"The Sons of New-England": Barbary Captivity and the Transatlantic Production of Anglo-American Identities

2021 ◽  
Vol 21 (1) ◽  
pp. 56-93
Author(s):  
Neval Avci
Keyword(s):  
Author(s):  
Allen C. Guelzo

‘Pietism’ refers to a Protestant reform movement, arising in the late 1600s in Lutheran Germany, which turned away from contests over theological and dogmatic identity in Protestant confessionalism and urged renewed attention to questions of personal piety and devotion. As such, it has only the most tenuous historical connections to the Christocentric piety of the devotio moderna or the northern humanist piety of Erasmus or Zwingli. It found its first major voice in P.J. Spener and A.H. Francke, and established its principal centres of influence at the state university at Halle in 1691 and the Moravian community at Herrnhut in 1722. Pietism found followers and allies in the European Reformed churches, in the Church of England (especially through the example of John and Charles Wesley and through the Moravian exile community in England), and in Britain’s English-speaking colonies. In the colonies, pietism not only found Lutheran and Reformed colonial hosts, but also saw in New England Puritanism a movement of similar aspirations. Pietism’s impact on the spirituality of western Europe and America was clearly felt in the eighteenth-century Protestant Awakenings, and continues to have an influence in the shape of Anglo-American evangelicalism.


1967 ◽  
Vol 27 (2) ◽  
pp. 221-229 ◽  
Author(s):  
Nathan Rosenberg

In 1829 Zachariah Allen, a lifelong resident of Providence, Rhode Island, published his book, The Science of Mechanics. Neither the title nor a casual glance at the contents of the book suggests that it contains material of major interest to economists or economic historians. Allen's book was intended as a manual for American mechanics and manufacturers. It summarized that portion of the industrial arts of its day which the author considered most useful and relevant for the edification of his American readers. The book contains elementary tables of conversion, arithmetic and geometric rules and formulas, a good deal of simple physics, and extensive descriptions of the workings of machinery—especially water wheels, steam engines, and millwork generally. In particular, Allen attempted to summarize much of what he had learned during a recent tour of the major manufacturing districts of England and France, so as to bring Americans up to date on the “latest improvements in mechanical invention in those countries.’ Unobtrusively placed in the back of this book, however, is a chapter, “Comparative View of the Relative Advantages Possessed by England, France and the United States of America as Manufacturing Nations,’ which records his more strictly economic impressions of his tour, taken in 1825. His observations in this short chapter, often trenchant and occasionally pungent, invite comparison with some of the better known European travelers to the United States. Anyone who can write, as Allen does (p. 355), that “An industrious New-England mechanic commonly appears to take pleasure in his business; but the French mechanic is rather inclined to make a business of his pleasures,’ is obviously entitled to a sympathetic hearing.


Author(s):  
Kenneth P. Minkema

Jonathan Edwards (1703–1758) was part of a neo-Calvinist heritage, but he did not claim to be a disciple of the Genevan Reformer. One area of divergence in interpretation was their teachings about angels. Calvin lessened the roles of angels, ascribing to them certain mysteries beyond human comprehension, while Edwards explored angelic nature and history, initially seeing analogies between angels and humans, and then as part of his grand project, A History of the Work of Redemption. In the process, he was shaped by authors in his New England past, including Increase and Cotton Mather, who intently explored the supernatural realm. He also drew on a variety of religious poets within Anglo-American Protestant religious culture that included John Milton, whose influential depiction of the angelic and human fall in Paradise Lost provided inspiration for Edwards’ own redemptive narrative.


Author(s):  
C. Riley Augé

In The Archaeology of Magic, C. Riley Augé explores how early American colonists used magic to protect themselves from harm in their unfamiliar and challenging new world. Analyzing evidence from the different domestic spheres of women and men within Puritan society, Augé provides a trailblazing archaeological study of magical practice and its relationship to gender in the Anglo-American culture of colonial New England. Investigating homestead sites dating from 1620 to 1725 in Massachusetts, Rhode Island, and Maine, Augé explains how to recognize objects and architectural details that colonists intended as defenses and boundaries against evil supernatural forces. She supports this archaeological work by examining references to magic in letters, diaries, sermons, medical texts, and documentation of court proceedings including the Salem witch trials. She also draws on folklore from the era to reveal that colonists simultaneously practiced magic and maintained their Puritan convictions. Augé exposes the fears and anxieties that motivated individuals to try to manipulate the supernatural realm, and she identifies gendered patterns in the ways they employed magic. She argues that it is essential for archaeologists to incorporate historical records and oral traditions in order to accurately interpret the worldviews and material culture of people who lived in the past.


Genealogy ◽  
2021 ◽  
Vol 5 (4) ◽  
pp. 97
Author(s):  
Ashley (Woody) Doane

In this article, I use the lens of critical family history—and the history of the Doane family—to undertake an analysis of Anglo-American settler colonialism in the New England region of the United States. My standpoint in writing this narrative is as a twelfth-generation descendant of Deacon John Doane, who arrived in Plymouth Colony circa 1630 and whose family history is intertwined with issues of settler colonial conquest and dispossession, enslavement, erasure, and the creation of myths of origin and possession. This analysis is also grounded in the larger contexts of the history of New England and the history of the United States. I conclude with a reflection upon the implications of settler colonial myths and historical erasure for current racial politics in the United States.


1976 ◽  
Vol 32 (3) ◽  
pp. 418-436
Author(s):  
Charles W. Toth

On the eve of the American Revolution colonial trade with the islands of the British West Indies had reached considerable proportions. Close to 40% of the ships leaving the ports of New York and Boston alone sailed directly to the English possessions in the Caribbean, and an estimated 500 sloops and schooners were involved in both direct and indirect commerce. The year 1767 saw a total of 2000 vessels cleared through American ports for the West Indies.The landowners in the West Indies were highly dependent upon the American colonies for supplies of foodstuffs (including livestock) and lumber. Therefore agricultural America had an outlet for its primary products, while the West Indian planter had a steady market for his sugar economy. In effect the trade with the BWI had become, on the eve of the Declaration of Independence, a cornerstone of American commerce. The importance of this trade can, and has, been documented. But no better than by the remark of Paul Revere shortly after the famous midnight ride. Traveling through the major commercial areas of New England, Revere reported “a sentiment in favor of Congress, so constituted, in order to place a restriction on the trade of the West Indies.” Actually the colonies were not about to injure this trade. After Boston harbor was shut down, John Adams remarked that its commerce was “an essential link in a vast chain, which has made New England what it is, the southern provinces what they are, the West India islands what they are.”


2008 ◽  
Vol 81 (1) ◽  
pp. 63-90 ◽  
Author(s):  
J. Samaine Lockwood

Hunting for china in rural New England was more than a shopping expedition; it was a patriotic act, a tribute to America's commerce, and a form of historic preservation. Against the backdrops of nativism, the Arts and Crafts movement, and the Colonial Revival, late-nineteenth-century women sought to return the nation to its Anglo-American roots.


Sign in / Sign up

Export Citation Format

Share Document