Originally a sect within the Anglican church, Methodism blossomed into a dominant mainstream religion in America during the nineteenth century. At the beginning, though, Methodists constituted a dissenting religious group whose ideas about sexuality, marriage, and family were very different from those of their contemporaries.

Focusing on the Methodist notion of family that cut across biological ties, One Family Under God speaks to historical debates over the meaning of family and how the nuclear family model developed over the eighteenth century. Historian Anna M. Lawrence demonstrates that Methodists adopted flexible definitions of affection and allegiance and emphasized extended communal associations that enabled them to incorporate people outside the traditional boundaries of family. They used the language of romantic, ecstatic love to describe their religious feelings and the language of the nuclear family to describe their bonds to one another. In this way, early Methodism provides a useful lens for exploring eighteenth-century modes of family, love, and authority, as Methodists grappled with the limits of familial and social authority in their extended religious family.

Methodists also married and formed conjugal families within this larger spiritual framework. Evangelical modes of marriage called for careful, slow courtships, and often marriages happened later in life and produced fewer children. Religious views of the family offered alternatives to traditional coupling and marriage—through celibacy, spiritual service, and the idea of finding one's true spiritual match, which both challenged the role of parental authority within marriage-making and accelerated the turn within the larger society toward romantic marriage.

By examining the language and practice of evangelical sexuality and family, One Family Under God highlights how the Methodist movement in the eighteenth century was central to the rise of romantic marriage and the formation of the modern family.

"The table constitutes a kind of tie between the bargainer and the bargained-with, and makes the diners more willing to receive certain impressions, to submit to certain influences: from this is born political gastronomy. Meals have become a means of governing, and the fate of whole peoples is decided at a banquet."—Jean Anthèlme Brillat-Savarin, The Physiology of Taste, or, Meditations on Transcendental Gastronomy

The first Thanksgiving at Plymouth in 1621 was a powerfully symbolic event and not merely the pageant of abundance that we still reenact today. In these early encounters between Indians and English in North America, food was also symbolic of power: the venison brought to Plymouth by the Indians, for example, was resonant of both masculine skill with weapons and the status of the men who offered it. These meanings were clearly understood by Plymouth's leaders, however weak they appeared in comparison.

Political Gastronomy examines the meaning of food in its many facets: planting, gathering, hunting, cooking, shared meals, and the daily labor that sustained ordinary households. Public occasions such as the first Thanksgiving could be used to reinforce claims to status and precedence, but even seemingly trivial gestures could dramatize the tense negotiations of status and authority: an offer of roast squirrel or a spoonful of beer, a guest's refusal to accept his place at the table, the presence and type of utensils, whether hands should be washed or napkins used. Historian Michael A. LaCombe places Anglo-Indian encounters at the center of his study, and his wide-ranging research shows that despite their many differences in language, culture, and beliefs, English settlers and American Indians were able to communicate reciprocally in the symbolic language of food.

In eighteenth-century America, fashion served as a site of contests over various forms of gendered power. Here, Kate Haulman explores how and why fashion--both as a concept and as the changing style of personal adornment--linked gender relations, social order, commerce, and political authority during a time when traditional hierarchies were in flux. In the see-and-be-seen port cities of Boston, New York, Philadelphia, and Charleston, fashion, a form of power and distinction, was conceptually feminized yet pursued by both men and women across class ranks. Haulman shows that elite men and women in these cities relied on fashion to present their status but also attempted to undercut its ability to do so for others. Disdain for others' fashionability was a means of safeguarding social position in cities where the modes of dress were particularly fluid and a way to maintain gender hierarchy in a world in which women's power as consumers was expanding. Concerns over gendered power expressed through fashion in dress, Haulman reveals, shaped the revolutionary-era struggles of the 1760s and 1770s, influenced national political debates, and helped to secure the exclusions of the new political order.

Between the English Civil War of 1642 and the American Revolution, countless British missionaries announced their intention to "spread the gospel" among the native North American population. Despite the scope of their endeavors, they converted only a handful of American Indians to Christianity. Their attempts to secure moral and financial support at home proved much more successful.

In The Poor Indians, Laura Stevens delves deeply into the language and ideology British missionaries used to gain support, and she examines their wider cultural significance. Invoking pity and compassion for "the poor Indian"—a purely fictional construct—British missionaries used the Black Legend of cruelties perpetrated by Spanish conquistadors to contrast their own projects with those of Catholic missionaries, whose methods were often brutal and deceitful. They also tapped into a remarkably effective means of swaying British Christians by connecting the latter's feelings of religious superiority with moral obligation. Describing mission work through metaphors of commerce, missionaries asked their readers in England to invest, financially and emotionally, in the cultivation of Indian souls. As they saved Indians from afar, supporters renewed their own faith, strengthened the empire against the corrosive effects of paganism, and invested in British Christianity with philanthropic fervor.

The Poor Indians thus uncovers the importance of religious feeling and commercial metaphor in strengthening imperial identity and colonial ties, and it shows how missionary writings helped fashion British subjects who were self-consciously transatlantic and imperial because they were religious, sentimental, and actively charitable.

