Today, The Junto interviews Dr. Jeffrey W. McClurken, Professor of History and American Studies & Special Assistant to the Provost for Teaching, Technology, and Innovation at University of Mary Washington. McClurken (Ph.D., John Hopkins University, 2003) is Contributing Editor for Digital History Reviews, Journal of American History. Continue reading
REVIEW: When the United States Spoke French: Five Refugees Who Shaped a Nation. By François Furstenberg. New York: Penguin, 2014.
On the Fourth of July, 1794, two former members of France’s Constituent Assembly gazed from a window across New York’s Bowling Green. Both had arrived in the United States just that year. Back in 1789, they had helped to launch a revolutionary movement for liberal and constitutional reforms. But as the Revolution grew ever more violent and threatened to destroy them, they fled France. The United States, they thought, would be a suitable refuge: the republican spawn of the British government whose constitution they so admired, the new nation whose Enlightenment principles would guard them from the threats of the Parisian mob. They must have been unnerved to see “a host of pro-French radicals” marching towards them that day, the rabble-rousing Girondin ambassador Edmond-Charles Genet at the fore, “singing the Marseillaise and other republican songs,” and hurling insults up to the windows where the émigrés stood watching (80). Continue reading
REVIEW: Suburban Plots: Men at Home in Nineteenth-Century American Print Culture. By Maura D’Amore. Amherst: University of Massachusetts Press, 2014.
The world was a strange and startling place for Rip Van Winkle when he awoke from a twenty-year nap in New York’s Catskill Mountains. He had ventured to the woods to find a moment’s peace from “the labour of the farm and the clamour of his wife.” Now well rested, bountifully bearded, and slightly disoriented, Van Winkle returned to his village anxious to understand the changes that left him “alone in the world,” but pleased that he was now part of a “more fraternal, organic domestic order.” In the time since his fateful game of ninepins mixed with moonshine, Van Winkle, along with his male village compatriots, was now free to exercise his own masculine alternatives to traditionally female forms of domesticity. Maura D’Amore opens her book Suburban Plots: Men at Home in Nineteenth-Century American Print Culture with this unconventional reading of Washington Irving’s well-known tale. Seeking to understand the emergence of what she terms “male domesticity” in the nineteenth century—defined (somewhat inconsistently) as an ideology of “self-nurture in suburban environments [that provided] an antidote to the malaise of urban life and the strictures of feminine self-sacrifice”—D’Amore presents Rip Van Winkle as a prototype of various middle- and upper-class men who attempted to implement domesticity “on [their] own terms” in the midst of a quickly industrializing and alien world. Continue reading
I’ll just admit it: Freemasonry is one of those things in American history that I have trouble getting my head around. I suppose I understand the importance of guy-time, but many of my closest friends are women. The very idea of secret societies, with initiations and special rings, just seems boyish to me. I would suppose that the boyishness is the point–a search for wonder and enchantment and all of that–except that early in the nineteenth century the Masons banned alcohol at meetings: no stein hoists here. The largest group at midcentury actually required its members to be teetotalers, making enchantment a much harder sell, for my money. More to the point, in the same period enchantment without booze could be had at a Methodist camp meeting, which seems like it would have been quite a lot more interesting, what with women there. Continue reading
In his concluding remarks to The Larder: Food Studies Methods from the American South, Ted Ownby hopes it “likely that this book will be one of the last collections of academic essays in which any scholars feel the need to explain or defend their choice of foodways as a topic” (363). Ownby and co-editors John T. Edge and Elizabeth Engelhardt have done as much as they can to realize this aspiration; their collection of essays is timely and scholarly rigorous. By assembling a group of scholars who concentrate “not on food but on foodways”—which comprise the production, preparation, or consumption of food—the editors have delved into questions about food studies and southern studies that bridge boundaries between different disciplines and historical time periods (364). Continue reading
Earlier this year, the Journal of American History published an essay bemoaning the lack of attention Americanists give to the idea of an American Enlightenment. The authors suggested some provocative reasons, like a latent exceptionalism that has made American scholars reluctant to pick up a topic still seen as rooted in Europe. Equally problematic was America’s religious character, which has left Americanists wary of a movement still viewed as secular. Despite noteworthy scholarship on an American Enlightenment being produced “at the margins of university research” (though I hesitate to call scholars like James Delbourgo, one such scholar, “marginal”), I sympathize with the authors’ case. There just isn’t that much good recent scholarship that American historians can readily incorporate into their work. Continue reading
On the eve of the American Revolution, an unlikely band of ministers and benefactors devised a plan to send John Quamine, a free black man, and Bristol Yamma, a slave, as missionaries to Africa. The project was conceived by the two would-be missionaries themselves, and supported by controversial Congregationalist minister Samuel Hopkins and his more moderate colleague Ezra Stiles. In 1774, Stiles and Hopkins arranged for the duo to be sent to the College of New Jersey, where Presbyterian minister (and president of the College) John Witherspoon would train them. Their proposed mission gained some notoriety, and a diverse lot of supporters championed their cause, including Quaker abolitionist Anthony Benezet, New Jersey lawyer and politician Elias Boudinot, Scottish theologian John Erskine the noted black poet Phyllis Wheatley, Eleazar Wheelock and his Mohegan pupil-turned-preacher Samson Occum, and black Anglican missionary to Africa Phillip Quaque (though his endorsement came with serious reservations). The outbreak of war in 1775 and the subsequent death of Quamine in 1779 ultimately thwarted the planned mission. In spite of its failure, though, it remains an important but oft-ignored episode in what Edward E. Andrews calls “the tangled history of cultural encounter between Europe, Africa, and the Americas” (188). Continue reading