of the middle class to women is their new ability to help others due to their privileged status. This document is an excellent example of this emerging charity. --Clare O.<br />
<br />
<br />
== Anti-Slavery Convention of American Women, 1837 ==<br />
<br />
<br />
== American Female Reform Society Warns Mothers of “Solitary Vice”, 1839 ==<br />
<br />
<br />
== 1848, Elizabeth McClintock and Elizabeth Cady Stanton defend the Declaration of Sentiments and the 1848 convention ==<br />
<br />
<br />
== Sarah Josepha Hale, Editor of ''Godey's Lady's Book,'' Praises Women's Indirect Political Influence, 1852 ==<br />
<br />
Even though it was short, this document was insightful because of the last sentence of it "This is the way American women should vote, namely, by influencing rightly the votes of men." This sentence implies a sort of power which women have over their husbands within their household and I have to wonder to the extent which this so-called power manifested itself. Sure, persuasion is powerful, but not having control of one's finances or lifestyle cannot be construed as power. --Sara S. <br />
<br />
<br />
<br />
== Julie Roy Jeffrey, “Ordinary Women in the Antislavery Movement,” in the Introduction to The Great Silent Army of Abolitionism: Ordinary Women in the Anti-slavery Movement, 1998. ==<br />
<br />
<br />
== Nancy Isenberg’s “Women’s Rights and the Politics of Church and State in Antebellum America,” (1998) ==<br />
<br />
<br />
== Shirley Yee, “Free Black Women in the Abolitionist Movement,” in Black Women Abolitionists: A Study in Activism, 1828-1860, (1992). ==</div>Mbeerehttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_8_Questions/Comments-327_11Week 8 Questions/Comments-327 112011-10-19T23:50:48Z<p>Mbeere: /* Mass, 1675-1680 – Women in county courts */</p>
<hr />
<div>== Overarching Questions ==<br />
<br />
In many of the readings, I was surprised to read that women tended to leave possessions in unequal amounts to their heirs whereas men tended to split up what was theirs equally. I would have assumed that men would favor their sons over their daughters, but they tended to leave their offspring relatively equal shares (although in the form of land for sons and movable things for daughters). It is interesting that women favored their daughters in wills. Perhaps this is because women did not have many rights of ownership so the women wanted to aid their female relatives in any way possible. --Clare O.<br />
<br />
<br />
== Antenuptial contract, Mass, 1653 ==<br />
<br />
<br />
== New England Divorce, CT, 1655-1678; MD, 1680 ==<br />
<br />
When reading the divorce laws of Connecticut, I expected the reasons for granting of divorces to be things such as adultery or desertion. What I did not expect was the long periods of time a spouse has to be away before the law considers the absence desertion. Three years with a total neglect of duty or seven years of providential absence seems like an extremely long amount of time, particularly for the wife being deserted. Especially since the woman cannot get married to another before the period is up and the divorce is granted, likely leaving the woman in very poor economical standing. In the case of Bridget Baxter, after the divorce was granted, the court allowed her to sell her husbands estate to pay off debts but I can imagine this would not be enough in the case of many women, especially if they were becoming indebted for the years their husbands were gone. --Clare O.<br />
<br />
In the divorce laws, I was surprised at how much they made marriage sound like slavery. The laws included words like "sett her free from her said husband," or "be free from her conjugall bonds." Even in the case of Robert Wade, the law said that he was "free from Joanne Wade." At first I thought that it was a negative portrayal of marriage, but I have reconsidered the possibility that they mean "bonds" in the best way, as marriage was a bond between people. --Mary Beth M.<br />
<br />
<br />
I read the New England Divorce notices and was really surprised and appalled by the 1662 "whereas the estate that her husband Baxter left with her is sold to pay debts, all excepting a bed and her wearing aparell" meaning they took EVERYTHING BUT THE SHIRT OFF HER BACK. I thought this was just an expression, but apparently it was not. So strange that they would be so harsh to a woman when the debt was her husbands and not her owns. --Sara S.<br />
<br />
I found it ironic that women in New England were the only ones permitted a full divorce as compared to the rest of the colonies. Even though the women were granted divorces on very valid reasons it seems contradictory to the other laws would allow for severe punishments for premarital sex or coming to church dirty. How is it a woman could exercise enough power to end a marriage but could be reprimanded for offenses that seem trivial to divorce? For a relationship that was based in the church it seems that it should be much harder to break it and especially by the woman who was viewed as morally and spiritually weaker than her husband. --Rachel T.<br />
<br />
== SC feme sole trader acts, 1712, 1744 ==<br />
<br />
I was really surprised by the Feme Sole Trader Acts in South Carolina. Obviously these women still had to have permission from their hubsands to be labeled as Feme Sole, but once they got that label they were free to do as they wished as far as their business went. It seems far outside of "progressive" for the time period. --Sara S.<br />
<br />
<br />
<br />
== Mass, 1675-1680 – Women in county courts ==<br />
<br />
So, pre-marital sex was a big no-no. I'd imagine that the only way the courts found out would be if a) you had a "bastard child" (Mary Chelson) or b) actually told the courts (William and Mary Backway)? So they were both whipped and fined. However, when Rebecca Auborne admits to having a child with Samuel Kemble, she is whipped and he is just ordered to pay child support - why wouldn't he have been whipped like William Backway? - Matt<br />
<br />
== Virginia, 1642, NY 1721-1759 – Widows, Wills and Dower Rights ==<br />
<br />
<br />
== Women’s Estates, Mass, 1664, NY 1747-1759 ==<br />
<br />
This will stuck out to me more then the others. After reading a few, I am sitting here thinking about how their wills were written, compared to how wills are written today. They were literally leaving everything they owned to someone. A dozen napkins? Nowadays if that was left to you, I feel it would be more of an insult and/or a cruel joke. It really just shows you how much stock they put into what they owned. - Matt<br />
<br />
== Suzanne Lebsock, The Free Women of Petersburg ==<br />
<br />
I find it interesting that being an administrator/executor of a will would jump-start a business career for women. Lebsock describes that "as the executors of administrators of their deceased husbands' estates. . .the administrator was obliged to dissolve partnerships, to collect and pay debts, to pursue litigation, to distribute the estate to the proper heirs, and to manage it in the meantime." It seems that women more or less got a crash-course in conducting business and would find some prosperity in their loss. --Heather T.</div>Mbeerehttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_8_Questions/Comments-327_11Week 8 Questions/Comments-327 112011-10-19T23:33:33Z<p>Mbeere: /* Women’s Estates, Mass, 1664, NY 1747-1759 */</p>
<hr />
<div>== Overarching Questions ==<br />
<br />
In many of the readings, I was surprised to read that women tended to leave possessions in unequal amounts to their heirs whereas men tended to split up what was theirs equally. I would have assumed that men would favor their sons over their daughters, but they tended to leave their offspring relatively equal shares (although in the form of land for sons and movable things for daughters). It is interesting that women favored their daughters in wills. Perhaps this is because women did not have many rights of ownership so the women wanted to aid their female relatives in any way possible. --Clare O.<br />
<br />
<br />
== Antenuptial contract, Mass, 1653 ==<br />
<br />
<br />
== New England Divorce, CT, 1655-1678; MD, 1680 ==<br />
<br />
When reading the divorce laws of Connecticut, I expected the reasons for granting of divorces to be things such as adultery or desertion. What I did not expect was the long periods of time a spouse has to be away before the law considers the absence desertion. Three years with a total neglect of duty or seven years of providential absence seems like an extremely long amount of time, particularly for the wife being deserted. Especially since the woman cannot get married to another before the period is up and the divorce is granted, likely leaving the woman in very poor economical standing. In the case of Bridget Baxter, after the divorce was granted, the court allowed her to sell her husbands estate to pay off debts but I can imagine this would not be enough in the case of many women, especially if they were becoming indebted for the years their husbands were gone. --Clare O.<br />
<br />
In the divorce laws, I was surprised at how much they made marriage sound like slavery. The laws included words like "sett her free from her said husband," or "be free from her conjugall bonds." Even in the case of Robert Wade, the law said that he was "free from Joanne Wade." At first I thought that it was a negative portrayal of marriage, but I have reconsidered the possibility that they mean "bonds" in the best way, as marriage was a bond between people. --Mary Beth M.<br />
<br />
<br />
I read the New England Divorce notices and was really surprised and appalled by the 1662 "whereas the estate that her husband Baxter left with her is sold to pay debts, all excepting a bed and her wearing aparell" meaning they took EVERYTHING BUT THE SHIRT OFF HER BACK. I thought this was just an expression, but apparently it was not. So strange that they would be so harsh to a woman when the debt was her husbands and not her owns. --Sara S.<br />
<br />
I found it ironic that women in New England were the only ones permitted a full divorce as compared to the rest of the colonies. Even though the women were granted divorces on very valid reasons it seems contradictory to the other laws would allow for severe punishments for premarital sex or coming to church dirty. How is it a woman could exercise enough power to end a marriage but could be reprimanded for offenses that seem trivial to divorce? For a relationship that was based in the church it seems that it should be much harder to break it and especially by the woman who was viewed as morally and spiritually weaker than her husband. --Rachel T.<br />
<br />
== SC feme sole trader acts, 1712, 1744 ==<br />
<br />
I was really surprised by the Feme Sole Trader Acts in South Carolina. Obviously these women still had to have permission from their hubsands to be labeled as Feme Sole, but once they got that label they were free to do as they wished as far as their business went. It seems far outside of "progressive" for the time period. --Sara S.<br />
<br />
<br />
<br />
== Mass, 1675-1680 – Women in county courts ==<br />
<br />
<br />
== Virginia, 1642, NY 1721-1759 – Widows, Wills and Dower Rights ==<br />
<br />
<br />
== Women’s Estates, Mass, 1664, NY 1747-1759 ==<br />
<br />
This will stuck out to me more then the others. After reading a few, I am sitting here thinking about how their wills were written, compared to how wills are written today. They were literally leaving everything they owned to someone. A dozen napkins? Nowadays if that was left to you, I feel it would be more of an insult and/or a cruel joke. It really just shows you how much stock they put into what they owned. - Matt<br />
<br />
== Suzanne Lebsock, The Free Women of Petersburg ==<br />
<br />
I find it interesting that being an administrator/executor of a will would jump-start a business career for women. Lebsock describes that "as the executors of administrators of their deceased husbands' estates. . .the administrator was obliged to dissolve partnerships, to collect and pay debts, to pursue litigation, to distribute the estate to the proper heirs, and to manage it in the meantime." It seems that women more or less got a crash-course in conducting business and would find some prosperity in their loss. --Heather T.</div>Mbeerehttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_7_Questions/Comments-327_11Week 7 Questions/Comments-327 112011-10-12T23:51:35Z<p>Mbeere: </p>
<hr />
<div>The diary of Martha Ballard was an insightful view into the world of midwifery by helping to clarify the deep connection women had to this responsibility. In last week's readings there was discussion of male doctors replacing the role of midwifes during child delivery and the resentment that was harbored by these women because of it. By reading Martha's diary, it becomes clear that being a midwife was much more than just a job but to women like her it was a way of life. Martha constantly discusses delivering babies and attending to the mothers in a very passionate way, displaying her own personal drive to help her community. Being a midwife appears to be what defines Ballard as a person, more so than her husband or religion, helping to clarify how dramatic the lifestyle change was for these women who were forced out of the delivery room by medical professionals. Being a midwife is what gave women power and social standing, and Martha appears to use her abilities as a successful midwife to obtain just that. --Rachel T.<br />
<br />
<br />
I think Martha Ballard had a terrible life. I also did my document paper on part of her diary and it seems like all she ever did was take care of other people and her family. That is just awful. She also spent a week or so in the portion of her diary that I worked with ill because of all the sick people she takes care of. It made me really sad. I do have to agree with Rachel, however, that she was defined by her status as a midwife. Probably because that is all she ever did, but still, at least it is a defining trait. Most women didn't have that. --Sara S.<br />
<br />
When reading Martha Ballard's diary, I was surprised by how many times she was called to help with births as well as care for the sick. At the end of the diary in Woloch, she states that shes assisted in twenty eight births for the past year. This seems like a high number from our perspective, but this was relatively normal in the late 1700s as women tended to have larger families, especially in New England. Furthermore, I thought it was interesting that she clarified seventeen of the children were daughters. I would have thought she would be more likely to state how many were sons, but perhaps this shows the beginning of a shift. -- Clare O.<br />
<br />