In this innovative study of the relationship between popular print and popular attitudes toward the body, health, and disease in antebellum America, Thomas A. Horrocks focuses our attention on a publication long neglected by scholars—the almanac. Approaching his subject as both a historian of the book and a historian of medicine, Horrocks contends that the almanac, the most popular secular publication in America from the late eighteenth century to the first quarter of the nineteenth, both shaped and was shaped by early Americans' beliefs and practices pertaining to health and medicine. Analyzing the astrological, therapeutic, and regimen advice offered in American almanacs over two centuries, and comparing it with similar advice offered in other genres of popular print of the period, Horrocks effectively demonstrates that the almanac was a leading source of health information in America prior to the Civil War. He contends that the almanac was an integral component of a complicated, fragmented, semi-vernacular health literature of the period, and that the genre played a leading role in disseminating astrological health advice as well as shaping contemporary and future perceptions of astrology. In terms of therapeutic and regimen advice, Horrocks asserts that the almanac performed a complementary role, confirming and reinforcing traditional beliefs and practices. By analyzing the almanac as a cultural artifact that represents a time, a place, and a certain set of assumptions and beliefs, he demonstrates that the genre can provide a lens through which scholars may examine early American attitudes and practices concerning their health in particular and American popular culture in general.

The third volume in the Studies in Rhetoric & Religion, Preaching Politics traces the surprising and lasting influence of one of American history's most fascinating and enigmatic figures, George Whitefield. Jerome Mahaffey explores George Whitefield's role in creating a"rhetoric of community "that successfully established a common worldview among the many colonial cultures. Using a rigorous method of rhetorical analysis, Mahaffey cogently argues that George Whitefield directed the evolution of an American collective religious identity that lay underneath the emerging political ideology that fueled the American Revolution.

The imperial expansion of Europe across the globe was one of the most significant events to shape the modern world. Among the many effects of this cataclysmic movement of people and institutions was the intermixture of cultures in the colonies that Europeans created. Protestant Empire is the first comprehensive survey of the dramatic clash of peoples and beliefs that emerged in the diverse religious world of the British Atlantic, including England, Scotland, Ireland, parts of North and South America, the Caribbean, and Africa. Beginning with the role religion played in the lives of believers in West Africa, eastern North America, and western Europe around 1500, Carla Gardina Pestana shows how the Protestant Reformation helped to fuel colonial expansion as bitter rivalries prompted a fierce competition for souls.

The English—who were latecomers to the contest for colonies in the Atlantic—joined the competition well armed with a newly formulated and heartfelt anti-Catholicism. Despite officially promoting religious homogeneity, the English found it impossible to prevent the conflicts in their homeland from infecting their new colonies. Diversity came early and grew inexorably, as English, Scottish, and Irish Catholics and Protestants confronted one another as well as Native Americans, West Africans, and an increasing variety of other Europeans. Pestana tells an original and compelling story of their interactions as they clung to their old faiths, learned of unfamiliar religions, and forged new ones. In an account that ranges widely through the Atlantic basin and across centuries, this book reveals the creation of a complicated, contested, and closely intertwined world of believers of many traditions.

While it lasted only sixteen months, King Philip's War (1675-1676) was arguably one of the most significant of the colonial wars that wracked early America. As the first major military crisis to directly strike one of the Empire's most important possessions: the Massachusetts Bay Colony, King Philip's War marked the first time that Massachusetts had to mobilize mass numbers of ordinary, local men to fight. In this exhaustive social history and community study of Essex County, Massachusetts's militia, Kyle F. Zelner boldly challenges traditional interpretations of who was called to serve during this period.

Drawing on muster and pay lists as well as countless historical records, Zelner demonstrates that Essex County's more upstanding citizens were often spared from impressments, while the “rabble” — criminals, drunkards, the poor— were forced to join active fighting units, with town militia committees selecting soldiers who would be least missed should they die in action. Enhanced by illustrations and maps, A Rabble in Arms shows that, despite heroic illusions of a universal military obligation, town fathers, to damaging effects, often placed local and personal interests above colonial military concerns.

Reexamines the writings of early indigenous authors in the northeastern United States. The Native peoples of colonial New England were quick to grasp the practical functions of Western literacy. Their written literary output was composed to suit their own needs and expressed views often in resistance to the agendas of the European colonists they were confronted with. Red Ink is an engaging retelling of American colonial history, one that draws on documents that have received scant critical and scholarly attention to offer an important new interpretation grounded in indigenous contexts and perspectives. Author Drew Lopenzina reexamines a literature that has been compulsively “corrected” and overinscribed with the norms and expectations of the dominant culture, while simultaneously invoking the often violent tensions of “contact” and the processes of unwitnessing by which Native histories and accomplishments were effectively erased from the colonial record. In a compelling narrative arc, Lopenzina enables the reader to travel through a history that, however familiar, has never been fully appreciated or understood from a Native-centered perspective.

In this revelatory account of the people who founded the New England colonies, historian David D. Hall compares the reforms they enacted with those attempted in England during the period of the English Revolution. Bringing with them a deep fear of arbitrary, unlimited authority, these settlers based their churches on the participation of laypeople and insisted on "consent" as a premise of all civil governance. Puritans also transformed civil and criminal law and the workings of courts with the intention of establishing equity. In this political and social history of the five New England colonies, Hall provides a masterful re-evaluation of the earliest moments of New England’s history, revealing the colonists to be the most effective and daring reformers of their day.