The life and narrative of Sarah Wakefield, an Anglo migrant who spent six weeks as a captive of the Santee Dakotas during the US-Dakota Conflict, show one woman's experience navigating the changing racial dynamics of the nineteenth-century Minnesota frontier. Using recent conceptualizations of “the frontier” as either a middle ground or woods, this thesis reconsiders Wakefield as a prisoner, not of Indians or her own conscience but of her region‟s ossifying racial divisions. Wakefield's initial attempts at intercultural communication, which included feeding starving Dakotas who knocked on her door, were consistent with Anglo notions about womanhood and Indian-white relations. But when war forced Wakefield into captivity and heightened racial tensions in Minnesota, Wakefield‟s decision to seek protection as the “wife” of an Indian male jumped the boundaries of what the white community would tolerate. Wakefield wrote her captivity narrative after she had returned to her Anglo community, her Indian protector had died by public execution, and the United States government had removed most other Dakotas from the state. While on the surface Wakefield‟s work appears to be courageously pro-Indian, it was in fact an attempt to reconcile herself with other white Minnesotans by proving her adherence to popular notions of racial difference and female propriety. Rather than the defender of cultural pluralism that previous scholars have made her out to be, Wakefield was a pragmatist whose quest for community ultimately overshadowed her willingness to bridge the cultural divide. Her story suggests the limits of intercultural exchange on the frontier and the process by which ideas about race both created and intensified these barriers.

This paper explores the intersection of psychology and religion in late-Victorian Britain through the life of medical psychologist and lay religious author, Dr. Alfred Taylor Schofield. Extending the work of recent scholarship on the contested nature of nineteenth-century sciences of mind, this study focuses on the interplay between popular and professional communities engaged in discourse over mind/body issues and the unconscious mind, and the relevance of these contemporary topics to debates over the certainty of natural versus supernatural knowledge. In the period between 1890 and 1910, when psychology (‘the new psycho-physiology,’ in Britain) emerged as an autonomous scientific discipline separate from its past disciplinary home within moral philosophy, the application of psychology within medicine (early psychiatry) encountered institutional and philosophical impediments that hindered the incorporation of psychodynamic theories and new psychotherapeutic regimens into medical curriculum and clinical practice. This paper examines the rising cultural phenomena of faith healing, the responses of religious and medical communities to popular healing movements, and the implications that these movements had for both the development of early psychiatry as well as for contemporary transformations in religious sensibilities. Utilizing the unique position of A.T. Schofield, who straddled a popular-professional divide in mediating between medical and lay religious communities, this paper seeks to explain how the proliferation of popular healing movements provoked professional interest in new psychotherapies while psycho-physiological explanations of faith healing altered lay religious understandings of ‘miracles’ and transcendental knowledge.

This thesis will focus on the devotional accounts of several influential women living in European cloisters or other religious communities during the twelfth, thirteenth, and early fourteenth centuries, such as Hadewijch of Antwerp, Mary of Oignies, Gertrude of Helfta, Mechthild of Magdeburg. I will explore how the rhetoric of love, selfknowledge, intention, and the focus on Christ’s humanity influenced the development of theological themes that affected their experiences and featured prominently in their writing. Finally, this thesis will examine the influence of affective mysticism and of courtly love poetry on the genre of medieval religious literature reporting mystical encounters with Christ by women in cloisters and other religious communities such as beguinages. Understanding more about what influenced these women provides insight into the expression of ecstatic religious experience during the late medieval period.

In this study, I first examine the Disputation of Majorca (1286) and analyze how its Christian disputant, Inghetto Contardo, blended apocalyptic thought and anti-Judaic discourse. Although other studies, most notably Ora Limor’s critical edition, have touched upon the nature of Inghetto’s arguments, none have discussed his clear implementation of intertwined anti-Judaic religious polemic and apocalyptic thought in a satisfactory manner. I place Inghetto in an apocalyptic milieu of the later thirteenth century that especially emphasizes the imminence of the Last Days. In effect, Inghetto’s employment of St. Jerome’s Daniel exegesis is perfectly suited to 1286, when Jews are most likely to believe a Christian telling them that Daniel prophesies on Christ’s Second Coming in 1290. The latter half of my thesis continues to emphasize the close ties between religious polemic and apocalyptic thought that are present in the Disputation. Here, I argue that Heinrich of Oberburg, the scribe of Vatican City, Biblioteca Apostolica Vaticana MS Lat. 4074, a fifteenth-century manuscript including the Disputation, copied this codex specifically for a religious audience interested in the twelfth-century abbot Joachim of Fiore’s viri spirituales, a mix of canons, friars, and Jews who would receive heavenly rewards in return for the reforms they would carry out during the End Times. BAV MS Lat. 4074 contains a previously unstudied excerpt from Joachim’s Liber de concordia that describes hermeneutical connections between the Old and New Testaments and collectively intensifies the Daniel prophecies already present in the Disputation. Moreover, I continually argue that Heinrich envisioned his audience employing anti-Judaic polemic in the midst of all their apocalyptic expectation, with the understanding that engaging in disputation was part of the viri spirituales’ role and would help them earn God’s promised rewards.

