Early American Places

Patrolling the Border focuses on a late eighteenth-century conflict between Creek Indians and Georgians. The conflict was marked by years of seemingly random theft and violence culminating in open war along the Oconee River, the contested border between the two peoples. Joshua S. Haynes argues that the period should be viewed as the struggle of nonstate indigenous people to develop an effective method of resisting colonization. Using database and digital mapping applications, Haynes identifies one such method of resistance: a pattern of Creek raiding best described as politically motivated border patrols. Drawing on pre-contact ideas and two hundred years of political innovation, border patrols harnessed a popular spirit of unity to defend Creek country. These actions, however, sharpened divisions over political leadership both in Creek country and in the infant United States. In both polities, people struggled over whether local or central governments would call the shots. As a state-like institution, border patrols are the key to understanding seemingly random violence and its long-term political implications, which would include, ultimately, Indian removal.

Privateers of the Americas examines raids on Spanish shipping conducted from the United States during the early 1800s. These activities were sanctioned by, and conducted on behalf of, republics in Spanish America aspiring to independence from Spain. Among the available histories of privateering, there is no comparable work. Because privateering further complicated international dealings during the already tumultuous Age of Revolution, the book also offers a new perspective on the diplomatic and Atlantic history of the early American republic. Seafarers living in the United States secured commissions from Spanish American nations, attacked Spanish vessels, and returned to sell their captured cargoes (which sometimes included slaves) from bases in Baltimore, New Orleans, and Galveston and on Amelia Island. Privateers sold millions of dollars of goods to untold numbers of ordinary Americans. Their collective enterprise involved more than a hundred vessels and thousands of people-not only ships' crews but investors, merchants, suppliers, and others. They angered foreign diplomats, worried American officials, and muddied U.S. foreign relations. David Head looks at how Spanish American privateering worked and who engaged in it; how the U.S. government responded; how privateers and their supporters evaded or exploited laws and international relations; what motivated men to choose this line of work; and ultimately, what it meant to them to sail for the new republics of Spanish America. His findings broaden our understanding of the experience of being an American in a wider world.

This study examines childhood and slavery in Jamaica from the onset of improved conditions for the island's slaves to the end of all forced or coerced labor throughout the British Caribbean. As Colleen A. Vasconcellos discusses the nature of child development in the plantation complex, she looks at how both colonial Jamaican society and the slave community conceived childhood-and how those ideas changed as the abolitionist movement gained power, the fortunes of planters rose and fell, and the nature of work on Jamaica's estates evolved from slavery to apprenticeship to free labor. Vasconcellos explores the experiences of enslaved children through the lenses of family, resistance, race, status, culture, education, and freedom. In the half-century covered by her study, Jamaican planters alternately saw enslaved children as burdens or investments. At the same time, the childhood experience was shaped by the ethnically, linguistically, and culturally diverse slave community. Vasconcellos adds detail and meaning to these tensions by looking, for instance, at enslaved children of color, legally termed mulattos, who had unique ties to both slave and planter families. In addition, she shows how traditions, beliefs, and practices within the slave community undermined planters' efforts to ensure a compliant workforce by instilling Christian values in enslaved children. These are just a few of the ways that Vasconcellos reveals an overlooked childhood-one that was often defined by Jamaican planters but always contested and redefined by the slaves themselves.

At the dawn of the 1700s the Natchez viewed the first Francophones in the Lower Mississippi Valley as potential inductees to their chiefdom. This mistaken perception lulled them into permitting these outsiders to settle among them. Within two decades conditions in Natchez Country had taken a turn for the worse. The trickle of wayfarers had given way to a torrent of colonists (and their enslaved Africans) who refused to recognize the Natchez's hierarchy. These newcomers threatened to seize key authority-generating features of Natchez Country: mounds, a plaza, and a temple. This threat inspired these Indians to turn to a recent import-racial categories-to reestablish social order. They began to call themselves "red men" to reunite their polity and to distance themselves from the "blacks" and "whites" into which their neighbors divided themselves. After refashioning their identity, they launched an attack that destroyed the nearby colonial settlements. Their 1729 assault began a two-year war that resulted in the death or enslavement of most of the Natchez people. In Natchez Country, George Edward Milne provides the most comprehensive history of the Lower Mississippi Valley and the Natchez to date. From La Salle's first encounter with what would become Louisiana to the ultimate dispersal of the Natchez by the close of the 1730s, Milne also analyzes the ways in which French attitudes about race and slavery influenced native North American Indians in the vicinity of French colonial settlements on the Mississippi River and how Native Americans in turn adopted and resisted colonial ideology.

