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Indians, Colonists, and Governments in Colonial Illinois Country
From the beginnings of colonial settlement in Illinois Country, the region was characterized by self-determination and collaboration that did not always align with imperial plans. The French in Quebec established a somewhat reluctant alliance with the Illinois Indians while Jesuits and fur traders planted defiant outposts in the Illinois River Valley beyond the Great Lakes. These autonomous early settlements were brought into the French empire only after the fact. As the colony grew, the authority that governed the region was often uncertain: Canada and Louisiana alternately claimed control over the Illinois throughout the eighteenth century. Later, British and Spanish authorities tried to divide the region along the Mississippi River. Yet Illinois settlers and Native people continued to welcome and partner with European governments, even if that meant playing the competing empires against one another in order to pursue local interests.
Empire by Collaboration explores the remarkable community and distinctive creole culture of colonial Illinois Country, characterized by compromise and flexibility rather than domination and resistance. Drawing on extensive archival research, Robert Michael Morrissey demonstrates how Natives, officials, traders, farmers, religious leaders, and slaves constantly negotiated local and imperial priorities and worked purposefully together to achieve their goals. Their pragmatic intercultural collaboration gave rise to new economies, new forms of social life, and new forms of political engagement. Empire by Collaboration shows that this rugged outpost on the fringe of empire bears central importance to the evolution of early America.
English America in the Age of the Glorious Revolution
The Empire Reformed tells the story of a forgotten revolution in English America—a revolution that created not a new nation but a new kind of transatlantic empire. During the seventeenth century England's American colonies were remote, disorganized outposts with reputations for political turmoil. Colonial subjects rebelled against authority with stunning regularity, culminating in uprisings that toppled colonial governments in the wake of England's "Glorious Revolution" in 1688-89. Nonetheless, after this crisis authorities in both England and the colonies successfully rebuilt the empire, providing the cornerstone of the great global power that would conquer much of the continent over the following century.
In The Empire Reformed historian Owen Stanwood illustrates this transition in a narrative that moves from Boston to London to Barbados and Bermuda. He demonstrates not only how the colonies fit into the empire but how imperial politics reflected—and influenced—changing power dynamics in England and Europe during the late 1600s. In particular, Stanwood reveals how the language of Catholic conspiracies informed most colonists' understanding of politics, serving first as the catalyst of rebellions against authority, but later as an ideological glue that held the disparate empire together. In the wake of the Glorious Revolution imperial leaders and colonial subjects began to define the British empire as a potent Protestant union that would save America from the designs of French "papists" and their "savage" Indian allies. By the eighteenth century, British Americans had become proud imperialists, committed to the project of expanding British power in the Americas.
Religious Encounters in the Early Modern Atlantic
Religion and empire were inseparable forces in the early modern Atlantic world. Religious passions and conflicts drove much of the expansionist energy of post-Reformation Europe, providing both a rationale and a practical mode of organizing the dispersal and resettlement of hundreds of thousands of people from the Old World to the New World. Exhortations to conquer new peoples were the lingua franca of Western imperialism, and men like the mystically inclined Christopher Columbus were genuinely inspired to risk their lives and their fortunes to bring the gospel to the Americas. And in the thousands of religious refugees seeking asylum from the vicious wars of religion that tore the continent apart in the sixteenth and seventeenth centuries, these visionary explorers found a ready pool of migrants—English Puritans and Quakers, French Huguenots, German Moravians, Scots-Irish Presbyterians—equally willing to risk life and limb for a chance to worship God in their own way.
Focusing on the formative period of European exploration, settlement, and conquest in the Americas, from roughly 1500 to 1760, Empires of God brings together historians and literary scholars of the English, French, and Spanish Americas around a common set of questions: How did religious communities and beliefs create empires, and how did imperial structures transform New World religions? How did Europeans and Native Americans make sense of each other's spiritual systems, and what acts of linguistic and cultural transition did this entail? What was the role of violence in New World religious encounters? Together, the essays collected here demonstrate the power of religious ideas and narratives to create kingdoms both imagined and real.
The Declaration of Independence is usually celebrated as a radical document that inspired revolution in the English colonies, in France, and elsewhere. In Enemyship, however, Jeremy Engels views the Declaration as a rhetorical strategy that outlined wildly effective arguments justifying revolution against a colonial authority--- and then threatened political stability once independence was finally achieved.
Enemyship examines what happened during the latter years of the Revolutionary War and in the immediate post-Revolutionary period, when the rhetorics and energies of revolution began to seem problematic to many wealthy and powerful Americans.
To mitigate this threat, says Engles, the founders of the United States deployed the rhetorics of what he calls "enemyship," calling upon Americans to unite in opposition to their shared national enemies.
Empire, Science, and Intellectual Culture in British New York
Was there a conservative Enlightenment? Could a self-proclaimed man of learning and progressive science also have been an agent of monarchy and reaction? Cadwallader Colden (1688–1776), an educated Scottish emigrant and powerful colonial politician, was at the forefront of American intellectual culture in the mid-eighteenth century. While living in rural New York, he recruited family, friends, servants, and slaves into multiple scientific ventures and built a transatlantic network of contacts and correspondents that included Benjamin Franklin and Carl Linnaeus. Over several decades, Colden pioneered colonial botany, produced new theories of animal and human physiology, authored an influential history of the Iroquois, and developed bold new principles of physics and an engaging explanation of the cause of gravity.