PREFACEWilliam B. Bate, soldier, governor, and United States Senator, had a long and active public career, lasting from 1846 to 1905. When one considers the important and far-reaching events that transpired within this period, it can readily be seen that a work of this length cannot tell a complete story. Consequently I have tried to deal with Bate mainly in his relationship to the history of Tennessee.Having been interested in the history of Tennessee and of the South since I was a child, I chose Bate as the subject of this thesis. My interest was also increased by the fact that my paternal grandfather took part in the Battle of Chickamauga, and many times my father has told me how Grandfather described the battle and spoke of the part that Bate's brigade had in it.The writer is greatly indebted to Dr. S. J. Folmsbee, under whose supervision this work has been done, for his suggestions, assistance, and criticism. Acknowledgment is also due to Dr. Ruth Stevens and Dr. Leroy P. Graf who read the manuscript and offered valuable suggestions. Lastly, acknowledgments are due to the staffs of the University of Tennessee Library and the Lawson-McGhee Library, as well as to Mr. Robert A. Quarles, Custodian of the State Archives at Nashville, who made available for me the correspondence of the governors and the Nashville Daily Gazette. W. N. C.

Thesis (Ph. D.)--New York University, Graduate School of Arts and Science, 2005. / Typescript. Includes bibliographical references (leaves 293-305). Also available in electronic format on the World Wide Web. Access restricted to users affiliated with the licensed institutions.

Thesis (Ph. D.)--New York University, Graduate School of Arts and Science, 2005. / Typescript. Includes bibliographical references (leaves 304-323). Also available in electronic format on the World Wide Web. Access restricted to users affiliated with the licensed institutions.

This dissertation analyzes the impact of civil rights, womens rights, and gay rights activists on public policy in Pittsburgh during the 1960s and 1970s. It challenges several of the interpretations which other scholars have made about the history and impact of the New Left and social movements in the United States since 1960. This study applies social network analysis to politics to explain the successes and failures these social movements had in the city in winning the reforms that they sought for their communities. As the activists grew in their political sophistication, so their political networks matured. Pittsburgh activists did not ignore the means of power that social movement scholars traditionally study, power at the polls and in the streets. But in addition to such tools, activists built a base of trust, respect, and mutual support between themselves and local politicians. By gathering and disseminating information about the problems afflicting their communities, African-Americans in the 1960s and feminists and gays in the 1970s won converts to their cause among the citys political elite. Leaders within the three movements leveraged their growing rapport with political leaders to win appointments to government commissions for community members and appropriations for programs aiding their communities. These positions brought activists further contacts and alliances with leaders at other levels of government. Using their political networks, these Pittsburgh activists in the 1970s protected and sometimes advanced their cause even in the face of federal budget cuts and growing organized opposition to school desegregation, abortion, and gay rights.

Abstract This dissertation argues that hunting and fishing became central battlegrounds in the struggle over African-American independence between the end of the Civil War and the 1920s. Throughout that period, those deeply-rooted black cultural traditions, carried through centuries of bondage and further developed after 1865, remained important weapons in African Americans fight to control their own lives and labor. Drawing on narratives of former slaves, sportsmens recollections, records of fish and game clubs and resorts and sporting periodicals, I show that former slaves used hunting and fishing to reduce their dependence on agricultural labor in the service of whites and maximize their freedom. Because they reflected both symbolic and real African-American independence, hunting and fishing became central targets of white efforts to more firmly draw the racial line and protect their own economic and sporting interests. My project contributes to Southern and African-American historiography by illuminating the overlooked connection between hunting and fishing and the evolution of the Southern racial divide. I show that African Americans right to hunt and fish became real and perceived sources of labor intractability, establish the importance of African Americans to a Southern sporting tourism industry dependent upon the physical and symbolic presence of subordinated former slaves, and expose fear of black independence as an overlooked motive in the rise of the Southern conservation movement. I thus broaden our understanding of late nineteenth and early twentieth century Southern life by showing how African Americans cultivated long-cherished survival mechanisms to meet the changing conditions of freedom. In doing so I clarify how a coalition of whites worked to circumscribe black subsistence for their own ends and illustrate how hunting and fishing played a key role in both processes.

This dissertation examines changes in restaurant dining during the Gilded Age and the Progressive Era as a means of understanding the growing influence of the middle-class consumer. It is about class, consumption and culture; it is also about food and identity. In the mid-nineteenth century, restaurants served French food prepared by European chefs to elite Americans with aristocratic pretensions. Turning the Tables explores the subsequent transformation of aristocratic restaurants into public spaces where the middle classes could feel comfortable dining. Digging deeply into the changes restaurants underwent at the turn of the century, I argue that the struggles over restaurant culturethe battles over the French-language menu, the scientific eating movement, the celebration of cosmopolitan cuisines, the growing acceptance of unescorted women diners, the failed attempts to eliminate tippingoffer evidence that the urban middle class would play a central role in the construction of twentieth-century American culture. Economic development in the late nineteenth century created the necessary conditions for the growth of a professional and managerial class, but it was consumption that shaped these urbanites into a coherent class. Lacking the cultural capital necessary to emulate the elite, the middle class distanced themselves from an aristocratic culture they deemed too French and came to patronize restaurantssome featuring ethnic cuisinethat reflected their own cosmopolitan values. Ultimately, this patronage created a middle-class culture that challenged traditional notions of public dining. Taking issue with cultural theorists who argue that class hierarchies are unassailable, I contend that the collective purchasing power of the middle class effected a cultural coup that changed future generations understanding of national identity, gender and ethnicity. The emergence of a middle-class consuming public had far-reaching ramifications. Not only did the middle classes demonstrate their agency in choosing to patronize restaurants that catered to their tastes, but they also established an institutional basis for asserting their cultural influence. In the nineteenth century, the middle classes imitated the rich; in the twentieth century, the middle classes became the nations cultural arbiters.