If the Democrats win the House in November, they'll come under pressure to impeach President Trump. Even if Robert Mueller fails to turn up some astounding surprise, many Democrats want to impeach Mr. Trump because they simply don't like him. Since the Constitution specifies that a president can be impeached for "Treason, Bribery, or other high Crimes and Misdemeanors," such a move would mean Democrats consider being disliked by the House majority to be a disqualifying crime.
That is precisely what many members of Congress thought 150 years ago this week, at the conclusion of the first impeachment of a sitting president, Andrew Johnson. The 17th president's impeachment offers the important lesson that although the mechanism for impeachment is easy, the subsequent process of trial, conviction and removal from office is not. A failure at that stage of the process covers everybody with embarrassment—impeachers and impeached alike.
Guelzo seems to be preparing for the Democrats to take the House. It is definitely a possibility.
The U.S. Intellectual History blog is running a fascinating interview with historian Andrew Hartman about his current research on Karl Marx's influence on the United States. The interview was conducted by Slagmark, a Danish intellectual history journal.
Michael J. Altman is Assistant Professor of Religious Studies at the University of Alabama. This interview is based on his new book, Heathen, Hindoo, Hindu: American Representations of India, 1721-1893 (Oxford University Press, 2017).
JF: What led you to write Heathen, Hindoo, Hindu?
MA: The book actually began as my MA thesis at Duke. I came into grad school unsure if I wanted to study religion in America or colonial India. After taking seminars in both, I started wondering if I could draw the two interests together. I was talking about this with Tom Tweed, who was teaching at UNC-Chapel Hill then, and he mentioned that no one had done much work on all the references to Hinduism in nineteenth century sources. With the help of Lila Prasad and Jason Bivins, I started digging around and found a lot of really interesting stuff in the archives. I wrote the thesis and new that I had more than enough material to expand it into a dissertation. So, I went to Emory and wrote my dissertation on representations of Hindu religions in nineteenth century America. I then heavily revised the framing of that dissertation for Heathen, Hindoo, Hindu. The book is much sharper than the dissertation. I pay particular attention to the language used by the sources to represent religion in India and I don't assume that all of the representations are somehow referring to the same object, Hinduism. Rather, I'm particularly interested in how each representation functions to serve the interests of various Americans engaged in cultural, religious, and political conflicts about what it means to be American.
JF: In 2 sentences, what is the argument of Heathen, Hindoo, Hindu?
JF: Why do we need to read Heathen, Hindoo, Hindu?
MA: There are three reasons you need to read this book. First, American religious historians have largely ignored the role of Asian religions in America during the nineteenth century. This book begins to open up space to see how Asia, and specifically India, played an important role in American religious history earlier than we usually think. Second, the book uses India and Hindus as a case study for telling the larger narrative of the rise of comparative religion and religious studies in American history. In that sense it historicizes the field of comparative religion and begins to put comparative religion into American religious history. Third, the book also offers a new approach to "religion" in American history that takes a genealogical approach. By that I mean that I am most interested in how categories are formed in culture. For example, Hannah Adams discussed "Hindoos" within a framework where there were four religions in the world: Christianity, Judaism, Islam, and heathenism. But in 1893 "Hinduism" was one ten "world religions" at the World's Parliament of Religions. How did that conceptual change in what counted as religion happen?
MA: I'm not sure if I am. Readers can tell me if what I've done in the book is American history or not. While I was doing my Ph.D. in Religion, I was privileged to work with great American and church historians like Brooks Holifield. So even though my training and work falls more within religious studies, I've benefited from spending time with and reading a lot of excellent American historians (this blog included). I like to think of myself as moving in between American history and religious studies and trying to draw on both of them in my work.
MA: I have two projects I'm getting started on right now. First, I'm working on a cultural history of Mohandas Gandhi in America. Like Heathen, Hindoo, Hindu, I'm interested in the variety of ways Gandhi was represented in American culture from the 1930s to today. It's not a biography of Gandhi, more like a biography of the idea of Gandhi. Second, I'm also working on a very meta-level genealogy (or maybe it's a historiography?) of the connections between American Religious history, Christianity, liberal political philosophy, and the English Civil War.
Stephen Kantrowitz is the Vilas Distinguished Achievement Professor of History, African American Studies, and American Indian Studies at the University of Wisconsin-Madison. In a recent essay at Boston Review he compares the racial plight of escaped slaves and free blacks in the antebellum North to 20th and 21st century immigrants to the United States.
The struggle of the 1850s began in and drew its animating energy from African Americans' analysis of their own circumstances. Slavery hung a shadow over the lives of free black people, even in places where slavery had long been legally abolished, such as Massachusetts. There, African Americans possessed nearly every formal right on the same basis as the "free white persons" legally eligible for immigration and naturalization. But African Americans commonly experienced northern freedom as mocking, hostile, and violent. For the fugitive slave Frederick Douglass, liberty in Massachusetts included a constant, oppressive awareness of being perceived as an inferior. "Prejudice against color is stronger north than south," he declared; "it hangs around my neck like a heavy weight. . . . I have met it at every step the three years I have been out of southern slavery." Even in Massachusetts, African Americans were barred from nearly every avenue of economic or educational advancement. Railroad companies segregated black passengers in Jim Crow cars, a policy their conductors enforced with violence. State officials ejected free blacks from official processions, and ruffians chased them from Boston Common. The foremost form of popular entertainment, the minstrel show, mocked their appearance and aspirations. No wonder northern black activists bleakly called themselves "the nominally free," or "the two-thirds free." One African American newspaper was entitled the Aliened American.
Instead of seeking to overcome their association with slavery, antebellum African American activists built their activism around it. Defiantly dubbing themselves "colored citizens," they pursued twin and inseparable projects: freedom to the slave and equal citizenship for all. Some embraced this course because they had been slaves themselves. Others did so because they understood that they could only escape from slavery's stigmatizing shadow by asserting their common unity, dignity, and equality.
In one sense, the conditions of black freedom left them no choice. Most states that had abolished slavery did not require black people to prove they were free. But the U.S. Constitution's Fugitive Slave clause curtailed this presumption of freedom. In theory, a 1793 law that gave teeth to this clause provided only for the capture and return of escaping slaves. But the law did not guarantee those accused of being fugitives the right to testify in their own defense, which made it quite possible to enslave a free person. Nor was this the only existential risk free black people faced: the demand for slaves birthed a kidnapping industry with hundreds (possibly thousands) of victims, among them Solomon Northup, who authored Twelve Years a Slave (1853) based on his experience of being illegally enslaved.
For some context click here.
Several historians have compared the Trump candidacy to the American Party (commonly referred to as the Know-Nothing Party) of the 1850s.
Anyone who reads this blog or has read my Why Study History: Reflecting on the Importance of the Past knows that historical analogies can be dangerous, but when historian Gordon Belt posted the 1856 American Party platform on my Twitter feed today I was once again taken by some of the similarities between this nativist political platform from the 19th-century and the rhetoric of Trump's campaign.
(10) The amplest protection to Protestant Interests. (See Trump's recent meeting with evangelicals in which he said he would protect their interests).
(12) The sending back of all foreign paupers. (Round-up undocumented immigrants and send them back).
(14) Eternal enmity to all those who attempt to carry out the principles of a foreign Church or State. (Again, read Muslims).
(16) Finally,-American Laws, and American legislation; and death to all foreign influences, whether in high places or low! (Kill ISIS).
We are happy to have J. L. Tomlin writing us for this week at The Way of Improvement Leads Home from the annual meeting of American Historical Association in Atlanta.
Tomlin is a Ph.D. Candidate in early American religious history at the University of Tennessee. He has presented research on religious fears and anti-Catholicism in early America at a number of conferences including the Omohundro Institute and the Society for Military History. His dissertation now in progress examines the links between early American religious fears and democratic sensibilities, focusing on the links between symbolic religious language and political meaning.
Professor Mark Noll opened the panel with his study of American scriptural interpretations of the death of national leaders titled "Presidential Death and the Bible: 1799, 1865, 1881, 1901." This paper, a portion of the larger book in progress from Dr. Noll, makes the argument that at times of national mourning over the loss of Presidents the nation clung to Biblical allegory to make sense of larger events. In the process, however, the tone and nature of that biblical understanding evolved. At the death of Washington, for instance, Noll explains that many saw Washington as Moses; a selfless leader who led his people out of immediate destruction toward a promised land and providential future sanctioned by the almighty. Not surprisingly, most saw the loss of the nation's greatest son as a turning point in the nation's trajectory. True to the form of most Biblical interpretation of the 18th century, the jeremiad factored large in religious leader's interpretation of events and calls for mourning were only surpassed by warnings of the nation's latent sinfulness. Repentance and humility before God were necessary prerequisites to remove God's disfavor and regain providential protection over the nation.
Lincoln's assassination, quite different from Washington's natural death outside of office, demanded even greater interpretive imagination. Was Booth an agent of God? Perhaps Lincoln was the martyr that God required of a nation destined to "pay in blood that which is owed on the altar of Liberty."Much like interpretations of Washington's death, eulogies and sermons focused on the sins of the country and demanded penance. Unlike Washington, however, most understood Lincoln's demise, however unpleasant, as the appropriate and timely exit of a divinely ordained figure who had completed his earthly task.
For Noll, the larger trend regarding scriptural interpretation of Presidential death over the 19th century demonstrated first and foremost the changing complexion of American Christianity. Over this period the emphasis on the jeremiad declined and the life of Jesus factored ever larger in national thinking. Rather than subservience to God and the atonement of sins, the nation turned more and more to a cooperative view of God; a turn in tone that looked increasingly nationalistic and exceptionalist.