When Curaçao came under Dutch control in 1634, the small island off South America's northern coast was isolated and sleepy. The introduction of increased trade (both legal and illegal) led to a dramatic transformation, and Curaçao emerged as a major hub within Caribbean and wider Atlantic networks. It would also become the commercial and administrative seat of the Dutch West India Company in the Americas. The island's main city, Willemstad, had a non-Dutch majority composed largely of free blacks, urban slaves, and Sephardic Jews, who communicated across ethnic divisions in a new creole language called Papiamentu. For Linda M. Rupert, the emergence of this creole language was one of the two defining phenomena that gave shape to early modern Curaçao. The other was smuggling. Both developments, she argues, were informal adaptations to life in a place that was at once polyglot and regimented. They were the sort of improvisations that occurred wherever expanding European empires thrust different peoples together. Creolization and Contraband uses the history of Curaçao to develop the first book-length analysis of the relationship between illicit interimperial trade and processes of social, cultural, and linguistic exchange in the early modern world. Rupert argues that by breaking through multiple barriers, smuggling opened particularly rich opportunities for cross-cultural and interethnic interaction. Far from marginal, these extra-official exchanges were the very building blocks of colonial society.

"Compelling. . . . By focusing on cannibalism, sex, and gender . . . [presents] the relationship between discourse and power in the unfolding of empire." -Carole Blackburn, The University of British Columbia Cannibalism, for medieval and early modern Europeans, was synonymous with savagery. Humans who ate other humans, they believed, were little better than animals. The European colonizers who encountered Native Americans described them as cannibals as a matter of course, and they wrote extensively about the lurid cannibal rituals they claim to have witnessed. In this definitive analysis, Kelly L. Watson argues that the rumors of cannibalism surrounding Native Americans served a practical purpose. European colonizers had to forge new identities in the Americas and find ways to not only subdue but also co-exist with native peoples. In her close read of letters, travel accounts, artistic renderings, and other descriptions of cannibalism, Watson focuses on how gender, race, and imperial power intersect within the figure of the cannibal. Watson reads cannibalism as a part of a dominant European binary in which civilization is rendered as male and savagery is seen as female, and she argues that as Europeans came to dominate the New World, they continually rewrote the cannibal narrative to allow for a story in which the savage, effeminate, cannibalistic natives were overwhelmed by the force of virile European masculinity. Original and historically grounded, Insatiable Appetites uncovers the ways in which difference is understood in the West. "An engaging comparative study of how a . . . long-standing trope. . . . became a mainstay of European imperial thought." ―Journal of Interdisciplinary History "This fine book follows untraveled paths, combining fascinating discoveries in new primary sources with refreshing interpretations." ―Journal of American History "Insightful." ―Choice

Kristen Block examines the entangled histories of Spain and England in the Caribbean during the long seventeenth century, focusing on colonialism's two main goals: the search for profit and the call to Christian dominance. Using the stories of ordinary people, Block illustrates how engaging with the powerful rhetoric and rituals of Christianity was central to survival. Isobel Criolla was a runaway slave in Cartagena who successfully lobbied the Spanish governor not to return her to an abusive mistress. Nicolas Burundel was a French Calvinist who served as henchman to the Spanish governor of Jamaica before his arrest by the Inquisition for heresy. Henry Whistler was an English sailor sent to the Caribbean under Oliver Cromwell's plan for holy war against Catholic Spain. Yaff and Nell were slaves who served a Quaker plantation owner, Lewis Morris, in Barbados. Seen from their on-the-ground perspective, the development of modern capitalism, race, and Christianity emerges as a story of negotiation, contingency, humanity, and the quest for community. Ordinary Lives in the Early Caribbean works in both a comparative and an integrative Atlantic world frame, drawing on archival sources from Spain, England, Barbados, Colombia, and the United States. It pushes the boundaries of how historians read silences in the archive, asking difficult questions about how self-censorship, anxiety, and shame have shaped the historical record. The book also encourages readers to expand their concept of religious history beyond a focus on theology, ideals, and pious exemplars to examine the communal efforts of pirates, smugglers, slaves, and adventurers who together shaped the Caribbean's emerging moral economy.

Michele Reid-Vazquez reveals the untold story of the strategies of negotiation used by free blacks in the aftermath of the "Year of the Lash"-a wave of repression in Cuba that had great implications for the Atlantic World in the next two decades. At dawn on June 29, 1844, a firing squad in Havana executed ten accused ringleaders of the Conspiracy of La Escalera, an alleged plot to abolish slavery and colonial rule in Cuba. The condemned men represented prominent members of Cuba's free community of African descent, including the acclaimed poet Plácido (Gabriel de la Concepción Valdés). In an effort to foster a white majority and curtail black rebellion, Spanish colonial authorities also banished, imprisoned, and exiled hundreds of free blacks, dismantled the militia of color, and accelerated white immigration projects. Scholars have debated the existence of the Conspiracy of La Escalera for over a century, yet little is known about how those targeted by the violence responded. Drawing on archival material from Cuba, Mexico, Spain, and the United States, Reid-Vazquez provides a critical window into understanding how free people of color challenged colonial policies of terror and pursued justice on their own terms using formal and extralegal methods. Whether rooted in Cuba or cast into the Atlantic World, free men and women of African descent stretched and broke colonial expectations of their codes of conduct locally and in exile. Their actions underscored how black agency, albeit fragmented, worked to destabilize repression's impact.

Sounds American provides new perspectives on the relationship between nationalism and cultural production by examining how Americans grappled with musical diversity in the early national and antebellum eras. During this period a resounding call to create a distinctively American music culture emerged as a way to bind together the varied, changing, and uncertain components of the new nation. This played out with particular intensity in the lower Mississippi River valley, and New Orleans especially. Ann Ostendorf argues that this region, often considered an exception to the nation-with its distance from the center of power, its non-British colonial past, and its varied population-actually shared characteristics of many other places eventually incorporated into the country, thus making it a useful case study for the creation of American culture. Ostendorf conjures the territory's phenomenally diverse "music ways" including grand operas and balls, performances by church choirs and militia bands, and itinerant violin instructors. Music was often associated with "foreigners," in particular Germans, French, Irish, and Africans. For these outsiders, music helped preserve collective identity. But for critics concerned with developing a national culture, this multitude of influences presented a dilemma that led to an obsessive categorization of music with racial, ethnic, or national markers. Ultimately, the shared experience of categorizing difference and consuming this music became a unifying national phenomenon. Experiencing the unknown became a shared part of the American experience.

On Slavery's Border is a bottom-up examination of how slavery and slaveholding were influenced by both the geography and the scale of the slaveholding enterprise. Missouri's strategic access to important waterways made it a key site at the periphery of the Atlantic world. By the time of statehood in 1821, people were moving there in large numbers, especially from the upper South, hoping to replicate the slave society they'd left behind. Diane Mutti Burke focuses on the Missouri counties located along the Mississippi and Missouri rivers to investigate small-scale slavery at the level of the household and neighborhood. She examines such topics as small slaveholders' child-rearing and fiscal strategies, the economics of slavery, relations between slaves and owners, the challenges faced by slave families, sociability among enslaved and free Missourians within rural neighborhoods, and the disintegration of slavery during the Civil War. Mutti Burke argues that economic and social factors gave Missouri slavery an especially intimate quality. Owners directly oversaw their slaves and lived in close proximity with them, sometimes in the same building. White Missourians believed this made for a milder version of bondage. Some slaves, who expressed fear of being sold further south, seemed to agree. Mutti Burke reveals, however, that while small slaveholding created some advantages for slaves, it also made them more vulnerable to abuse and interference in their personal lives. In a region with easy access to the free states, the perception that slavery was threatened spawned white anxiety, which frequently led to violent reassertions of supremacy.

In the first book-length study of Arkansas slavery in more than sixty years, A Weary Land offers a glimpse of enslaved life on the South's western margins, focusing on the intersections of land use and agriculture within the daily life and work of bonded Black Arkansans. As they cleared trees, cultivated crops, and tended livestock on the southern frontier, Arkansas's enslaved farmers connected culture and nature, creating their own meanings of space, place, and freedom. Kelly Houston Jones analyzes how the arrival of enslaved men and women as an imprisoned workforce changed the meaning of Arkansas's acreage, while their labor transformed its landscape. They made the most of their surroundings despite the brutality and increasing labor demands of the ?second slavery?--the increasingly harsh phase of American chattel bondage fueled by cotton cultivation in the Old Southwest. Jones contends that enslaved Arkansans were able to repurpose their experiences with agricultural labor, rural life, and the natural world to craft a sense of freedom rooted in the ability to own land, the power to control their own movement, and the right to use the landscape as they saw fit.

Enslaved Black people took up arms and fought in nearly every colonial conflict in early British North America. They sometimes served as loyal soldiers to protect and promote their owners' interests in the hope that they might be freed or be rewarded for their service. But for many Black combatants, war and armed conflict offered an opportunity to attack the chattel slave system itself and promote Black emancipation and freedom. In six cases, starting in 1676 with Nathaniel Bacon's Rebellion in Virginia and ending in 1865 with the First South Carolina Volunteer Infantry Regiment near Charleston, Rebels in Arms tells the long story of how enslaved soldiers and Maroons learned how to use military service and armed conflict to fight for their own interests. Justin Iverson details a different conflict in each chapter, illuminating the participation of Black soldiers. Using a comparative Atlantic analysis that uncovers new perspectives on major military conflicts in British North American history, he reveals how enslaved people used these conflicts to lay the groundwork for abolition in 1865. Over the nearly two-hundred-year history of these struggles, enslaved resistance in the British Atlantic world became increasingly militarized, and enslaved soldiers, Maroons, and plantation rebels together increasingly relied on military institutions and operations to achieve their goals.

Cherokee Removal excited the passions of Americans across the country. Nowhere did those passions have more violent expressions than in Georgia, where white intruders sought to acquire Native land through intimidation and state policies that supported their disorderly conduct. Cherokee Removal and the Trail of Tears, although the direct results of federal policy articulated by Andrew Jackson, were hastened by the state of Georgia. Starting in the 1820s, Georgians flocked onto Cherokee land, stole or destroyed Cherokee property, and generally caused havoc. Although these individuals did not have official license to act in such ways, their behavior proved useful to the state. The state also dispatched paramilitary groups into the Cherokee Nation, whose function was to intimidate Native inhabitants and undermine resistance to the state's policies. The lengthy campaign of violence and intimidation white Georgians engaged in splintered Cherokee political opposition to Removal and convinced many Cherokees that remaining in Georgia was a recipe for annihilation. Although the use of force proved politically controversial, the method worked. By expelling Cherokees, state politicians could declare that they had made the disputed territory safe for settlement and the enjoyment of the white man's chance. Adam J. Pratt examines how the process of one state's expansion fit into a larger, troubling pattern of behavior. Settler societies across the globe relied on legal maneuvers to deprive Native peoples of their land and violent actions that solidified their claims. At stake for Georgia's leaders was the realization of an idealized society that rested on social order and landownership. To achieve those goals, the state accepted violence and chaos in the short term as a way of ensuring the permanence of a social and political regime that benefitted settlers through the expansion of political rights and the opportunity to own land. To uphold the promise of giving land and opportunity to its own citizens-maintaining what was called the white man's chance-politics within the state shifted to a more democratic form that used the expansion of land and rights to secure power while taking those same things away from others.

Despite its apparent isolation as an older region of the country, the Southeast provided a vital connecting link between the Black self-emancipation that occurred during the American Revolution and the growth of the Underground Railroad in the final years of the antebellum period. From the beginning of the revolutionary war to the eve of the First Seminole War in 1817, hundreds and eventually several thousand Africans and African Americans in Georgia, and to a lesser extent South Carolina, crossed the borders and boundaries that separated the Lowcountry from the British and Spanish in coastal Florida and from the Seminole and Creek people in the vast interior of the Southeast. Even in times of peace, there remained a steady flow of individuals moving south and southwest, reflecting the aspirations of a captive people. A Southern Underground Railroad constitutes a powerful counter-narrative in American history, a tale of how enslaved men and women found freedom and human dignity not in Jefferson's "Empire of Liberty" but outside the expanding boundaries of the United States. It is a potent reminder of the strength of Black resistance in the post-revolutionary South and the ability of this community to influence the balance of power in a contested region. Paul M. Pressly's research shows that their movement across borders was an integral part of the sustained struggle for dominance in the Southeast not only among the Great Powers but also among the many different racial, ethnic, and religious groups that inhabited the region and contended for control.

