Receipt from Pratt and Co.

Receipt from Pratt and Co. of Buffalo, New York, Wholesale Dealers in Hardware for payment on screws, fasteners, locks, keys and other hardware. This document is stained, July 21, 1876.

Receipt from Pratt and Company for brass rail

Receipt from Pratt and Company for brass rail, Aug. 17, 1876.

Receipt from Pratt and Company for hardware

Receipt from Pratt and Company for hardware, Aug. 22, 1876.

Receipt from Pratt and Company for bronze knobs

Receipt from Pratt and Company for bronze knobs, Aug. 29, 1876.

Receipt from Pratt and Company for payment on account

Receipt from Pratt and Company for payment on account, Sept. 1, 1876.

Credit to S.D. Woodruff from Pratt and Company for $150.00

Credit to S.D. Woodruff from Pratt and Company for $150.00, Sept. 7, 1876.

Receipt from Pratt and Company for bronze escutcheons

Receipt from Pratt and Company for bronze escutcheons, Sept. 9, 1876.

Receipt from Pratt and Company, New York for payment on account

Receipt from Pratt and Company, New York for payment on account, Oct. 1, 1876

Credit to S.D. Woodruff from Pratt and Company for $62.00

Credit to S.D. Woodruff from Pratt and Company for $62.00, Nov. 6, 1876.

(Re)writing the other/self : autoethnography in the transcultural arena of representation

Abstract: In Imperial Eyes Mary Louise Pratt (1992: 7, emphasis original) defines autoethnography as "instances in which colonized subjects undertake to represent themselves in ways that engage with the colonizer's own terms ... in response to or in dialogue with . . . metropolitan representations." Although Pratt's conceptualization of autoethnography has much to offer post-colonial studies, it has received little attention in the field. In this thesis, I interrogate Pratt's notion of autoethnography as a theoretical tool for understanding the self-representations of subordinate peoples within transcultural terrains of signification. I argue that autoethnography is a concept that allows us to move beyond some theoretical dualisms, and to recognize the (necessary) coexistence of subordinate peoples' simultaneous accommodation of and resistance to dominant representations of themselves. I suggest that even when autoethnographic expressions seem to rely on or to reproduce dominant knowledges, their very existence as speech acts implicitly resists dominant discourses which objectify members of oppressed populations and re-create them as Native Informants. I use Pratt's concept to analyze two books by Islamic feminist sociologist Fatima Memissi. Memissi's Dreams ofTrespass and Scheherazade Goes West illustrate the simultaneity of accommodation and disruption evident in autoethnographic communication. Across the two books, Memissi shows herself renegotiating the discourses which discipline her (and her speech). She switches back and forth between the positions of reader and author, demonstrates the reciprocity of the disciplinary gaze (she looks back at her dominants, reading their own reading of her representation of her social group), and provides a model of autoethnographic dialogue.

Amacy Matthews Letters, 1918

The correspondence is dated October 19, 1918 and December 17, 1918. Amacy Matthews was the treasurer for the Township of Crowland. The correspondence is from J.W. [John Wells] Marshall, the county school inspector and relates to payments to be made to each teacher listed in the correspondence. Each letter includes the signature of the teacher acknowledging receipt of the funds. Teachers listed are Orlin McKenney, Edward Farr, Leonard Matthews, Charles Terreberry, Hiram Pratt, William VanAlstine, Grant Jenkinson and Harry Terreberry.