All praise to the humble pamphlet, upon which *may* rest the ideological origins of the American Revolution. Frequently buried by history as loose “Bundells of Pamphlets in quarto,” it’s a genre that almost shouldn’t be. Printed on flimsy paper and easily battered by salt spray or avid readers, the popular pamphlet became a clutch genre for British and American revolutionaries to send ideas around the Atlantic World. These publications, along with newsbooks, hardened into the “paper bullets,” that, according to scholar Joad Raymond, flew on and off the page in early modern England’s press.
Even as the genre evolved into weekly newspapers, he writes, “readers recognized the rules of the form.” Pamphlet culture, a dynamic arena for anonymous critics to take an eloquent swipe at matters of church and state, quickly blossomed abroad. Unbound and unfettered, pamphlets seeded colonists with a new political consciousness. Whether 10 pages or 50, these slim booklets amplified republican politics and revolutionary prose. Pamphlets, as Robert G. Parkinson observes, became the “lifeblood” of the American Revolution. “They instructed the colonial public that political and personal liberty were in jeopardy because British imperial reformers sought to strip them of their natural rights, especially the right to consent to a government that could hear and understand them,” he writes. Today, let’s look at that instructional aspect of pamphlet culture, and how Bernard Bailyn’s interpretation of revolutionary tracts has reshaped what we do in public history. Continue reading →
Thanks to all of our contributors and commentators who have participated in #FoundingFiction, a series revisiting children’s and young adult literature about early America. Today, Sara Georgini wraps up the roundtable by chatting with Laurie Halse Anderson, prize-winning author of Independent Dames, Fever 1793, Chains, Forge, Ashes, and more. Continue reading →
Each book in the Dear America series portrays a diary of a young fictional woman that explores her experience during one specific year in American history. The first-person account shares observations of well-known events or places, as well as the daily struggles of an “average” girl’s life. A number of these diaries take place in #VastEarlyAmerica. A few examples include A Journey to the New World: The Diary of Remember Patience Whipple, which tells the story of the Mayflower crossing in 1620; The Winter of Red Snow: The Revolutionary War Diary of Abigail Jane Stewart, which shares one woman’s experience in Valley Forge in 1777; and Look to the Hills: The Diary of Lozette Moreau, which examines the struggles of a French slave girl in the New York Colony in 1763. The series was discontinued in 2004, but Scholastic republished many of the originals in 2010 and continues to produce new volumes today. Continue reading →
James Alexander (Alec) Dun is an Assistant Professor of History at Princeton University. He has published articles in the William and Mary Quarterly and the Pennsylvania Magazine of History and Biography, as well as a number of chapters in edited volumes on race and identity, radicalism and revolution, slavery and antislavery. His first book, Dangerous Neighbors: Making the Haitian Revolution in Early America (University of Pennsylvania Press, 2016), appeared last year. We are grateful that he took the time to answer some of our questions. Continue reading →
In the introduction of her new book, Assistant Professor of History and African and African American Studies, Sowande’ Mustakeem, writes that, “not all slaves endured the transatlantic passage in the same way.” That statement serves as the driving force behind an unflinching exploration of the “multiplicity of sufferings” endured by aged, infirm, and infant Africans carried across the Atlantic and into slavery. Despite the simplicity of that premise, Mustakeem’s concise monograph exposes how the focus on young and able-bodied African men as the predominant population of captives held in slave ships overshadows the experiences of the “forgotten” of the transatlantic slave trade. As a result Mustakeem’s narrative lingers on the painful details of what she describes as “a massively global human manufacturing process” that commodified the bodies of young and old, healthy and infirm, female and male (9). Continue reading →
This is the second post in The Junto’s roundtable on the Black Atlantic. The first was by Marley-Vincent Lindsey.Mark Dixon is a PhD candidate in Church History at Princeton Theological Seminary writing a dissertation on the interaction and exchange between German Pietists and enslaved Africans in colonial South Carolina. He spent the past year (2015-16) as a Fulbright Graduate Fellow researching in Pietist archives in Halle and Herrnhut, Germany. He produces Church History Chat, a podcast featuring interviews with historians of Christianity, which will begin publishing episodes in February 2017.
A painting depicting the first Moravian converts. Johann Valentin Haidt, “First Fruits” (1747). Source.
If it sounds strange to speak of a German Atlantic in the first place, it must sound even stranger in a conversation dedicated to new scholarship and understandings of the Black Atlantic. After all, Germany was not an Atlantic colonial power, and German speakers were not as deeply involved in the slave trade as their British, Dutch, Portuguese, or Spanish neighbors. Indeed, Aaron Fogleman’s 2015 keynote lecture, “A German Atlantic, or Germans in the Atlantic?” delivered at the McNeil Center’s spring workshop, questioned the label’s usefulness for historians. I want simply to assert the reality of the German Atlantic, and more importantly speak to its surprising utility for scholars interested in the experiences of Africans and people of African descent in the eighteenth-century Atlantic. In particular, the activities of German Pietists (and their surviving sources) can enrich Black Atlantic studies. Continue reading →
When Paul Gilroy wrote his now-classic critique of cultural nationalism in 1995, he conceived a Black Atlantic that was a geo-political amalgamation of Africa, America, the Caribbean, and Europe. Gilroy was particularly interested in the construction of a modern, post-colonial cultural space in which slavery remained a part of modern black consciousness. His book is particularly noted for the introduction of race as a critical consideration in exploring the Black Atlantic.
It is fitting then, that we kick off our week-long discussion of the Black Atlantic with a post by Marley-Vincent Lindsey, which explores considerations of race in the Iberian Atlantic. Subsequent posts will consider Black responses to freedom (and unfreedom), historical narrative, race, and of course, power. Marley-Vincent Lindsey is a PhD student at Brown University. He is interested in writing the history of a Medieval Atlantic, tracing connections of land and labor grants between fourteenth-century Iberia and sixteenth-century New Spain. He also writes about history and the web with Cyborgology, and can sometimes be found tweeting @MarleyVincentL.
An early image of an African conquistador during Cortes’s invasion of Tenochtitlan. While the associated text makes no specific mention of Juan Garrido, historians have often associated this image with Garrido, one of the few known early black conquistadors. Fray Diego Duran, Historia de las Indias de Nueva Espana e Islas de la Tierra Firme (1581), 413. Image credit: People of Color in European Art History.
Juan Garrido was a typical conquistador: arriving in Hispaniola by 1508, Garrido accompanied Juan Ponce de León in his invasion of Puerto Rico, and was later found with Hernan Cortés in Mexico City. Yet his proofs of service, a portion of which was printed by Francisco Icaza in a collection of autobiographies by the conquistadors and settlers of New Spain, made a unique note: de color negro, or “of Black color.”Continue reading →