I also was struck by the manner in which Martha Ballard recorded the events in her life. It is evident that her role as a midwife was her identity and that becomes evident by looking at the amount of time she spends relaying information concerning this matter. Like Rachel said, the life of a midwife gave Ballard a sense of purpose and status within the community. Her ability to constantly be helping others and sacrificing her own sleep ("I have lost 42 nights' sleep this year past") is an admirable trait. --Ellen S.<br />
<br />
The Purrington Murders entires read like CSI: 18th Century New England, complete with lots of people coming to see the scene and the bodies - she writes that a hundred people came to see the corpses laid out, and it sounds like several different families responded at the scene! It sounded like it was both a very large community and a very close-knit one, or perhaps Martha just knew everyone because it seemed someone was sick nearly every day and they always came to her for help. She mentions later around the same time that another man had nearly killed his wife, and that didn't receive nearly so much concern or comment as the Purrington family's situation did; I wonder how much she or her community were influenced by the changing views of domestic violence among wealthier urban people. (Where would they have fallen in terms of location and class, anyway? It certainly sounds like it wasn't always easy to make ends meet.) I also wish she'd given more hint as to his motive; she only mentions that his wife had been quite ill, which hardly seems to be a good reason to murder her and his children. -- Katie C.<br />
<br />
I also did part of my last paper on her, and I too agree with Clare that it seemed like she had a terrible life. She was always home, always taking care of everyone and everything and just seemed sad in her writings. While I understand she was a midwife and this was part of her responsibility, it just seems like she was unhappy. - Matt</div>Mbeerehttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_5_Questions/Comments-327_11Week 5 Questions/Comments-327 112011-09-28T20:33:26Z<p>Mbeere: /* Benjamin Rush, “Thoughts upon female education,” 1787 (Philadelphia) */</p>
<hr />
<div>== Comparative questions or comments ==<br />
<br />
<br />
== Thomas Paine Admits Women Have Some Rights, in 1775, from Major Problems in the Era of the American Revolution, 288-289 ==<br />
<br />
Paine discusses the conflict within the lives of women. The conflict of being "adored and oppressed." He, also, states that men cannot control themselves as tyrants over women and slaves to them. Women's only protection froms, "They can then only hope for protection from the humiliating claims of pity, or the feeble voice of gratitude." Paine looks at other cultures and discovers that all over the world women are treated less than men. It is interesting that he states, "Our duties are different from yours, but they are not therefore less difficult to fulfil, or of less consequence to society." This statement is very interesting because in history it seems that men's achievements are almost always highlighted over women's. ---Michelle M.<br />
<br />
“When they are not beloved they are nothing; and, when they are, they are tormented.” You can see from Paine’s writing that he thinks that men have acted and behaved badly toward and in the presence of women for a very long time. Does he really think that women have some rights, or is he mocking how women are and how they react in defending their gender?--Pam Petzold<br />
<br />
We talked about the idea of women as "adored and oppressed" in my Women's Studies class last year - positive and negative sexism, I think we called it, and discussed how the two reinforced each other. But other than pointing out that women are in trouble whether married or not, he doesn't go actually talk very much about that problem; rather, he seems to see women's oppression as a result of their emotional fragility, and asks men to give them a bit more credit without suggesting that their roles need change at all. -- Katie C.<br />
<br />
== Excellency in Our Sex by Judith Sargent Murray, 1790 ==<br />
<br />
I really liked the line "was this activity properly directed, what beneficial effects would follow. Is the needle and kitchen sufficient to employ the operations of a soul thus organized? I should conceive not. Nay, it is a truth that those very departments leave the intelligent principle vacant, and at liberty for speculation. Are we deficient in reason?" (page 135) because it exhibited that women thought about the same things that we, as women, today think about them. Really, it is a lot nicer to think about women wondering about their status than to accept it unwillingly or on religious basis. I know this is probably not the case for most women, but probably for educated ones this was the case. Too bad not every woman was Judith Sargent Murray or Abigail Adams. --Sara S.<br />
<br />
It was really clever of the author to bring God and religion into the argument to show how women and men are equal. Obviously, what she writes about "...our souls are equal to yours; the same breath of God animates, enlivens and invigorates us..." This is an undeniable fact that no one can really argue too much. -Aqsa Z.<br />
<br />
== A Carolina Patriot by Eliza Wilkinson, 1782 ==<br />
<br />
"What contemptible earth worms these authors make us! they won't even allow us the liberty of thought, and that is all i want. I would not wish that we should meddle in what is unbecoming female delicacy, but surely we may have sense enough to give our opinions" (page124). I really like this quote because unlike that of Judith Sargent Murray, Eliza Wilkinson seems less anachronistic in her expression of female empowerment. Still it is nice to read --Sara S.<br />
<br />
<br />
== Mary Jemison Views the Revolution ==<br />
<br />
In Mary Jemison’s account of the “War for Independence through Seneca Eyes,” it is extremely apparent at how little the English think of the Seneca. When the Native Americans were sent for to discuss the impending revolution with people of the colonies, they decided to observe a strict neutrality. This was perfectly fine with the colonial people. However, the British soon requested the help of the natives and in order to secure their assistance, the British offered many gifts and rewards. Furthermore, they “merited all the punishment that it was possible for the white man and Indians to inflict upon” the colonials. These offerings proved too seductive, and the Indians were swayed. However, once the support of the natives was agreed, the English took advantage of them. This is particularly apparent when the British invite the natives to watch the rebels being whipped, but are instead tricked into fighting for their lives, which many did not escape with. This manipulation by the British, to use the natives for their own means and essentially lie to them about great rewards shows that they believed anything would be justified, so long as they won the war. --Clare O<br />
<br />
One thing I found striking was Mary Jemison's preoccupation with food - she went from describing a grisly death of a prisoner of war to the state of the corn harvest in just a few sentences. Women don't seem to have participated in the fighting, but Mary Jemison describes experiencing the war through more traditionally feminine jobs like caring for her children and trying to feed her village. --Katie C.<br />
<br />
== Sarah Osborn, Camp Follower, Recalls the Revolution, 1837 ==<br />
<br />
Many of our readings discuss the growing patriotism of women in reaction to the revolutionary war. Sarah Osborn’s account particularly stood out because of her active role in helping the troops fighting. She helped the men by washing, sewing, and cooking for them. Most interesting is when General Washington himself asked her if she “was not afraid of the cannonballs?” to which she replied “No, the bullets would not cheat the gallows” and that “it would not do for the men to fight and starve too.” This bold response shows the manner in which patriotism affected women, that they would put aside their fears and pull their own weight in the war for the land of liberty. --Clare O<br />
<br />
I actually found this reading quite confusing. Who's doing the writing? She's described as a Deponent, which Wikipedia describes as someone giving testimony outside of court in preparation for a trial. What was the trial? Also, I didn't understand what she meant by the quote Claire cited above, "the bullets would not cheat the gallows." I did find the exchange with the Quaker women who asked her to stay interesting. Would she be waiting for her husband to find her again after the war, on the off chance he survived? If that's what they were offering, I'm not surprised at all she choose to stay with the people she knew rather than waiting it out with strangers. --Katie C.<br />
<br />
== Phillis Wheatley, 1768, An address to George III ==<br />
<br />
<br />
<br />
== Grace Galloway’s diary, 1778-79, Philadelphia ==<br />
<br />
<br />
== Abigail Adams, Remember the Ladies, 1776 ==<br />
<br />
Abigail comes off as a very strong and motivated woman in these letters. With each response back from John Adams, she seems to become even more determined. I personally enjoy the exchange between him and her where they refer to each other as "saucy". - Matt<br />
<br />
== Benjamin Rush, “Thoughts upon female education,” 1787 (Philadelphia) ==<br />
<br />
Reading through the "Principals of the Academy" and the rules that women would have to follow for the branches of literature, my first question is were the men disciplined in all of these rules? Specifically section II where they had to write fair and legible and shape every letter properly and use the points and capitals as needed - were men expected to write that way as well? And in section VIII, they wanted to connect the education with regular instruction in the Christian religion, what would happen if they weren't as accepting of the religion aspect? - Matt<br />
<br />
== Taylor & Duffin Report Molly Brant's Opinions and Influence, 1778 Daniel Claus assesses Molly Brant's Influence, 1779 ==<br />
<br />
<br />
== Esther DeBerdt Reed, “Sentiments of an American Woman,” 1780 ==<br />
<br />
<br />
== Thomas Jefferson’s Slaves Join the British, 1781 ==<br />
<br />
<br />
<br />
== An Anonymous Woman Claims Women's Rights in 1780, from Major Problems in the Era of the American Revolution, 293-294 ==<br />
In my view this woman was saying that men have different roles from the women when it comes to feelings and emotions and she wanted to make sure that people knew there are great women out there. In her view men have fewer emotions than women (when they are at war is an example). ”Our ambition is kindled by the fame of those heroines of antiquity, who have rendered their sex illustrious, and have proved to the universe, that, if the weakness of our Constitution, if opinion and manners did not forbid us to march to glory by the same paths as the Men, we should at least equal, and sometimes surpass them in our love for the public good.” On the same token, she wanted the men to know that, anything a man can do a woman can do too, but women put more emotion and heart into it then a man ever could. That may be our downfall, but it may also be our strength over the male gender.--Pam Petzold</div>Mbeerehttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_5_Questions/Comments-327_11Week 5 Questions/Comments-327 112011-09-28T20:24:20Z<p>Mbeere: /* Abigail Adams, Remember the Ladies, 1776 */</p>
<hr />
<div>== Comparative questions or comments ==<br />
<br />
<br />
== Thomas Paine Admits Women Have Some Rights, in 1775, from Major Problems in the Era of the American Revolution, 288-289 ==<br />
<br />
Paine discusses the conflict within the lives of women. The conflict of being "adored and oppressed." He, also, states that men cannot control themselves as tyrants over women and slaves to them. Women's only protection froms, "They can then only hope for protection from the humiliating claims of pity, or the feeble voice of gratitude." Paine looks at other cultures and discovers that all over the world women are treated less than men. It is interesting that he states, "Our duties are different from yours, but they are not therefore less difficult to fulfil, or of less consequence to society." This statement is very interesting because in history it seems that men's achievements are almost always highlighted over women's. ---Michelle M.<br />
<br />
“When they are not beloved they are nothing; and, when they are, they are tormented.” You can see from Paine’s writing that he thinks that men have acted and behaved badly toward and in the presence of women for a very long time. Does he really think that women have some rights, or is he mocking how women are and how they react in defending their gender?--Pam Petzold<br />
<br />
We talked about the idea of women as "adored and oppressed" in my Women's Studies class last year - positive and negative sexism, I think we called it, and discussed how the two reinforced each other. But other than pointing out that women are in trouble whether married or not, he doesn't go actually talk very much about that problem; rather, he seems to see women's oppression as a result of their emotional fragility, and asks men to give them a bit more credit without suggesting that their roles need change at all. -- Katie C.<br />
<br />
== Excellency in Our Sex by Judith Sargent Murray, 1790 ==<br />
<br />
I really liked the line "was this activity properly directed, what beneficial effects would follow. Is the needle and kitchen sufficient to employ the operations of a soul thus organized? I should conceive not. Nay, it is a truth that those very departments leave the intelligent principle vacant, and at liberty for speculation. Are we deficient in reason?" (page 135) because it exhibited that women thought about the same things that we, as women, today think about them. Really, it is a lot nicer to think about women wondering about their status than to accept it unwillingly or on religious basis. I know this is probably not the case for most women, but probably for educated ones this was the case. Too bad not every woman was Judith Sargent Murray or Abigail Adams. --Sara S.<br />
<br />
It was really clever of the author to bring God and religion into the argument to show how women and men are equal. Obviously, what she writes about "...our souls are equal to yours; the same breath of God animates, enlivens and invigorates us..." This is an undeniable fact that no one can really argue too much. -Aqsa Z.<br />
<br />
== A Carolina Patriot by Eliza Wilkinson, 1782 ==<br />
<br />
"What contemptible earth worms these authors make us! they won't even allow us the liberty of thought, and that is all i want. I would not wish that we should meddle in what is unbecoming female delicacy, but surely we may have sense enough to give our opinions" (page124). I really like this quote because unlike that of Judith Sargent Murray, Eliza Wilkinson seems less anachronistic in her expression of female empowerment. Still it is nice to read --Sara S.<br />
<br />
<br />
== Mary Jemison Views the Revolution ==<br />
<br />