There were, however, important strands of continuity. Throughout the period, the United States figured into scriptural interpretations as divinely administered, if not directly ordained. The notion of a providential existence first expounded by the Puritans and their Congregationalist successors appeared more and more in the diverse belief systems that flourished in 19th century America. This assumption of providential governance also led believers to view the natural experiences of America as indicators of God's power and judgement. Peter Thuesen of Indiana University examines the link between violent weather events and Divine power in "A Rushing Mighty Wind: Tornadic Pentecosts and Apocalypses in 19th Century America." Tornados, barely understood and incredibly lethal in the 19th century, were paradoxically seen as both signs of the chaotic, destructive power of nature and a visible manifestation of God's wrath on Earth. Like Noll, Thuesen tracks evolutionary change in the interpretation of tornados over time. Earlier events were seen as signs of God's displeasure, but as the nation shifted toward the New Testament and away from the often arbitrary God of the Old Testament, meaning came to be increasingly found in the the presumed protection God offered to those spared by the storm. The storm was not defined by its destructive quality, but by providential mercy extended to those who escaped it unharmed.
The third presentation of the panel, and by far the most densely doctrinal in nature, is the study offered by Kathleen Flake of the University of Virginia in "The Abraham Mythos and Mormon Marriage, Early and Late." Flake examines the Mormon retranslation of the book of Abraham, looking for the expanded meaning the Joseph Smith and his followers found in the great promise extended from God to Abraham. According to Flake, Smith found that Abraham's seed was to be innumerable not just through procreation, but also through missionary work and conversion. Additionally, Flake expertly outlines Smith's ability to make sense of the Abrahamic story as a part of the larger cosmology constructed by Smith's gospel narrative. Family, procreation, and eternal marriage were but larger parts of a covenantal relationship with God that, although not bestowing sovereignty on humanity, did allow for human agency and a recognition that humanity formed an important part of God's larger plan for salvation and, ultimately, the exaltation of his elect.
What pulls the disparate threads together from this panel was the extent to which American Christianity was evolving during the 19th century. Reimagining the meaning of the Old Testament, an increasing emphasis on the New Testament and the narrative of Jesus's life, and an ever closer union between the nation's identity and providential custodianship marked recurring themes. These were not, however, changes in doctrinal tone or mere trends the larger culture. Their evolution was, as it is now, a peculiarly American desire to continuously reexamine the relationship of the nation to the divine that continues to shape the way American thought and identity, political or religious, is expressed.
Where is the Declaration of Sentiments?
No one can seem to find the most important document in American women's history. The White House is looking for the original.
Here is a taste of Megan's Smith's article at WhiteHouse.Gov. Smith is the U.S. Chief Technology Officer.
When I joined the White House a year ago, I asked the Archivist of the United States David Ferriero if the Declaration of Sentiments was part of the National Archives. The Declaration of Sentiments is the foundational document for women's rights drafted in Seneca Falls, New York, at the first women's rights convention in July 1848. It changed the course of history.
Ferriero and his team asked around, and learned that it isn't in the Archives' holdings — the team contacted various experts and learned that the original Seneca Falls Declaration has not been found. The closest to "original" that anyone knew of is the printing of the text done in 1848 by Frederick Douglass's print shop in Rochester. They found newspaper accounts and also checked "The Road to Seneca Falls" by Judith Wellman, who wrote that no one has ever found the minutes by Mary Ann M'Clintock that likely also went to Douglass's print shop. They learned that the tea table upon which the original declaration was drafted has been found, but the document itself is still missing.
The road to drafting the Declaration of Sentiments started in 1840 when Elizabeth Cady Stanton and Lucretia Mott and their husbands traveled across the Atlantic to attend the World Anti-Slavery Convention in London only to learn that women were no longer permitted on the main floor and had to listen from a gallery. We can only imagine their frustration!
Here's where you come in: Let's see if we can find this thing — and unveil other untold stories and histories in the process. Call it a real-life "National Treasure," if you like.
Have a tip or an idea as to where the sentiments might be located? Or a related story?Share that with us here, and post on your social channels using the hashtag #FindTheSentiments. Have another untold story that you want to see written into history? We want to hear those, too.
It's going to take all of us speaking up to help preserve the stories of the incredible women and men who made this country what it is today. I hope you'll add your voice to the conversation.
Vincent Golden, the Curator of Newspapers and Periodicals at the American Antiquarian Society, has uncovered some pretty interesting titles (with mastheads) of 19th-century newspapers.
Read the post and see the mastheads at Past is Present, the AAS blog.
I got a chuckle out of this today.
Consider the states you associate most with anti-Latino sentiment.
You might first think of Arizona, of Maricopa County in particular, where Sheriff Joe Arpaio was accused and found guilty of racially profiling Latinos.
Or perhaps you might think of Texas, the state where, according to conservatives, Mexicans are diluting American culture by refusing to learn English and turning San Antonio into a Mexican metropolis.
California might also enter your mind – Latinos are now the majority there, a fact that, when it was reported, royally freaked out conservatives. It's as if they know that minorities are typically mistreated or something.
The point is, the anti-Latino word bank of your typical xenophobe will likely include: "border, undocumented, alien, illegal, fence," etc. So it makes sense that the states most associated with anti-Latino sentiment would be Border States.
But these states have something else in common too. They all used to be Mexico.
William Mirola is Professor of Sociology and Presiding Officer of the faculty at Marian University. This interview is based on his new book, Redeeming Time: Protestantism and Chicago's Eight-Hour Movement (University of Illinois Press, 2014).
JF: What led you to write Redeeming Time: Protestantism and Chicago's Eight-Hour Movement?
WM: When I was in graduate school in the late 1980's, I was very much engaged in a variety of social movement protest activities. I had grown up very active in my faith community. I was very interested in the intersections between the two areas of my life. As I read more in the sociology of religion and of social movement activism, I discovered that there was a broad literature debating the role of religion as both a facilitator and obstacle to social change movements, especially the American labor movement. Perhaps because, as a person of faith, I wanted to save religion from Marx's "opiate of the masses" thesis, I was encouraged to examine the role of religion in the labor movement. The chair of my dissertation committee liked this idea and recommended looking at the post-civil war era because not as much attention was paid to this question in that time frame. So I did…and in reading the histories, the eight-hour day kept returning again and again as the central issue of the period and more interesting still was that the reduction of the hours of labor was being argued over as a moral and religious issue. And so the study began. After my dissertation was complete, it was clear that this historical analysis was unlike many of the others in the field and gave a critical perspective to understanding the role of religion in the labor movement and in social change generally. It was this last point that kept me motivated to see it to publication in its current form.
JF: In two sentences, what is the argument of Redeeming Time?
WM: Redeeming Time examines the role of religion in the fight for the eight-hour workday in 19th Century Chicago. I highlight the challenges faced by factions of the labor movement in attempting to use religion as an ideological and practical weapon in its fights with employers and as a way to build coalitions with Protestant clergy to achieve shorter hours.
JF:Why do we need to read Protestantism and Redeeming Time?
WM: Redeeming Time challenges much of what we know about the role of religion in labor history by focusing its role as a strategic weapon in labor's arsenal during the battles over shorter hours in the second half of the 19th century. By focusing on the rhetoric used by different factions of the labor movement, by Protestant clergy, and by employers, one can see the evolution in the thinking of these different sets of social actors regarding the religious nature of work and the workday over a fifty-year time span. It also sheds light on how the labor movement viewed the strategic utility of building coalitions with clergy to achieve industrial reform. For labor, religious rhetoric played a prominent role in framing the eight-hour day but eventually it is replaced by economic rhetoric which resonated more with employers. Clergy generally opposed shorter hours for workers, fearing an increase in vice, but overtime, responding the in intensification of class conflict, began to embrace shorter hours as a morally desirable industrial reform but unfortunately not before labor shifts its strategy away from the religious realm. So the story is one of two ships passing in the night. Redeeming Time takes a more critical approach than many other past studies or religion and labor by questioning the instrumental utility of religion in achieving practical industrial reform.
WM: In point of fact, I am sociologist. However, there is a part of me that has always loved history. I didn't set out to craft an historical study in graduate school but in the late 1980s, the study of history enjoyed resurgence in sociological analysis and I was fortunate to work with faculty who embraced it. I always tell my students that there is no way to understand contemporary life without understanding the past and so history and sociology are both entwined. I believe that you can't be a good historian without thinking sociologically and visa-versa.
WM: I continue to be interested in the role of religion in social movements, past and present although my research now is more contemporary and examines the intersection of religion and social class differences in the United States. I may return to the 19th Century at some point however since there is so much that I left uncovered regarding the intersection of religion and the American labor movement.
JF: Can't wait to hear more about it. Thanks Bill!
Charles Edel is Assistant Professor of Strategy and Policy at the U.S. Naval War College. This interview is based on his new book, Nation Builder: John Quincy Adams and the Grand Strategy of the Republic (Harvard University Press, September 2014).
JF: What led you to write Nation Builder: John Quincy Adams and the Grand Strategy of the Republic?
