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A Vivifying Spirit: Quaker Practice and Reform in Antebellum America by Janet Moore Lindman (review) 生动的精神:战前美国的贵格会实践与改革Janet Moore Lindman(评论)
IF 0.3 2区 历史学 Q2 Arts and Humanities Pub Date : 2023-06-01 DOI: 10.1353/jer.2023.a898000
Stephanie Richmond
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引用次数: 0
Only the Clothes on Her Back: Clothing and the Hidden History of Power in the Nineteenth-Century United States by Laura F. Edwards (review) 《只有她身上的衣服:19世纪美国的服装与隐藏的权力历史》作者:劳拉·f·爱德华兹
2区 历史学 Q2 Arts and Humanities Pub Date : 2023-06-01 DOI: 10.1353/jer.2023.a898001
Reviewed by: Only the Clothes on Her Back: Clothing and the Hidden History of Power in the Nineteenth-Century United States by Laura F. Edwards Emily J. Arendt (bio) Keywords Clothing, Textiles, Property rights, Legal history Only the Clothes on Her Back: Clothing and the Hidden History of Power in the Nineteenth-Century United States. By Laura F. Edwards. (New York: Oxford University Press, 2022. Pp. 433. Cloth, $34.95.) As material displays of identity, markers of class and status, or symbols of political persuasion, clothing's power to convey a variety of cultural messages has been of increasing interest to historians. Certainly, the economic significance of clothing and textiles for both trade and manufacturing in early America is widely recognized. Vastly underappreciated, however, is the place of law in those dynamics. As Laura Edwards demonstrates in her [End Page 357] newest work, both the social and economic value of textiles derived from the legal principles that attached to this form of property: "the legal principles associated with textiles involved foundational cultural values and social customs that defined the good order of society" (20). Everyone knew the value of clothing and textiles, generally knew who the owners of those items were in their communities, and recognized that court protections of those possessions were necessary to uphold public order. Clothing, cloth, linens, drapes, and even accessories like hats thus represented a unique type of property that allowed the people who produced them, traded them, and wore them to make claims to property, even if they lacked strong claims to other legal rights. For dependent persons, including married women, free Blacks, and enslaved peoples, textiles could be owned and traded, used as currency, credit, and capital. Proceeding in three parts containing thematic chapters while charting a chronological narrative, the book demonstrates how marginalized people could rely upon the legal principles that attached to textiles to both engage in the economy and access the governing institutions of the new nation, at least for a time. The legal principles attached to textiles, as shown in the book's first part, pre-dated the American Revolution and were minimally altered by the establishment of the U.S. federal system. In line with recent scholarship demonstrating the extent to which people on the margins were engaged in commercial exchange, Edwards elucidates how the legalities of textiles superseded the laws of coverture and slavery to allow people with no formal rights to enter the textile trades in the decades following the Revolution. Rebecca Coles, for instance, established a successful textile business in Virginia around the same time as the Revolution, producing fabric to be used not only by the household on the plantation, but for sale. That Coles might be considered a manufacturer defies the assumptions many of us hold regarding the power of a rights-based legal framework: How coul