In Mary Jemison’s account of the “War for Independence through Seneca Eyes,” it is extremely apparent at how little the English think of the Seneca. When the Native Americans were sent for to discuss the impending revolution with people of the colonies, they decided to observe a strict neutrality. This was perfectly fine with the colonial people. However, the British soon requested the help of the natives and in order to secure their assistance, the British offered many gifts and rewards. Furthermore, they “merited all the punishment that it was possible for the white man and Indians to inflict upon” the colonials. These offerings proved too seductive, and the Indians were swayed. However, once the support of the natives was agreed, the English took advantage of them. This is particularly apparent when the British invite the natives to watch the rebels being whipped, but are instead tricked into fighting for their lives, which many did not escape with. This manipulation by the British, to use the natives for their own means and essentially lie to them about great rewards shows that they believed anything would be justified, so long as they won the war. --Clare O<br />
<br />
One thing I found striking was Mary Jemison's preoccupation with food - she went from describing a grisly death of a prisoner of war to the state of the corn harvest in just a few sentences. Women don't seem to have participated in the fighting, but Mary Jemison describes experiencing the war through more traditionally feminine jobs like caring for her children and trying to feed her village. --Katie C.<br />
<br />
== Sarah Osborn, Camp Follower, Recalls the Revolution, 1837 ==<br />
<br />
Many of our readings discuss the growing patriotism of women in reaction to the revolutionary war. Sarah Osborn’s account particularly stood out because of her active role in helping the troops fighting. She helped the men by washing, sewing, and cooking for them. Most interesting is when General Washington himself asked her if she “was not afraid of the cannonballs?” to which she replied “No, the bullets would not cheat the gallows” and that “it would not do for the men to fight and starve too.” This bold response shows the manner in which patriotism affected women, that they would put aside their fears and pull their own weight in the war for the land of liberty. --Clare O<br />
<br />
I actually found this reading quite confusing. Who's doing the writing? She's described as a Deponent, which Wikipedia describes as someone giving testimony outside of court in preparation for a trial. What was the trial? Also, I didn't understand what she meant by the quote Claire cited above, "the bullets would not cheat the gallows." I did find the exchange with the Quaker women who asked her to stay interesting. Would she be waiting for her husband to find her again after the war, on the off chance he survived? If that's what they were offering, I'm not surprised at all she choose to stay with the people she knew rather than waiting it out with strangers. --Katie C.<br />
<br />
== Phillis Wheatley, 1768, An address to George III ==<br />
<br />
<br />
<br />
== Grace Galloway’s diary, 1778-79, Philadelphia ==<br />
<br />
<br />
== Abigail Adams, Remember the Ladies, 1776 ==<br />
<br />
Abigail comes off as a very strong and motivated woman in these letters. With each response back from John Adams, she seems to become even more determined. I personally enjoy the exchange between him and her where they refer to each other as "saucy". - Matt<br />
<br />
== Benjamin Rush, “Thoughts upon female education,” 1787 (Philadelphia) ==<br />
<br />
<br />
<br />
== Taylor & Duffin Report Molly Brant's Opinions and Influence, 1778 Daniel Claus assesses Molly Brant's Influence, 1779 ==<br />
<br />
<br />
== Esther DeBerdt Reed, “Sentiments of an American Woman,” 1780 ==<br />
<br />
<br />
== Thomas Jefferson’s Slaves Join the British, 1781 ==<br />
<br />
<br />
<br />
== An Anonymous Woman Claims Women's Rights in 1780, from Major Problems in the Era of the American Revolution, 293-294 ==<br />
In my view this woman was saying that men have different roles from the women when it comes to feelings and emotions and she wanted to make sure that people knew there are great women out there. In her view men have fewer emotions than women (when they are at war is an example). ”Our ambition is kindled by the fame of those heroines of antiquity, who have rendered their sex illustrious, and have proved to the universe, that, if the weakness of our Constitution, if opinion and manners did not forbid us to march to glory by the same paths as the Men, we should at least equal, and sometimes surpass them in our love for the public good.” On the same token, she wanted the men to know that, anything a man can do a woman can do too, but women put more emotion and heart into it then a man ever could. That may be our downfall, but it may also be our strength over the male gender.--Pam Petzold</div>Mbeerehttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_3_Questions/Comments-327_11Week 3 Questions/Comments-327 112011-09-14T18:52:07Z<p>Mbeere: /* Advertisements, Gazettes of VA, PA, SC, NY – 1751-1776 */</p>
<hr />
<div>== Overarching/comparative comments ==<br />
<br />
<br />
== Katherine Kish Sklar article, “To Use her as His Wife” ==<br />
<br />
I found “To Use Her As His Wife” to be a very interesting read. I had no idea that a fundamental feature of an 18th century marriage was bridal pregnancy. Why don’t we hear stories about bridal pregnancy more often (Martha Root’s story)? It is also intriguing that these women were not chastised for their pregnancies out of wedlock, mainly because their children were not seen as bastards. How did these premarital pregnancies affect the family life after the couple was married? --Catherine K. <br />
<br />
<br />
<br />
== Benjamin Wadsworth, 1712 – Well-Ordered Family ==<br />
<br />
In Benjamin Wadsworth’s sermon discussing “A Well Ordered Family,” he describes that the ideal family is one in which the wife is submissive to the husband, but that they should be loving and affectionate to one another. He also describes a quarrel or disagreement as “the Devil’s work.” On one hand, he states that if a wife is not “so young, beautiful, healthy…” etc, God still requires the husband to love her and be not bitter. This sounds like a fairly positive position for women. However, Wadsworth goes on to say that if a husband is not “well-tempered,” the wife still is required to love and particularly obey him. In my view, this would allow husbands to be abusive or ill-tempered without repercussion because women must be submissive and obey them no matter what. This model ultimately failed and the stratification between men and women grew further. <br />
--Clare O.<br />
<br />
== Susanna Wesley, 1732, Evangelical Child-Rearing ==<br />
<br />
<br />
<br />
== Eliza Pinckney, 1750s, To Improve in Every Virtue ==<br />
<br />
<br />
== New Spain’s (New Mexico’s) moral code as dictated by the Spanish Crown in 1752 ==<br />
<br />
<br />
== Laws on Slave Descent in VA and MD, 1662, 1664, 1691, 1692 ==<br />
<br />
<br />
== Skilled slaves in Maryland, 1748-1763, Maryland Gazette ==<br />
<br />
<br />
== Complaint of Elizabeth Sprigs, indentured servant, 1756 ==<br />
<br />
<br />
== Apprenticeship in PA, 1771-1773, Record of Indentures ==<br />
<br />
<br />
== Advertisements, Gazettes of VA, PA, SC, NY – 1751-1776 ==<br />
<br />
While reading through the various gazettes, I noticed in the 1750's, girls were more or less being offered lessons in needle work and other types of crafts, where as the boys were being taught the reading, writing and arithmetic. They appeared to have been kept the sexes separate as well. Fast forward twenty years and it seems the girls are being offered the same craft work, but they are also able to learn the reading, writing and arithmetic, plus various other areas of interest (music being a common theme). - Matt<br />
<br />
== AN ABOMINABLE WICKEDNESS ''Abigail Bailey, 1815'' ==<br />
<br />
<br />
<br />
I really was directed to the passage "Though all the conduct of Mr. B. from day to day, seemed to demonstrate my apprehension that he was determined, and was continually plotting, to ruin this poor young daughter, yet it was so intolerably crossing to every feeling of my soul to admit such a thought, that I strove with all my might to banish it from my mind and to disbelieve the possibility of such a thing(43)" because it made her daughter a passive, not conscientious, partner to her father, which would make it at the very least sexual assault, which is not at all what she is worried about. So much for being a good mother. I think it'd be interesting to see the story from the father's viewpoint or the daughters to figure out if it was consensual or not. Regardless, sexual predator=okay; incest=grounds for divorce. --Sara<br />
<br />
In Abigail Bailey’s memoirs, “An Abominable Wickedness,” she describes how her husband had begun an incestuous relationship with one of their daughters. This particular account illuminates the lack of power of women during this time period in two distinct ways. First, Abigail Bailey was only able to have her husband arrested with the help of her brothers. It is astounding that women lacked rights to the extent that the law would ignore the fact that her husband was abusing their daughter, simply because a woman reported it. Secondly, the daughter who was being abused denied the opportunity to testify against her father. While her reasoning for this is unclear, it is possible that she was so afraid of the power the male authority of the household had over her that she refused to testify. <br />
--Clare O. <br />
<br />
<br />
----<br />
<br />
== TIED HAND AND FOOT -- ''Esther Burr, 1756-1757'' ==<br />
<br />
<br />
First of all, I love that this is from Aaron Burr's mother (which is not important, I just like Aaron Burr). More importantly the line by Mr. Ewing which states that women should talk about "things that they understood. He did not think women knew what Friendship was. They were hardly capable fo anything so cool and rational as friendship (41)." First I had to wonder, was he talking about the Quakers when she captialized the word "Friendship" or was that just making it a proper noun instead of the contemporary usage of the word. I have to wonder. Second, funny that after reading how busy and tedious her life is in this journal I am saddened by the lack of respect for her sex (if not for herself) she deals with. Obviously he had to have viewed her as somewhat of a companion (not unusual for a woman of her status when you consider the Adams, Adams and Jefferson correspondence of the same time period) or he would not have discussed "women" with her as though she was not one of them, but still an insult to ALL women is an insult to particular women. --Sara<br />
<br />
What I found interesting in the Esther Burr letters:<br />
-The push for women to be married came from women just as much as it did from male ministers (excusing the fact that she was married to a minister).<br />
-Not marrying was considered a "murder of self." (Page 39, Woloch)<br />
-Did women in this era always refer to their husbands as "Mr Burr?"<br />
--Mary Beth M</div>Mbeerehttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_2_Questions/Comments-327_11Week 2 Questions/Comments-327 112011-09-07T19:00:46Z<p>Mbeere: /* Native women resist Jesuits, 1640 */</p>
<hr />
<div>== Overarching questions ==<br />
<br />
What do these primary sources reveal about the nature of women's experiences in colonial-era interactions?<br />
<br />
The arrival of Europeans can truly mark the end of one people's way of life through conforming to a foreign model of religion and social structure demonstrated through changing gender roles. Through many of these early encounters as well as from ''The First Ship'' reading that both parties view of each other was completely alien. As told my Mary Rowlandson and Mary Jemison, it is evident the social structure that they were forced into was foreign with gender roles carried out in a nontraditional sense. These contrasts, in ways of life sharply decline, as seen in the story of Sarah Ahhaton were she was made to feel remorseful for her adulterous actions. Actions that some fifty years early would have "incur no ill repute or insult" according to Champlain. It is clear that when Europeans arrived in America they encountered a people whose female members shared a mutual respect with male members, maintaining positions of power in both the public and private world. Although, documentation throughout this time was heavily biased, the permanent shift in culture and life ways for the Native Americans is abundantly clear. -- Rachel T.<br />
<br />
<br />
Woloch says that all tribes had a gendered division of labor, but doesn't Brooks' essay claim that, at least in Navajo tribes, a lot of labor was gender-integrated? I wonder how much different divisions of labor impacted captive women's experiences. I also found the idea of "ransomed" captives curious. Did the captors see it as "ransoming" too, or was it just selling for them? -- Katie C.<br />
<br />
<br />
<br />
I also found the accounts of the two women taken captive interesting. Since most Native American stories and traditions were passed down orally rather than written I think it's important to use these accounts to add to Native American History. I think that you can neither believe all, some or none with what you read with these accounts. I would be more skeptical of the male accounts since they were observing based on their beliefs of what women's roles should be. --Remy B.<br />
<br />
European culture coming to the "new" world did destroy in part the Native American way of life and structure. This group of people had a system of justice (chiefs and councils) and the men and women had a working relationship that is so rarely seen in other cultures that was basically demoralized by these new settlers. --Remy B.<br />
<br />
I think it is important to note that a culture will not change if one attempts to force that change upon the people of that culture (unless you kill them, then they give in pretty easily to your new customs). The men in these tribal systems had to have some predisposed ability to get rid of their way of life or they would have been killed or been fighting against it (which did happen, plenty were killed and plenty fault simply because of a difference of cultural beliefs). --Sara S.<br />
<br />
<br />
