James McEwen was born in about 1710 in Ballybay, County Monaghan, Ireland. He married Isabella Stewart in about 1728. They had five children. They emigrated in 1736 and settled in New Jersey. They moved to Bucks County, Pennsylvania in 1758. James died in about 1781. Descendants and relatives lived in Pennsylvania, Ohio, Texas, Colorado and elsewhere.

Cultural heritage is material – tangible and intangible – that signifies a culture’s history or legacy. It has become a venue for contestation, ranging in scale from protesting to violently claimed and destroyed. But who defines what is to be preserved and what is to be erased? As cultural heritage becomes increasingly significant across the world, the number of issues for critical analysis and, hopefully, mediation, arise. The issue stems from various groups: religious, ethnic, national, political, and others come together to claim, appropriate, use, exclude, or erase markers and manifestations of their own and others’ cultural heritage as a means for asserting, defending, or denying critical claims to power, land, and legitimacy. Can cultural heritage be well managed and promoted while at the same time kept within parameters so as to diminish contestation? The cases herein rage from Greece, Spain, Egypt, the UK, Syria, Zimbabwe, Italy, the Balkans, Bénin, and Central America.

A Scandinavian Heritage surveys the numerous contributions made in this area by the people of 5 nations: Denmark, Norway, Sweden, Finland, and Iceland. The history of these people, from the first settlers to the present is explored in detail.

Castles, lochs, seascapes. Coastal Scotland is one of the world's most romanticized tourist destinations, yet it is in the midst of severe economic decline. The North Atlantic fisheries crisis has hit Scottish communities hard and local fisherfolk are faced with chronic insecurity, anxiety over the decline of fishing and doubts about their cultural survival. The decline of this traditional industry has been accompanied by growing tourism along Scottish shores. Fishing villages are marketed for tourist consumption and culture has become a commodity. Drawing upon fieldwork, novels, folk music and travel literature, Nadel-Klein explores how these influences have affected locals' sense of identity and presence within a modern European nation. How is identity linked to power? What role do memory and authenticity play in the creation of Scottish heritage? How do locals feel about the onslaught of tourists? The topical nature of these issues and their relevance to other regions facing similar tensions make this book an important contribution to contemporary anthropology.

"Our goal would be to collect pictures and stories about the quilts and coverlets owned by members of the TSDAR."--p.3.

Most critics and literary historians have ignored Marxist-inspired creative literature in Canada, or dismissed it as an ephemeral phenomenon of the 1930s. Research reveals, however, that from the 1920s onward Canadian creative writers influenced by Marxist ideas have produced a quantitatively substantial and artistically significant body of poetry, drama, fiction, and non-fiction. This book traces historically and evaluates critically this tradition, with particular emphasis on writers who were associated with, or sympathetic to, the Communist Party of Canada. After two chapters surveying the work of anti-capitalist writers of the nineteenth and early twentieth centuries, the book concentrates on the development of Marxist-inspired writing from the 1920s to the end of the twentieth century. Besides devoting attention to both social and theoretical backgrounds, this study provides critical commentary on work by prominent writers who spent part of their literary careers as Communist Party members, including Dorothy Livesay, Patrick Anderson, Milton Acorn, and George Ryga, as well as less well known but more fervent Communists such as Margaret Fairley, Dyson Carter, Joe Wallace, Stanley Ryerson, and Jean-Jules Richard. Although primarily concerned with the older generation of Marxists who flourished between the 1920s and the 1970s, the book also includes a chapter on the post-1970s “New Left.”

Focusing on the practices and politics of heritage-making at the individual and the local level, this book uses a wide array of international case studies to argue for their potential not only to disrupt but also to complement formal heritage-making in public spaces. Providing a much-needed clarion call to reinsert the individual as well as the transient into more collective heritage processes and practices, this strong contribution to the field of Critical Heritage Studies offers insight into benefits of the ‘heritage from below approach’ for researchers, policy makers and practitioners.

The definition of “public archaeology” has expanded in recent years to include archaeologists’ collaborations with and within communities and activities in support of education, civic renewal, peacebuilding, and social justice. Barbara Little and Paul Shackel, long-term leaders in the growth of a civically-engaged, relevant archaeology, outline a future trajectory for the field in this concise, thoughtful volume. Drawing from the archaeological study of race and labor, among other examples, the authors explore this crucial opportunity and responsibility, then point the way for the discipline to contribute to the contemporary public good.