书评:《只有她身上的衣服:19世纪美国的服装与权力的隐藏历史》作者:劳拉·f·爱德华兹(Laura F. Edwards)艾米丽·j·阿伦特(Emily J. Arendt)劳拉·爱德华兹著。纽约:牛津大学出版社,2022。433页。布,34.95美元)。作为身份、阶级和地位的标志或政治信仰的象征,服装传达各种文化信息的能力越来越引起历史学家的兴趣。当然,服装和纺织品对早期美国贸易和制造业的经济意义是公认的。然而,法律在这些动态中的地位却被严重低估了。正如劳拉·爱德华兹(Laura Edwards)在她的最新著作中所论证的那样,纺织品的社会和经济价值都来源于与这种财产形式相关的法律原则:“与纺织品相关的法律原则涉及基本的文化价值和社会习俗,这些价值观和习俗定义了良好的社会秩序”(20)。每个人都知道服装和纺织品的价值,一般都知道这些物品的主人在他们的社区是谁,并且认识到法院对这些财产的保护对于维护公共秩序是必要的。衣服、布料、亚麻布、窗帘,甚至像帽子这样的配饰,都代表了一种独特的财产类型,允许生产、交易和穿着它们的人对财产提出要求,即使他们缺乏其他法律权利的强烈要求。对于被依赖的人,包括已婚妇女、自由的黑人和被奴役的人,纺织品可以被拥有和交易,用作货币、信贷和资本。本书分为三个部分,包括主题章节,同时按照时间顺序进行叙述,展示了边缘化的人们如何依靠与纺织品有关的法律原则参与经济活动,并至少在一段时间内进入这个新国家的管理机构。正如书中第一部分所示,与纺织品有关的法律原则早在美国独立战争之前就存在了,并且随着美国联邦制度的建立而发生了最小程度的变化。与最近的学术研究一致,爱德华兹阐明了纺织品的合法性如何取代了奴役和奴役的法律,使没有正式权利的人能够在革命后的几十年里进入纺织品贸易。例如,丽贝卡·科尔斯(Rebecca Coles)在革命前后在弗吉尼亚州建立了一家成功的纺织企业,生产的织物不仅供种植园里的家庭使用,而且也可供销售。科尔斯可能被认为是一个制造商,这违背了我们许多人对基于权利的法律框架的力量的假设:一个对自己生产的东西没有法律主张的已婚妇女怎么可能成为一个成功的制造商?答案在于纺织品的法律性质,特别是在公法中提出的性质,在公法中,对公共利益的关注长期以来允许那些财产权在私法中不被承认的人对纺织品提出索赔。非权利持有人采取了一系列创造性的策略,以获得法律承认,使他们能够充分利用纺织品作为货币和资本的全部经济潜力,进行贸易、典当、出借或储蓄。从1789年到1820年间,费城核桃街监狱的囚犯们卖掉他们得到的用来买酒的衣服的故事,到Rosenah Gray(一个被奴役的女人,她投资织物用于转售和储蓄,但在1802年被指控盗窃)的故事,本书第二部分中丰富的例子展示了纺织品作为金融工具和消费品的各种方式。爱德华兹仔细地注意到,种族和阶级特权构成了边缘化人群获得机会的范围,尽管如此,他还是证明了面临结构性不平等的人们可以在多大程度上利用纺织品的创造和流通,在共和国的法律秩序内为自己谋取利益。最终,爱德华兹认为,在内战之前的几十年里发生的一系列变化……
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引用次数: 1
The Hudson River Valley Loyalists in British North America: Connection, Community, and Continuity 英属北美哈德逊河谷的忠诚者:联系、社区和连续性
IF 0.3 2区 历史学 Q2 Arts and Humanities Pub Date : 2023-06-01 DOI: 10.1353/jer.2023.a897987
Kieran J. O’Keefe
Abstract:The American Revolutionary War brought tremendous pain and suffering to Loyalists in New York's Hudson River Valley. They endured violence, persecution, and dislocation. When the war ended, thousands of Loyalists chose to leave their homes for a new life in British North America (Canada). As a civil war, the Revolution attempted to dissolve existing community bonds. But the Hudson Valley Loyalists show that many relationships endured despite the conflict, and that instead these social webs remained central to how they found their way in the postwar British Empire. They settled near one another in exile, assisted each other when applying for postwar compensation, shared similar political philosophies in provincial politics, maintained contact with family in New York, and even intermarried. Individual relationships and community were central to how the Hudson Valley Loyalists rebuilt their lives after a violent civil war. In exile, they created a social web consisting of Loyalists, their children, American citizens, and Late Loyalists, that bound them for several generations.
摘要:美国独立战争给纽约哈德逊河流域的保皇派带来了巨大的痛苦和苦难。他们忍受了暴力、迫害和流离失所。战争结束后,成千上万的保皇派选择离开家园,前往英属北美(加拿大)开始新生活。作为一场内战,革命试图解散现有的社区纽带。但哈德逊河谷的忠诚者表明,尽管有冲突,但许多关系仍然存在,相反,这些社交网络仍然是他们在战后大英帝国找到出路的核心。他们在流亡时住得很近,在申请战后赔偿时互相帮助,在地方政治上有相似的政治理念,与纽约的家人保持联系,甚至通婚。个人关系和社区是哈德逊河谷忠诚者在暴力内战后重建生活的核心。在流亡期间,他们创建了一个由忠诚者、他们的孩子、美国公民和晚期忠诚者组成的社交网络,将他们联系了几代人。
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引用次数: 0
John Brown, Filibuster: Republicans, Harpers Ferry, and the Use of Violence, 1855–1860 约翰·布朗,《阻挠议事:共和党人、哈珀斯·费里和暴力的使用,1855-1860》
IF 0.3 2区 历史学 Q2 Arts and Humanities Pub Date : 2023-06-01 DOI: 10.1353/jer.2023.a897985
Danielle Burge
Abstract:Although John Brown has been labelled in many ways, historians have not explored his connection with filibustering. This essay considers John Brown's raid on Harpers Ferry within that context, focusing specific attention on how Republicans turned Brown into a filibuster by comparing his actions to William Walker and Narciso López. In the immediate aftermath of Brown's raid on Harpers Ferry, Republicans faced the charge that they had inspired Brown by their alleged embrace of abolitionism. Republicans countered this by linking Brown to filibustering, arguing that Democrats had only recently championed William Walker. Brown's expedition was unlawful, Republicans argued, but it was no different than Walker's invasion of Nicaragua or López's forays into Cuba. By making this argument, Republicans shifted the blame for Harpers Ferry upon Democrats. In distancing themselves from Brown, however, Republicans demonstrated that they were far from radicals who were secretly bent on subverting the institution of slavery. Indeed, their argument that John Brown was a filibuster helped Republicans legitimize themselves as defenders of law and order, men who firmly rejected the use of armed violence and who would work to make sure that men were prosecuted for leading armed rebellions, whether in the United States or abroad.