CE: As a young research assistant at the Council on Foreign Relations, my boss handed me a small book that framed contemporary policy in terms of its historical evolution. My boss was Walter Russell Mead and the book he handed me was John Lewis Gaddis's Surprise, Security, and the American Experience. Comparing the grand strategies of John Quincy Adams, Franklin Roosevelt, and George W. Bush, Gaddis argued that Adams was the prime architect—the grand strategist—of American foreign policy in the 19th Century. This provocative claim intrigued me. But, was it correct? And, if so, did Adams's strategy have any contemporary relevance?
As I started reading about Adams and U.S. strategy in the 19th century, it became clear that Gaddis was hardly alone in his praise of Adams. All surveys of American foreign policy seem to make John Quincy Adams the hero (or, if you're a Jacksonian, the anti-hero). Samuel Flagg Bemis, the mid-century Pulitzer-prize winning biographer of Adams, thought that "more than any other one man he helped to shape the foundations of American foreign policy and the future of the United States." In Bemis's estimate, Adams stands behind only Lincoln in the annals of American history.
Such a project would allow me to learn more about someone who was quietly one of the most important and influential Americans in our nation's history while also exploring the growth and evolution of the United States as a world power. It seemed to me that an analysis of how Adams's strategy evolved had the potential to tell a much larger story—that of the evolution of American strategic thought during the 19th Century.
JF: In 2 sentences, what is the argument of Nation Builder: John Quincy Adams and the Grand Strategy of the Republic?
CE: America's rise from a confederation of revolutionary colonies to a continental power is often treated as inevitable, the natural result of resources and demographics rather than the product of a deliberate pursuit. My book argues, on the contrary, that there was an implicit grand strategy that shaped America's rise and that John Quincy Adams served as a central architect of that strategy.
JF: Why do we need to read Nation Builder: John Quincy Adams and the Grand Strategy of the Republic?
CE: This book offers a historical approach for thinking about contemporary challenges, presents a new way to look at early American history, and finally, introduces readers to the endlessly fascinating life and career of John Quincy Adams.
The challenges that Adams grappled with are both timeless and extremely relevant. John Quincy Adams famously proclaimed "America goes not abroad, in search of monsters to destroy" in a speech that has been quoted ever since to justify noninterference by the United States in the affairs of other nations. Adams was not warning future administrations away from helping aspiring democrats, but rather giving his successors a lesson in the necessary trade-offs foreign policy demands. Because the United States was then just a rising power on the world stage, Adams could afford to be neutral on events happening in the world that did not immediately affect the United States. Two centuries later, it is hard to imagine an American President having such a luxury. Yet Adams's message speaks past 1821, anticipating the democratic upheavals of the twentieth and twenty-first centuries and suggesting how best to balance America's impulse to promote change with its instinct to preserve order.
Additionally, Adams's grand strategy helps explain the growth of the United States as a hemispheric and world power. Before Adams, the United States had an inchoate national strategy. Almost all of its leading statesmen believed that the country would one day become a powerful and moral force in the world, but they were not able to define the path and the actions that would be needed to achieve that vision. Therefore while Adams was neither the first, nor the only, national politician to promote an agenda for America's rise, he was the only one who linked, prioritized, and sequenced his policies into a comprehensive grand strategy to harness the nation's geographic, military, economic, and moral resources.
Beyond that, John Quincy Adams is simply a fascinating figure. He was one of the most accomplished individuals in all of American history—he served as the architect of the Monroe Doctrine, expanded the nation's border to the Pacific ocean, offered one of the most progressive visions of government in American history, and in the final stage of his career lead the charge against slavery. Yet, his greatest successes were often followed by personal and political failures which left Adams hounded by feelings of insecurity an incompetence. My book, I think, helps explain what elements of Adams's personality—accessible to us through one of the most thorough diaries in American history—explain these contradictions.
CE: Thanks to my parents and some great teachers, I have always loved American history for the stories it tells us, for the questions it asks us to confront, and for the complexity it adds to our understanding of America.
My first job after college was teaching American history and law at a public high school in New York City. It was a chance to show adolescents—still forming their aspirations, still open to new ideas—how learning was relevant to the issues that affected their lives and the world around them. Each of the courses I taught explored the sources of the American idea and its projection into the world. But it was not until working at a foreign policy think tank that I began to think about how far the real and imagined reach of the U.S. is, and what domestic forces shape and influence its expansion.
As the historian knows better than most, we become who we are based on who we were. The study of history should not be undertaken merely to solve problems or review the past. History, at its best, engenders debate, discussion, and reflection on who we can become.
CE: John Quincy Adams dealt with a lot of foreign revolutions—the French and Haitian revolution of the 1790s, the Latin American revolutions of the 1810s and 1820s, and Greek revolt against the Ottoman Empire in the 1820s to name a few. He had to think through, and help navigate America's response to those revolutions. In each instance, he sought to do so in a way that would both justify the general principle of revolution against tyrannical regimes without committing the United States to fighting in all such revolutions. That has proved to be perhaps the most persistent and intractable challenge in American foreign policy.
For my next project, I am exploring the idea of America's response to foreign revolutions—in theory and in reality. A question that cuts across all of American history—from America's ambiguous response to the French Revolution, to our ongoing struggle to define and deal with the Arab Spring—each successive foreign revolution has challenged the nation's understanding of the legacy of its own birth, mission, and trajectory. At the practical level, the question of intervention—whether and to what extent—is often framed in terms of policy choices. On a more abstract level, this almost always becomes a debate over American mission. Comparing American reactions over time promises to yield some very interesting results.
JF: Great work here Charles, thanks!
Thanks to Megan Piette for facilitating this installment of The Author's Corner.
You may recall that last week we did an Author's Corner interview with Gustav Niebuhr, author of Lincoln's Bishop: A President, A Priest, and the Fate of 300 Dakota Sioux Warriors.
Death row in Arkansas holds 38 inmates, according to the Death Penalty Information Center, a non-profit that keeps track of such facts. Now, what if that state were to execute them all at the same time? By hanging — and did so publicly?
An unhappy precedent exists for just such an action — 38 hanged at one time and place. It took place a century and a half ago, on a single gallows built for that purpose in a small Minnesota city called Mankato. Every one of the condemned was a Dakota Indian; the federal government hired the hangmen. Hundreds of people turned out to watch.
The biggest execution on American soil, it could nonetheless have been much, much larger (and therefore that much more shameful) but for the involvement of two men. One everyone has known of since childhood: Abraham Lincoln. The other, these days, is far less recognized: Bishop Henry B. Whipple. Together, they offer an enduring lesson in reason and mercy in the face of great anger and violence.
The mass hanging directly followed the Dakota War, a fierce, five-week-long conflict that swept southern Minnesota in August and September, 1862, when some Dakotas — who had sold off their vast domain to the federal government and felt badly cheated of their compensation — turned violently against a growing population of white settlers. Hundreds died.
How many Indians would be executed as a result lay ultimately with Lincoln. He and Whipple had a crucial conversation about federal Indian policy first.
Here's the essential chronology, starting with the bishop, among whose papers I've spent much time the past three years.
Jay Case: "The Unforgettable Gospel"
Missionaries have often been cast as cultural imperialists, but the evangelical engagement with new movements of world Christianity in the nineteenth century reveals a different process at work. Evangelical missionaries had little ability to control these new movements, which unfolded according to the terms of indigenous cultures and democratization. As a result, missionaries often had to readjust their efforts in the face of these new developments. These dynamics unfolded in this manner because evangelicalism contained within it paradoxes of power, culture, and influence. Evangelical characteristics of conversion, biblical authority, evangelism, and conceptions of atonement placed evangelicals in tension with whatever culture they found themselves in, simultaneously affirming and critiquing that culture. Audience-driven features of evangelicalism made it difficult for missionary elites to control democratized movements. Desires to find effective means to spread the Gospel compelled evangelical missionaries to readjust conceptions of civilization once uncivilized Christians proved themselves to be effective leaders of new movements. An Unpredictable Gospel describes the complex workings of this missionary engagement with world Christianity by comparing four evangelical missionary encounters in the nineteenth century: the American Baptist engagement with Karen Christianity in Burma, the globe-trotting efforts of the popular Methodist missionary William Taylor, African-American missionary efforts in the American south and South Africa, and the decentralized worldwide network of the holiness and early Pentecostal movements.
Jared: How did you get interested in the history of Protestant missions and how does your book fit into current scholarship about this topic?
Jay: My wife and I taught at a school in Kenya for missionary kids, Rift Valley Academy, between 1986 and 1993. It was a truly amazing and transformative time in my life in many ways. Living in Kenya provoked about 47 different questions in my mind about Christianity, culture and missionaries. So when I went on to graduate school in American religions history at Notre Dame I wanted to try to figure out answers to some of those questions in my dissertation. I answered a few, but about 83 more questions were provoked in that process. The long-term result of all that is my book. I still have questions, though.The book fits pretty well into work done by missiologists (theologians and historians who study the theology and history of missions). It draws upon work done by scholars like Andrew Walls, Lamin Sanneh, Brian Stanley and Dana Robert. However, there doesn't seem to be a great deal of crossover influence between missiologists and American historians. Most (but not all) of the work on missionaries done by American historians operates out of a Cultural Imperialist or post-colonial school of thought. Some of what I do in this book is consistent with the general thrust of those schools, but some of what I do challenges them. So we'll have to see how the American historians react.
Also check out Case's blog: The Circuit Rider.


