Böcker utgivna av Omohundro Institute and University of North Caroli

These thirteen original essays are provocative explorations in the construction and representation of self in America's colonial and early republican eras. Highlighting the increasing importance of interdisciplinary research for the field of early American history, these leading scholars in the field extend their reach to literary criticism, anthropology, psychology, and material culture. The collection is organized into three parts--Histories of Self, Texts of Self, and Reflections on Defining Self. Individual essays examine the significance of dreams, diaries, and carved chests, murder and suicide, Indian kinship, and the experiences of African American sailors. Gathered in celebration of the Institute of Early American History and Culture's fiftieth anniversary, these imaginative inquiries will stimulate critical thinking and open new avenues of investigation on the forging of self-identity in early America. The contributors are W. Jeffrey Bolster, T. H. Breen, Elaine Forman Crane, Greg Dening, Philip Greven, Rhys Isaac, Kenneth A. Lockridge, James H. Merrell, Donna Merwick, Mary Beth Norton, Mechal Sobel, Alan Taylor, Laurel Thatcher Ulrich, and Richard White.

In An Anxious Pursuit, Joyce Chaplin examines the impact of the Enlightenment ideas of progress on the lives and minds of American planters in the colonial Lower South. She focuses particularly on the influence of Scottish notions of progress, tracing the extent to which planters in South Carolina, Georgia, and British East Florida perceived themselves as a modern, improving people. She reads developments in agricultural practice as indices of planters' desire for progress, and she demonstrates the central role played by slavery in their pursuit of modern life. By linking behavior and ideas, Chaplin has produced a work of cultural history that unites intellectual, social, and economic history.Using public records as well as planters' and farmers' private papers, Chaplin examines innovations in rice, indigo, and cotton cultivation as a window through which to see planters' pursuit of a modern future. She demonstrates that planters actively sought to improve their society and economy even as they suffered a pervasive anxiety about the corrupting impact of progress and commerce. The basis for their accomplishments and the root of their anxieties, according the Chaplin, were the same: race-based chattel slavery. Slaves provied the labor necessary to attain planters' vision of the modern, but the institution ultimately limited the Lower South's ability to compete in the contemporary world.Indeed, whites continued to wonder whether their innovations, some of them defied by slaves, truly improved the region. Chaplin argues that these apprehensions prefigured the antimodern stance of the antebellum period, but she contends that they were as much a reflection of the doubt inherent in theories of progress as an outright rejection of those ideas.

Most twentieth-century Americans fail to appreciate the power of Christian conversion that characterized the eighteenth-century revivals, especially the Great Awakening of the 1740s. The common disdain in this secular age for impassioned religious emotion and language is merely symptomatic of the shift in values that has shunted revivals to the sidelines.The very magnitude of the previous revivals is one indication of their importance. Between 1740 and 1745 literally thousands were converted. From New England to the southern colonies, people of all ages and all ranks of society underwent the New Birth. Virtually every New England congregation was touched. It is safe to say that most of the colonists in the 1740s, if not converted themselves, knew someone who was, or at least heard revival preaching.The Awakening was a critical event in the intellectual and ecclesiastical life of the colonies. The colonists' view of the world placed much importance on conversion. Particularly, Calvinist theology viewed the bestowal of divine grace as the most crucial occurrence in human life. Besides assuring admission to God's presence in the hereafter, divine grace prepared a person for a fullness of life on earth. In the 1740s the colonists, in overwhelming numbers, laid claim to the divine power which their theology offered them. Many experienced the moral transformatoin as promised. In the Awakening the clergy's pleas of half a century came to dramatic fulfillment.Not everyone agreed that God was working in the Awakening. Many believed preachers to be demagogues, stirring up animal spirits. The revival was looked on as an emotional orgy that needlessly disturbed the churches and frustrated the true work of God. But from 1740 to 1745 no other subject received more attention in books and pamphlets.Through the stirring rhetoric of the sermons, theological treatises, and correspondence presented in this collection, readers can vicariously participate in the ecstasy as well as in the rage generated by America's first national revival.