Traditional narratives of the period leading up to the Civil War are invariably framed in geographical terms. The sectional descriptors of the North, South, and West, like the wartime categories of Union, Confederacy, and border states, mean little without reference to a map of the United States. In Abolitionist Geographies, Martha Schoolman contends that antislavery writers consistently refused those standard terms. Through the idiom Schoolman names “abolitionist geography,” these writers instead expressed their dissenting views about the westward extension of slavery, the intensification of the internal slave trade, and the passage of the Fugitive Slave Law by appealing to other anachronistic, partial, or entirely fictional north–south and east–west axes. Abolitionism’s West, for instance, rarely reached beyond the Mississippi River, but its East looked to Britain for ideological inspiration, its North habitually traversed the Canadian border, and its South often spanned the geopolitical divide between the United States and the British Caribbean. Schoolman traces this geography of dissent through the work of Martin Delany, Ralph Waldo Emerson, William Wells Brown, and Harriet Beecher Stowe, among others. Her book explores new relationships between New England transcendentalism and the British West Indies; African-American cosmopolitanism, Britain, and Haiti; sentimental fiction, Ohio, and Liberia; John Brown’s Appalachia and circum-Caribbean marronage. These connections allow us to see clearly for the first time abolitionist literature’s explicit and intentional investment in geography as an idiom of political critique, by turns liberal and radical, practical and utopian.
Traditional narratives of the period leading up to the Civil War are invariably framed in geographical terms. The sectional descriptors of the North, South, and West, like the wartime categories of Union, Confederacy, and border states, mean little without reference to a map of the United States. In Abolitionist Geographies, Martha Schoolman contends that antislavery writers consistently refused those standard terms. Through the idiom Schoolman names “abolitionist geography,” these writers instead expressed their dissenting views about the westward extension of slavery, the intensification of the internal slave trade, and the passage of the Fugitive Slave Law by appealing to other anachronistic, partial, or entirely fictional north–south and east–west axes. Abolitionism’s West, for instance, rarely reached beyond the Mississippi River, but its East looked to Britain for ideological inspiration, its North habitually traversed the Canadian border, and its South often spanned the geopolitical divide between the United States and the British Caribbean. Schoolman traces this geography of dissent through the work of Martin Delany, Ralph Waldo Emerson, William Wells Brown, and Harriet Beecher Stowe, among others. Her book explores new relationships between New England transcendentalism and the British West Indies; African-American cosmopolitanism, Britain, and Haiti; sentimental fiction, Ohio, and Liberia; John Brown’s Appalachia and circum-Caribbean marronage. These connections allow us to see clearly for the first time abolitionist literature’s explicit and intentional investment in geography as an idiom of political critique, by turns liberal and radical, practical and utopian.
Around the year 1200, the Cistercian Engelhard of Langheim dedicated a collection of monastic stories to a community of religious women. Martha G. Newman explores how this largely unedited collection of tales about Cistercian monks illuminates the religiosity of Cistercian nuns. As did other Cistercian storytellers, Engelhard recorded the miracles and visions of the order's illustrious figures, but he wrote from Franconia, in modern Germany, rather than the Cistercian heartland. His extant texts reflect his interactions with non-Cistercian monasteries and with Langheim's patrons rather than celebrating Bernard of Clairvaux. Engelhard was conservative, interested in maintaining traditional Cistercian patterns of thought. Nonetheless, by offering to women a collection of narratives that explore the oral qualities of texts, the nature of sight, and the efficacy of sacraments, Engelhard articulated a distinctive response to the social and intellectual changes of his period. In analyzing Engelhard's stories, Newman uncovers an understudied monastic culture that resisted the growing emphasis on the priestly administration of the sacraments and the hardening of gender distinctions. Engelhard assumed that monks and nuns shared similar interests and concerns, and he addressed his audiences as if they occupied a space neither fully sacerdotal nor completely lay, neither scholastic nor unlearned, and neither solely male nor only female. His exemplary narratives depict the sacramental value of everyday objects and behaviors whose efficacy relied more on individual spiritual formation than on sacerdotal action. By encouraging nuns and monks to imagine connections between heaven and earth, Engelhard taught faith as a learned disposition. Newman's study demonstrates that scholastic questions about signs, sacraments, and sight emerged in a narrative form within late twelfth-century monastic communities.
