Early America: History, Context, Culture – serie

In Palatines, Liberty, and Property A. G. Roeber explains why so many Germans, when they faced critical choices in 1776, became active supporters of the patriot cause. Employing a variety of German-language sources and and following all the major German migration streams, Roeber explores German conceptions of personal and public property in the context of cultural and religious beliefs, village life, and family concerns. Co-winner of the John H. Dunning Prize from the American Historical Association, Roeber's study of German-American settlements and their ideas about liberty and property provides an unprecedented view of how non-English culture and beliefs made their way from Europe to America.

Observing that intellectual changes within late-seventeenth-century Massachusetts Puritan culture closely paralleled changes within Puritan culture in England, Michael Winship re-examines one of the more nettlesome issues in the intellectual history of early New England. How did the logic of Puritanism square itself with the increasingly hostile assumptions of the early Enlightenment? And, faced with a new intellectual world whose parameters were formed to a large extent in opposition to Puritanism, how did Puritans try to maintain credibility? In Seers of God, Winship's compelling analysis of topics ranging from theology to witchcraft places the problem of intellectual change fully in a transatlantic context.

In Merchants and Empire, Cathy Matson examines the economic ideas and behavior of New York City's commercial wholesalers, especially the middling merchants who, as a majority of active traders, affected the character of city commerce over its colonial years. Although less prominent in transatlantic dry goods commerce than the great traders, this middling majority spread dissenting economic ideas and flouted political authority time and again when the benefits to their interests were clear. Indeed, middling or lesser merchants fashioned a plausible alternative to mercantilism, and contributed significantly to the challenges Americans offered to British rule in the final colonial years.

Hurricanes created unique challenges for the colonists in the British Greater Caribbean during the seventeenth and eighteenth centuries. These storms were entirely new to European settlers and quickly became the most feared part of their physical environment, destroying staple crops and provisions, leveling plantations and towns, disrupting shipping and trade, and resulting in major economic losses for planters and widespread privation for slaves. In this study, Matthew Mulcahy examines how colonists made sense of hurricanes, how they recovered from them, and the role of the storms in shaping the development of the region's colonial settlements. Hurricanes and Society in the British Greater Caribbean, 1624-1783 provides a useful new perspective on several topics including colonial science, the plantation economy, slavery, and public and private charity. By integrating the West Indies into the larger story of British Atlantic colonization, Mulcahy's work contributes to early American history, Atlantic history, environmental history, and the growing field of disaster studies.

Encountering Revolution looks afresh at the profound impact of the Haitian Revolution on the early United States. The first book on the subject in more than two decades, it redefines our understanding of the relationship between republicanism and slavery at a foundational moment in American history. For postrevolutionary Americans, the Haitian uprising laid bare the contradiction between democratic principles and the practice of slavery. For thirteen years, between 1791 and 1804, slaves and free people of color in Saint-Domingue battled for equal rights in the manner of the French Revolution. As white and mixed-race refugees escaped to the safety of U.S. cities, Americans were forced to confront the paradox of being a slaveholding republic, recognizing their own possible destiny in the predicament of the Haitian slaveholders. Historian Ashli White examines the ways Americans-black and white, northern and southern, Federalist and Democratic Republican, pro- and antislavery-pondered the implications of the Haitian Revolution. Encountering Revolution convincingly situates the formation of the United States in a broader Atlantic context.It shows how the very presence of Saint-Dominguan refugees stirred in Americans as many questions about themselves as about the future of slaveholding, stimulating some of the earliest debates about nationalism in the early republic.

In this original examination of alcohol production in early America, Sarah Hand Meacham uncovers the crucial role women played in cidering and distilling in the colonial Chesapeake. Her fascinating story is one defined by gender, class, technology, and changing patterns of production. Alcohol was essential to colonial life; the region's water was foul, milk was generally unavailable, and tea and coffee were far too expensive for all but the very wealthy. Colonists used alcohol to drink, in cooking, as a cleaning agent, in beauty products, and as medicine. Meacham finds that the distillation and brewing of alcohol for these purposes traditionally fell to women. Advice and recipes in such guidebooks as The Accomplisht Ladys Delight demonstrate that women were the main producers of alcohol until the middle of the 18th century. Men, mostly small planters, then supplanted women, using new and cheaper technologies to make the region's cider, ale, and whiskey. Meacham compares alcohol production in the Chesapeake with that in New England, the middle colonies, and Europe, finding the Chesapeake to be far more isolated than even the other American colonies.She explains how home brewers used new technologies, such as small alembic stills and inexpensive cider pressing machines, in their alcoholic enterprises. She links the importation of coffee and tea in America to the temperance movement, showing how the wealthy became concerned with alcohol consumption only after they found something less inebriating to drink. Taking a few pages from contemporary guidebooks, Every Home a Distillery includes samples of historic recipes and instructions on how to make alcoholic beverages. American historians will find this study both enlightening and surprising.

Jenna M. Gibbs explores the world of theatrical and related print production on both sides of the Atlantic in an age of remarkable political and social change. Her deeply researched study of working-class and middling entertainment covers the period of the American Revolution through the first half of the nineteenth century, examining controversies over the place of black people in the Anglo-American moral imagination. Taking a transatlantic and nearly century-long view, Performing the Temple of Liberty draws on a wide range of performed texts as well as ephemera-broadsides, ballads, and cartoons - and traces changes in white racial attitudes. Gibbs asks how popular entertainment incorporated and helped define concepts of liberty, natural rights, the nature of blackness, and the evils of slavery while also generating widespread acceptance, in America and in Great Britain, of blackface performance as a form of racial ridicule. Readers follow the migration of theatrical texts, images, and performers between London and Philadelphia. The story is not flattering to either the United States or Great Britain.Gibbs' account demonstrates how British portrayals of Africans ran to the sympathetic and to a definition of liberty that produced slave manumission in 1833 yet reflected an increasingly racialized sense of cultural superiority. On the American stage, the treatment of blacks devolved into a denigrating, patronizing view embedded both in blackface burlesque and in the idea of "Liberty," the figure of the white goddess. Performing the Temple of Liberty will appeal to readers across disciplinary lines of history, literature, theater history, and culture studies. Scholars and students interested in slavery and abolition, British and American politics and culture, and Atlantic history will also take an interest in this provocative work.

A microcosm of exaggerated societal extremes-poverty and wealth, vice and virtue, elitism and equality - New Orleans is a tangled web of race, cultural mores, and sexual identities. Jennifer M. Spear's examination of the dialectical relationship between politics and social practice unravels the city's construction of race during the eighteenth and early nineteenth centuries. Spear brings together archival evidence from three different languages and the most recent and respected scholarship on racial formation and interracial sex to explain why free people of color became a significant population in the early days of New Orleans and to show how authorities attempted to use concepts of race and social hierarchy to impose order on a decidedly disorderly society. She recounts and analyzes the major conflicts that influenced New Orleanian culture: legal attempts to impose racial barriers and social order, political battles over propriety and freedom, and cultural clashes over place and progress.At each turn, Spear's narrative challenges the prevailing academic assumptions and supports her efforts to move exploration of racial formation away from cultural and political discourses and toward social histories. Strikingly argued, richly researched, and methodologically sound, this wide-ranging look at how choices about sex triumphed over established class systems and artificial racial boundaries supplies a refreshing contribution to the history of early Louisiana.

In The Baptism of Early Virginia, Rebecca Anne Goetz examines the construction of race through the religious beliefs and practices of English Virginians. She finds the seventeenth century a critical time in the development and articulation of racial ideologies-ultimately in the idea of "hereditary heathenism," the notion that Africans and Indians were incapable of genuine Christian conversion. In Virginia in particular, English settlers initially believed that native people would quickly become Christian and would form a vibrant partnership with English people. After vicious Anglo-Indian violence dashed those hopes, English Virginians used Christian rituals like marriage and baptism to exclude first Indians and then Africans from the privileges enjoyed by English Christians-including freedom. Resistance to hereditary heathenism was not uncommon, however. Enslaved people and many Anglican ministers fought against planters' racial ideologies, setting the stage for Christian abolitionism in the late eighteenth and early nineteenth centuries.Using court records, letters, and pamphlets, Goetz suggests new ways of approaching and understanding the deeply entwined relationship between Christianity and race in early America.