I found the first chapter of Woloch’s book quite interesting, and it seems to shed some light on the varying social structures between the American natives and the European colonists. In many native tribes, it was customary for the women to not only play the wife, mother and housekeeper role, but they were the main agriculturists for the tribes as well. Viewed as being savage by the colonists, these native women were only doing what they considered to be their “fair share” of the duties. Although their work was considered hard and strenuous just as well as the men’s, they were still accustomed to performing those duties and they were still responsible for everything else involving family life. They were not forced into slave labor, nor were they forced to remain in their relationships or marriages when they became unhappy. In comparison to the white women settlers, I feel as if the native women had more rights and freedoms than they did. In some cases, native women were even allowed to serve as council members. It’s amazing to see how much culture and environment has an effect on an overall perspective and way of life. --Lindsey S.<br />
<br />
<br />
It is extremely important to remember that the majority of resources available concerning the lives of Native American women are written by European men. The reason is that the Native American tribes did not have their own written language which I found extremely surprising. Some of the sources written by the Europeans are better than others. For example, it is interesting how Samuel de Champlain describes the Huron women as doing most of the work and serving as "mules" for their husbands, while their husbands simply hunt and go to war. However, John Heckewelder observed Delaware Indian families and came to a different conclusion, that women were in fact "cheerfully" accepting their fair share of labor and were not in a manner being treated as slaves. It is interesting to note that Champlain wrote his account in 1616 while Heckewelder wrote his in the mid eighteenth century. I wonder if this passage of time had an effect on the perceptions of the English, or if the two simply had different points of view. --Clare O.<br />
<br />
In the introduction to "First Encounters" in Woloch's book, she mentions that "During the era of colonization, Europeans at home and abroad had an insatiable curiosity about the New World." Perhaps it is possible that the sources we do have on Native American women are exaggerated in order to appeal to this rabid public. For example, John Smith's third account in which Pocahontas saves him from being killed is much more interesting to readers than his first account describing diplomacy. Another example would be Mary Rowlandson, who completely demonized the Native Americans and disregards any act of kindness. She describes them as a "scourge" and as having "inhumane, and many times devilish cruelty to the English." These incredibly harsh words would surely pique the interest of the European public as well. -- Clare O.<br />
<br />
== Mary Rowlandson’s account (1681) and Mary Jemison’s account (1824) ==<br />
<br />
So little is known about the complex and diverse group of Native American women. How much should we trust the accounts of literate white men and women? How can we be sure that we recieve an unaltered and unbiased view of these women's lives? We cannot, thus, it is imperative that we take an objective eye when reading others narritives on a people without a clear voice in our history books. Although it is interesting and beneficial to compare the differing accounts of Mary Jemison and Mary Rowlandson we do not have the accounts from their captors. -- Hannah W.<br />
<br />
<br />
<br />
== John Heckewelder’s 1819, Women’s Lives among the Delaware ==<br />
<br />
In chapter one of Woloch, it is said that “all tribes adhered to a gendered division of the labor.” This division of labor was very interesting to the Europeans who wrote about Indian life, as women had many responsibilities that required hard labor. John Heckewelder didn’t seem to have much respect for the Native American women or of “savage life” in general. He talks of the women harshly saying: their “labours… are hard, compared with the tasks that are imposed upon females in civilized society; but they are no more than their fair share…” This opinion is opposed by Samuel de Champlain who is harsher on the Native American men saying they “do nothing but hunt for deer and other animals…make cabins and go to war.” This seems a healthy list of duties to me, but compared to the long list Champlain provided of the women’s duties, it seems small and of little consequence. Some European accounts of Indian life seem to think that these tasks seem fair and are often shared among the men and women out of respect to each other. This respect between the two sexes seems to be somewhat universal in many of the essays. Both women and men alike have a say in the government, particularly among the Iroquois. I was surprised that this seemed less shocking to the Europeans than the amount of work the Native American women did. -- Emma C.<br />
<br />
<br />
In reading Heckewelder's account of the division of labor and responsibility within Delaware Indian families, I was struck by the parallels and differences between the narrative of an American non-Native American woman and that of a Native American woman. While Native American men performed the majority of the more intense physical labor, women also had responsibilities that took them out of the house and allowed them to play a key role in the foodgathering. Additionally, the fact that the parents of both interested parties would bring food that had been caught/grown by their child fascinated me, because unlike the European/early US model of women's worth, a woman in Native American societies brought to the marriage her skill sets as related to food growth and scavenging, and those skills played an important role in finding a partner. In European tradition, a woman would bring to a marriage the dowry that her father/family could afford, bringing to the table on her own behalf only her character and looks. In assessing a potential daughter-in-law's farming and cooking skills, parents could consider more than charm. -- Nicole Steck<br />
<br />
I was particularly intrigued by the account of John Heckewelder and the way in which he described the gender roles of the Delaware Indian Families. Heckewelder was thorough in his descriptions about the work of the women. However, he was always quick to compare their labor with that of the men and made it clear that the women's work was inferior. Because the men were out hunting, they were doing work in which "their existence depend[ed]" (32). It is evident by looking at this text that Heckewelder was assessing the Native Americans through the lens of the static European gender roles that existed at the time. --Ellen S.<br />
<br />
<br />
== Samuel de Champlain, 1616 ==<br />
<br />
The European accounts of the Native American marriages, I found very interesting. Samuel de Champlain describes it as “a sort of marriage” while Heckelwelder looks down upon it: “Marriages among the Indians are not, as with us, contracted for life; it is understood…that the parties are not to live together any longer than they shall be pleased with each other.” It seems that there was a lot of, for lack of a better term, “sleeping around” and that children could “not be sure of being legitimate. What I found more interesting than anything else were the personal accounts of the two women who had been taken captive. I found myself asking myself what I would have done in that situation. Mary Rowlandson obviously disliked her captors, though her opinion of them may have changes slightly in their moments of kindness. Rowlandson had a husband and other family members waiting for her at a home she had already formed roots in. Her captors were her enemies and she naturally thought poorly of them. Mary Jemison’s scenario is more unique. She was young when she was taken and when given the chance to be free, she chose to stay with her adopted Indian family. Did she stay out of convenience because she had nothing to go home to? -- Emma C.<br />
<br />
I, as well, thought the impression of marriage was of importance. I mean, what even were Native American marriages like? I don't know, but I can assume they didn't entail the sort of things we post-Victorian romantics assign to them. I especially thought it was of importance to note the article which discussed jumping from hut to hut with the acquiesce of ones' spouse. Although it was probably meant to detail just how barbaric and promiscious the Natives were, it also reinfornces my point that even the European's marriages were not what we are naturally inclined to think of them as. --Sara S. <br />
<br />
<br />
== Pierre de Charlevoix, 1721, “Iroquois Women in Government” ==<br />
<br />
<br />
<br />
== Roger Williams Remarks on Narragansett women – 1643 ==<br />
<br />
<br />
== Mary Musgrove assists the Georgians in Dealing with the Choctaws, 1734 & Mary Musgrove Seeks aid for past service from GA, 1747 ==<br />
<br />
<br />
== Captive John Tanner in 1830 ==<br />
<br />
I found it interesting (and a little humorous) that John Tanner was purchased for whiskey, blankets, tobacco and "other articles of great value". It seems to have been customary during this time, for a mother that had lost a child, to go out and be able to trade items for "new" children. Times have definitely changed.. -- Matt<br />
<br />
== Father Le Jeune on necessity of teaching native women, 1633 ==<br />
<br />
<br />
== Native women resist Jesuits, 1640 ==<br />
<br />
The Native American men wanted the women to become baptized. From what we've read, the women for the most part, seemed to have a good bit of power and did almost everything to keep everything running and well kept, yet the men are blaming the women for all of their misfortunes? - Matt<br />
<br />
== Wamponoag women of Martha’s Vineyard, 1727 ==<br />
<br />
<br />
== Sarah Ahhaton’s trial, 1668 ==<br />
<br />
<br />
== Ann Marie Plane's essay ==</div>Mbeerehttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_2_Questions/Comments-327_11Week 2 Questions/Comments-327 112011-09-07T18:53:33Z<p>Mbeere: /* Captive John Tanner in 1830 */</p>
<hr />
<div>== Overarching questions ==<br />
<br />
What do these primary sources reveal about the nature of women's experiences in colonial-era interactions?<br />
<br />
The arrival of Europeans can truly mark the end of one people's way of life through conforming to a foreign model of religion and social structure demonstrated through changing gender roles. Through many of these early encounters as well as from ''The First Ship'' reading that both parties view of each other was completely alien. As told my Mary Rowlandson and Mary Jemison, it is evident the social structure that they were forced into was foreign with gender roles carried out in a nontraditional sense. These contrasts, in ways of life sharply decline, as seen in the story of Sarah Ahhaton were she was made to feel remorseful for her adulterous actions. Actions that some fifty years early would have "incur no ill repute or insult" according to Champlain. It is clear that when Europeans arrived in America they encountered a people whose female members shared a mutual respect with male members, maintaining positions of power in both the public and private world. Although, documentation throughout this time was heavily biased, the permanent shift in culture and life ways for the Native Americans is abundantly clear. -- Rachel T.<br />
<br />
<br />
Woloch says that all tribes had a gendered division of labor, but doesn't Brooks' essay claim that, at least in Navajo tribes, a lot of labor was gender-integrated? I wonder how much different divisions of labor impacted captive women's experiences. I also found the idea of "ransomed" captives curious. Did the captors see it as "ransoming" too, or was it just selling for them? -- Katie C.<br />
<br />
<br />
<br />
I also found the accounts of the two women taken captive interesting. Since most Native American stories and traditions were passed down orally rather than written I think it's important to use these accounts to add to Native American History. I think that you can neither believe all, some or none with what you read with these accounts. I would be more skeptical of the male accounts since they were observing based on their beliefs of what women's roles should be. --Remy B.<br />
<br />
European culture coming to the "new" world did destroy in part the Native American way of life and structure. This group of people had a system of justice (chiefs and councils) and the men and women had a working relationship that is so rarely seen in other cultures that was basically demoralized by these new settlers. --Remy B.<br />
<br />
I think it is important to note that a culture will not change if one attempts to force that change upon the people of that culture (unless you kill them, then they give in pretty easily to your new customs). The men in these tribal systems had to have some predisposed ability to get rid of their way of life or they would have been killed or been fighting against it (which did happen, plenty were killed and plenty fault simply because of a difference of cultural beliefs). --Sara S.<br />
<br />
<br />
I found the first chapter of Woloch’s book quite interesting, and it seems to shed some light on the varying social structures between the American natives and the European colonists. In many native tribes, it was customary for the women to not only play the wife, mother and housekeeper role, but they were the main agriculturists for the tribes as well. Viewed as being savage by the colonists, these native women were only doing what they considered to be their “fair share” of the duties. Although their work was considered hard and strenuous just as well as the men’s, they were still accustomed to performing those duties and they were still responsible for everything else involving family life. They were not forced into slave labor, nor were they forced to remain in their relationships or marriages when they became unhappy. In comparison to the white women settlers, I feel as if the native women had more rights and freedoms than they did. In some cases, native women were even allowed to serve as council members. It’s amazing to see how much culture and environment has an effect on an overall perspective and way of life. --Lindsey S.<br />
<br />
<br />
It is extremely important to remember that the majority of resources available concerning the lives of Native American women are written by European men. The reason is that the Native American tribes did not have their own written language which I found extremely surprising. Some of the sources written by the Europeans are better than others. For example, it is interesting how Samuel de Champlain describes the Huron women as doing most of the work and serving as "mules" for their husbands, while their husbands simply hunt and go to war. However, John Heckewelder observed Delaware Indian families and came to a different conclusion, that women were in fact "cheerfully" accepting their fair share of labor and were not in a manner being treated as slaves. It is interesting to note that Champlain wrote his account in 1616 while Heckewelder wrote his in the mid eighteenth century. I wonder if this passage of time had an effect on the perceptions of the English, or if the two simply had different points of view. --Clare O.<br />
