By Colin G. Calloway
In 19th century work, the proud Indian warrior and the Scottish Highland leader seem in comparable ways--colorful and wild, righteous and warlike, the final in their style. previous bills depict either as barbarians, missing in tradition and wanting civilization. through the 19th century, intermarriage and cultural touch among the two--described in the course of the Seven Years' struggle as cousins--was such that Cree, Mohawk, Cherokee, and Salish have been frequently spoken with Gaelic accents. during this resourceful paintings of imperial and tribal historical past, Colin Calloway examines why those possible wildly disparate teams seem to have lots in universal. either Highland clans and local American societies underwent parallel studies at the peripheries of Britain's empire, and infrequently encountered each other at the frontier. certainly, Highlanders and American Indians fought, traded, and lived jointly. either teams have been taken care of as tribal peoples--remnants of a barbaric past--and finally compelled from their ancestral lands as their conventional foodstuff sources--cattle within the Highlands and bison at the nice Plains--were decimated to make manner for farm animals farming. In a well-known trend, the cultures that conquered them may later romanticize the very methods of lifestyles they'd destroyed. White humans, Indians, and Highlanders illustrates how those teams alternately resisted and accommodated the cultural and monetary attack of colonialism, sooner than their eventual dispossession in the course of the Highland Clearances and Indian Removals. What emerges is a finely-drawn portrait of the way indigenous peoples with their very own wealthy identities skilled cultural swap, monetary transformation, and demographic dislocation amidst the becoming strength of the British and American empires.
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Extra info for White People, Indians, and Highlanders: Tribal People and Colonial Encounters in Scotland and America
Arthur Herman contends that the Scottish Enlightenment’s insistence that people of different places and periods shared a common humanity, a universal human nature shaped by environment and development, rendered them “largely immune to racial theories of White supremacy” (though not of cultural supremacy). This was not a phenomenon unique to North America. 76 Michael Fry, no mistyeyed romantic when it comes to the Scots’ role in imperialism, also notes the legendary adaptability of Scots in other cultures: While in the pages of Rudyard Kipling or John Buchan we can read legends of Scotsmen who turned themselves into Asian khans or gods on Paciﬁc Islands, in real life there was nothing more striking than this afﬁnity of the Scots and Native Americans.
54 Colonization worked along class and regional, as well as racial, lines. Highland Scots fared differently from Lowland Scots, and Highland peasants differently from Highland landlords. Like the children who worked twelve to fourteen hours a day in British textile mills producing inexpensive 14 white people, indians, and highlanders cloth, the Indians who bought the products of this child labor by overhunting were simultaneously participants in and victims of a colonial system that affected lives on both continents.
The fort at Inverness, which had been demolished, was rebuilt. ”29 Extending English rule meant curbing the power of the clan chiefs, imposing law and order in a lawless region, and rooting out recalcitrant tribes. Clan Campbell and the earls of Argyll stood ready to assist. Attaching their fortunes to the English government, they destroyed their rivals. “My family had always taken the side of the Crown in its contests to secure a central and national government,” wrote George Douglas Campbell, eighth Duke of Argyll in the nineteenth century.