How can the small, isolated island of Bermuda help us to understand the early expansion of English America?First discovered by Europeans in 1505, the island of Bermuda had no indigenous population and no permanent European presence until the early seventeenth century. Settled five years after Virginia and eight years before Plymouth, Bermuda is a foundational site of English colonization. Its history reveals strikingly different paths of potential colonial development as a place where slave-owning puritan tobacco planters raised large families, engaged overseas markets, built ships, created a Christian commonwealth, hanged witches, wrestled to define racial difference, and welcomed godly pirates raiding Spanish America. In Isle of Devils, Isle of Saints, Michael J. Jarvis presents readers with a new narrative social and cultural history of Bermuda. Adopting a holistic, multidisciplinary approach that draws upon thirty years of research and archaeological fieldwork, Jarvis recounts Bermuda's turbulent, dynamic past from the Sea Venture's dramatic 1609 shipwreck through the 1684 dissolution of the Bermuda Company. He argues that the island was the first of England's colonies to produce a successful staple, form a stable community, turn a profit, transplant civic institutions, and harness bound African knowledge and labor. Bermuda was a tabula rasa that fired the imaginations of English thinkers aspiring to create an American utopia. It was also England's first puritan colony, founded as a covenanted Christian commonwealth in 1612 by self-consciously religious settlers who committed themselves to building a moral society. By the 1670s, Bermuda had become England's most densely populated possession and was poised to become an intercolonial maritime hub after freeing itself from its antiquated parent company. The first scholarly monograph in eighty years on this important, neglected colony's first century, Isle of Devils, Isle of Saints is a worthy prequel to In the Eye of All Trade, Jarvis's masterful first book. Revealing the dynamic interplay of race, gender, slavery, and environment at the dawn of English America, Jarvis's work challenges us to rethink how Europeans and Africans became distinctly American within the crucible of colonization.

A century after the Pilgrims' landing, the ongoing interactions of conquered Indians, English settlers, and enslaved Africans in southern New England had produced a closely interwoven, though radically divided, colonial society. In Bodies Politic, John Wood Sweet argues that the coming together of these diverse peoples profoundly shaped the character of colonial New England, the meanings of the Revolution in the North and the making of American democracy. Grounded in a remarkable array of original sources-from censuses and newspapers todiaries, archival images, correspondence, and court records-this innovative and intellectually sweeping work excavates the dramatic confrontations and subtle negotiations by which Indians, Africans, and Anglo-Americans defined their respective places in early New England. Citizenship, as Sweet reveals, was defined in meeting houses as well as in court houses, in bedrooms as well as on battlefields, in medical experiments and cheap jokes as well as on the streets. The cultural conflicts and racial divisions of colonial society not only survived the Revolution but actually became more rigid and absolute in the early years of the Republic.Why did conversion to Christianity fail to establish cultural common ground? Why did the abolition of slavery fail to produce a more egalitarian society? How did people of color define their places within-or outside of-the new American nation? Bodies Politic reveals how the racial legacy of early New England shaped the emergence of the nineteenth-century North-and continues, even to this day, to shape all our lives.

French Huguenots made enormous contributions to the life and culture of colonial New York during the seventeenth and eighteenth centuries. Huguenot craftsmen were the city's most successful artisans, turning out unrivaled works of furniture which were distinguished by unique designs and arcane details. More than just decorative flourishes, however, the visual language employed by Huguenot artisans reflected a distinct belief system shaped during the religious wars of sixteenth-century France. In Fortress of the Soul, historian Neil Kamil traces the Huguenots' journey to New York from the Aunis-Saintonge region of southwestern France. There, in the sixteenth century, artisans had created a subterranean culture of clandestine workshops and meeting places inspired by the teachings of Bernard Palissy, a potter, alchemist, and philosopher who rejected the communal, militaristic ideology of the Huguenot majority which was centered in the walled city of La Rochelle.Palissy and his followers instead embraced a more fluid, portable, and discrete religious identity that encouraged members to practice their beliefs in secret while living safely-even prospering-as artisans in hostile communities. And when these artisans first fled France for England and Holland, then left Europe for America, they carried with them both their skills and their doctrine of artisanal security. Drawing on significant archival research and fresh interpretations of Huguenot material culture, Kamil offers an exhaustive and sophisticated study of the complex worldview of the Huguenot community. From the function of sacred violence and alchemy in the visual language of Huguenot artisans, to the impact among Protestants everywhere of the destruction of La Rochelle in 1628, to the ways in which New York's Huguenots interacted with each other and with other communities of religious dissenters and refugees, Fortress of the Soul brilliantly places American colonial history and material life firmly within the larger context of the early modern Atlantic world.

