How and when did Americans develop their obsession with guns? Is gun-related violence so deeply embedded in American historical experience as to be immutable? The accepted answers to these questions are "mythology," says Michael A. Bellesiles. Basing his arguments on sound and prodigious research, Bellesiles makes it clear that gun ownership was the exception--even on the frontier--until the age of industrialization. In Colonial America the average citizen had virtually no access to or training in the use of firearms, and the few guns that did exist were kept under strict control. No guns were made in America until after the Revolution, and there were few gunsmiths to keep them in repair. Bellesiles shows that the U.S. government, almost from its inception, worked to arm its citizens, but it met only public indifference and resistance until the 1850s, when technological advances--such as repeating revolvers with self-contained bullets--contributed to a surge in gun manufacturing. Finally, we see how the soaring gun production engendered by the Civil War, and the decision to allow soldiers to keep their weapons at the end of the conflict, transformed the gun from a seldom-needed tool to a perceived necessity--opposing ideas that are still at the center of the fight for and against gun control today. Michael A. Bellesiles's research set off a chain of passionate reaction after its publication in the Journal of American History in 1996, and Arming America is certain to be one of the most controversial and widely read books on the subject.

Arming America: The Origins of a National Gun Culture

History

Michael A. Bellesiles

Americas

Alfred A. Knopf/Random House

In the ninth century BCE, the peoples of four distinct regions of the civilized world created the religious and philosophical traditions that have continued to nourish humanity to the present day: Confucianism and Daoism in China, Hinduism and Buddhism in India, monotheism in Israel, and philosophical rationalism in Greece. Later generations further developed these initial insights, but we have never grown beyond them. Rabbinic Judaism, Christianity, and Islam, for example, were all secondary flowerings of the original Israelite vision. Now, in The Great Transformation, Karen Armstrong reveals how the sages of this pivotal “Axial Age” can speak clearly and helpfully to the violence and desperation that we experience in our own times. Armstrong traces the development of the Axial Age chronologically, examining the contributions of such figures as the Buddha, Socrates, Confucius, Jeremiah, Ezekiel, the mystics of the Upanishads, Mencius, and Euripides. All of the Axial Age faiths began in principled and visceral recoil from the unprecedented violence of their time. Despite some differences of emphasis, there was a remarkable consensus in their call for an abandonment of selfishness and a spirituality of compassion. With regard to dealing with fear, despair, hatred, rage, and violence, the Axial sages gave their people and give us, Armstrong says, two important pieces of advice: first there must be personal responsibility and self-criticism, and it must be followed by practical, effective action. In her introduction and concluding chapter, Armstrong urges us to consider how these spiritualities challenge the way we are religious today. In our various institutions, we sometimes seem to be attempting to create exactly the kind of religion that Axial sages and prophets had hoped to eliminate. We often equate faith with doctrinal conformity, but the traditions of the Axial Age were not about dogma. All insisted on the primacy of compassion even in the midst of suffering. In each Axial Age case, a disciplined revulsion from violence and hatred proved to be the major catalyst of spiritual change.

The Great Transformation: The Beginning of Our Religious Traditions

ARMSTRONG, KAREN

Ancient Civilizations

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