This dissertation is a study of morale in the western Confederacy from early 1864 until the Civil War's end in spring 1865. It examines when and why Confederate morale, military and civilian, changed in three important western states, Mississippi, Alabama, and Tennessee. Focusing on that time frame allows a thorough examination of the sources, increases the opportunity to produce representative results, and permits an assessment of the lingering question of when and why most Confederates recognized, or admitted, defeat. Most western Confederate men and women struggled for their ultimate goal of southern independence until Federal armies crushed those aspirations on the battlefield. Until the destruction of the Army of Tennessee at Franklin and Nashville, most western Confederates still hoped for victory and believed it at least possible. Until the end they drew inspiration from battlefield developments, but also from their families, communities, comrades in arms, the sacrifices already endured, simple hatred for northerners, and frequently from anxiety for what a Federal victory might mean to their lives. Wartime diaries and letters of western Confederates serve as the principal sources. The dissertation relies on what those men and women wrote about during the war - military, political, social, or otherwise - …

In the eyes of the American public excellence is often overshadowed by brilliance of personality. This is particularly true in the portrayal of many of the country's military leaders in World War II. A prime example of this phenomenon is Douglas MacArthur, whose larger than life persona made him a newspaper fixture during the war despite a series of strategic and tactical blunders that would have led to the sacking of a less visible (and publicly popular) leader. At the level of divisional commanders, this triumph of brilliance over excellence is best exemplified by the two primary leaders of the country's 1st Infantry Division, Terry de la Mesa Allen and Clarence R. Huebner. One was a hard-drinking, swashbuckling leader who led by almost the sheer force of his personality; the other, a plain spoken, demanding officer who believed that organization, planning and attention to detail were the keys to superior battlefield performance. The leadership differences between Allen and Huebner have been documented in multiple publications. What has not been documented is the life of the truly overshadowed general - Huebner. Huebner's transition to the leadership of the 1st Infantry Division (1st ID) constitute only a small period in a military …

The debate over the display of the Confederate battle flag in public places throughout the South focus on the flag's display by state governments such South Carolina and Mississippi. The state of Texas is rarely placed in this debate, and neither has the debate adequately explore the role of high schools' use of Confederate symbols. Schools represent the community and serve as a symbol of its values. A school represented by Confederate symbols can communicate a message of intolerance to a rival community or opposing school during sports contests. Within the community, conflict arose when an opposition group to the symbols formed and asked for the symbols' removal in favor of symbols that were seen more acceptable by outside observers. Many times, an outside party needed to step in to resolve the conflict. In Texas, the conflict between those in favor and those oppose centered on the Confederate battle flag, and the memory each side associated with the flag. Anglos saw the flag as their school spirit. African Americans saw hatred.

Following the Glorious Revolution in 1688, the British North American colonies interpreted Parliament's success in removing arbitrary governmental practices and establishing a balanced government as a victory for local representative government. Within these colonies, merchants secured their influence in local government in order to protect their profits and trade networks. The New England merchants that resettled in Nova Scotia in the 1750s successfully established a local government founded upon their rights as British subjects. The attempt by the British government to centralize the imperial administration in 1763 and the perceived threat of reintroducing arbitrary rule by Parliament was a direct threat to the colonial governmental system. Although Nova Scotia chose loyalism in 1775-1776, this decision did not stem from isolation or a differing political philosophy. In fact, it was their cultural and political similarities that led Nova Scotia and New England to separate paths in 1776. Nova Scotia merchants controlling the Assembly were able to confront and defeat attempts that threatened their influence in local politics and on the local economy. With the threat to their authority defeated and new markets opening for the colony, the Nova Scotia merchant class was able to preserve the status quo in local government.

This work examines particular attributes of the purgatorial phenomena from pre-Christian history of the Indo-European world to the Early Modern Period of England. An attempt has been made to identify and concentrate attention upon examples which provide the most significant and penetrating look into this evolution. For example, a portion of this paper attempts to determine just how widespread purgatorial customs were throughout England and the various types of community that supported these beliefs pre and post Reformation. By comparing life before and after the reigns of Henry and Edward a conclusion is reached that reveals the Protestant Reformation in England stripped the laity of a fundamental instrument they needed to support their religiosity and custom. This becomes evident in further years as some of those same customs and rituals that had been considered anathema by Protestants, slowly crept back into the liturgy of the new religion. Strong evidence of this is provided, with a strong emphasis placed upon late seventeenth and early eighteenth century death eulogies, with a section of this paper being devoted to the phenomena of the Sin-Eater.

The black church and Prince Hall Freemasonry both played important roles in the black experience in America. Freemasonry and the black church; one secular, the other spiritual, played equally important, interrelated roles in the way the black community addressed social, political, and economic problems in the eighteenth and nineteenth centuries.