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Question: I am writing a new adult book, but it has magic in it because it is a fantasy/fiction novel. Will readers like the novel because it has magic in it or no?
Answer: Go to the fantasy section of any large bookstore. You will find plenty of books for adults that feature magic.
Perhaps you've been listening to people who look down their nose at stories involving magic as if they were only for children? Unfortunately, there are people who, if they don't like a genre and perhaps have never read it, feel inclined to insult those who do.
This is why romance novels (the most popular genre) are referred to dismissively by some as "bodice rippers." Adventure stories are sneered at by the literary crowd. Comic books, which have become very sophisticated and literary over the past 30 years are still regarded as puerile by many.
Truthfully, it's not the genre or it's particular tropes (such as magic) that determine the sophistication of a story, but how it is written -- how authentic the characters and the story world are, the author's style and voice, how complex the thematic argument, how original the concept, plot etc.
Of course, you can never please everyone, nor should you try to. You simply need to please a niche readership -- which in your case is adult fantasy readers. There are quite a lot of them (witness the popularity of the Game of Thrones series, for example). As for those adults who don't like fantasy, they aren't your readership and you shouldn't worry about pleasing them.
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Question: If I am writing in the first person,is the following acceptable dialogue? What are you thinking about George? I'm just thinking how lovely
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© Copyright 2008-19 by Glen C Strathy
How-to-Write-a-Book-Now.com