A fascinating history of a contested frontier, where struggles over landownership brought Native Americans and English colonists together Properties of Empire shows the dynamic relationship between Native and English systems of property on the turbulent edge of Britain's empire, and how so many colonists came to believe their prosperity depended on acknowledging Indigenous land rights. As absentee land speculators and hardscrabble colonists squabbled over conflicting visions for the frontier, Wabanaki Indians' unity allowed them to forcefully project their own interpretations of often poorly remembered old land deeds and treaties. The result was the creation of a system of property in Maine that defied English law, and preserved Native power and territory. Eventually, ordinary colonists, dissident speculators, and grasping officials succeeded in undermining and finally destroying this arrangement, a process that took place in councils and courtrooms, in taverns and treaties, and on battlefields. Properties of Empire challenges assumptions about the relationship between Indigenous and imperial property creation in early America, as well as the fixed nature of Indian "sales" of land, revealing the existence of a prolonged struggle to re-interpret seventeenth-century land transactions and treaties well into the eighteenth century. The ongoing struggle to construct a commonly agreed-upon culture of landownership shaped diplomacy, imperial administration, and matters of colonial law in powerful ways, and its legacy remains with us today.

Against Wind and Tide tells the story of African American's battle against the American Colonization Society (ACS), founded in 1816 with the intention to return free blacks to its colony Liberia. Although ACS members considered free black colonization in Africa a benevolent enterprise, most black leaders rejected the ACS, fearing that the organization sought forced removal. As Ousmane K. Power-Greene's story shows, these African American anticolonizationists did not believe Liberia would ever be a true "black American homeland." In this study of anticolonization agitation, Power-Greene draws on newspapers, meeting minutes, and letters to explore the concerted effort on the part of nineteenth century black activists, community leaders, and spokespersons to challenge the American Colonization Society's attempt to make colonization of free blacks federal policy. The ACS insisted the plan embodied empowerment. The United States, they argued, would never accept free blacks as citizens, and the only solution to the status of free blacks was to create an autonomous nation that would fundamentally reject racism at its core. But the activists and reformers on the opposite side believed that the colonization movement was itself deeply racist and in fact one of the greatest obstacles for African Americans to gain citizenship in the United States. Power-Greene synthesizes debates about colonization and emigration, situating this complex and enduring issue into an ever broader conversation about nation building and identity formation in the Atlantic world.

Uncovers the often overlooked participation of African Americans and Native Americans in early Protestant churches Phillis Wheatley was stolen from her family in Senegambia, and, in 1761, slave traders transported her to Boston, Massachusetts, to be sold. She was purchased by the Wheatley family who treated Phillis far better than most eighteenth-century slaves could hope, and she received a thorough education while still, of course, longing for her freedom. After four years, Wheatley began writing religious poetry. She was baptized and became a member of a predominantly white Congregational church in Boston. More than ten years after her enslavement began, some of her poetry was published in London, England, as a book titled Poems on Various Subjects, Religious and Moral. This book is evidence that her experience of enslavement was exceptional. Wheatley remains the most famous black Christian of the colonial era. Though her experiences and accomplishments were unique, her religious affiliation with a predominantly white church was quite ordinary. Dividing the Faith argues that, contrary to the traditional scholarly consensus, a significant portion of northern Protestants worshipped in interracial contexts during the eighteenth century. Yet in another fifty years, such an affiliation would become increasingly rare as churches were by-and-large segregated. Richard Boles draws from the records of over four hundred congregations to scrutinize the factors that made different Christian traditions either accessible or inaccessible to African American and American Indian peoples. By including Indians, Afro-Indians, and black people in the study of race and religion in the North, this research breaks new ground and uses patterns of church participation to illuminate broader social histories. Overall, it explains the dynamic history of racial integration and segregation in northern colonies and states.

Examines the critical role of urban taverns in the social and political life of colonial and revolutionary America From exclusive "city taverns" to seedy "disorderly houses," urban taverns were wholly engrained in the diverse web of British American life. By the mid-eighteenth century, urban taverns emerged as the most popular, numerous, and accessible public spaces in British America. These shared spaces, which hosted individuals from a broad swath of socioeconomic backgrounds, eliminated the notion of "civilized" and "wild" individuals, and dismayed the elite colonists who hoped to impose a British-style social order upon their local community. More importantly, urban taverns served as critical arenas through which diverse colonists engaged in an ongoing act of societal negotiation. Inn Civility exhibits how colonists' struggles to emulate their British homeland ultimately impelled the creation of an American republic. This unique insight demonstrates the messy, often contradictory nature of British American society building. In striving to create a monarchical society based upon tenets of civility, order, and liberty, colonists inadvertently created a political society that the founders would rely upon for their visions of a republican America. The elitist colonists' futile efforts at realizing a civil society are crucial for understanding America's controversial beginnings and the fitful development of American republicanism.

The first comprehensive history of the DREAM Act and Deferred Action for Childhood Arrivals (DACA) In 1982, the Supreme Court of the United States ruled in Plyler v. Doe that undocumented children had the right to attend public schools without charge or impediment, regardless of their immigration status. The ruling raised a question: what if undocumented students, after graduating from the public school system, wanted to attend college? Perchance to DREAM is the first comprehensive history of the DREAM Act, which made its initial congressional appearance in 2001, and Deferred Action for Childhood Arrivals (DACA), the discretionary program established by President Obama in 2012 out of Congressional failure to enact comprehensive immigration reform. Michael A. Olivas relates the history of the DREAM Act and DACA over the course of two decades. With the Trump Administration challenging the legality of DACA and pursuing its elimination in 2017, the fate of DACA is uncertain. Perchance to DREAM follows the political participation of DREAMers, who have been taken hostage as pawns in a cruel game as the White House continues to advocate anti-immigrant policies. Perchance to DREAM brings to light the many twists and turns that the legislation has taken, suggests why it has not gained the required traction, and offers hopeful pathways that could turn this darkness to dawn.

Behind the scenes at a creationist theme park with a mission to convert visitors through entertainment Opened to the public in July 2016, Ark Encounter is a creationist theme park in Kentucky. The park features an all-timber re-creation of Noah's ark, built full scale to creationist specifications drawn from the text of Genesis, as well as exhibits that imagine the Bible's account of life before the flood. More than merely religious spectacle, Ark Encounter offers important insights about the relationship between religion and entertainment, religious publicity and creativity, and fundamentalist Christian claims to the public sphere. James S. Bielo examines these themes, drawing on his unprecedented behind-the-scenes access to the Ark Encounter creative team during the initial design of the park. This unique anthropological perspective shows creationists outside church contexts, and reveals their extraordinary effort to materialize a controversial worldview for the general public. Taking readers from inside the park's planning rooms to other fundamentalist projects and diverse Christian tourist attractions, Bielo illuminates how creationist cultural producers seek to reach both their constituents and the larger culture. The "making of" this creationist theme park, Bielo argues, allows us to understand how fundamentalist culture is produced, and how entertainment and creative labor are used to legitimize creationism. Through intriguing and surprising observations, Ark Encounter challenges readers to engage with the power of entertainment and to seriously grapple with creationist ambitions for authority. For believers and non-believers alike, this book is an invaluable glimpse into the complicated web of religious entertainment and cultural production.

Tells the story of one state in particular whose role in the slave trade was outsized: Rhode Island Historians have written expansively about the slave economy and its vital role in early American economic life. Like their northern neighbors, Rhode Islanders bought and sold slaves and supplies that sustained plantations throughout the Americas; however, nowhere else was this business so important. During the colonial period trade with West Indian planters provided Rhode Islanders with molasses, the key ingredient for their number one export: rum. More than 60 percent of all the slave ships that left North America left from Rhode Island. During the antebellum period Rhode Islanders were the leading producers of "negro cloth," a coarse wool-cotton material made especially for enslaved blacks in the American South. Clark-Pujara draws on the documents of the state, the business, organizational, and personal records of their enslavers, and the few first-hand accounts left by enslaved and free black Rhode Islanders to reconstruct their lived experiences. The business of slavery encouraged slaveholding, slowed emancipation and led to circumscribed black freedom. Enslaved and free black people pushed back against their bondage and the restrictions placed on their freedom. It is convenient, especially for northerners, to think of slavery as southern institution. The erasure or marginalization of the northern black experience and the centrality of the business of slavery to the northern economy allows for a dangerous fiction-that North has no history of racism to overcome. But we cannot afford such a delusion if we are to truly reconcile with our past.

Georgia, the last of Britain's American mainland colonies, began with high aspirations to create a morally sound society based on small family farms with no enslaved workers. But those goals were not realized, and Georgia became a slave plantation society, following the Carolina model. This trajectory of failure is well known. But looking at the Salzburgers, who emigrated from Europe as part of the original plan, providesa very different story. The Good Forest reveals the experiences of the Salzburger migrants who came to Georgia with the support of British and German philanthropy, where they achieved self-sufficiency in the Ebenezer settlement while following the Trustees' plans. Because their settlement compriseda significant portion of Georgia's early population, their experiences provide a corrective to our understanding of early Georgia and help reveal the possibilities in Atlantic colonization as they built a cohesive community. The relative success of the Ebenezer settlement, furthermore, challenges the inherent environmental, cultural, and economic determinism that has dominated Georgia history. That well-worn narrative often implies (or even explicitly states) that only a slave-based plantation economy-as implemented after the Trustee era-could succeed. With this history, Auman illuminates the interwoven themes of Atlantic migrations, colonization, charity, and transatlantic religious networks.

The vision, controversy and political rivalries that shaped America's capital are examined in this fascinating history of Washington, D.C. When America's first congress declared that a national capital was to be built along the Potomac, President Washington was given complete control over its design and construction. Eager to establish a federal city worthy of a powerful and rapidly expanding empire, Washington recruited commissioners, surveyors, architects, and craftsmen. But there were many-including Thomas Jefferson-who opposed Washington's vision for a grand American metropolis. In the fiercely partisan environment of the early republic, the construction, development, and oversight of the District of Colombia became a symbolic pawn in the contest between rival political groups. George Washington's Washington traces the president's original plan for the capital over the course of decades, through its formation, abandonment, and eventual revival in the Jacksonian era. It is not simply a history of the city during Washington's life but a history of his vision for the national capital and of the local and national conflicts surrounding this vision's acceptance and implementation.

Tells the diverse story of four congregations in New York City as they navigated the social and political changes of the late eighteenth and mid-nineteenth centuries. In the fifty years after the Constitution was signed in 1787, New York City grew from a port town of 30,000 to a metropolis of over half a million residents. This rapid development transformed a once tightknit community and its religious experience. Including four churches belonging in various forms to the Church of England, that in some form still thrive today. Rapid urban and social change connected these believers in unity in the late colonial era. As the city grew larger, more impersonal, and socially divided, churches reformed around race and class-based neighborhoods. In Four Steeples over the City Streets, Kyle T. Bulthuis examines the intertwining of these four famous institutions-Trinity Episcopal, John Street Methodist, Mother Zion African Methodist, and St. Philip's (African) Episcopal-to uncover the lived experience of these historical subjects, and just how religious experience and social change connected in the dynamic setting of early Republic New York. Drawing on a wide range of sources including congregational records and the unique histories of some of the churches leaders, Four Steeples over the City Streets reveals how these city churches responded to these transformations from colonial times to the mid-nineteenth century. Bulthuis also adds new dynamics to the stories of well-known New Yorkers such as John Jay, James Harper, and Sojourner Truth. More importantly, Four Steeples over the City Streets connects issues of race, class, and gender, urban studies, and religious experience, revealing how the city shaped these churches, and how their respective religious traditions shaped the way they reacted to the city. This book is a critical addition to the study and history of African American activism and life in the ever-changing metropolis of New York City.

Web Site The interested reader is urged to contact the author and join a Pragmatic Psychology Dialogue Group at the following web site: http://www.rci.rutgers.edu/~dfishman/ "At long last, a tightly reasoned, thoroughly grounded treatise showing that complex social programs can be understood far more profoundly and usefully than past mindsets have allowed." --Lisbeth B. Schorr, author of Common Purpose: Strengthening Families and Neighborhoods to Rebuild America "Fishman creates a new paradigm for advancing clinical science. Every mental health professional aspiring to be accountable and a scientist practitioner in their work should be aware of the ideas in this readable and entertaining book." --David H. Barlow, editor of Clinical Handbook of Psychological Disorders "Daniel Fishman cuts through rhetoric with clear writing and a razor-sharp wit. The chapter on education is like the welcome beam of a lighthouse in a fog." --Maurice J. Elias, coauthor of Social Problem Solving: Interventions in the Schools "Fishman makes the case for a pragmatic psychology in unusually lucid and forceful prose. This book should be read not only by professional psychologists but by anyone interested in the future of mind-related science." --John Horgan, author of The End of Science: Facing the Limits of Knowledge in the Twilight of the Scientific Age "Fishman's liberating insights will free his readers to set aside the intellectual quandaries that plague philosophers and psychologists at the end of the 20th century, and turn back with confidence to the practice of their work." --Stephen Toulmin, author of Cosmopolis: The Hidden Agenda of Modernity "As we try to steer a course through the public policy debates of the 21st century, Fishman's pragmatic psychology for enhancing human services provides a far-reaching new resource for meeting this challenge." --Pat Schroeder, President and CEO, Association of American Publishers. Former Congresswoman from Colorado. About the Book A cursory survey of the field of psychology reveals raging debate among psychologists about the methods, goals, and significance of the discipline, psychology's own version of the science wars. The turn-of-the-century unification of the discipline has given way to a proliferation of competing approaches, a postmodern carnival of theories and methods that calls into question the positivist psychological tradition. Bridging the gap between the traditional and the novel, Daniel B. Fishman proposes an invigorated, hybrid model for the practice of psychology–a radical, pragmatic reinvention of psychology based on databases of rigorous, solution-focused case studies. In The Case for Pragmatic Psychology, Fishman demonstrates how pragmatism returns psychology to a focus on contextualized knowledge about particular individuals, groups, organizations, and communities in specific situations, sensitive to the complexities and ambiguities of the real world. Fishman fleshes out his theory by applying pragmatic psychology to two contemporary psychosocial dilemmas -the controversies surrounding the "psychotherapy crisis" generated by the growth of managed care, and the heated culture wars over educational reform. Moving with ease from the theoretical to the nuts and bolts of actual psychological intervention programs, Fishman proffers a strong argument for a new kind of psychology with far-reaching implications for enhancing human services and restructuring public policy.

