Americanist

A·mer·i·can·ist

 (ə-mĕr′ĭ-kə-nĭst)
n.
1. One who studies a facet of America, such as its history or geology.
2. A specialist in the study of American aboriginal cultures or languages.
3. One that is sympathetic to the United States and its policies.

Americanist

(əˈmɛrɪkənɪst)
n
a person who studies some aspect of America, such as its history or languages

A•mer•i•can•ist

(əˈmɛr ɪ kə nɪst)

n.
1. a student of America, esp. of its history, culture, and geography.
2. a specialist in the cultures or languages of American Indians.
[1880–85]
References in periodicals archive ?
The final chapter assesses his posthumous role in the Americanist controversies.
Crews acknowledges the need for accommodating a broader view of American culture but scores this New Americanist criticism for "its self-righteousness, its tendency to conceive of American history only as a highlight film of outrages, its impatience with artistic purposes other than |redefining the social order,' and its choice of critical principles according to the partisan cause at hand." He is particularly shrewd at exposing the double-think of radical critics who "interrogate" canonical and noncanonical writers by different standards.
Expanded and rewritten from presentations to a July 2012 international Americanist convention in Vienna, 11 studies explore indigenous perceptions of leadership in lowland and highland South America, changing styles of leadership in lowland South America, and Amazonian indigenous actors in state politics.
While K12/Connections-style virtual academies may be a bad fit for homeschoolers, there are, nonetheless, some online homeschool curricula that not only provide solid academics, but which also reinforce the Christian and Americanist values a majority of homeschool parents say they want for their kids.
Rosemary Radford Ruether's call for a new Barmen Declaration, one that would reject "Americanist Christianity" just as the original denounced the "German Christianity" of the 1930s, is provocative and timely.
Bush's reverence for previous Americanist scholarship (in these cases, especially, that of Sacvan Bercovitch on the jeremiad as quintessential American form an d Garry Wills on the Declaration as a fundament of American myth) is balanced by the refinements and extensions he makes.
She combines three general approaches in her analysis: examination of the historical development of the Latin Americanist discourse (the sum of writings that have attempted to define Latin American culture, identity, and reality, often by way of reference to Europe); biographical accounts of Carpentier and Cortazar as situated historically in relation to the Latin Americanist discourse and in relation to how they formulated their poetics in relation to this discourse; and exegetical analysis of their writings that addresses how they implement this Latin Americanist project of poetics in literary practice.
In the context of increasing use of an "Americanist" messianic nationalism by the Bush administration to justify its "war against terrorism," the question needs to be posed, particularly for U.S.
In contrast to the leading labor historians, New Americanist literary critics, and scholars of black transnationalism who have come to view the idea of American exceptionalism as a retrograde embarrassment, Iton conceives the issue as the key to understanding still-critical failures of American collectivism.
In Moreiras's case, despite his solidarity with Latin Americanist critics like Beverley, Yoedice, and others, he reluctantly concludes that these early testimonio critics have tended to promote an undertheorized, even fetishizing reading of testimonio.
Excess baggage; a modern theory and the conscious amnesia of Latin Americanist thought.