摘要:尽管约翰·布朗在很多方面都被贴上了标签,但历史学家并没有探究他与阻挠议事的联系。这篇文章考虑了约翰·布朗在这种背景下对哈珀斯费里的突袭,通过将布朗的行为与威廉·沃克和纳西索·洛佩斯进行比较,特别关注共和党人是如何将布朗变成阻挠议事的人的。在布朗突袭哈珀斯费里事件发生后不久,共和党人面临指控,称他们因所谓的废奴主义而激励了布朗。共和党人对此进行了反驳,将布朗与阻挠议事联系起来,认为民主党人最近才支持威廉·沃克。共和党人认为,布朗的探险是非法的,但这与沃克入侵尼加拉瓜或洛佩斯入侵古巴没有什么不同。通过提出这一论点,共和党人将哈佩斯·费里的责任推给了民主党人。然而,在与布朗保持距离的过程中,共和党人表明,他们远非那些暗中决心颠覆奴隶制制度的激进分子。事实上,他们认为约翰·布朗是一个阻挠议事的人,这有助于共和党人将自己合法化为法律和秩序的捍卫者,他们坚决反对使用武装暴力,并将努力确保男性因领导武装叛乱而受到起诉,无论是在美国还是国外。
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引用次数: 0
Russian Colonization of Alaska: From Heyday to Sale, 1818–1867 by Andrei Valterovich Grinev (review) 俄罗斯对阿拉斯加的殖民:从海迪到塞尔,1818-1867,安德烈·瓦尔特罗维奇·格里涅夫(评论)
IF 0.3 2区 历史学 Q2 Arts and Humanities Pub Date : 2023-06-01 DOI: 10.1353/jer.2023.a897997
Erik Hirschmann
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引用次数: 0
A Great and Rising Nation: Naval Exploration and Global Empire in the Early US Republic by Michael A. Verney (review) 伟大而崛起的国家:美国共和国早期的海军探索与全球帝国
IF 0.3 2区 历史学 Q2 Arts and Humanities Pub Date : 2023-06-01 DOI: 10.1353/jer.2023.a897995
Heesoo Cho
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引用次数: 0
Peace and Friendship: An Alternative History of the American West by Stephen Aron (review) 《和平与友谊:美国西部的另类历史》,Stephen Aron著(评论)
IF 0.3 2区 历史学 Q2 Arts and Humanities Pub Date : 2023-06-01 DOI: 10.1353/jer.2023.a897998
Eran Zelnik
Athabascan tribes— often exerted formidable influence in hindering RAC initiatives. If the 1818–1867 era was the heyday of Rus sian Alaska, it is curious why Grinev makes statements like, “The whole period from 1818 to 1825 was a difficult time for Rus sian Amer i ca” (62), and “The financial difficulties that overtook the RAC at the beginning of the 1840s forced it to reform its own management structure in the colonies for greater savings” (145). In labeling one era of the Rus sian colonies as having the greatest vigor and prosperity, one might instead choose the 1790s– 1810s Baranov period. Despite its many challenges, the Baranov era saw the Rus sian colonies succeed eco nom ically and expand into southeast Alaska, northern California, and, for a brief time, Hawaii. Perhaps the most serious interpretive prob lem is Grinev’s use of the “politarism” theory to integrate Rus sian Alaska into Rus sian and global history. Developed by Soviet ethnographer Yuri Semenov, politarism is derived from Marxist concepts where the state is the supreme owner of resources and direct producers, and society lacks a strict judiciary to protect subjects and property from a corrupt elite. Grinev sees politarism as the fundamental weakness of Rus sian Amer i ca, and the “deciding reason” for the 1867 Alaska Purchase (264). Yet, in the same paragraph, Grinev acknowledges a “complex set of the most varied reasons” such as military, economic, and po liti cal concerns factoring into the decision to sell Alaska to the U.S. The blunt, deterministic tool of politarism often runs against and obscures the wellcrafted documentation and nuanced smaller conclusions pre sent throughout the book. Despite the above interpretive prob lems, this work is an impressive achievement in understanding the fascinating origins of Amer i ca’s fortyninth state.
