By James B. Conroy
Original yr of publication: 2013
Our One universal Country explores the main severe assembly of the Civil battle. Given brief shrift or missed by way of many historians, the Hampton Roads convention of 1865 used to be a vital turning aspect within the struggle among the States. during this good written and hugely documented publication, James B. Conroy describes in attention-grabbing aspect what occurred whilst leaders from either side got here jointly to aim to finish the hostilities. The assembly was once intended to finish the struggling with on peaceable phrases. It failed, despite the fact that, and the struggle dragged on for 2 extra bloody, harmful months. via meticulous learn of either basic and secondary resources, Conroy tells the tale of the doomed peace negotiations during the characters who lived it. With a clean and quick viewpoint, Our One universal Country deals an exhilarating and eye-opening look at the lack of our nation's leaders to discover a calm answer. The failure of the Hamptons Roads convention formed the process American background and the way forward for America's wars to come.
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Extra resources for Our One Common Country: Abraham Lincoln and the Hampton Roads Peace Conference of 1865
According to Abba Hillel Silver, writing in 1944, the Holocaust represented the end of American Jewish exceptionalism in that the destruction of the European Jews drew American Jews into the orbit of Old World anti-Semitism and presented them with a special responsibility. ” One might say as well, however, that the Holocaust proved the case for American exceptionalism. ”6 Insofar as Jews of the postwar era embraced what Cheryl Greenberg has described as “assimilative pluralism”7—structural equality before the law, along with the protection and preservation of cultural differences—they appeared to be, and often were, part of the privileged majority, not the stigmatized minority.
49 Andrew Hacker has reﬁned this asymmetry in arguing that the only comparison to the suffering of blacks that introduces “parity” for Jews is the experience of those who actually underwent European persecution and the Holocaust. ”50 Such a distinction is likewise the subject of a brief but compelling scene in Art Spiegelman’s Maus II (1991). Fast on the heels of recounting his evacuation from Auschwitz to Dachau as the end of the war approached, the narrator’s father, Vladek, complains to his son and daughter-in-law about having to pick up a “shvartser” hitchhiker—represented as a black dog in this tale of Jewish mice and Nazi cats—to which his daughter-in-law replies: “How can you of all people be such a racist!
This is one message of William Gardner Smith’s novel The Stone Face (1962), in which post-Holocaust America is made the common testing ground of racial justice for a black American expatriate and a Jewish survivor from Poland, he a painter and she an actress. 48 Often, the comparison has been even more calculated, as in James Baldwin’s neatly formulated comment, with its striking chiasmus of temporality, that the Jew’s “Holocaust ends in the New World, where mine begins. ”49 Andrew Hacker has reﬁned this asymmetry in arguing that the only comparison to the suffering of blacks that introduces “parity” for Jews is the experience of those who actually underwent European persecution and the Holocaust.