The Enlightenment of Cadwallader Colden traces the life and ideas of this fascinating and controversial "gentleman-scholar." John M. Dixon's lively and accessible account explores the overlapping ideological, social, and political worlds of this earliest of New York intellectuals. Colden and other learned colonials used intellectual practices to assert their gentility and establish their social and political superiority, but their elitist claims to cultural authority remained flimsy and open to widespread local derision. Although Colden, who governed New York as an unpopular Crown loyalist during the imperial crises of the 1760s and 1770s, was brutally lampooned by the New York press, his scientific work, which was published in Europe, raised the international profile of American intellectualism.
Jamestown and the Making of the North Atlantic World
Envisioning an English Empire brings together leading historians and literary scholars to reframe our understanding of the history of Jamestown and the literature of empire that emerged from it.
The founding of an English colony at Jamestown in 1607 was no isolated incident. It was one event among many in the long development of the North Atlantic world. Ireland, Spain, Morocco, West Africa, Turkey, and the Native federations of North America all played a role alongside the Virginia Company in London and English settlers on the ground. English proponents of empire responded as much to fears of Spanish ambitions, fantasies about discovering gold, and dreams of easily dominating the region's Natives as they did to the grim lessons of earlier, failed outposts in North America. Developments in trade and technology, in diplomatic relations and ideology, in agricultural practices and property relations were as crucial as the self-consciously combative adventurers who initially set sail for the Chesapeake.
The collection begins by exploring the initial encounters between the Jamestown settlers and the Powhatan Indians and the relations of both these groups with London. It goes on to examine the international context that defined English colonialism in this period—relations with Spain, the Turks, North Africa, and Ireland. Finally, it turns to the ways both settlers and Natives were transformed over the course of the seventeenth century, considering conflicts and exchanges over food, property, slavery, and colonial identity.
What results is a multifaceted view of the history of Jamestown up to the time of Bacon's Rebellion and its aftermath. The writings of Captain John Smith, the experience of Powhatans in London, the letters home of a disappointed indentured servant, the Moroccans, Turks, and Indians of the English stage, the ethnographic texts of early explorers, and many other phenomena all come into focus as examples of the envisioning of a nascent empire and the Atlantic world in which it found a hold.
New England Dissidents in Revolutionary London
Errands into the Metropolis offers a dramatic new interpretation of the texts and contexts of early New England literature. Jonathan Beecher Field inverts the familiar paradigm of colonization as an errand into the wilderness to demonstrate, instead, that New England was shaped and re-shaped by a series of return trips to a metropolitan London convulsed with political turmoil. In London, dissidents and their more orthodox antagonists contended for colonial power through competing narratives of their experiences in the New World. Dissidents showed a greater willingness to construct their narratives in terms that were legible to a metropolitan reader than did Massachusetts Bay's apologists. As a result, representatives of a variety of marginal religious groups were able to secure a remarkable level of political autonomy, visible in the survival of Rhode Island as an independent colony.
Through chapters focusing on John Cotton, Roger Williams, Samuel Gorton, John Clarke, and the Quaker martyrs, Field traces an evolving discourse on the past, present, and future of colonial New England that revises the canon of colonial New England literature and the contours of New England history. In the broader field of early American studies, Field's work demonstrates the benefits of an Atlantic perspective on the material cultures of print. In the context of religious freedom, Errands into the Metropolis shows Rhode Island's famous culture of toleration emerging as a pragmatic response to the conditions of colonial life, rather than as an idealistic principle. Errands into the Metropolis offers new understanding of familiar texts and events from colonial New England, and reveals the significance of less familiar texts and events.
Alcohol, Gender, and Technology in the Colonial Chesapeake
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.
Performing Religion and Race in the Puritan Atlantic
In the seventeenth-century English Atlantic, religious beliefs and practices played a central role in creating racial identity. English Protestantism provided a vocabulary and structure to describe and maintain boundaries between insider and outsider. In this path-breaking study, Heather Miyano Kopelson peels back the layers of conflicting definitions of bodies and competing practices of faith in the puritan Atlantic, demonstrating how the categories of “white,” “black,” and “Indian” developed alongside religious boundaries between “Christian” and “heathen” and between “Catholic” and “Protestant.”
Faithful Bodies focuses on three communities of Protestant dissent in the Atlantic World: Bermuda, Massachusetts, and Rhode Island. In this “puritan Atlantic,” religion determined insider and outsider status: at times Africans and Natives could belong as long as they embraced the Protestant faith, while Irish Catholics and English Quakers remained suspect. Colonists’ interactions with indigenous peoples of the Americas and with West Central Africans shaped their understandings of human difference and its acceptable boundaries. Prayer, religious instruction, sexual behavior, and other public and private acts became markers of whether or not blacks and Indians were sinning Christians or godless heathens. As slavery became law, transgressing people of color counted less and less as sinners in English puritans’ eyes, even as some of them made Christianity an integral part of their communities. As Kopelson shows, this transformation proceeded unevenly but inexorably during the long seventeenth century.
The Intercolonial Slave Trade of British America, 1619-1807
Hundreds of thousands of captive Africans continued their journeys after the Middle Passage across the Atlantic. Colonial merchants purchased and then transshipped many of these captives to other colonies for resale. Drawing on a database of over seven thousand intercolonial slave trading voyages compiled from port records, newspapers, and merchant accounts, O'Malley identifies and quantifies the major routes of this intercolonial slave trade. He argues that such voyages were a crucial component in the development of slavery in the Caribbean and North America and that trade in the unfree led to experimentation with free trade between empires.