Marisa J. Fuentes is Associate Professor of Women’s and Gender Studies and History at Rutgers University, New Brunswick. Dispossessed Lives: Enslaved Women, Violence, and the Archives is her first book. Casey Schmitt previously reviewed Dispossessed Lives for The Junto. Continue reading
I haven’t yet had the opportunity to watch the new TV series, Jamestown, that recently premiered in the UK. But the television critic Mark Lawson has. Last week he wrote a column that criticised the show, and other recent British period drama, for featuring female characters who were, in his own words, “feisty, cheeky and rebellious.” In the name of historical accuracy, Lawson called out the makers of Jamestown for pandering to 21st-century sensibilities. Apparently, he believes women four hundred years ago raised neither hand nor voice against the patriarchy. Instead, they “willingly accept[ed] sexual and social submission.”
It should go without saying that the historical profession depends on archives. Near or far, we need those repositories to craft historical narratives about past worlds. There is also no shortage of books and articles critical of the construction of colonial archives, perhaps the most famous among them being historian Ann Laura Stoler’s Along the Archival Grain. Despite the popularity of that book, however, historians still rarely discuss their archival methodology. Monographs always provide a list of consulted repositories, which for early American history can often read like a top ten greatest hits of national and state archives. And yet, try looking for the word “archive” or “archival knowledge” in the index of most books and the result might be surprising. Continue reading
“What did you find surprising about this source?” It was Week Nine of the fall semester, when the students in my United States History to 1877 survey course were worn down by too many midterms and too little sleep. I was attempting to spark conversation about the day’s assigned primary source, the late-eighteenth-century journal of Mary Dewees, a Philadelphia woman who moved west to Kentucky. Surely, I thought, some of my students would have been surprised to read a woman’s firsthand account of crossing rivers and mountains as she took part in white trans-Appalachian migration and the resulting displacement of Native Americans from their lands. Continue reading
This is an interview with Sowande’ Mustakeem, who is an Assistant Professor in the departments of History and African and African American Studies at Washington University in St. Louis. Today she speaks with The Junto about her book, Slavery at Sea: Terror, Sex, and Sickness in the Middle Passage, which Casey Schmitt reviewed yesterday. Her previous work has appeared in journals such as Atlantic Studies and the Journal of African American History, and edited volumes such as Understanding and Teaching American Slavery, Teaching Lincoln: What Every K-12 Student Needs to Know, and Gender, Race, Ethnicity, and Power in Maritime America. Continue reading
In the past 10 years, we have seen an embarrassment of riches in scholarship that considers race in Early America (broadly understood). The list below is not exhaustive, but highlights some of the recent scholarship. Feel free to add your own favorite recent scholarship in the comments, and keep your eyes out next month, for our CFP for a roundtable on race in Early America.
Today at The Junto we’re featuring an interview with Ann Little, an Associate Professor of History at Colorado State University, about her new biography, The Many Captivities of Esther Wheelwright. Little has previously authored Abraham in Arms: War and Gender in Colonial New England. She also writes regularly at her blog, Historiann: History and Sexual Politics, 1492 to Present.
In The Many Captivities of Esther Wheelwright, Little chronicles the life of a New England girl, Esther Wheelwright, who was captured by the Wabanakis in 1703 when she was seven years old. After living with the Wabenakis for several years, Wheelwright entered an Ursuline convent in Quebec at age twelve. She lived the remainder of her life there, voluntarily becoming a nun and taking on several leadership positions in the convent, including that of Mother Superior, during old age. Continue reading