In 1718 the British crown in the Bahamas pardoned 209 mariners accused of piracy. In A Pirate's Life No More, Steven C. Hahn explores the lives of these "retired" pirates. While there are a number of "famous" names on that list-Benjamin Hornigold, Charles Vane, and Palsgrave Williams, for example-the vast majority of the pardoned are "mostly nobodies." By focusing holistically on pirates-and on the pirates who aren't famous-the book reclaims their humanity, connects the story of piracy at sea with the land-based communities that sometimes supported it, and illuminates the entangled histories of far-flung places in the Atlantic world. This study reveals that, for most individuals, forays into piracy were fleeting and opportunistic. Moreover, class, age, and regional divisions beset the pirate community, thereby precluding adherence to any single ideology justifying their actions. The pardon was most attractive to mariners possessing greater social and economic capital, which explains why so many of them were able to return to their homes and quickly return to honest maritime work. In addition to the standard sources employed by maritime historians, Hahn utilizes local administrative records from Britain and its American colonies, such as property, court, and church records. In so doing, he sheds new light on the ordinary activities in which the sailors were engaged when not involved in piracy and explores how they coped in the Bahamas and elsewhere after being pardoned. What emerges in this collective biography, then, are pirates who were mariners-of course-but also husbands, fathers, parishioners, and property owners.

Pennsylvania contained the largest concentration of early America's abolitionist leaders and organizations, making it a necessary and illustrative stage from which to understand how national conversations about the place of free blacks in early America originated and evolved, and, importantly, the role that colonization-supporting the emigration of free and emancipated blacks to Africa-played in national and international antislavery movements. Beverly C. Tomek's meticulous exploration of the archives of the American Colonization Society, Pennsylvania's abolitionist societies, and colonizationist leaders (both black and white) enables her to boldly and innovatively demonstrate that, in Philadelphia at least, the American Colonization Society often worked closely with other antislavery groups to further the goals of the abolitionist movement. In Colonization and Its Discontents, Tomek brings a much-needed examination of the complexity of the colonization movement by describing in depth the difference between those who supported colonization for political and social reasons and those who supported it for religious and humanitarian reasons. Finally, she puts the black perspective on emigration into the broader picture instead of treating black nationalism as an isolated phenomenon and examines its role in influencing the black abolitionist agenda.

From Empire to Revolution is the first biography devoted to an in-depth examination of the life and conflicted career of Sir James Wright (1716–1785). Greg Brooking uses Wright's life as a means to better understand the complex struggle for power in both colonial Georgia and the larger British Empire. James Wright lived a transatlantic life, taking advantage of every imperial opportunity afforded him. He earned numerous important government posts and amassed an incredible fortune, totaling over £100,000 sterling. An England-born grandson of Sir Robert Wright, James Wright was raised in Charleston, South Carolina, following his father's appointment as the chief justice of that colony. Young James served South Carolina in a number of capacities, public and ecclesiastical, prior to his admittance to London's famed Gray's Inn to study law. Most notably, he was appointed South Carolina's attorney general and colonial agent to London prior to becoming the governor of Georgia in 1761. Wright's long imperial career delicately balanced dual loyalties to Crown and colony and offers a new perspective on loyalism and the American Revolution. Through this lens, Greg Brooking connects several important contexts in recent early American and British scholarship, including imperial and Atlantic history, Indigenous borderlands, race and slavery, and popular politics.