<br />
In the introduction to "First Encounters" in Woloch's book, she mentions that "During the era of colonization, Europeans at home and abroad had an insatiable curiosity about the New World." Perhaps it is possible that the sources we do have on Native American women are exaggerated in order to appeal to this rabid public. For example, John Smith's third account in which Pocahontas saves him from being killed is much more interesting to readers than his first account describing diplomacy. Another example would be Mary Rowlandson, who completely demonized the Native Americans and disregards any act of kindness. She describes them as a "scourge" and as having "inhumane, and many times devilish cruelty to the English." These incredibly harsh words would surely pique the interest of the European public as well. -- Clare O.<br />
<br />
== Mary Rowlandson’s account (1681) and Mary Jemison’s account (1824) ==<br />
<br />
So little is known about the complex and diverse group of Native American women. How much should we trust the accounts of literate white men and women? How can we be sure that we recieve an unaltered and unbiased view of these women's lives? We cannot, thus, it is imperative that we take an objective eye when reading others narritives on a people without a clear voice in our history books. Although it is interesting and beneficial to compare the differing accounts of Mary Jemison and Mary Rowlandson we do not have the accounts from their captors. -- Hannah W.<br />
<br />
<br />
<br />
== John Heckewelder’s 1819, Women’s Lives among the Delaware ==<br />
<br />
In chapter one of Woloch, it is said that “all tribes adhered to a gendered division of the labor.” This division of labor was very interesting to the Europeans who wrote about Indian life, as women had many responsibilities that required hard labor. John Heckewelder didn’t seem to have much respect for the Native American women or of “savage life” in general. He talks of the women harshly saying: their “labours… are hard, compared with the tasks that are imposed upon females in civilized society; but they are no more than their fair share…” This opinion is opposed by Samuel de Champlain who is harsher on the Native American men saying they “do nothing but hunt for deer and other animals…make cabins and go to war.” This seems a healthy list of duties to me, but compared to the long list Champlain provided of the women’s duties, it seems small and of little consequence. Some European accounts of Indian life seem to think that these tasks seem fair and are often shared among the men and women out of respect to each other. This respect between the two sexes seems to be somewhat universal in many of the essays. Both women and men alike have a say in the government, particularly among the Iroquois. I was surprised that this seemed less shocking to the Europeans than the amount of work the Native American women did. -- Emma C.<br />
<br />
<br />
In reading Heckewelder's account of the division of labor and responsibility within Delaware Indian families, I was struck by the parallels and differences between the narrative of an American non-Native American woman and that of a Native American woman. While Native American men performed the majority of the more intense physical labor, women also had responsibilities that took them out of the house and allowed them to play a key role in the foodgathering. Additionally, the fact that the parents of both interested parties would bring food that had been caught/grown by their child fascinated me, because unlike the European/early US model of women's worth, a woman in Native American societies brought to the marriage her skill sets as related to food growth and scavenging, and those skills played an important role in finding a partner. In European tradition, a woman would bring to a marriage the dowry that her father/family could afford, bringing to the table on her own behalf only her character and looks. In assessing a potential daughter-in-law's farming and cooking skills, parents could consider more than charm. -- Nicole Steck<br />
<br />
I was particularly intrigued by the account of John Heckewelder and the way in which he described the gender roles of the Delaware Indian Families. Heckewelder was thorough in his descriptions about the work of the women. However, he was always quick to compare their labor with that of the men and made it clear that the women's work was inferior. Because the men were out hunting, they were doing work in which "their existence depend[ed]" (32). It is evident by looking at this text that Heckewelder was assessing the Native Americans through the lens of the static European gender roles that existed at the time. --Ellen S.<br />
<br />
<br />
== Samuel de Champlain, 1616 ==<br />
<br />
The European accounts of the Native American marriages, I found very interesting. Samuel de Champlain describes it as “a sort of marriage” while Heckelwelder looks down upon it: “Marriages among the Indians are not, as with us, contracted for life; it is understood…that the parties are not to live together any longer than they shall be pleased with each other.” It seems that there was a lot of, for lack of a better term, “sleeping around” and that children could “not be sure of being legitimate. What I found more interesting than anything else were the personal accounts of the two women who had been taken captive. I found myself asking myself what I would have done in that situation. Mary Rowlandson obviously disliked her captors, though her opinion of them may have changes slightly in their moments of kindness. Rowlandson had a husband and other family members waiting for her at a home she had already formed roots in. Her captors were her enemies and she naturally thought poorly of them. Mary Jemison’s scenario is more unique. She was young when she was taken and when given the chance to be free, she chose to stay with her adopted Indian family. Did she stay out of convenience because she had nothing to go home to? -- Emma C.<br />
<br />
I, as well, thought the impression of marriage was of importance. I mean, what even were Native American marriages like? I don't know, but I can assume they didn't entail the sort of things we post-Victorian romantics assign to them. I especially thought it was of importance to note the article which discussed jumping from hut to hut with the acquiesce of ones' spouse. Although it was probably meant to detail just how barbaric and promiscious the Natives were, it also reinfornces my point that even the European's marriages were not what we are naturally inclined to think of them as. --Sara S. <br />
<br />
<br />
== Pierre de Charlevoix, 1721, “Iroquois Women in Government” ==<br />
<br />
<br />
<br />
== Roger Williams Remarks on Narragansett women – 1643 ==<br />
<br />
<br />
== Mary Musgrove assists the Georgians in Dealing with the Choctaws, 1734 & Mary Musgrove Seeks aid for past service from GA, 1747 ==<br />
<br />
<br />
== Captive John Tanner in 1830 ==<br />
<br />
I found it interesting (and a little humorous) that John Tanner was purchased for whiskey, blankets, tobacco and "other articles of great value". It seems to have been customary during this time, for a mother that had lost a child, to go out and be able to trade items for "new" children. Times have definitely changed.. -- Matt<br />
<br />
== Father Le Jeune on necessity of teaching native women, 1633 ==<br />
<br />
<br />
== Native women resist Jesuits, 1640 ==<br />
<br />
<br />
== Wamponoag women of Martha’s Vineyard, 1727 ==<br />
<br />
<br />
== Sarah Ahhaton’s trial, 1668 ==<br />
<br />
<br />
== Ann Marie Plane's essay ==</div>Mbeerehttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_2_Questions/Comments-327_11Week 2 Questions/Comments-327 112011-09-07T18:44:30Z<p>Mbeere: /* Captive John Tanner in 1830 */</p>
<hr />
<div>== Overarching questions ==<br />
<br />
What do these primary sources reveal about the nature of women's experiences in colonial-era interactions?<br />
<br />
The arrival of Europeans can truly mark the end of one people's way of life through conforming to a foreign model of religion and social structure demonstrated through changing gender roles. Through many of these early encounters as well as from ''The First Ship'' reading that both parties view of each other was completely alien. As told my Mary Rowlandson and Mary Jemison, it is evident the social structure that they were forced into was foreign with gender roles carried out in a nontraditional sense. These contrasts, in ways of life sharply decline, as seen in the story of Sarah Ahhaton were she was made to feel remorseful for her adulterous actions. Actions that some fifty years early would have "incur no ill repute or insult" according to Champlain. It is clear that when Europeans arrived in America they encountered a people whose female members shared a mutual respect with male members, maintaining positions of power in both the public and private world. Although, documentation throughout this time was heavily biased, the permanent shift in culture and life ways for the Native Americans is abundantly clear. -- Rachel T.<br />
<br />
<br />
Woloch says that all tribes had a gendered division of labor, but doesn't Brooks' essay claim that, at least in Navajo tribes, a lot of labor was gender-integrated? I wonder how much different divisions of labor impacted captive women's experiences. I also found the idea of "ransomed" captives curious. Did the captors see it as "ransoming" too, or was it just selling for them? -- Katie C.<br />
<br />
<br />
<br />
I also found the accounts of the two women taken captive interesting. Since most Native American stories and traditions were passed down orally rather than written I think it's important to use these accounts to add to Native American History. I think that you can neither believe all, some or none with what you read with these accounts. I would be more skeptical of the male accounts since they were observing based on their beliefs of what women's roles should be. --Remy B.<br />
<br />
European culture coming to the "new" world did destroy in part the Native American way of life and structure. This group of people had a system of justice (chiefs and councils) and the men and women had a working relationship that is so rarely seen in other cultures that was basically demoralized by these new settlers. --Remy B.<br />
<br />
I think it is important to note that a culture will not change if one attempts to force that change upon the people of that culture (unless you kill them, then they give in pretty easily to your new customs). The men in these tribal systems had to have some predisposed ability to get rid of their way of life or they would have been killed or been fighting against it (which did happen, plenty were killed and plenty fault simply because of a difference of cultural beliefs). --Sara S.<br />
<br />
<br />
I found the first chapter of Woloch’s book quite interesting, and it seems to shed some light on the varying social structures between the American natives and the European colonists. In many native tribes, it was customary for the women to not only play the wife, mother and housekeeper role, but they were the main agriculturists for the tribes as well. Viewed as being savage by the colonists, these native women were only doing what they considered to be their “fair share” of the duties. Although their work was considered hard and strenuous just as well as the men’s, they were still accustomed to performing those duties and they were still responsible for everything else involving family life. They were not forced into slave labor, nor were they forced to remain in their relationships or marriages when they became unhappy. In comparison to the white women settlers, I feel as if the native women had more rights and freedoms than they did. In some cases, native women were even allowed to serve as council members. It’s amazing to see how much culture and environment has an effect on an overall perspective and way of life. --Lindsey S.<br />
<br />
<br />
It is extremely important to remember that the majority of resources available concerning the lives of Native American women are written by European men. The reason is that the Native American tribes did not have their own written language which I found extremely surprising. Some of the sources written by the Europeans are better than others. For example, it is interesting how Samuel de Champlain describes the Huron women as doing most of the work and serving as "mules" for their husbands, while their husbands simply hunt and go to war. However, John Heckewelder observed Delaware Indian families and came to a different conclusion, that women were in fact "cheerfully" accepting their fair share of labor and were not in a manner being treated as slaves. It is interesting to note that Champlain wrote his account in 1616 while Heckewelder wrote his in the mid eighteenth century. I wonder if this passage of time had an effect on the perceptions of the English, or if the two simply had different points of view. --Clare O.<br />
<br />
In the introduction to "First Encounters" in Woloch's book, she mentions that "During the era of colonization, Europeans at home and abroad had an insatiable curiosity about the New World." Perhaps it is possible that the sources we do have on Native American women are exaggerated in order to appeal to this rabid public. For example, John Smith's third account in which Pocahontas saves him from being killed is much more interesting to readers than his first account describing diplomacy. Another example would be Mary Rowlandson, who completely demonized the Native Americans and disregards any act of kindness. She describes them as a "scourge" and as having "inhumane, and many times devilish cruelty to the English." These incredibly harsh words would surely pique the interest of the European public as well. -- Clare O.<br />
<br />
== Mary Rowlandson’s account (1681) and Mary Jemison’s account (1824) ==<br />
<br />
So little is known about the complex and diverse group of Native American women. How much should we trust the accounts of literate white men and women? How can we be sure that we recieve an unaltered and unbiased view of these women's lives? We cannot, thus, it is imperative that we take an objective eye when reading others narritives on a people without a clear voice in our history books. Although it is interesting and beneficial to compare the differing accounts of Mary Jemison and Mary Rowlandson we do not have the accounts from their captors. -- Hannah W.<br />
<br />
<br />
<br />
== John Heckewelder’s 1819, Women’s Lives among the Delaware ==<br />
<br />