redpajama_set_name: RedPajamaCommonCrawl


There are no allocated RV sites at the camp. However, the camp allows parking of motor homes or trailers in the flat asphalt conference parking area adjacent to the baseball field. There are no hook-ups, but a water supply is available.


text:
Home News Briefs Neighborhood Notes Elderly Mainers, Old and New
Elderly Mainers, Old and New
Posted By: Editoron: March 31, 2016 4:06 pm In: Neighborhood NotesNo Comments
Elderly Mainers, Old and New Contribute to Future
by Pamela Shaw
When I hear people bemoaning the "greying" of Maine I feel guilty for having moved to the West End from "away" three years ago at the age of 63, another of so many elderly Mainers supposedly adding to the state's problems.
At that time, in the summer of 2013, there was a long series in the Press Herald about aging in Maine. It drew a picture of imbalance in the state compared to the rest of the country, with fewer people under 45, and more over 45, compared to the rest of the country.
The articles went on to sketch out a future in which Maine will be burdened by social and medical costs for the elderly, without enough working young people to sustain a thriving business environment that will support the financial burden of the elderly.
This dire forecast recurs regularly as politicians, businesspeople, journalists and citizens discuss Maine's future.
Are those over 65 such an unmitigated burden? Since moving to Maine, I have been impressed with the people I have met in their sixties, seventies, and eighties. Many are still working, and the ones who aren't are contributing their time and talents in myriad ways.
According to Volunteer Maine, almost a third of Mainers ages 65 to 74, and a quarter of those over 75, volunteered in some way during the years 2012 through 2014. Mainers over 65 volunteered more hours per person per year on average than younger Mainers. The total value of volunteering by all Mainers reached $940 million in 2014, so it's safe to say the share contributed by those over 65 added considerable unpaid value to the state.
I see why Mainers may have mixed feelings about people from away who choose to retire here. People who made higher incomes elsewhere who retire here can contribute to the pressure on housing, for example. But they also contribute their retirement income to businesses in Maine, and their skills to the local economy when possible.
As the state seeks businesses and people from away to help build a healthy economy, attracting older folks may be a useful piece of the economic puzzle.
Maine has always been a bit different that the rest of the country and that may be part of its strength. People young and old who have experienced life elsewhere are attracted to a place where there is more to life than the status of their job and the people they know.
I've met younger Mainers who left the state after growing up here and then came back to raise their families. From away, they were able to finally appreciate the value of living in Maine.
We all need to contribute our time, energy and ideas to building Maine's future in a way that reflects the unique character of the state. We need to build the state's economy. We need to address the state's many challenges and make sure that those in need — young and old — can find help. But let's not assume that older people in Maine are a big part of the problem. They may be a valuable part of the solution.
Pamela Shaw lives in the West End, where she is volunteering on various projects with other members of WENA, the West End Neighborhood Association, including an initiative to help older neighbors remain in their homes as they age.
Addiction… An Ounce of Prevention
West End: Best Neighborhood


A person dies intestate if they do not have a will that dictates where their wealth and property should go when they die. Generally, a person's estate will pass to their spouse if they have one. However, any children that exist from prior relationships may also have a claim for their parent's estate in addition to the spouse the decedent was wed to at the time of their death.
If a person does not have a spouse when they die then their estate will generally pass to their kids. If a child dies prior to their parent then any children of that child, that is to say the grandchildren of the decedent, may collect their parent's share. After children and spouses a decedent's estate may pass up to their parents, down to their siblings and so on until a beneficiary has been found.
While many people want their estates to stay in their families most want some control over where and to whom their assets pass. Developing an estate plan with a trusted attorney is a good first step in securing one's control over their end-of-life wealth.


text:
Q: Forecast using autogenerated p d q m parameters in SARIMAX model SARIMAX model needs q, d, q, m parameters in order to operate properly.

*

*P stands for the order of AutoRegressive model and it can optically be estimated using PACF plot

*D stands for the number of differences for making a time series stationary and it can be estimated using the adfuller test while doing a loop of differences until it became stationary.

*Q stands for the order of MovingAverage model and it can optically be estimated using ACF plot.

*M stands for the number of periods indicating the seasonality and it can optically be estimated using the seasonal_decompose function.

Usually, a custom SARIMAX Grid CV like the following is able to find the optimum set of parameters.
p = range(min_series_p, max_series_p+1)
d = range(min_series_d, max_series_d+1)
q = range(min_series_q, max_series_q+1)
matrix = list(it.product(p, d, q))
pdq = [(x[0], x[1], x[2]) for x in matrix]
pdq_s = [(x[0], x[1], x[2], sts_series_s) for x in matrix]
for param in pdq:
    for param_s in pdq_s:
      if param[0] == param_s[0] and param[1] == param_s[1] and param[2] == param_s[2]:
        mod = SARIMAX(ts.to_numpy(),   order=param,   seasonal_order=param_s)
        model_fit = mod.fit(iprint=0, disp=0, method_kwargs={"warn_convergence": False})

I wonder if there is any way to extract programmatically the p, q, m values or even a range of them to reduce the Grid and therefore reduce the processing time for finding an optimum model order.
min_series_p = method()?
max_series_p = method()?
min_series_q = method()?
max_series_q = method()?
sts_series_m = method()?

Any ideas?

redpajama_set_name: RedPajamaStackExchange


text:
Are You Tasting Honey Properly?
Why You May be Tasting Honey All Wrong
Amina Harris is the director of the Honey and Pollination Center for the Robert Mondavi Institute for Wine and Food Science, operating out of UC Davis. Harris has a "pretty sweet" job according to many – her occupation includes curating a honey library and holding honey tastings. Harris considers herself a "sensory scientist" and hopes that people will understand that honey has so much more flavor than just sweet. Not surprisingly, Harris' main focus is to create a comprehensive "Honey Flavor Wheel."
In an article featured on CivilEats.com, Harris' Honey Flavor Wheel will help people to better understand the wide range of flavors and characteristics of honey. While individuals will generally consider honey to be nothing more than sweet, Harris hopes her work will open their taste buds to other flavors such as ash, baked bread, sassafras, and cassis. While the Honey Flavor Wheel is an important part of Harris' work, it is just one entry point into the very complicated world of honey Harris is in.
Another important aspect of Harris' work is teaching individuals how to tell the difference between raw, authentic honey and treated, pasteurized honey simply by the way that it tastes – with the growing number of "authentic raw honey" imposters, this may be a key skill in the future. Harris' ultimate goal, however, is to better educate the public about honey, how it tastes and more importantly, how it is made to draw attention to the growing issue of honeybees populations decreasing across the world.
It is no secret that the recent bouts with Colony Collapse Disorder, or CCD, and the decreasing populations of honeybees have made the bees and the substances they produce a very hot topic. All of the reports of bee populations suffering and the need to support bee colonies has also shown an upswing in home beekeeping operations. What many people may not realize is that honeybees from different geographical areas produce honey that all taste differently based on the available floral.
Harris' hope is that by producing the Honey Flavor Wheel, more individuals will be interested in tasting and understanding honey that comes from different geographical areas and, through that interest, they may also take up the interest of learning about honeybees and how they can be helped. "I love honey. I love the honey bees. I am more and more fascinated by bees, insects, pollinators–you name it. I love learning and I keep learning," said Harris and she hopes that others will share this enthusiasm.
July 4, 2015 By Manuka HoneyHoneyLeave a comment
manuka honey recipes
Break Out the Crockpot for this Chicken and Honey RecipeDoes Honey Really Last Forever?


I bought a Keurig Mini with the intention of also buying a reusable filter so I can use my own coffee to cut down on the cost.Select your favorite roast for the perfect morning pick me up with this Keurig My K-Cup reusable filter.
You Get THREE COMPLETE 3-part Reusable Coffee Filters for Keurig coffeemakers PLUS an Extra Basket.
Keurig K-Cup Filter - Use your own gourmet coffee in reusable filters.
The reusable My K-Cup filters, as well as third party filters do not work with these machines, which is another thing some users dislike. Find low everyday prices and buy online for delivery or in-store pick-up.
Read Reviews Elite Reusable Filter for Keurig Brewer by Ekobrew.Replace your filter with a reusable coffee filter which is not just necessary for your kitchen but also eco-friendly.
If a reusable filter is available for your preferred brewer, you can brew your own blend of coffees more economically.
Nevertheless, I hope that it reviews about it Elite Reusable Filter for Keurig Brewer by Ekobrew will become useful.
The Keurig filter is a great addition to your coffee brewing accessories. Keurig my K-cup reusable coffee maker filter holder mesh filter. New in box.
So, here is a new thread for my problem, and hopefully someone can help.
The reusable cups still needs to be filled every time you make a cup of coffee and the filter need to be cleaned every time.Comments about Keurig My K-Cup Reusable Coffee Filter 5048: The Keurig My K-Cup Reusable Coffee Filter offers a one-of-a-kind way to brew your own coffee at home using any Keurig Cup machine, without the need for those expensive pre-made coffee cups.
Reusable filter keurig - 231 results from brands KEURIG, Goldtone, Medelco, products like Refillable Basket My K-cup Replacement Reusable Coffee Filter for Keurig 6.Things are starting to look up, but you still want a bolder brew. Comparison shop for Keurig reusable filter Coffee Maker Accessories in Appliances.
In search of fresh concepts is one of the interesting actions however it can be also exhausted whenever we might not have the wanted thought.
This coffee filter is done in special way to resist the efforts of sealing and put into the cup. Shop for keurig 2.0 k-cup reusable coffee filter at Best Buy.


