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This work treats the European political philosophy that has engendered the Nation-State concept -- considered to be the logical evolution of human history as a linear periodization into the Modern State. This Modern State concept is treated as the end of history in liberal democratic theory, in spite of it remaining a European phenomenon. Where it has been imposed beyond the European political culture it has provoked a plague of civil wars and occupations, such as in Palestine. In Europe itself it has also resulted in such features as the Spanish Inquisition, the latter-day Spanish civil war and the fascist dictatorship that followed, as well as the Nazi regime and its Holocaust in alliance with the various fascist allies seeking their own Nation-State. Various attempts have followed in Europe itself to overcome the Nation-State itself by means of the European Union which sought to unite the Nation-States with a federated effort to bring some stability to the economy and life of the region in light of the disastrous wars of the twentieth century. The contradictions of the Nation-State and Federalism become ever more apparent as the EU now descends into economic chaos. This sub-title invites a comparison and a contrast between the Jewish political-culture and the Zionist movement. One may consider political-culture as encompassing Civil Society, history, religious theology and law; comprising a collective consciousness, this historical heritage forms a national identity which is currently oriented into nationalism by the State. The endurance of national identity apart from the State and with the extinction of the State is projected as the basis of an independent Civil Society.

In America's collective unconscious, the Haudenosaunee, known to many as the Iroquois, are viewed as an indelible part of New York's modern and democratic culture. From the Iroquois confederacy serving as a model for the US Constitution, to the connections between the matrilineal Iroquois and the woman suffrage movement, to the living legacy of the famous "Sky Walkers," the steelworkers who built the Empire State Building and the George Washington Bridge, the Iroquois are viewed as an exceptional people who helped make the state's history unique and forward-looking. John C. Winters contends that this vision was not manufactured by Anglo-Americans but was created and spread by an influential, multi-generational Seneca-Iroquois family. From the American Revolution to the Cold War, Red Jacket, Ely S. Parker, Harriet Maxwell Converse (adopted), and Arthur C. Parker used the tools of a colonial culture to shape aspects of contemporary New York culture in their own peoples' image. The result was the creation of "The Amazing Iroquois," an historical memory that entangled indigenous self-definition, colonial expectations about racial stereotypes and Native American politics, and the personalities of the people who cultivated and popularized that memory. Through the imperial politics of the eighteenth century to pioneering museum exhibitions of the twentieth, these four Seneca celebrities packaged and delivered Iroquoian stories to the broader public in defiance of the contemporary racial stereotypes and settler colonial politics that sought to bury them. Owing to their skill, fame, and the timely intervention of Iroquois leadership, this remarkable family showcases the lasting effects of indigenous agents who fashioned a popular and long-lasting historical memory that made the Iroquois an obvious and foundational part of New Yorkers' conception of their own exceptional state history and self-identity.