阿萨巴斯卡部落——经常在阻碍RAC倡议方面施加强大的影响。如果1818年至1867年是俄裔阿拉斯加人的全盛时期,那么奇怪的是,为什么Grinev会做出这样的陈述:“从1818年到1825年的整个时期对俄裔美国人来说是一段艰难的时期”(62),以及“19世纪40年代初,RAC面临的财政困难迫使它改革自己在殖民地的管理结构,以增加储蓄”(145)。如果要给俄罗斯殖民地的一个时代贴上最具活力和繁荣的标签,人们可能会选择18世纪90年代至19世纪10年代的巴拉诺夫时期。尽管面临许多挑战,巴拉诺夫时代见证了俄罗斯殖民地在经济上的成功,并扩展到阿拉斯加东南部、加利福尼亚北部,并在短时间内扩展到夏威夷。也许最严重的解释问题是格里涅夫使用“政治主义”理论将俄罗斯阿拉斯加纳入俄罗斯和全球历史。由苏联民族学家尤里·谢门诺夫(Yuri Semenov)提出的政治主义源自马克思主义概念,即国家是资源的最高所有者和直接生产者,社会缺乏严格的司法制度来保护臣民和财产免受腐败精英的侵害。格里涅夫认为政治主义是俄美同盟的根本弱点,也是1867年购买阿拉斯加的“决定性原因”(264)。然而,在同一段中,格里涅夫承认,将阿拉斯加出售给美国的决定有“一系列最复杂的原因”,比如军事、经济和政治方面的考虑。直率、确定性的政治主义工具经常与精心制作的文件和贯穿全书的细微的小结论相抵触和模糊。尽管存在上述解释问题,但在理解美国第49个州的迷人起源方面,这项工作是一项令人印象深刻的成就。
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引用次数: 0
Almost Dead: Slavery and Social Rebirth in the Black Urban Atlantic, 1680–1807 by Michael Dickinson (review) 《几乎死亡:大西洋黑人城市的奴隶制和社会再生》,1680–1807,迈克尔·迪金森(评论)
IF 0.3 2区 历史学 Q2 Arts and Humanities Pub Date : 2023-06-01 DOI: 10.1353/jer.2023.a897991
Sophie Hess
The published narratives of former bondspeople are some of the most comprehensive and detailed accounts of slavery in existence. These sources can also provoke thorny debates among scholars. Often written and published in collaboration with antislavery movements, these texts have sometimes been questioned for the ways that they might distort experiences of enslavement. In Almost Dead: Slavery and Social Rebirth in the Black Urban Atlantic, 1680–1807, Michael Dickinson skillfully confronts these critiques, arguing for historians to regard enslavement narratives as “worthwhile historical evidence,” which have received “disproportionate scrutiny” in comparison with white authors (7). Dickinson’s choice to center these narratives is power ful. What results is a deeply researched and personcentered narrative of individual and community survival amid forced migrations and resettlements throughout the Atlantic world. The book’s title subverts Orlando Patterson’s theory of social death, a tactic of control employed by enslavers through family separations, name changes, and other acts of alienation.1 While Patterson saw enslaved people as permanently damaged by this vio lence, Dickinson expands on the work of scholars like Stephanie Smallwood and Vincent Brown, who use social death as a point of departure. Although enslavement was doubtlessly an experience of rupture, these scholars have suggested that despite the threat of social death, enslaved people fought to adapt and maintain networks of care in order to survive. While others whose work touches upon rebirth have focused more closely on specific locations or spaces of bondage, Almost Dead characterizes rebirth as a geographic and temporal pro cess that developed as bondspeople were forced to migrate across oceanic routes and between port cities. Dickinson’s text centers movement. The book examines the Middle Passage, as well as journeys between Bridgetown, Kingston, and Philadelphia, considering these cities for their centrality to trade networks. Philadelphia, which Dickinson notes has been traditionally thought of by early Americanists as “a hub of black freedom,” also must be understood