Trafficking with Demons explores how magic was perceived, practiced, and prohibited in western Europe during the first millennium CE. Through the overlapping frameworks of religion, ritual, and gender, Martha Rampton connects early Christian reckonings with pagan magic to later doctrines and dogmas. Challenging established views on the role of women in ritual magic during this period, Rampton provides a new narrative of the ways in which magic was embedded within the foundational assumptions of western European society, informing how people understood the cosmos, divinity, and their own Christian faith. As Rampton shows, throughout the first Christian millennium, magic was thought to play a natural role within the functioning of the universe and existed within a rational cosmos hierarchically arranged according to a "great chain of being." Trafficking with the "demons of the lower air" was the essense of magic. Interactions with those demons occurred both in highly formalistic, ritual settings and on a routine and casual basis. Rampton tracks the competition between pagan magic and Christian belief from the first century CE, when it was fiercest, through the early Middle Ages, as atavistic forms of magic mutated and found sanctuary in the daily habits of the converted peoples and new paganisms entered Europe with their own forms of magic. By the year 1000, she concludes, many forms of magic had been tamed and were, by the reckoning of the elite, essentially ineffective, as were the women who practiced it and the rituals that attended it.
This major contribution to the intellectual history of Cambridge University takes as its main theme the rise of a specific educational ideal in early Victorian Cambridge.
Boundaries Between skillfully relates the history of the Southern Paiutes from their first contacts with Europeans through the end of the twentieth century. In an engaging style, Martha C. Knack combines contemporary oral histories, meticulous archival research, original ethnographic fieldwork, and an astute critical perspective on Indian-white relations. Before the arrival of European Americans, Southern Paiutes foraged the arid hills and valleys of the area known today as southern Utah, northern Arizona, southern Nevada, and southeastern California. By all the ?rules? of history and anthropology, such a small-scale, foraging culture should have disappeared long ago, but the Southern Paiutes survive, and their story unsettles assumptions about the role that social complexity, power, and culture play in the dynamics of human history.
Schooling Poor Minority Children: New Segregation in the Post-Brown Era explores the "redesign of school segregation" and explains why resegregation of schools in the post-Brown era is so destructive for poor minority students.
The world into which our children are called to bring a lifetime of light is inundated with darkness, and the parental inclination is to protect them. Though the intentions might be positive, sometimes our instructions and boundaries are motivated by fear, and can actually hinder our children from maturing in their own exciting spiritual adventures. In answering the high calling of parenting, we may find that God’s goals for our children are focused in a surprisingly different direction from what we have assumed. Let It Shine is a Scripture-based study exploring specific attitudes and practices that enable parents to encourage each child to discover and develop his or her personal, God-given purpose. Rather than hiding out in the safety and limitations of the bunkers we sometimes tend to create, our children can become adept at using their gifts and abilities as God intends.
Latin instructor Jerome Washington is a man out of place. The lone African-American teacher at the Chelsea School, an elite all-boys boarding school in Connecticut, he has spent nearly two decades trying not to appear too "racial." So he is unnerved when Rashid Bryson, a promising black inner-city student who is new to the school, seeks Washington as a potential ally against Chelsea's citadel of white privilege. Preferring not to align himself with Bryson, Washington rejects the boy's friendship. Surprised and dismayed by Washington's response, Bryson turns instead to Jana Hansen, a middle-aged white divorcée who is also new to the school -- and who has her own reasons for becoming involved in the lives of both Bryson and Washington. Southgate makes her debut as a writer to watch in this compelling, provocative tale of how race and class ensnare Hansen, Washington, and Bryson as they journey toward an inevitable and ultimately tragic confrontation.
A daughter explains to her mother why calling the police isn’t always a sound idea. A dad tries to understand how his influence over his children persists in their adulthood. A caretaking group of sisters must rely on each other, but one has a fierce drinking problem. Throughout Nosy White Woman, ordinary people, caught in the passing moments of their daily lives, confront the reality that the quiet societies they thought they knew aren’t really so simple after all, the morals not always obvious. In these sixteen stories, Martha Wilson turns a clear-eyed yet compassionate gaze on everyday experience, from rattled family discussions, to self-examination of body and voice, to increasingly present anxieties about the end of the world, stripping each one down with precision and sardonic wit to reveal surprising truths: that individual lives always intersect with the political, and that our small gestures and personal habits reverberate in the larger world of which we can’t help being citizens.
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