A satellite tv for pc TV system consists of a dish that captures the TELEVISION signal broadcast from a satellite, and a receiver that amplifies the signal and sends it to a tv. Satelite started to increase by acquiring a neighbor constructing to extend capability on machining and foundry. It gave no information about why communication with the satellite tv for pc was interrupted for two days through the critical time it settled into its final orbital position and deployed solar panels. ISatellite is at present providing a free satellite TV dish, as much as four free receivers, and free installation whenever you order one among DIRECTV's programming packages by them.
TVRO satellite tv for pc programs are many occasions utilized by individuals who have space rented on the satellite for only a limited amount of time. As long as your PC is linked to the internet, you'll be able to watch satellite tv for pc TV on LAPTOP immediately anytime you want. The SATelite delivers bright gentle by combining excessive-output fluorescent tubes (10,000 lux) with a large high-efficiency parabolic reflector.
With this addition you get four free rooms of Free Dish Satellite Gear put in. Often when buddies ask me about LAPTOP satellite tv for pc TELEVISION the most common question is whether or not it is authorized. What better strategy to put that new HDTV to work then to check out the various HD channels provided by the satellite tv for pc television providers. In Canada, there are two legal options, which do not embrace American satellite tv for pc suppliers.
Yes, DirecTV do hyperlink up with DirecWay for the satellite tv for pc Internet companies however the connection velocity is barely slower than common broadband pace. Nonetheless, depending on the size of your subscription contract, you might need to fork out some cash for the basic satellite TELEVISION equipment such because the dish, receivers and different peripherals like HDTV and DVR receivers.
The easiest way to make comparisons on the various satellite tv deals being provided is to go online, where you'll discover all sort of glorious and cost-efficient gives from satellite tv retailers. DIRECTV is rated quantity 2 in consumer satisfaction amongst all satellite tv for pc and cable tv providers. They put so much Mozzarella… Satellite tv for pc is understood for his or her stuffed pizza but I really like their white.


Part of getting a community together is to play together practice and form teams. Not sure when this would happen that is why this thread has been made. Please post times available and not available. Once we have a general consensus on when everyone is available we can decide on when we want to meet.
Everyone should just jump on the "OK" chat also. You can always get pick up games every now and then with some ppl!
Got an Idea where at? Im assuming your in Tulsa area?
Just would be an online thing. Everyone meet in OK chatroom and we set up custom games form there.
Weekdays im available 7 to 11ish. Weekends are wide open.
Should we achedule something for this week?
Thursday fine with everyone?? around 8 or 9 pm?
I have went into the OK chat several times in the last few months and always say hi and nobody ever responds. In my experience the channel is highly ineffective for the purpose it was created for and thats prob why its went down in activity.
I think a voice server would be a better way of coordinating and getting to know people. I am willing to sponsor one, its my friends but I am admin on it and only 5-6 people use it to play minecraft.
Just use the Other Games section. My name on there is either Shinobi22 or Paradigm22, I usually have both as a nickname.
I'm a server admin on a ventrilo server if you guys want in on it. 50 man vent server. Just hit me up in-game ("I EAT LEGOS" or "Thinh") and I'll set you up an account for it!
the OK chat for LoL not everyone joins it when they do get on ( you can have it auto join when u log in) +++ it dosnt make a sound or anything if u message someone in it.. and its not like your gonna constantly click it to see if someone is talking.. and its a great way to get messages to everyone in btw games.. (i normaly check it when i get on and after games).. u leave a message in there and im on.. 9out10 times i will reply back to you..
and as servers go... i have a vent and ts3 servers that we can use as well if needed..
Well we just need to get one official OK server.
I know several other people have offered their setups but if its needed I have a Teamspeak 3 server with unlimited slots that the OK gamers are welcome to use for organizing LoL games or anything really... We usually have 3-4 people in there at all times playing something so feel free to drop by.
Alright!!! so i just bought a 20man ventrilo server! for OKgamers!!! If we need more then we can get more... lol.. just wanted to see how many people we would get.


May I know how much the taxi fee will be charge from batu 14 go to KLIA 2?
Hi, it should be around Rm50-60.
i need a taxi (van type) that can take 8 pax to Ipoh, how much will it cost?
Can I know how much is the fare to TBS from Sea Park, PJ?
Usually taxi in Malaysia likes to cheat so they may probably charge you Rm100. You can choose to take LRT from TBS to Taman Bahagia, then take PJ04 to Sea Park.
Actually I want to take taxi to TBS from my house in Sea Park as i have things to bring there.
May i know how much the taxi fee will be charge from ILDAS Sabak Bernam, Selangor to Klang bus station.
Hi, it will be about Rm40-50.
Hi, it can be up to Rm30. You can take Uber to save half of the fare.
can I know the fare from Kepong Sentral to Sri Damansara (Hartalega Sdn Bhd)?
Hi, taxi will costs about RM10, you can take Rapidkl 801 as well.


There is a new Silk Coupon available to print. The coupon is for $1.00 on any ONE (1) Silk Oat Yeah Oatmilk Half Gallon, any flavor.
Through 3/30, ShopRite has the Silk Oat Yeah Half Gallons on sale for $2.99 making them $1.99 after the coupon.
$1.00 on any ONE (1) Silk® Oat Yeah™ Oatmilk Half Gallon, any flavor.
Nabisco Thin Chips Ahoy Cookies $0.49 at Acme!
Stop & Shop Preview Ad for 3/29 Is Here!


There is nothing better than soft, luxurious carpeting to make your home a relaxing and comfortable place to live. In fact, your whole home can be transformed with the right kind of flooring. That is why your Columbia, Missouri Carpet One carries a wide array of options in high-quality flooring. At Carpet One, we are proud to bring you only the very best in carpeting, hardwood flooring, luxury vinyl tiles, ceramic tiling, and laminate flooring.
Your Carpet One in Columbia knows that choosing flooring that suits your home can be tricky. Our sales professionals are trained to help you choose the right flooring for your home from our selection. Our sales professionals will work with you to choose the flooring material and style that's best for the conditions in your home. There is a large number of types of materials, styles, and brands from which to choose, including many quality carpeting brands that are exclusive to Carpet One. From protection against stains to everyday durability, no need is ignored when it comes to our wide range of Columbia flooring. And Columbia Carpet One is always an affordable solution when it comes to stylish, quality carpeting and flooring. Plus, there are several levels of SelectAFloor™ protection you can choose from to protect the life of your Columbia floors. But we do more than help you choose; Carpet One in Columbia facilitates the installation of your new carpet with ease. Expertise is a big part of Carpet One Floor and Home, and that includes flooring installation.
Want to explore all of our flooring options? We proudly carry a wide variety of carpeting, hardwood, laminate, vinyl, and tile flooring. Carpet One can help you pick the perfect flooring for every area of your home. To learn more about why Carpet One flooring is the best choice for your Columbia home, call a sales professional at your nearest Carpet One store. Call or come in to your Columbia, MO Carpet One today to shop for the very best in Columbia carpeting and flooring.


