This Colonial Couture post is by guest contributorKimberly Alexander, adjunct professor of history at the University of New Hamphire, Durham. Her forthcoming book is Georgian Shoe Stories from Early America (Johns Hopkins University Press, 2017), and she is currently the Andrew Oliver Research Fellow at the Massachusetts Historical Society.* Follow her @SilkDamask.
John Leverett’s Buff Coat, ca. 1640
For scholars who are deeply interested in the connections between material culture and social history, textiles can be imagined as significant documents. Contextualizing objects through print culture, and exploring print through materials, allows us to texture the past and to weave “fashion stories” that complicate conventional histories. A favorite site for this work is the Massachusetts Historical Society (MHS), home not only to one of the country’s most significant collections of letters, manuscripts and decorative arts, but also houses an important collection of textiles, clothing, and shoes, spanning the broad sweep of Massachusetts history. As the Andrew Oliver Research Fellow for 2016-2017, I have had the special opportunity to investigate pre-1750s textiles within the Society’s collection. Here, the lure of seeing objects, many of which had not been viewed for over 40 years, is particularly exciting. Continue reading →
This month in class I’m teaching the Puritans, which means that an idea I’ve had for several years has returned, and I’ve been mulling it for a few days. As most of our readers already know, the Bible was easily the most widely owned and widely read publication in the British North American colonies (in particular in New England). Protestant Christian settlers were deeply versed in the Bible – they could cite and quote regularly from a broad range of prophecies, parables, and psalms. But they also read and understood the Bible in historically specific ways, focusing on certain books of the Bible in their study and reflection, quoting certain passages with higher frequency than others. For those of us who are not religious historians (and/or were raised ourselves in traditions in which textual exegesis was not strongly emphasized), figuring out not only the meaning of Biblical passages but also the ways in which specific historical actors used them would require significant reading.
Guest poster Mark Mulligan is a graduate student in history at the College of William and Mary. His research interests include American religious history, the history of the British Atlantic, and colonial New England history. This post also contains some mild plot spoilers.
It appears that as an early Americanist and a horror fan, I am in good company. News of the push back of a sequel to The Ring franchise from April to October recently devastated me. Admittedly, a Halloween release will fare better at the box office, but Paramount Pictures turned my comps carrot into a prospectus carrot.But the genre offered compensation in the form of a horror film that takes place in seventeenth-century New England, where I intend to locate my dissertation. As such, I am delighted that the Junto invited a conversation on the film The Witch. Continue reading →
Guest posters Richard Calis and Madeline McMahon are graduate students in the History Department at Princeton University. Along with Frederic Clark, Anthony Grafton, and Jennifer Rampling, they are part of a collaborative research project (@WinthropProject) studying how multiple generations of Winthrops read, annotated, and acquired books on both sides of the Atlantic.
John Winthrop (1588-1649) and his son John Winthrop Jr. (1606-1676) are now known primarily as protagonists in the turbulent political history of early America. But in addition to shaping the government and theology of New England as governors of Massachusetts Bay and Connecticut (respectively), they and the rest of the Winthrop family also participated in a transatlantic and inter-generational bookish culture. Long before the Arbella sailed to Boston in 1630 to build a “city upon a hill”, generations of Winthrops began to talk about books, ways to read them and, as we will illustrate here, the difficulties and contingencies of collecting them—on both sides of the Atlantic. 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: