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A fascinating comparative history of the legal arguments and strategies used to regulate expression in Massachusetts and Nova Scotia.
Others offered programs of physiological and spiritual self-reform: phrenology, vegetarianism, the water-cure, spiritualism, and miscellaneous others. "Even the insect world was to be defended," Emerson mused, "and a society for the protection of ground-worms, slugs, and mosquitoes was to be incorporated without delay.".
An unflinching, illuminating look at three U.S. artists and their performances of suffering
From the Founding Fathers through the present, Christianity has exercised powerful influence in the United States—from its role in shaping politics and social institutions to its hand in inspiring art and culture. The Encyclopedia of Christianity in the United States outlines the myriad roles Christianity has played and continues to play. This masterful five-volume reference work includes biographies of major figures in the Christian church in the United States, influential religious documents and Supreme Court decisions, and information on theology and theologians, denominations, faith-based organizations, immigration, art—from decorative arts and film to music and literature—evangelism and crusades, the significant role of women, racial issues, civil religion, and more. The first volume opens with introductory essays that provide snapshots of Christianity in the U.S. from pre-colonial times to the present, as well as a statistical profile and a timeline of key dates and events. Entries are organized from A to Z. The final volume closes with essays exploring impressions of Christianity in the United States from other faiths and other parts of the world, as well as a select yet comprehensive bibliography. Appendices help readers locate entries by thematic section and author, and a comprehensive index further aids navigation.
How nineteenth-century Protestant evangelicals used print and visual media to shape American culture In nineteenth-century America, "apocalypse" referred not to the end of the world but to sacred revelation, and "geography" meant both the physical landscape and its representation in printed maps, atlases, and pictures. In Apocalyptic Geographies, Jerome Tharaud explores how white Protestant evangelicals used print and visual media to present the antebellum landscape as a “sacred space” of spiritual pilgrimage, and how devotional literature influenced secular society in important and surprising ways. Reading across genres and media—including religious tracts and landscape paintings, domestic fiction and missionary memoirs, slave narratives and moving panoramas—Apocalyptic Geographies illuminates intersections of popular culture, the physical spaces of an expanding and urbanizing nation, and the spiritual narratives that ordinary Americans used to orient their lives. Placing works of literature and visual art—from Thomas Cole’s The Oxbow to Harriet Beecher Stowe’s Uncle Tom’s Cabin and Henry David Thoreau’s Walden—into new contexts, Tharaud traces the rise of evangelical media, the controversy and backlash it engendered, and the role it played in shaping American modernity.
This book studies male activists in American feminism from the 1830s to the late 19th century, using archival work on personal papers as well as public sources to demonstrate their diverse and often contradictory advocacy of women’s rights, as important but also cumbersome allies. Focussing mainly on nine men—William Lloyd Garrison, Wendell Phillips, James Mott, Frederick Douglass, Henry B. Blackwell, Stephen S. Foster, Henry Ward Beecher, Robert Purvis, and Thomas Wentworth Higginson, the book demonstrates how their interactions influenced debates within and outside the movement, marriages and friendships as well as the evolution of (self-)definitions of masculinity throughout the 19th century. Re-evaluating the historical evolution of feminisms as movements for and by women, as well as the meanings of identity politics before and after the Civil War, this is a crucial text for the history of both American feminisms and American politics and society. This is an important scholarly intervention that would be of interest to scholars in the fields of gender history, women’s history, gender studies and modern American history.
During the 1830s the United States experienced a wave of movements for social change over temperance, the abolition of slavery, anti-vice activism, and a host of other moral reforms. Michael Young argues for the first time in Bearing Witness against Sin that together they represented a distinctive new style of mobilization—one that prefigured contemporary forms of social protest by underscoring the role of national religious structures and cultural schemas. In this book, Young identifies a new strain of protest that challenged antebellum Americans to take personal responsibility for reforming social problems.In this period activists demanded that social problems like drinking and slaveholding be recognized as national sins unsurpassed in their evil and immorality. This newly awakened consciousness undergirded by a confessional style of protest, seized the American imagination and galvanized thousands of people. Such a phenomenon, Young argues, helps explain the lives of charismatic reformers such as William Lloyd Garrison and the Grimké sisters, among others. Marshalling lively historical materials, including letters and life histories of reformers, Bearing Witness against Sin is a revelatory account of how religion lay at the heart of social reform.
William Lloyd Garrison (1805-79) was one of the most militant and uncompromising abolitionists in the United States. This engrossing book presents six essays that reevaluate Garrison's legacy, his accomplishments, and his limitations.
This book examines the debate over the connection between religion and public life in society during the fifty years following the American Revolution. Sassi challenges the conventional wisdom, finding an essential continuity to the period's public Christianity, whereas most previous studies have seen this period as one in which the nation's cultural paradigm shifted from republicanism to liberal individualism. Focusing on the Congregational clergy of New England, he demonstrates that throughout this period there were Americans concerned with their corporate destiny, retaining a commitment to constructing a righteous community and assessing the cosmic meaning of the American experiment.
When polling data showed that an overwhelming 81% of white evangelicals had voted for Donald Trump in the 2016 presidential election, commentators across the political spectrum were left aghast. Even for a community that had been tracking further and further right for decades, this support seemed decidedly out of step. How, after all, could an amoral, twice-divorced businessman from New York garner such devoted admiration from the most vociferous of "values voters?" That this same group had, not a century earlier, rallied national support for such progressive causes as a federal minimum wage, child labor laws, and civil rights made the Trump shift even harder to square. In The End of Empathy, John W. Compton presents a nuanced portrait of the changing values of evangelical voters over the course of the last century. To explain the rise of white Protestant social concern in the latter part of the nineteenth century and its sudden demise at the end of the twentieth, Compton argues that religious conviction, by itself, is rarely sufficient to motivate empathetic political behavior. When believers do act empathetically--championing reforms that transfer resources or political influence to less privileged groups within society, for example--it is typically because strong religious institutions have compelled them to do so. Citizens throughout the previous century had sought membership in churches as a means of ensuring upward mobility, but a deterioration of mainline Protestant authority that started in the 1960s led large groups of white suburbanites to shift away from the mainline Protestant churches. There to pick up the slack were larger evangelical congregations with conservative leaders who discouraged attempts by the government to promote a more equitable distribution of wealth and political authority. That shift, Compton argues, explains the larger revolution in white Protestantism that brought us to this political moment.