Questions swirl around Social Security disability payments. The process remains confusing and elusive at times. Atlantic County Social Security offices assist in clarifying the issues. However, the basic information below may also help.
When you get married, your Social Security reimbursements can be affected. Whether you are collecting Social Security Disability Insurance (SSDI) or Supplemental Security Income (SSI) bears on the impact marriage has on benefits. Marriage itself directly affects SSDI benefits in particular cases but not in others. With SSI, marriage does not directly affect benefits, but the potential change in household income evokes adjustments. It is vital to know which benefits you receive.
SSDI is affected depending on who is accruing the work credits required to maintain coverage. If you claim the disability and the benefits are based on your work record, the payment remains unchanged. If you are receiving benefits under a disabled parent's work record, marriage will stop all payments. An exception exists when a disabled adult child marries another disabled adult child. In this case, benefits may not be lost.
If you receive benefits as a divorced spouse of a previous marriage, SSDI payments will end with the new marriage. In the case of a widow, divorced widow, widower or divorced widower, two principles apply. One, if you remarry before age 60, your payments stop. And two, If you are disabled and marry before age 50, benefits will not continue.
SSI proves a different scenario. Approval of awards under SSI is based on income and resource limits. When you marry, a portion of your spouse's income and resources count as your revenues and assets in SSI determination. Included in this assessment are work earnings, SSDI payments and other income. The resulting numbers may affect the amount of your SSI benefit. For example, if your spouse earns a decent wage, the additional figures will exceed social security limits. In this case, your benefits could be reduced or stopped altogether.
If your spouse also receives SSI, the payment amount becomes a couple's rate rather than two individual rates. It is likely that you will see a reduction in payment amount in this case. The full SSI payment for a couple is typically less than double the individual payment.
Children who receive benefits under the age of 18 or as a student at age 18 or 19 lose payments when they marry.


text:
Subscribe to Environmental Health News's Posts
Environmental Health News is a foundation-funded news organization that advances the public's understanding of environmental health issues by reporting and publishing news stories and providing daily access to news from other media around the world.
Articles by EHN journalists are published at EHN.org and provided to newspapers and other media. The content is under the control of Editor in Chief Marla Cone, an award-winning environmental journalist. EHN also offers timely, daily access to hundreds of articles on environmental health topics published each day in the world press, and its searchable archives date back to 2002. EHN is funded by foundations and does not accept funding from interest groups.
Scientists Critical of EU's Draft Chemical Regulation Policy Have Industry Ties
By Environmental Health News on September 26, 2013
This special report by Stéphane Horel and Brian Bienkowski was originally published Sept. 23 by Environmental Health News. Seventeen scientists who have criticized plans in Europe to regulate endocrine-disrupting chemicals have past or current…


text:
Q: My data doesnot get recorded in the SQLite DB on my android app OK guys, before i as more, i searched the forum and many others but i didnt seem to find the adequate answer so i thought i might ask, i've created this app for organizing the day and it works somehow like this:
 - I have 2 activities, the one is to show the data (on a list view) and the other is just for insertion, i opened the second activity with the startActivityForResult function and then get the data back and with the onActivityResult function i insert it into the database.
Eclipse doesent show me any errors, nor does the LogCat but the data doesent seem to get inserted into the Db, so i inserted a try-catch method while inserting the data to log what is done, and i always get the exception that the data was not recorded. I am new into android and i dont think i do everything right. I posted all the code of the application so you have a overview of the whole process but the problem (i think) is somewhere where the data base is created, or the data is inserted, or maybe at the activities when i try to get the data from one to the other. but i dont know where so please help!
the MainActivity.java:
package com.example.dailyplanner;

import android.R.id;
import android.os.Bundle;
import android.app.Activity;
import android.app.ListActivity;
import android.content.Intent;
import android.database.Cursor;
import android.database.sqlite.SQLiteDatabase;
import android.util.Log;
import android.view.ContextMenu;
import android.view.Menu;
import android.view.MenuInflater;
import android.view.MenuItem;
import android.view.View;
import android.view.ContextMenu.ContextMenuInfo;
import android.view.View.OnClickListener;
import android.view.View.OnCreateContextMenuListener;
import android.widget.Button;
import android.widget.ImageButton;
import android.widget.ListView;
import android.widget.Toast;

public class MainActivity extends ListActivity {

    private SQLiteDatabase db;
    Intent weather;
    Intent i;
    String text;
    String date;
    String time;
    ListView lv;

    @Override
    public void onCreate(Bundle savedInstanceState) {
        super.onCreate(savedInstanceState);
        setContentView(R.layout.activity_main);

        db = openOrCreateDatabase("MyDB", MODE_PRIVATE, null);
        db.execSQL("CREATE TABLE IF NOT EXISTS TaskTbl (Id INTEGER PRIMARY KEY AUTOINCREMENT NOT NULL, text VARCHAR(250), time VARCHAR(20), date VARCHAR(20));");

        Button showBtn = (Button) findViewById(R.id.shTask);
        showBtn.setOnClickListener(new OnClickListener() {

            public void onClick(View v) {

            }
        });

        Button nTaskBtn = (Button) findViewById(R.id.nTask);
        nTaskBtn.setOnClickListener(new OnClickListener() {

            public void onClick(View v) {

                Intent nTaskScreen = new Intent(getApplicationContext() new_task.class);

                startActivityForResult(nTaskScreen, 100);

            }
        });

        Button wthrBtn = (Button) findViewById(R.id.wthrBtn);
        registerForContextMenu(wthrBtn);

        lv = (ListView) findViewById(id.list);

    }

    @Override
    public void onCreateContextMenu(ContextMenu menu, View v,
        ContextMenuInfo menuInfo) {
        // TODO Auto-generated method stub
        super.onCreateContextMenu(menu, v, menuInfo);

        MenuInflater mi = getMenuInflater();
        mi.inflate(R.menu.cities, menu);

    }

    @Override
    public boolean onContextItemSelected(MenuItem item) {
        // TODO Auto-generated method stub
        return super.onContextItemSelected(item);

    }

    @Override
    protected void onActivityResult(int requestCode, int resultCode, Intent data) {
        // TODO Auto-generated method stub
        super.onActivityResult(requestCode, resultCode, data);

        if(resultCode==100)
        {
            i = getIntent();
        String text = i.getStringExtra("text");
            String date = i.getStringExtra("date");
            String time = i.getStringExtra("time");
                try{

                db.execSQL("INSERT INTO TaskTbl (text,time,date) VALUES("+text+", "+time+", "+date+");");

                Log.d("db","data was recorded");
            }
            catch (Exception e)
            {
                Log.e("db", "data was not recorded");

            }

        }

    }
}

New_task.java:
package com.example.dailyplanner;

import android.R.string;
import android.app.Activity;
import android.app.DatePickerDialog;
import android.app.Dialog;
import android.app.TimePickerDialog;
import android.content.Intent;
import android.net.UrlQuerySanitizer.ValueSanitizer;
import android.os.Bundle;
import android.renderscript.Sampler.Value;
import android.view.View;
import android.view.View.OnClickListener;
import android.widget.Button;
import android.widget.DatePicker;
import android.widget.EditText;
import android.widget.TextView;
import android.widget.TimePicker;

public class new_task extends Activity {

    static final int TIME_DIALOG_ID=0;
    static final int DATE_DIALOG_ID=1;
    public TextView timeText;
    public TextView dateText;
    public EditText taskText;

    @Override
    protected void onCreate(Bundle savedInstanceState) {
        // TODO Auto-generated method stub
        super.onCreate(savedInstanceState);
        setContentView(R.layout.new_task);

        timeText = (TextView) findViewById(R.id.timeTxt);
        dateText = (TextView) findViewById(R.id.dateTxt);
        taskText = (EditText) findViewById(R.id.editText1);

        Button btnSave = (Button) findViewById(R.id.btnSave);
        btnSave.setOnClickListener(new OnClickListener() {

            public void onClick(View v) {

                Intent i = new Intent(getApplicationContext(),     MainActivity.class);

                i.putExtra("date", dateText.getText().toString());
                i.putExtra("time", timeText.getText().toString());
                i.putExtra("text", taskText.getText().toString());

                setResult(100);

                finish();

            }
        });

        Button btnCancel = (Button) findViewById(R.id.btnCancel);
        btnCancel.setOnClickListener(new OnClickListener() {

            public void onClick(View v) {

                finish();