出版的关于前奴隶的叙述是现存奴隶制最全面、最详细的叙述。这些资料也会在学者之间引发棘手的争论。这些文本通常是与反奴隶制运动合作撰写和出版的,有时会因为它们可能扭曲奴役经历的方式而受到质疑。在《几乎死亡:1680-1807年黑人城市大西洋的奴隶制和社会重生》一书中,迈克尔·狄金森巧妙地面对这些批评,主张历史学家将奴隶制叙事视为“有价值的历史证据”,与白人作家相比,这些叙事受到了“不成比例的审查”(7)。狄金森选择以这些叙事为中心是强有力的。其结果是深入研究和以人为中心的个人和社区生存在强迫迁移和重新安置在整个大西洋世界的叙述。这本书的标题颠覆了奥兰多·帕特森的社会死亡理论,社会死亡是奴隶主通过家庭分离、改名和其他疏远行为来控制奴隶的一种策略帕特森认为被奴役的人受到这种暴力的永久伤害,而迪金森则扩展了斯蒂芬妮·斯莫尔伍德和文森特·布朗等学者的研究,他们以社会死亡为出发点。虽然奴役无疑是一种破裂的经历,但这些学者认为,尽管面临社会死亡的威胁,被奴役的人为了生存而努力适应和维持照顾网络。虽然其他作品涉及重生的作品更密切地关注于束缚的特定地点或空间,但《几乎死亡》将重生描述为一个地理和时间的过程,这个过程是随着奴隶被迫跨越海洋路线和港口城市之间迁移而发展起来的。狄金森的文本以运动为中心。这本书考察了中间航道,以及桥镇、金斯顿和费城之间的旅程,考虑到这些城市在贸易网络中的中心地位。狄金森指出,费城传统上被早期美国学者视为“黑人自由的中心”,也必须理解
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引用次数: 1
Paternalism to Partnership: The Administration of Indian Affairs, 1786–2021 by David H. DeJong (review) 伙伴关系的父权制:印度事务管理,1786-2021,大卫·H·德容(评论)
IF 0.3 2区 历史学 Q2 Arts and Humanities Pub Date : 2023-06-01 DOI: 10.1353/jer.2023.a897999
Ryan Hall
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引用次数: 0
Nothingarians: The Fear of the Unchurched in Early National America 《虚无主义者:对早期美国非教会的恐惧
IF 0.3 2区 历史学 Q2 Arts and Humanities Pub Date : 2023-06-01 DOI: 10.1353/jer.2023.a897986
T. Kidd
Abstract:The term nothingarian suggests an under-studied presence in the history of the early republic: the religiously unaffiliated. Scholars routinely mention the term nothingarian, but few have examined its origins, uses, or significance in American history. Although it seems to have originated much earlier, as a term for members of the little-known Gortonist sect in Rhode Island, "nothingarian" would come to connote the irreligious, ambivalent, or unaffiliated person, one whom pollsters of religion today might call a "none," or a person of no organized religion. The fear of nothingarians was especially acute in the early republic because of the widespread disestablishment of official denominations, rapid spread of settlement on the frontier, and deep uncertainties about American national cohesion after independence. Many observers in early national America feared that disestablishment and religious choice would lead not to massive numbers of conversions, but to masses of indifferent, skeptical, or unaffiliated people. The term nothingarian is important because it was widely used (if poorly defined), and because it reflected widespread fears about preserving religious affiliation and building a new American nation in the absence of state churches or a national establishment.
摘要:“虚无者”一词暗示了早期共和国历史上一种未被充分研究的存在:宗教上的无关联者。学者们经常提到“虚无”一词,但很少有人研究过它的起源、用途或在美国历史上的意义。尽管它似乎起源得更早,但作为罗德岛州鲜为人知的戈登派成员的一个术语,“虚无者”将意味着无宗教、矛盾或无关联的人,今天的宗教民意调查者可能会称之为“无”或无组织宗教的人。在共和国早期,对虚无主义者的恐惧尤其严重,因为官方教派的广泛废除、边境定居点的迅速扩张,以及独立后美国民族凝聚力的深刻不确定性。早期美国的许多观察家担心,废除和宗教选择不会导致大量的皈依,而是会导致大批冷漠、怀疑或无党派的人。虚无一词之所以重要,是因为它被广泛使用(如果定义不清的话),也因为它反映了人们对在没有国家教堂或国家机构的情况下维护宗教信仰和建设一个新的美国国家的普遍担忧。
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引用次数: 0
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