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National Melancholy
Breitwieser's close readings reveal that the thwarting of mourning, partly linked to nationalist feeling, was a central issue for many American authors, but that those who successfully reclaimed mourning came to strange and fresh understandings of the actual world.
American Puritanism and the Defense of Mourning
Mary White Rowlandwon, a New England Congregationalist minister's wife, was held captive by the Algonquin Indians during King Philip's War in 1676. Several years after she was ransomed and living among the British again she wrote a narrative of the captivity chronicling her experience in grief, love, resentment, and ethnic trauma. Breitwieser argues that this narrative undercuts the Puritan values Rowlandson attempted to uphold. He reveals where and how Rowlandson breaks with Puritan conventions. He points out that in American Puritan religious practice, real experiences were seen as siogns or emblems of moral abstractions. American Puritanism and the Defense of Mourning will be essential reading for all who study early American literature and culture.
Be Always Converting, be Always Converted
Wilson's reconceptualization of the American project of conversion begins with the story of Henry 'Ōpūkaha'ia, the first Hawaiian convert to Christianity, torn from his Native Pacific homeland and transplanted to New England. Wilson argues that 'Ōpūkaha'ia's conversion is both remarkable and prototypically American.
Passion Is the Gale
At the outset of the eighteenth century, many British Americans accepted the notion that virtuous sociable feelings occurred primarily among the genteel, while sinful and selfish passions remained the reflexive emotions of the masses, from lower-class whites to Indians to enslaved Africans. Yet by 1776 radicals would propose a new universal model of human nature that attributed the same feelings and passions to all humankind and made common emotions the basis of natural rights. In Passion Is the Gale, Nicole Eustace describes the promise and the problems of this crucial social and political transition by charting changes in emotional expression among countless ordinary men and women of Briti...
Unmoored
New England's Puritans were devoted to self-scrutiny. Consumed by the pursuit of pure hearts, they latched on to sincerity as both an ideal and a social process. It fueled examinations of inner lives, governed behavior, and provided a standard against which both could be judged. In a remote, politically volatile frontier, settlers gambled that sincerity would reinforce social cohesion and shore up communal happiness. Sincere feelings and the discursive practices that manifested them promised a safe haven in a world of grinding uncertainty. But as Ana Schwartz demonstrates, if sincerity promised much, it often delivered more: it bred shame and resentment among the English settlers and, all too often, extraordinary violence toward their Algonquian neighbors and the captured Africans who lived among them. Populating her "city on a hill" with the stock characters of Puritan studies as well as obscure actors, Schwartz breathes new life into our understanding of colonial New England.
Encyclopedia of American Literature
Susan Clair Imbarrato, Carol Berkin, Brett Barney, Lisa Paddock, Matthew J. Bruccoli, George Parker Anderson, Judith S.
Eloquence Is Power
Oratory emerged as the first major form of verbal art in early America because, as John Quincy Adams observed in 1805, "eloquence was POWER." In this book, Sandra Gustafson examines the multiple traditions of sacred, diplomatic, and political speech that flourished in British America and the early republic from colonization through 1800. She demonstrates that, in the American crucible of cultures, contact and conflict among Europeans, native Americans, and Africans gave particular significance and complexity to the uses of the spoken word. Gustafson develops what she calls the performance semiotic of speech and text as a tool for comprehending the rich traditions of early American oratory. E...
The Parallel Lives of the Noble American Religious Thinkers vs. Believers
Roger Williams championed liberty of conscience. Cotton Mather promoted acts of kindness and doing good. Roger Williams was born in London but migrated to Boston and then to Salem, Plymouth, and finally to the town he founded, Providence, Rhode Island. Cotton Mather was born in Boston and never strayed from it. Both were trained Puritan ministers, but the young man Roger resigned from the ministry, saying it was "the best callings but (generally) they are the worst trades in the world." Instead, he made his living "trucking with the Indians." Cotton preached at his pulpit at Boston's Old North Church until seven weeks before he passed away. They both wrote books, especially Cotton, who wrote...
Kenneth Burke in Greenwich Village
Capturing the lively modernist milieu of Kenneth Burke’s early career in Greenwich Village, where Burke arrived in 1915 fresh from high school in Pittsburgh, this book discovers him as an intellectual apprentice conversing with “the moderns.” Burke found himself in the midst of an avant-garde peopled by Malcolm Cowley, Marianne Moore, Jean Toomer, Katherine Anne Porter, William Carlos Williams, Allen Tate, Hart Crane, Alfred Stieglitz, and a host of other fascinating figures. Burke himself, who died in 1993 at the age of 96, has been hailed as America’s most brilliant and suggestive critic and the most significant theorist of rhetoric since Cicero. Many schools of thought have claime...
Varieties of Transcendental Experience
This study traces the critique of Enlightenment modernism that began with Ralph Waldo Emerson and culminated in the thought of Charles Sanders Peirce and the mature Josiah Royce. Varieties of Transcendental Experience argues that these thinkers provide a constructive alternative to deconstructionist postmodernism that is compatible with the Christian faith.