In chapter one of Woloch, it is said that “all tribes adhered to a gendered division of the labor.” This division of labor was very interesting to the Europeans who wrote about Indian life, as women had many responsibilities that required hard labor. John Heckewelder didn’t seem to have much respect for the Native American women or of “savage life” in general. He talks of the women harshly saying: their “labours… are hard, compared with the tasks that are imposed upon females in civilized society; but they are no more than their fair share…” This opinion is opposed by Samuel de Champlain who is harsher on the Native American men saying they “do nothing but hunt for deer and other animals…make cabins and go to war.” This seems a healthy list of duties to me, but compared to the long list Champlain provided of the women’s duties, it seems small and of little consequence. Some European accounts of Indian life seem to think that these tasks seem fair and are often shared among the men and women out of respect to each other. This respect between the two sexes seems to be somewhat universal in many of the essays. Both women and men alike have a say in the government, particularly among the Iroquois. I was surprised that this seemed less shocking to the Europeans than the amount of work the Native American women did. -- Emma C.<br />
<br />
<br />
In reading Heckewelder's account of the division of labor and responsibility within Delaware Indian families, I was struck by the parallels and differences between the narrative of an American non-Native American woman and that of a Native American woman. While Native American men performed the majority of the more intense physical labor, women also had responsibilities that took them out of the house and allowed them to play a key role in the foodgathering. Additionally, the fact that the parents of both interested parties would bring food that had been caught/grown by their child fascinated me, because unlike the European/early US model of women's worth, a woman in Native American societies brought to the marriage her skill sets as related to food growth and scavenging, and those skills played an important role in finding a partner. In European tradition, a woman would bring to a marriage the dowry that her father/family could afford, bringing to the table on her own behalf only her character and looks. In assessing a potential daughter-in-law's farming and cooking skills, parents could consider more than charm. -- Nicole Steck<br />
<br />
I was particularly intrigued by the account of John Heckewelder and the way in which he described the gender roles of the Delaware Indian Families. Heckewelder was thorough in his descriptions about the work of the women. However, he was always quick to compare their labor with that of the men and made it clear that the women's work was inferior. Because the men were out hunting, they were doing work in which "their existence depend[ed]" (32). It is evident by looking at this text that Heckewelder was assessing the Native Americans through the lens of the static European gender roles that existed at the time. --Ellen S.<br />
<br />
<br />
== Samuel de Champlain, 1616 ==<br />
<br />
The European accounts of the Native American marriages, I found very interesting. Samuel de Champlain describes it as “a sort of marriage” while Heckelwelder looks down upon it: “Marriages among the Indians are not, as with us, contracted for life; it is understood…that the parties are not to live together any longer than they shall be pleased with each other.” It seems that there was a lot of, for lack of a better term, “sleeping around” and that children could “not be sure of being legitimate. What I found more interesting than anything else were the personal accounts of the two women who had been taken captive. I found myself asking myself what I would have done in that situation. Mary Rowlandson obviously disliked her captors, though her opinion of them may have changes slightly in their moments of kindness. Rowlandson had a husband and other family members waiting for her at a home she had already formed roots in. Her captors were her enemies and she naturally thought poorly of them. Mary Jemison’s scenario is more unique. She was young when she was taken and when given the chance to be free, she chose to stay with her adopted Indian family. Did she stay out of convenience because she had nothing to go home to? -- Emma C.<br />
<br />
I, as well, thought the impression of marriage was of importance. I mean, what even were Native American marriages like? I don't know, but I can assume they didn't entail the sort of things we post-Victorian romantics assign to them. I especially thought it was of importance to note the article which discussed jumping from hut to hut with the acquiesce of ones' spouse. Although it was probably meant to detail just how barbaric and promiscious the Natives were, it also reinfornces my point that even the European's marriages were not what we are naturally inclined to think of them as. --Sara S. <br />
<br />
<br />
== Pierre de Charlevoix, 1721, “Iroquois Women in Government” ==<br />
<br />
<br />
<br />
== Roger Williams Remarks on Narragansett women – 1643 ==<br />
<br />
<br />
== Mary Musgrove assists the Georgians in Dealing with the Choctaws, 1734 & Mary Musgrove Seeks aid for past service from GA, 1747 ==<br />
<br />
<br />
== Captive John Tanner in 1830 ==<br />
<br />
I found it interesting (and a little humorous) that John Tanner was purchased for whiskey, blankets, tobacco and "other articles of great value". It seems to have been customary during this time, for a mother that had lost a childn, to go out and be able to trade items for "new" children. Times have definitely changed.. -- Matt<br />
<br />
== Father Le Jeune on necessity of teaching native women, 1633 ==<br />
<br />
<br />
== Native women resist Jesuits, 1640 ==<br />
<br />
<br />
== Wamponoag women of Martha’s Vineyard, 1727 ==<br />
<br />
<br />
== Sarah Ahhaton’s trial, 1668 ==<br />
<br />
<br />
== Ann Marie Plane's essay ==</div>Mbeerehttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_1_Questions/Comments-327_11Week 1 Questions/Comments-327 112011-08-31T20:20:36Z<p>Mbeere: </p>
<hr />
<div>Being the second time I have been required to read this section (which is why I was so quick about posting) I have to comment on the fact that the concept of social history and its restraints have a larger meaning to me now, further in my education, than they did the first time I read this. Being primarily a Religion major, it is easy to see how different perspectives and different outlooks on gender, race, socioeconomic class, culture and community play a huge role in the shape of the story of history. --Sara S.<br />
<br />
On page 11 in "Challenging Dichotomies in Women's History" by Gisela Bock the author mentions "The concept 'gender' has been introduced into women's history and women's studies in the 1970s as a social, cultural, political and historical category, in order to express the insight that women's subordination, inferiroity and powerlessness are not dictated by nature, but are social cultural, politcal and historical constructions." To me, this can be expanded to inlcude all other categories of identities (i.e. race, sexuality, culture, etc.) and is behind the complexity found in historical study. --Sara S.<br />
<br />
I found the differences between the early written records (pre 1975) of white and black woman's histories fascinating. By comparing the different articles it can be ascertained that historically histories written about white women focus on child rearing, giving birth and homemaking; whereas histories written about black woman focus on sexuality and their "role" as whores and vehicles for sex. Interestingly, although different, both histories focus on woman's relationship with and influence on white men proving that woman’s significance and history was synonymous with the history of white men. -- Hannah W.<br />
<br />
All the texts within the reading seem to have this common bond of striving to rise from oppression in order to reach this goal of acceptance within a scholarly world dominated by white males. Interestingly enough, once white women find this acceptance they are reluctant to fully encompass all women through race and culture. It seems to me that the once oppressed (white women) have now become the oppressor in an attempt to maintain their position of power with their male counterparts. By the end of it all where do black women fit in? For the are treated like second class citizens by their fellow females as well as in their culture define by a public "world" and domestic "sphere" that is exclusively male dominated. --Rachel T.<br />
<br />
The first thing that really jumped out at me in reading was on page 10 under Public versus private. "Male workers, male politicians and male scholars perform their tasks only because they are born, reared and cared for my women's labour". This is entirely true, even in most cases today. Personally speaking as one of the few males in this class, I know that the person I've become, is almost entirely because of my mother and her availability to me growing up. -- Matt</div>Mbeerehttps://mcclurken.umwhistory.org/wiki/index.php?title=325--2011--Week_10_Questions/Comments325--2011--Week 10 Questions/Comments2011-03-23T18:03:27Z<p>Mbeere: /* Video of nuclear blasts */</p>
<hr />
<div>== Pursell article ==<br />
<br />
On page 213, it was quite interesting that a main factor in pursuing nuclear energy was not necessarily to improve the quality of life in America. It is proposed that atomic energy was pursued to negate the Soviet Union’s possible use of it to convert developing nations to its side. <br />
~~Kyle Allwine<br />
<br />
<br />
<br />
== Video of nuclear blasts ==<br />
<br />
The video that was posted on the readings page was incredibly emotional and thought provoking. I had no idea that there were that many tests of nuclear devices, especially by the United States. It seems that once you knew that it worked, i.e. Hiroshima and Nagasaki, you would not need to keep testing. <br />
~~Kyle Allwine<br />
<br />
I thought it was particularly harrowing to see how many nuclear explosions there have been. I agree with Kyle- I had no idea that the United States had done so many explosions. It seems, when comparing the numbers of explosions in the United States to explosions in Russia, our nearest competitor (1032 to 715) and seemingly biggest fear was nowhere even close to the number of explosions. I had had the impression that the Cold War and arms race was a lot closer than it actually was. I do, howevever, have a question, what kinds of explosions were these? Were these all tests, and if so, what are the magnitudes of those tests?<br />
<br />
I also found the video of showing the number for nuclear explosions conducted around the world interesting and a little disturbing. The fact that the United States conducted over a thousand tests in 53 years, more than most of the other countries combined, was a little disturbing for me. I agree with Kyle that if Hiroshima and Nagasaki bombs worked that what reason is there to keep testing. Another thing that caught my attention, shown at the end of the clip, was the location in which other countries were testing. The U.S. seemed to have kept the majority of their testing in the same location and within our own boarders. Seeing some countries testing in Scandinavia, Australia, and parts of Africa made me wonder why there? In some years seeing the amount of lights blink and the number rising gave the feeling of “Holy S^*#.”<br />
--Mike Roche<br />
<br />
I can't add much more then what has already been said, but for the record, I will say wow! I had no idea that we had tested that many times in those 53 years. I too am curious to know what type of testing some of them were, and what impact, if any, have the more recent tests had. - Matthew Beere<br />
<br />
== General comments about the impact of the atomic bomb ==<br />
<br />
In this modern day, I believe that many students have been desensitized to the entire process of nuclear power and weapons. It is shown as a very powerful thing in modern media, but it is also shown as a very controlled thing. These conceptions are not too different from what the U.S. was trying to achieve in the 50’s and 60’s, which leads me to believe that in the long run, they were successful.<br />
~~Kyle Allwine</div>Mbeerehttps://mcclurken.umwhistory.org/wiki/index.php?title=325--2011--Week_9_Questions/Comments325--2011--Week 9 Questions/Comments2011-03-16T20:50:16Z<p>Mbeere: /* Nye */</p>
<hr />
<div>== Nye ==<br />
<br />
It is interesting to note that when Nye discusses the reason for the streetcar's demise, he states that a major reason is the consolidation of the companies. The consolidation raises rates, because there is no competition. This is also the reason for the lessening amounts of investment. In these suburbs and cities, they are the only provider. Therefore, in order to increase revenues, they will lower the cost of production/investment. ~~Kyle Allwine<br />
<br />
When discussing the social outcomes of the streetcars, Nye states "its tracks pushed through the existing social fabric, pulling apart the urban structure..." The automobile will do this as well and to a much greater degree. It will be possible for suburbs to be farther and farther away pushing the classes farther apart. Eventually, the taxes are so low and the revenues are so low for the streetcars that public transportation becomes unbearable. The automobile helped push the streetcar out of the cities, while pulling apart the classes of people. ~~Kyle Allwine<br />
<br />
"Later, when street congestion worsened, such reasoning led to the idea that since automobiles were fast and speeded up traffic flow, the slower trolley cars must be responsible for traffic jams." Apparently, there must be a lot of trolley cars in the area that we are unaware of. Wasn't there talk in recent years of Washington DC bringing back a form of a Trolly/street Car system? - Matthew Beere<br />
<br />
== Pursell ==<br />
<br />
The 26 questions to decide whether the engineering profession is right seem to be applicable questions to ask even today. By looking at these questions and studying them, one can determine the objectives, goals, and processes used by engineers in the early 20th century. ~~Kyle Allwine<br />
<br />
An interesting point I found in the Waddell’s section on Vocational Guidance was how it was essential to the safety and prosperity of the community that engineers be naturally qualified and of good character. Yes, professionals need to be considered carefully, and certainly engineers have a direct effect on the community, but does the safety prosperity of the community truly rely on the natural qualifications and moral character of its workers? I think, in fact, it partially does, because we saw an example of this with the building of the Brooklyn Bridge. There was corruption from Boss Tweed, the faulty cables, and substandard building with not digging completely down to bedrock. However, the Brooklyn Bridge still safely stands and proved a prosperous investment for Manhattan and Brooklyn. I thought, though the list of questions was particularly interesting as a way of determining abilities and potential in hopeful engineers. Was this applied to other professions? <br />
