Invitation from the President of the United States to Robert and Henrietta Liston, 1797 (NLS shelfmark: MS.5590 f. 43)
With all eyes on Scotland this week, The Junto chats with Dora Petherbridge, International Collections Curator (U.S. & Commonwealth) at the National Library of Scotland. To learn about George Washington’s Edinburgh connection, and how NLS is “collecting the Referendum” for history, read on. Continue reading
Here’s your seasonal roundup of early American art on exhibit. Add your finds below!
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Here’s our fall preview of new titles—share your finds in the comments! Continue reading
Jessica Parr received her PhD from the University of New Hampshire at Durham in 2012. Her research interests are on race and religion in the Early Modern British Atlantic. Her first book, Inventing George Whitefield: Race, Revivalism, and the Making of a Religious Icon is forthcoming from the University Press of Mississippi (2015). She currently teaches at the University of New Hampshire at Manchester. Here she recaps the recent “George Whitefield at 300” conference.
In 1740, during George Whitefield’s first visit to New England, Connecticut minister Reverend Daniel Wadsworth wrote in his diary: “met with the famous life of Whitefield: but what is it?”[1] Wadsworth’s comments no doubt reflected both the excitement and the unease that Whitefield’s visit provoked among New England clergy, who both looked to him as a man who could renew piety and New England, but also feared his potential for exacerbating existing religious tensions. Nonetheless, it is a poignant question, and one anyone who is familiar with “the Grand Itinerant” might ask. Continue reading
Craig Gallagher is a PhD candidate in History at Boston College. His dissertation analyzes Scots and their religious and economic networks in the late seventeenth century British Atlantic World.
Atlantic history has always had at its heart a simple enough goal: to connect the histories of Europe, Africa, and the Americas so that historians can better understand each in relation to the others. Scholars have disagreed about how best to realize this goal, and about whether it is a goal worth realizing at all, but few have denied that Atlantic history as a pursuit has enriched our understanding of the early modern world. Although this has been particularly true for historians of the British and Spanish empires in the Americas, it is a more recent development among scholars of the French empire. By convening the “Early Modern France and the Americas: Connected Histories” Symposium (Program; #FrenchAtlantic on Twitter) at Boston College on May 2-3 – an event co-sponsored by the Institut des Amériques – the organizers, Owen Stanwood (Boston College) and Bertrand van Ruymbeke (Université de Paris VIII), sought to showcase those historians of France and French North America whose work, either in print or in progress, has extended an Atlantic perspective to the history of France and its early modern empire in the Americas.
I spent yesterday afternoon at “a celebration and critical evaluation” of the work of political theorist and historian Mark Philp. My role was to talk about his involvement in a big, ongoing project being done here at Oxford—and around the world—called Re-imagining Democracy. That project has already produced one book, Re-imagining Democracy in the Age of Revolutions: America, France, Britain, Ireland 1750-1850 (OUP, 2013), with contributions on the early American republic by Seth Cotlar, Adam I. P. Smith, and Laura Edwards. It’s a book that may not yet be well known among American historians, but it should be, because the question it’s trying to answer is a very interesting and difficult one: how did “democracy” go from something feared and reviled even as late as the 1780s, to something very different by the mid-nineteenth century, and even to become the quintessential value of American politics that we know today? Continue reading
Jonathan Edwards is so strongly identified with Connecticut and Massachusetts that it’s easy to overlook where his pastoral ministry began: near the waterfront of New York City. In 1722, Edwards took a temporary position as the minister to a small Presbyterian congregation in Manhattan. He was about nineteen years old.
Edwards’s months in New York shaped him in at least two ways. First, according to his own account, Edwards developed a stronger desire for personal holiness. In New York, he wished increasingly to be “in everything a complete Christian.” Second, he grew in missionary zeal. Holding long religious conversations with his host family (who were immigrants from England) and observing life in the Atlantic port, he came to a more global awareness of the faith. He put it this way:
Today’s guest poster, Aaron M. Brunmeier, recaps the recent conference in Liverpool, England. He is a Ph.D. student at Loyola University-Chicago, where he studies print culture, gender, and the public sphere in revolutionary New York City. He is the social media assistant for the Community Libraries Network.
Last week, I finished my minor field exams, lesson-planned for my substitute teacher, and then hopped on a plane headed toward Liverpool for a conference on library history. It was the first of three colloquia organized by the Community Libraries Network and funded by the AHRC. This colloquium, “Libraries in the Atlantic World,” brought scholars of different disciplines from all around the world to share their research and discuss the newest trends in the field at the University of Liverpool, 24-25 Jan. 2014.
In this month’s episode, Ken Owen, Michael Hattem, Roy Rogers, and Ben Park discuss Thomas Paine, including reconsidering the importance of his most famous work, “Common Sense,” his life as an eighteenth-century transatlantic radical, and his legacy today compared to that of the other “founders.”
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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
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