A microcosm of exaggerated societal extremes-poverty and wealth, vice and virtue, elitism and equality-New Orleans is a tangled web of race, cultural mores, and sexual identities. Jennifer Spear's examination of the dialectical relationship between politics and social practice unravels the city's construction of race during the eighteenth and early nineteenth centuries. Spear brings together archival evidence from three different languages and the most recent and respected scholarship on racial formation and interracial sex to explain why free people of color became a significant population in the early days of New Orleans and to show how authorities attempted to use concepts of race and social hierarchy to impose order on a decidedly disorderly society. She recounts and analyzes the major conflicts that influenced New Orleanian culture: legal attempts to impose racial barriers and social order, political battles over propriety and freedom, and cultural clashes over place and progress.At each turn, Spear's narrative challenges the prevailing academic assumptions and supports her efforts to move exploration of racial formation away from cultural and political discourses and toward social histories. Strikingly argued, richly researched, and methodologically sound, this wide-ranging look at how choices about sex triumphed over established class systems and artificial racial boundaries supplies a refreshing contribution to the history of early Louisiana.

In this original examination of alcohol production in early America, Sarah Hand Meacham uncovers the crucial role women played in cidering and distilling in the colonial Chesapeake. Her fascinating story is one defined by gender, class, technology, and changing patterns of production. Alcohol was essential to colonial life; the region's water was foul, milk was generally unavailable, and tea and coffee were far too expensive for all but the very wealthy. Colonists used alcohol to drink, in cooking, as a cleaning agent, in beauty products, and as medicine. Meacham finds that the distillation and brewing of alcohol for these purposes traditionally fell to women. Advice and recipes in such guidebooks as The Accomplisht Ladys Delight demonstrate that women were the main producers of alcohol until the middle of the 18th century. Men, mostly small planters, then supplanted women, using new and cheaper technologies to make the region's cider, ale, and whiskey. Meacham compares alcohol production in the Chesapeake with that in New England, the middle colonies, and Europe, finding the Chesapeake to be far more isolated than even the other American colonies.She explains how home brewers used new technologies, such as small alembic stills and inexpensive cider pressing machines, in their alcoholic enterprises. She links the importation of coffee and tea in America to the temperance movement, showing how the wealthy became concerned with alcohol consumption only after they found something less inebriating to drink. Taking a few pages from contemporary guidebooks, Every Home a Distillery includes samples of historic recipes and instructions on how to make alcoholic beverages. American historians will find this study both enlightening and surprising.

In "The Baptism of Early Virginia", Rebecca Anne Goetz examines the construction of race through the religious beliefs and practices of English Virginians. She finds the seventeenth century a critical time in the development and articulation of racial ideologies - ultimately in the idea of "hereditary heathenism," the notion that Africans and Indians were incapable of genuine Christian conversion. In Virginia in particular, English settlers initially believed that native people would quickly become Christian and would form a vibrant partnership with English people. After vicious Anglo-Indian violence dashed those hopes, English Virginians used Christian rituals like marriage and baptism to exclude first Indians and then Africans from the privileges enjoyed by English Christians - including freedom. Resistance to hereditary heathenism was not uncommon, however. Enslaved people and many Anglican ministers fought against planters' racial ideologies, setting the stage for Christian abolitionism in the late eighteenth and early nineteenth centuries.Using court records, letters, and pamphlets, Goetz suggests new ways of approaching and understanding the deeply entwined relationship between Christianity and race in early America.