--Sara Krechel<br />
<br />
<br />
<br />
== Geoffrey Bennett, “Colour Comes to All,” The Story of Popular Photography ==</div>Mbeerehttps://mcclurken.umwhistory.org/wiki/index.php?title=325--2011--Week_6_Questions/Comments325--2011--Week 6 Questions/Comments2011-02-16T22:17:36Z<p>Mbeere: </p>
<hr />
<div>== General Questions/comments ==<br />
<br />
<br />
The reading from last week discussing how nations and people view levels of civilization through a lens of technology is supported or enhanced by Nye’s discussion of the World’s Fair. In a walled off section, there was an electricity display with lights. From this point onward, all civilization would be judged based upon whether or not it was lit up at night by Edison’s innovations. In other parts of the fair, they had displays of less civilized people, such as Natives, Mexicans, and Blacks in the Old South. The bar of civilization has been raised.~~Kyle Allwine<br />
<br />
<br />
== Electricity and the City -- Great White Way ==<br />
<br />
<br />
An important element of the introduction of electricity that I think we need to talk about is the greatly increased safety of them. Because gas lights were not as bright and tended to flicker, crime was rampant in the streets, even if those streets were lit. With the introduction of the electrically lit streets, the streets were more consistently and evenly lit, so even if the streets were not necessarily safer, at least the perceived safety has increased. --Sara Krechel<br />
<br />
Going off of Sara's point, I think that electricity did increase perceieved safety. I don't think it actually helped with crime rates. If someone is going to commit a crime they're going to find a way to do it whether its dark or not. However, the fact that people could see a little better gave them some confidence and safety, even if it wasn't actually safer. --Meagan B. <br />
<br />
I also found it fascinating that electricity and lights played such an important role in the entertainment aspect of society. Of course today most of us decorate in some fashion with holiday lights, but I did not realize that this was going on so early. The idea of the basis of fairs being the best lighted exhibition baffles me. We still have these fairs today, and they are still fairly common, but it's hard to believe that the focus was once electricity. --Meagan B. <br />
<br />
In regards to Meagans comment about the role electricity played in society, I too found it a bit fascinating that once electricity and lights came into play, it seemed that life and everything else just took off. There was no stopping it and once it was fully embraced, the world at the time was never going to be the same. - Matthew Beere<br />
<br />
== Electricity and transportation -- Crosstown Transfer ==<br />
<br />
Westinghouse had an electric car in 1901? This is quite interesting. According to a little online research, there were many other automobile companies testing electric automobiles, almost one hundred. It is interesting how the best technology does not always win or rather, what we conceive as the best technology. Had electricity and the storage of electricity been more feasible at the time, electric automobiles may have won the technological selection process and modern times would be quite different.~~Kyle Allwine<br />
<br />
<br />
== Electricity and Rural America -- Rural Lines==<br />
<br />
This reading also brings up the interesting discussion of the affect of electricity in rural america. As it would be expected, it took much longer for the electric lines and technologies to reach rural america. I believe it has less to do with an unwilling culture and more to do with the lack of private corporations that saw the spread out Midwest and South as feasible markets. ~~Kyle Allwine<br />
<br />
An interesting point that Nye brought up in his analysis of rural electrification is the question of what will this do to the farmer. Now that many of the jobs that used to take him and his hired hands hours or days to do can be shortened to a few minutes work, will farming as a profession become obsolete? These fears were certainly justified in those times, but I think the point that softens the blow of this is that farmers’ productivity was merely increased, and greatly. The time it took to do one job, and the number of hands required to do so decreased. The introduction of electricity to the farm may have made the farmers’ job a little easier, and we have certainly seen over the years that a small unit of farmers can have an even higher productivity. However, I think it might be worthwhile to examine the numbers of how many people were farmers at that time compared to what it was 20 or 30 years after rural electrification, or even today. Perhaps those jobs have been lost, but there was a shift in how the country, and world, gets its food, so the cultural and economic dynamic had to change.--Sara Krechel<br />
<br />
<br />
== Building the Electrical System -- What Was Electricity? ==<br />
<br />
In reading the section between pages 182-184, electricity was different things to different people. You have the middle class people that saw it as a new way of life and something special. Reading about the construction of the dams and how they didn't take into consideration flood control or irrigation, it seemed that some of the bigger corporations were taking advantage of this new found technology and were only in it to make a quick profit, instead of looking at the big picture. - Matthew Beere</div>Mbeerehttps://mcclurken.umwhistory.org/wiki/index.php?title=325--2011--Week_6_Questions/Comments325--2011--Week 6 Questions/Comments2011-02-16T22:01:16Z<p>Mbeere: </p>
<hr />
<div><br />
== General Questions/comments ==<br />
<br />
<br />
The reading from last week discussing how nations and people view levels of civilization through a lens of technology is supported or enhanced by Nye’s discussion of the World’s Fair. In a walled off section, there was an electricity display with lights. From this point onward, all civilization would be judged based upon whether or not it was lit up at night by Edison’s innovations. In other parts of the fair, they had displays of less civilized people, such as Natives, Mexicans, and Blacks in the Old South. The bar of civilization has been raised.~~Kyle Allwine<br />
<br />
<br />
== Electricity and the City -- Great White Way ==<br />
<br />
<br />
An important element of the introduction of electricity that I think we need to talk about is the greatly increased safety of them. Because gas lights were not as bright and tended to flicker, crime was rampant in the streets, even if those streets were lit. With the introduction of the electrically lit streets, the streets were more consistently and evenly lit, so even if the streets were not necessarily safer, at least the perceived safety has increased. --Sara Krechel<br />
<br />
Going off of Sara's point, I think that electricity did increase perceieved safety. I don't think it actually helped with crime rates. If someone is going to commit a crime they're going to find a way to do it whether its dark or not. However, the fact that people could see a little better gave them some confidence and safety, even if it wasn't actually safer. --Meagan B. <br />
<br />
I also found it fascinating that electricity and lights played such an important role in the entertainment aspect of society. Of course today most of us decorate in some fashion with holiday lights, but I did not realize that this was going on so early. The idea of the basis of fairs being the best lighted exhibition baffles me. We still have these fairs today, and they are still fairly common, but it's hard to believe that the focus was once electricity. --Meagan B. <br />
== Electricity and transportation -- Crosstown Transfer ==<br />
<br />
Westinghouse had an electric car in 1901? This is quite interesting. According to a little online research, there were many other automobile companies testing electric automobiles, almost one hundred. It is interesting how the best technology does not always win or rather, what we conceive as the best technology. Had electricity and the storage of electricity been more feasible at the time, electric automobiles may have won the technological selection process and modern times would be quite different.~~Kyle Allwine<br />
<br />
<br />
== Electricity and Rural America -- Rural Lines==<br />
<br />
This reading also brings up the interesting discussion of the affect of electricity in rural america. As it would be expected, it took much longer for the electric lines and technologies to reach rural america. I believe it has less to do with an unwilling culture and more to do with the lack of private corporations that saw the spread out Midwest and South as feasible markets. ~~Kyle Allwine<br />
<br />
An interesting point that Nye brought up in his analysis of rural electrification is the question of what will this do to the farmer. Now that many of the jobs that used to take him and his hired hands hours or days to do can be shortened to a few minutes work, will farming as a profession become obsolete? These fears were certainly justified in those times, but I think the point that softens the blow of this is that farmers’ productivity was merely increased, and greatly. The time it took to do one job, and the number of hands required to do so decreased. The introduction of electricity to the farm may have made the farmers’ job a little easier, and we have certainly seen over the years that a small unit of farmers can have an even higher productivity. However, I think it might be worthwhile to examine the numbers of how many people were farmers at that time compared to what it was 20 or 30 years after rural electrification, or even today. Perhaps those jobs have been lost, but there was a shift in how the country, and world, gets its food, so the cultural and economic dynamic had to change.--Sara Krechel<br />
<br />
<br />
== Building the Electrical System -- What Was Electricity? ==<br />
<br />
In reading the section between pages 182-184, electricity was different things to different people. You have the middle class people that saw it as a new way of life and something special. Reading about the construction of the dams and how they didn't take into consideration flood control or irrigation, it seemed that some of the bigger corporations were taking advantage of this new found technology and were only in it to make a quick profit, instead of looking at the big picture. - Matthew Beere</div>Mbeerehttps://mcclurken.umwhistory.org/wiki/index.php?title=325--2011--Week_5_Questions/Comments325--2011--Week 5 Questions/Comments2011-02-08T02:36:22Z<p>Mbeere: </p>
<hr />
<div> In the watchmaking article (151-152), I noticed a lot of similarities between the descriptions of the usage of women to work on watches in comparison to using women in the Lowell mills. The women tend to be more dexterous and can work on smaller, more detailed objects and therefore were more often and willingly hired to work in these situations. It also shows a little bit of the transfer from the apprenticeship/master to the factory—it was frustrating to lose women to marriage in watch making because learning those skills took a long time but as soon as they learned them, the women went off to be married, but in the Lowell system, sending women off to be married was not a problem because they were doing unskilled labor. <br />
Frederick Taylor’s article on Scientific Management reminded me of the article we read for last week that focused on men as being part of the machine. It seems to be a common trend in this era that those that run the factory think of men as merely part of the machine, but there is a pushback from workers with unions, strikes, resistance, etc. Scientific Management controls every movement of the worker, as if it was controlling a machine that can be fixed and adjusted. --Sara Krechel<br />
<br />
Reading the short letters at the end of the reading, we are seeing different ways where people are trying to be more productive by shortening the length of time it takes to do something. In the Laundress writing, you have them shortening the distance the iron was carried and how far the operator was walking per uniform and they were becoming more effective and productive. Whereas with the canoe makers, they create these dry bins to reduce the drying time from ten days down to four. After shipping out the canoes to Macys, 275 of the 500 came back due to warping and cracking. While everyone wants to find new ways to be more productive, however the logistics involved didn't quite add up for the canoes. Shortening the distance someone has to walk to do laundry was clearly a time saver, whereas the canoe makers found out the hard way that canoes need ten days for a reason. - Matthew Beere</div>Mbeerehttps://mcclurken.umwhistory.org/wiki/index.php?title=325--2011--Week_4_Questions/Comments325--2011--Week 4 Questions/Comments2011-02-02T18:59:00Z<p>Mbeere: </p>
<hr />
<div>== Danly, RR in American Art ==<br />
It is surprising that the artists were showing picturesque scenes of the railroads. What was their motivation? For some of the artists, they were paid to paint the scenes within the train cars and on the coal cars, but what about the other artists? It may be that the artists did not quite grasp the long-term effects of the train. They saw it as bringing economic prosperity and opening up new lands, which are all positive things. The most obvious answer is the idea of Manifest Destiny. Some of the paintings, such as Lackawanna Valley, show a transition between modernity and the beautiful pastoral lands, but the changing landscape does not look ugly or repulsive. In Westward the Course of Empire Takes Its Way, it is interesting that the smoke is blowing onto the Native Americans. This could be symbolic of many things, but mostly how technology will conquer the West. ~~Kyle Allwine<br />
<br />
In response to Kyle and what the motivation was for making the scenes of the railroad picturesque: I feel that early on, to try and convince people to travel by railway, the artists goal was to paint a picture of something that was beautiful and inviting. Drawing a picture of a train going through the desert doesn't have the same appeal to a first time traveler as a picture of a train going past a river with mountains in the background. - Matthew Beere<br />
<br />
== Arthur McEvoy, “Working Environments: An Ecological Approach to Industrial Health and Safety” ==<br />
<br />
McEvoy tended to really emphasize the workplace as an ecological system, of which the worker’s body was the biological core. He used this analogy at least three times in his essay. It’s difficult to think of a human body as a part of the machine, but I think that’s the point here. Without a body, the machine simply cannot function. I thought it was an interesting comparison that McEvoy made with this analogy on page 81 where he says that industrial accidents hurt workers’ bodies like industry hurts the environment. When it came to the Bowers’ essay, this theory became all the more obvious. Bowers’ numerical summary of how worker injury takes away from industry is shocking and enlightening, even if it is a little disturbing to see injury quantified in that manner. Nevertheless, this quantification with McEvoy’s analysis shows the importance of workers’ health and safety and how much money and time is lost should a worker not be taken care of.--Sara Krechel<br />
