In Indians at Hampton Institute, Donal F. Lindsey examines the complex and changing interactions among Indians, blacks, and whites at the nation's premier industrial school for racial minorities. He traces the rise and decline of the Indian program in the late nineteenth and early twentieth centuries, analyzing its impact in the U.S. campaign for Indian education.

By the 1890s, white Americans were avid consumers of American Indian cultures. At heavily scripted Wild West shows, Chautauquas, civic pageants, expositions, and fairs, American Indians were most often cast as victims, noble remnants of a vanishing race, or docile candidates for complete assimilation. However, as Lucy Maddox demonstrates in Citizen Indians, some prominent Indian intellectuals of the era--including Gertrude Bonnin, Charles Eastman, and Arthur C. Parker--were able to adapt and reshape the forms of public performance as one means of entering the national conversation and as a core strategy in the pan-tribal reform efforts that paralleled other Progressive-era reform movements.Maddox examines the work of American Indian intellectuals and reformers in the context of the Society of American Indians, which brought together educated, professional Indians in a period when the "Indian question" loomed large. These thinkers belonged to the first generation of middle-class American Indians more concerned with racial categories and civil rights than with the status of individual tribes. They confronted acute crises: the imposition of land allotments, the abrogation of the treaty process, the removal of Indian children to boarding schools, and the continuing denial of birthright citizenship to Indians that maintained their status as wards of the state. By adapting forms of public discourse and performance already familiar to white audiences, Maddox argues, American Indian reformers could more effectively pursue self-representation and political autonomy.

Clergy have historically been represented as figures of authority, wielding great influence over our society. During certain periods of American history, members of the clergy were nearly ever-present in public life. But men and women of the clergy are not born that way, they are made. And therefore, the matter of their education is a question of fundamental public importance. In Clergy Education in America, Larry Golemon shows not only how our conception of professionalism in religious life has changed over time, but also how the education of religious leaders have influenced American culture. Tracing the history of clergy education in America from the Early Republic through the first decades of the twentieth century, Golemon tracks how the clergy has become increasingly diversified in terms of race, gender, and class in part because of this engagement with public life. At the same time, he demonstrates that as theological education became increasingly intertwined with academia the clergy's sphere of influence shrank significantly, marking a turn away from public life and a decline in their cultural influence. Clergy Education in America offers a sweeping look at an oft-overlooked but critically important aspect of American public life.

Alphabetically-arranged entries from O to T that explores significant events, major persons, organizations, and political and social movements in African-American history from 1896 to the twenty-first-century.

In this handbook, 60 authors, senior and junior educators, and researchers from six continents provide an overview of 200 years of landscape architectural education. They tell the stories of schools and people, of visions, and of experiments that constitute landscape architecture education heritage. Through taking an international perspective, the handbook centers inclusivity with an appreciation for how education develops in different political and societal contexts. Part I introduces the field of education history research, including research approaches and international research exchange. Spanning more than 100 years, Parts II and III investigate and compare early and recent histories of landscape architecture education in different countries and schools. In Part IV, the book offers new perspectives for landscape architecture education. Education research presents a substantial opportunity for challenging studies to increase the pedagogic and didactic, the academic and historic, and the disciplinary knowledge basis. Through a boundary-crossing approach, these studies about landscape architecture education provide a reference to teachers and students, policymakers, and administrators, who strive for innovative, holistic, and interdisciplinary practice.

The Newton Social Science Club was formed in 1886 by six women who wanted meaningful discussion on political, educational, philanthropic, and reform movements of the day. The first meeting was on Jan. 22, 1886. The Club members also enjoyed occasional social affairs. In the spring of 1888 the Club taught sewing to 12 girls in Thompsonville. This was the first step toward the Vacation Industrial School in Nonantum. Regular meetings are still held today.

Asking the reader to consider the legacy of nineteenth-century acculturation policies, White Man's Club incorporates the life stories and voices of Native students and traces the schools' powerful impact into the twenty-first century."--BOOK JACKET.

After a theoretical and historical introduction to American Indian boarding-school literature, Changed Forever, Volume II examines the autobiographical writings of a number of Native Americans who attended the federal Indian boarding schools. Considering a wide range of tribal writers, some of them well known—like Charles Eastman, Luther Standing Bear, and Zitkala-Sa—but most of them little known—like Walter Littlemoon, Adam Fortunate Eagle, Reuben Snake, and Edna Manitowabi, among others—the book offers the first wide-ranging assessment of their texts and their thoughts about their experiences at the schools.