A few months ago, a New York Times investigation uncovered the secret economies of social media bots. C-list celebrities such as Paul Hollywood, John Leguizamo, and Michael Symon, purveyors of “fake news,” and several businesses have boosted their Twitter profiles by purchasing fake follower “bots” and retweets from these accounts. The Times estimated that perhaps as many as 48 million Twitter accounts are bots, with around 60 million similar accounts on Facebook. Continue reading
Tag Archives: Public Sphere
The OId World of the New Republic
As someone who works on the late colonial period (1730s-1770s) in a field dominated by the “early republic,” it is easy to feel as though I am working on the margins of the field of early American history rather than what is actually the middle or center of what we usually define as early America (i.e., 1607 to somewhere between 1848 and 1861).[1] Yet, in this brief, speculative post, I will suggest that—in terms of my own subfield of political history and political culture—one of the things missing from much of the scholarship on the early republic is the colonial period itself. Continue reading
Taking Print from Print Culture & Leaving the Public Sphere Behind
Or how to make a causal argument about print, media, and communication in the eighteenth century
This post began as a brief response to Tom’s recent piece on the public sphere and to the conversation it generated in the comments section. As it turns out, brevity is not my strong suit, and I’ve got a few bones to pick. So all cards on the table: I’m more than a little invested in the importance of communication; I have a hard time watching print be stripped of its mechanistic or causal role; and I don’t believe we can possibly ever argue that changes in media didn’t cause social and political change.[1] Continue reading
The Public Sphere and Early American Democracy
How did the particular formation of democratic politics, a rambunctious public sphere, and capitalist social relations come about in the early American republic? I began to talk about this question last month when I asked, ‘how did democracy become a good thing?‘ I argued that the crucial factor was an unprecedented separation between economic and political power, which made democractic politics incapable of seriously interfering with capital accumulation. Today I want to show how Jürgen Habermas’ account of The Structural Transformation of the Public Sphere helps us see what went on in this crucial separation, and how his account relates to the American case in particular. Continue reading
Locating the Literati: Charles Brockden Brown in Philadelphia
It’s hard to write about early American print culture or intellect without thinking a lot about geography. Scholars like Trish Loughran, Richard John, John Fea, John Brooke, and Mary Kelley have suggested, in all sorts of ways, that it’s often wise to understand “the” early American public as a web of fundamentally local reading and writing publics. Intellectual culture meant something different from what it means in an age of mass media. But tricky questions come up when you try to write a local history of ideas or culture. Just how local can we reasonably go? How much detail can we actually use in an intellectual map of the early United States without getting lost in coincidences and irrelevance?
“The Empire of Romance”: Some Notes on Novels in an Extensive Republic
The current issue of the Journal of the Early Republic includes Andrew Cayton’s SHEAR presidential address on the novel’s place in the postrevolutionary Atlantic world: “The Authority of the Imagination in an Age of Wonder.” The essay makes a case for the usefulness of period novels to early-republic historians. Cayton gives us three reasons novels are useful as historical sources:
- “The people we study paid attention to them.” Novels were significant parts of people’s lives, and they illuminate “the shifting structure of discourse and discourse communities” in early-nineteenth-century America.
- “They challenge our preoccupation with categories.” Novels were experiments in defining and redefining people.
- Novels reveal that many people conceived of liberty socially, “as a voluntary location of one’s self within overlapping social networks” (25-26). [1] Continue reading
More Public than Spherical: The NNPH and the “Public Sphere”
Historians of early America often stereotype each other as being adverse to the use of theory. However, a closer look at the historiography of early America over the last century does not bear out that claim. In the first decades of the twentieth century, Progressives derived their materialist conception of history from Marx.[1] The Progressive interpretation held for decades until the 1960s when a group of historians based at Harvard University displaced it with an interpretation influenced by the sociological theories of anthropologist, Clifford Geertz.[2] Even though postmodernism and postcolonialism, as theories, never took a strong hold on the field, there have been early American historians who have sought to incorporate, in a general sense, their broader modes of inquiry.[3] The historiography of early America has hardly been devoid of theory over the last one hundred years.
Nevertheless, a deeper look into each of these examples shows us that early Americanists’ relationship with theory has been anything but obsequious. Perhaps, it is best defined as casual or, better yet, utilitarian. The Progressives appropriated the generalities of Marx’s historical materialism without embracing either his sociological analysis or his broader dialectic. Similarly, the ideological historians of the 1960s and 1970s used Geertz’s definition of ideology as the mediation of experience into the structure of consciousness without attempting to apply the rest of his intricately complex theory regarding cultural systems. Following in that tradition, early Americanists over the last twenty years, particularly those associated with the New New Political History, have loosely appropriated the Habermasian concepts of the “public sphere” and “civil society” while casting aside both small but fundamental details and the much larger particulars of Habermas’s argument.[4] Continue reading
The Junto 