<br />
<br />
== Edison Bowers, “Ís It Safe to Work? A Study of Industrial Accidents” ==<br />
<br />
Lighting a match and putting it inside the gas tank to determine if the tank would hold more gasoline...brilliant idea. - Matthew Beere</div>Mbeerehttps://mcclurken.umwhistory.org/wiki/index.php?title=325--2011--Week_4_Questions/Comments325--2011--Week 4 Questions/Comments2011-02-02T18:35:14Z<p>Mbeere: </p>
<hr />
<div>== Danly, RR in American Art ==<br />
It is surprising that the artists were showing picturesque scenes of the railroads. What was their motivation? For some of the artists, they were paid to paint the scenes within the train cars and on the coal cars, but what about the other artists? It may be that the artists did not quite grasp the long-term effects of the train. They saw it as bringing economic prosperity and opening up new lands, which are all positive things. The most obvious answer is the idea of Manifest Destiny. Some of the paintings, such as Lackawanna Valley, show a transition between modernity and the beautiful pastoral lands, but the changing landscape does not look ugly or repulsive. In Westward the Course of Empire Takes Its Way, it is interesting that the smoke is blowing onto the Native Americans. This could be symbolic of many things, but mostly how technology will conquer the West. ~~Kyle Allwine<br />
<br />
<br />
<br />
== Arthur McEvoy, “Working Environments: An Ecological Approach to Industrial Health and Safety” ==<br />
<br />
McEvoy tended to really emphasize the workplace as an ecological system, of which the worker’s body was the biological core. He used this analogy at least three times in his essay. It’s difficult to think of a human body as a part of the machine, but I think that’s the point here. Without a body, the machine simply cannot function. I thought it was an interesting comparison that McEvoy made with this analogy on page 81 where he says that industrial accidents hurt workers’ bodies like industry hurts the environment. When it came to the Bowers’ essay, this theory became all the more obvious. Bowers’ numerical summary of how worker injury takes away from industry is shocking and enlightening, even if it is a little disturbing to see injury quantified in that manner. Nevertheless, this quantification with McEvoy’s analysis shows the importance of workers’ health and safety and how much money and time is lost should a worker not be taken care of.--Sara Krechel<br />
<br />
<br />
== Edison Bowers, “Ís It Safe to Work? A Study of Industrial Accidents” ==<br />
<br />
Lighting a match and putting it inside the gas tank to determine if the tank would hold more gasoline...brilliant idea. - Matthew Beere</div>Mbeerehttps://mcclurken.umwhistory.org/wiki/index.php?title=325--2011--Week_3_Questions/Comments325--2011--Week 3 Questions/Comments2011-01-27T00:02:59Z<p>Mbeere: </p>
<hr />
<div>== Cross-document comments ==<br />
<br />
A theme I noticed in the Steinberg article and the letters from Harpers Ferry was a disconnection between the owners of the machinery and the workers. The owners don’t necessarily realize the day-to-day workings of the machine and the demands of the workers, but the workers fail to see big picture ideas. The tension between the two causes many problems eventually, and this reaction hurts overall production. In short, industrial capitalism pitted the laborer against the owners of capital. In direct contrast, McGaw mentions that the introduction of the machine forged new bonds between the worker and owner because they both shared a responsibility for mechanization. My question is can the worker and owner actually bond over this? It seems that those two groups would have different and contrasting motives, which would actually sever any bond, as is suggested in Steinberg’s article and the one on Harper’s Ferry.--Sara Krechel<br />
<br />
<br />
== Strike at Harpers Ferry ==<br />
The introduction of new machinery required people of very little skilled labor to operate them. A young man who had spent his whole life working the fields could enter the armory and earn up to sixty dollars a month. Needless to say this did not go over well with the rest of the workers at the Musket Factory. Not only did their skills seem useless but the old ways of working had changed too. The formerly tolerated abuse of workers coming and going to suit the pleasure of each worker were over. Workers were now required to work full time and during fixed hours and the masters of the shop kept log books showing the time actually spent working. Machinery not only changed production but also changed ways of living.<br />
~Mike Roche<br />
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Regarding the Strike at Harpers Ferry:<br />
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Who are Lt. Col Talcott and Jno. C. Spencer? Talcott appears to run an Armory? Am I reading correctly that the workers were actually being paid the same amount of money each month, regardless of how much they worked (and in this reading, it sounds as if they could take a week off and still get paid)? Were the workers that went on strike, striking because they were now required to work set hours and their hours would be logged, or was this correspondence written as part of a set of guidelines? - Matthew Beere<br />
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== Frederick Douglass, Beaten in Baltimore ==<br />
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This passage for me was quite interesting. Aside from the beatings that Frederick took, there is an unspoken message about african americans in the work force. During this time in American history, work was often done by expert craftsmen, which Douglass had to work for. He spoke of working for four white apprentices, which worked alongside of black craftsmen. Unfortunately, many white apprentices had ill-feelings with the african american men for taking the jobs of white men. This passage reminded me of Irish immigrants in 1845 due to the patato famine, and taking the worst jobs in America out of despiration. Blacks would want to be free even more as a result of how they were treated in the workplace, with the hope that becoming a master craftsman would gain them some respect. -Patrick K.<br />
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In regards to Frederick Douglass, I read that article wondering how common it was back then for a "Master" to stand up for their slave and to go as far as to see what could be done about the way Mr Douglass was treated. - Matthew Beere<br />
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== Judith McGaw, Gender and Papermaking ==<br />
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The need for female labor allowed the women to stay at home and still be paid by the paper mills. This kind of phenomenon is completely absent from modern factories. Perhaps the married women took off more often, because their husbands objected to them working. Another theory could be that the married women were expected to be home more often, so they left for months at a time to take care of household things. For example, the piece talks about a sick friend, but maternity leave and sick children could also be to blame. ~~Kyle Allwine<br />
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== Steinberg, Dam-breaking in the 19th-Century Merrimack Valley ==<br />
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I also thought that Steinberg made a good example of how not everyone will really be happy about technological development when he discussed farmers’ reaction to dams being built. Not many of them were pleased with the damns, and it actually hurt their production and property because they are not represented in the workforce that wants a dam, so they get left behind in that development. --Sara Krechel<br />
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== ''Winnipisiogee Lake Company v. Worster'' ==<br />
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There may have been more motivations for the Lake Company to control the water levels then just for the mills in Massachusetts. By flooding the smaller mills and depleting them of water at different times, they destroy the small competition for labor and for textiles. There were few if any anti-trust laws at this time to prevent the mills in Massachusetts from eliminating all competition. Also, by being a separate corporation, it does not appear that the large Lowell mills are behind it. They may not have been, but there is more evidence to suggest that they were. ~~Kyle Allwine<br />
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== ''Great Falls v. James Worster'' ==</div>Mbeerehttps://mcclurken.umwhistory.org/wiki/index.php?title=Talk:325--2011--Week_2_Questions/CommentsTalk:325--2011--Week 2 Questions/Comments2011-01-19T22:21:30Z<p>Mbeere: New page: In reading Pursell, she mentions "that there was no standard array of household and farm utensils that virtually all colonists owned or needed to own". I feel this is still very true to t...</p>
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<div>In reading Pursell, she mentions "that there was no standard array of household and farm utensils that virtually all colonists owned or needed to own". I feel this is still very true to this day. While my neighbor has every tool known to man it seems, I have what I feel are the basic necessities. We have some of the same tools in common (hammer, shovel, axe, etc.), but I have what my lifestyle requires, and he has what his lifestyle requires. - Matthew Beere</div>Mbeerehttps://mcclurken.umwhistory.org/wiki/index.php?title=325--2011--Week_1_Questions/Comments325--2011--Week 1 Questions/Comments2011-01-12T22:08:00Z<p>Mbeere: </p>
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<div>My really smart comment goes here. -- Dr. McClurken<br />
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I disagree that you are smart. -- Joey<br />
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With regard to the technology in education article, it has been proven in multiple different studies that project or problem-based learning is essential for students. The education system of paper and pencil is obsolete. Why do we no longer send letters, because we have email? Why do we give our students worksheets, because no one wants to break the mold or can do to policy? The design of schools has changed very little since the one-room school houses of the early 20th century. There has been over a hundred years of advancement in technology, but yet students still sit at desks with pencil and paper.<br />
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Not only are kids learning a lot outside the classrooms, but also they are experiencing a lot. Students watch TV, they go on walks, they get on the computer, they eat, and they sleep, but do they know why, how, what, who, and when? Are they taking what they learn in the classroom and applying it to the outside world? I doubt students leave math class and see the golden proportions of the Fibonacci sequence in seashells, but scientists do. Cross-curriculum and cross subject education must go beyond the classroom. <br />
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Failure-based learning is an odd concept, because it seems almost unrealistic. Yes, not all mistakes are life changing, but you cannot always just hit restart. There must be real circumstances and consequences within these. Oregon trail was the best game at this. Go through the swamp and you may get malaria, but it is faster.<br />
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~~Kyle Allwine<br />
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Pursell’s introduction to American Technology made the fascinating, and often-overlooked, point that homes and doctor’s offices are also production-based or -fueled areas; the idea of homes being locales at which production regularly occurs coincides with Pursell’s description of the rise of Women’s History. With Women’s History, the actions of women and the stereotypical “sphere of womanhood” are unveiled, studied, and valued; in acknowledging that homes are also locations of production, the actions of women and the importance of those actions are again noted. Doctor’s offices being locations of production also struck me as interesting, because it is only within the past few years that there have begun to be complaints about the perceived “production line”-- very rote--style of care; however, even before patients “lost” their individuality and began to be seen as statistics and numbers (particularly in large clinics and emergency rooms), doctors’ offices were indeed places of production. --Nicole Steck<br />
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The mistakes that Joseph Corn points out are very interesting, but I’m also failing to see in part why they are mistakes. Yes, we assume that new technology will replace what we currently use because doesn’t it eventually? Record players are still sold in select stores, but they are more expensive than a simple ipod and thus have essentially been replaced. We also assume that technology will only solve problems which I believe stems from ancient times. I think that when humans first began any improvements or instruments that were created were made for a purpose, or to solve problems. Pots were needed to hold food, arrows to kill animals, homes to protect from weather, ect. It is only natural to carry those thoughts forward and apply them to current times. Although everything is changing, humans are generally quite adverse to change and prefer to keep some common threads. --Meagan<br />
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I found the comparison of the home to a factory interesting. I hadn't thought of it in that way before (where homes are where things are produced and reproduced), just as things are done in a factory. While going through the Evolution of Classroom Technology, I sat here thinking for a bit if the iPad could really be the end of the textbook. Books have been around for hundreds of years and are still in print today, so I can't really imagine the iPad eventually replacing textbooks. At the end of the day, I will still have books sitting on my shelf that don't need to be plugged in and recharged. While it may be convenient to have everything in one place, what happens when the battery dies and you have to replace the entire device? - Matt</div>Mbeere Deprecated: header(): Passing null to parameter #3 ($response_code) of type int is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/WebResponse.php on line 38