            }
        });

    Button btnSetTime = (Button) findViewById(R.id.btnSetTime);
        btnSetTime.setOnClickListener(new OnClickListener() {

            public void onClick(View v) {

                showDialog(TIME_DIALOG_ID);

            }
            });

        Button btnSetDate = (Button) findViewById(R.id.btnSetDate);
        btnSetDate.setOnClickListener(new OnClickListener() {

            public void onClick(View v) {

                showDialog(DATE_DIALOG_ID);

            }
        });

    }

    TimePickerDialog.OnTimeSetListener mTimeSetListener = new     TimePickerDialog.OnTimeSetListener() {

                public void onTimeSet(TimePicker view, int hourOfDay, int minute) {
                    timeText.setText(hourOfDay+":"+minute);
                    };

    };

    DatePickerDialog.OnDateSetListener mDateSetListener = new DatePickerDialog.OnDateSetListener() {

        public void onDateSet(DatePicker view, int year, int monthOfYear,
                int dayOfMonth) {

            dateText.setText(dayOfMonth+"."+monthOfYear+"."+year);

        }
    };

    protected Dialog onCreateDialog(int id){
        switch(id){

        case TIME_DIALOG_ID:
        return new TimePickerDialog(this, mTimeSetListener, 0, 0, true);

        case DATE_DIALOG_ID:
            return new DatePickerDialog(this, mDateSetListener, 2011, 1, 28);

        }
        return null;

    }

}

here's the LogCat:
10-13 15:57:44.825: D/CLIPBOARD(9334): Hide Clipboard dialog at Starting input: finished by someone else... !
10-13 16:03:17.020: D/dalvikvm(10612): GC_FOR_ALLOC freed 135K, 4% free 12839K/13255K, paused 27ms
10-13 16:03:17.020: I/dalvikvm-heap(10612): Grow heap (frag case) to 13.069MB for 379472-byte allocation
10-13 16:03:17.075: D/dalvikvm(10612): GC_FOR_ALLOC freed <1K, 4% free 13209K/13639K, paused 55ms
10-13 16:03:17.115: D/AbsListView(10612): Get MotionRecognitionManager
10-13 16:03:17.305: D/CLIPBOARD(10612): Hide Clipboard dialog at Starting input: finished by someone else... !
10-13 16:03:21.740: D/dalvikvm(10612): GC_CONCURRENT freed 62K, 2% free 13626K/13895K, paused 3ms+2ms
10-13 16:03:21.790: D/dalvikvm(10612): GC_CONCURRENT freed 6K, 2% free 14073K/14343K, paused 2ms+2ms
10-13 16:03:21.825: D/AbsListView(10612): Get MotionRecognitionManager
10-13 16:03:21.875: D/dalvikvm(10612): GC_FOR_ALLOC freed 80K, 2% free 14324K/14599K, paused 13ms
10-13 16:03:23.130: D/dalvikvm(10612): GC_CONCURRENT freed 175K, 3% free 14678K/15047K, paused 2ms+4ms
10-13 16:03:28.910: D/AndroidRuntime(10612): Shutting down VM
10-13 16:03:28.910: W/dalvikvm(10612): threadid=1: thread exiting with uncaught exception (group=0x40c6f1f8)
10-13 16:03:28.915: E/AndroidRuntime(10612): FATAL EXCEPTION: main
10-13 16:03:28.915: E/AndroidRuntime(10612): java.lang.RuntimeException: Failure delivering result ResultInfo{who=null, request=100, result=100, data=null} to activity {com.example.dailyplanner/com.example.dailyplanner.MainActivity}: android.database.sqlite.SQLiteConstraintException: error code 19: constraint failed
10-13 16:03:28.915: E/AndroidRuntime(10612):    at android.app.ActivityThread.deliverResults(ActivityThread.java:2994)
10-13 16:03:28.915: E/AndroidRuntime(10612):    at android.app.ActivityThread.handleSendResult(ActivityThread.java:3037)
10-13 16:03:28.915: E/AndroidRuntime(10612):    at android.app.ActivityThread.access$1100(ActivityThread.java:128)
10-13 16:03:28.915: E/AndroidRuntime(10612):    at android.app.ActivityThread$H.handleMessage(ActivityThread.java:1191)
10-13 16:03:28.915: E/AndroidRuntime(10612):    at android.os.Handler.dispatchMessage(Handler.java:99)
10-13 16:03:28.915: E/AndroidRuntime(10612):    at android.os.Looper.loop(Looper.java:137)
10-13 16:03:28.915: E/AndroidRuntime(10612):    at android.app.ActivityThread.main(ActivityThread.java:4514)
10-13 16:03:28.915: E/AndroidRuntime(10612):    at java.lang.reflect.Method.invokeNative(Native Method)
10-13 16:03:28.915: E/AndroidRuntime(10612):    at java.lang.reflect.Method.invoke(Method.java:511)
10-13 16:03:28.915: E/AndroidRuntime(10612):    at com.android.internal.os.ZygoteInit$MethodAndArgsCaller.run(ZygoteInit.java:993)
10-13 16:03:28.915: E/AndroidRuntime(10612):    at com.android.internal.os.ZygoteInit.main(ZygoteInit.java:760)
10-13 16:03:28.915: E/AndroidRuntime(10612):    at dalvik.system.NativeStart.main(Native Method)
10-13 16:03:28.915: E/AndroidRuntime(10612): Caused by: android.database.sqlite.SQLiteConstraintException: error code 19: constraint failed
10-13 16:03:28.915: E/AndroidRuntime(10612):    at android.database.sqlite.SQLiteStatement.native_execute(Native Method)
10-13 16:03:28.915: E/AndroidRuntime(10612):    at android.database.sqlite.SQLiteStatement.executeUpdateDelete(SQLiteStatement.java:92)
10-13 16:03:28.915: E/AndroidRuntime(10612):    at android.database.sqlite.SQLiteDatabase.executeSql(SQLiteDatabase.java:2020)
10-13 16:03:28.915: E/AndroidRuntime(10612):    at android.database.sqlite.SQLiteDatabase.execSQL(SQLiteDatabase.java:1960)
10-13 16:03:28.915: E/AndroidRuntime(10612):    at com.example.dailyplanner.MainActivity.onActivityResult(MainActivity.java:182)
10-13 16:03:28.915: E/AndroidRuntime(10612):    at android.app.Activity.dispatchActivityResult(Activity.java:4746)
10-13 16:03:28.915: E/AndroidRuntime(10612):    at android.app.ActivityThread.deliverResults(ActivityThread.java:2990)
10-13 16:03:28.915: E/AndroidRuntime(10612):    ... 11 more

A: You should always post the stack trace from logcat when asking about an exception.
However, I can see why your insert fails.  Text data and dates should be delimited with single quotes.
INSERT INTO foo VALUES (myTextData)

will fail
INSERT INTO foo VALUES ('myTextData')

will work.
Use "'" + text + "'"
db.execSQL("INSERT INTO TaskTbl (text,time,date) VALUES(" + "'" + text + "', '" + time + "', '" + date + "');");

When building strings like this, use the syntax colour highlighting in your IDE editor to check that you have the quotes in the right place. For example, in my IDE, strings are shown in green and identifiers are black.
[EDIT]
The constraint exception means that you are trying to add a duplicate row.  If duplicates are not allowed, then you should handle this exception accordingly.  If duplicates are allowed, then use the _id column as the primary.  I think you might have tried to do this but your create statement adds a column called "id", not "_id".  If in fact you meant to use "id", then you must use a unique value for that column in the INSERT since you have specified that it is the primary key.


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Scoop up onto your toothbrush and brush for 2 minutes (this is important). Set a timer if you have to!
If you have an event coming up, do this every morning for 7 days. Afterwards, limit to only once a week and NO more than that!
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