An innovative analysis of the Enlightenment’s effects on the anti-slavery movement
Echoes of Thomas Paine and Enlightenment thought resonate throughout the abolitionist movement and in the efforts of its leaders to create an antislavery reading public. In Abolition’s Public Sphere Robert Fanuzzi critically examines the writings of William Lloyd Garrison, Frederick Douglass, Henry David Thoreau, and Sarah and Angelina Grimke, and their massive abolition publicity campaign—pamphlets, newspapers, petitions, and public gatherings—geared to an audience of white male citizens, free black noncitizens, women, and the enslaved. Including provocative readings of Thoreau’s Walden and of the symbolic space of Boston’s Faneuil Hall, Abolition’s Public Sphere demonstrates how abolitionist public discourse sought to reenact eighteenth-century scenarios of revolution and democracy in the antebellum era.
Fanuzzi illustrates how the dissemination of abolitionist tracts served to create an “imaginary public” that promoted and provoked the discussion of slavery. However, by embracing Enlightenment abstractions of liberty, reason, and progress, Fanuzzi argues, abolitionist strategy introduced aesthetic concerns that challenged political institutions of the public sphere and prevailing notions of citizenship. Insightful and thought-provoking, Abolition’s Public Sphere questions standard versions of abolitionist history and, in the process, our understanding of democracy itself.Using case studies from around the globe—including Mesoamerica, North and South America, Africa, China, and the Greco-Roman world—and across multiple time periods, the authors in this volume make the case that abundance provides an essential explanatory perspective on ancient peoples’ choices and activities. Economists frequently focus on scarcity as a driving principle in the development of social and economic hierarchies, yet focusing on plenitude enables the understanding of a range of cohesive behaviors that were equally important for the development of social complexity.
Our earliest human ancestors were highly mobile hunter-gatherers who sought out places that provided ample food, water, and raw materials. Over time, humans accumulated and displayed an increasing quantity and variety of goods. In households, shrines, tombs, caches, and dumps, archaeologists have discovered large masses of materials that were deliberately gathered, curated, distributed, and discarded by ancient peoples. The volume’s authors draw upon new economic theories to consider the social, ideological, and political implications of human engagement with abundant quantities of resources and physical objects and consider how individual and household engagements with material culture were conditioned by the quest for abundance.
Abundance shows that the human propensity for mass consumption is not just the result of modern production capacities but fulfills a longstanding focus on plenitude as both the assurance of well-being and a buffer against uncertainty. This book will be of great interest to scholars and students in economics, anthropology, and cultural studies.
Contributors: Traci Ardren, Amy Bogaard, Elizabeth Klarich, Abigail Levine, Christopher R. Moore, Tito E. Naranjo, Stacey Pierson, James M. Potter, François G. Richard, Christopher W. Schmidt, Carol Schultze, Payson Sheets, Monica L. Smith, Katheryn C. Twiss, Mark D. Varien, Justin St. P. Walsh, María Nieves Zedeño
Meth cooks practice late industrial alchemy—transforming base materials, like lithium batteries and camping fuel, into gold
Meth alchemists all over the United States tap the occulted potencies of industrial chemical and big pharma products to try to cure the ills of precarious living: underemployment, insecurity, and the feeling of idleness. Meth fires up your attention and makes repetitive tasks pleasurable, whether it’s factory work or tinkering at home. Users are awake for days and feel exuberant and invincible. In one person’s words, they “get more life.”
The Alchemy of Meth is a nonfiction storybook about St. Jude County, Missouri, a place in decomposition, where the toxic inheritance of deindustrialization meets the violent hope of this drug-making cottage industry. Jason Pine bases the book on fieldwork among meth cooks, recovery professionals, pastors, public defenders, narcotics agents, and pharmaceutical executives. Here, St. Jude is not reduced to its meth problem but Pine looks at meth through materials, landscapes, and institutions: the sprawling context that makes methlabs possible. The Alchemy of Meth connects DIY methlabs to big pharma’s superlabs, illicit speed to the legalized speed sold as ADHD medication, uniquely implicating the author’s own story in the narrative.
By the end of the book, the backdrop of St. Jude becomes the foreground. It could be a story about life and work anywhere in the United States, where it seems no one is truly clean and all are complicit in the exploitation of their precious resources in exchange for a livable present—or even the hope of a future.
This beautifully photographed book catalogs the collection of nearly five hundred Alutiiq cultural items held by the Peter the Great Museum of Anthropology and Ethnography, or the Kunstkamera, in St. Petersburg, Russia. Gathered between 1780 and 1867, many of the artifacts are composed of fur, feathers, gut, hair, and other delicate materials, which prevent their transport for display or study.
When defining culture, one must indeed take into account even the minutest of details. What of a lighter, for example, or a telephone? The essays in this new collection examine just that. The contributors pose not only a historical, pragmatic use for the items, but also delve into more imaginative aspects of what defines us as Americans. Both the lighter and the telephone are investigated, as well as how the lava lamp represents sixties counterculture and containment. The late nineteenth-century corset is discussed as an embodiment of womanhood, and an Amish quilt is used as an illustration of cultural continuity. These are just a few of the artifacts discussed. Scholars will be intrigued by the historical interpretations that contributors proposed concerning a teapot, card table, and locket; students will not only find merit in the expositions, but also by learning from the models how such interpretation can be carried out. This collection helps us understand that very thing that makes us who we are. Viewing these objects from both our past and our present, we can begin to define what it is to be American.
Knowledge of folk custom and folk belief can help to explain ways of thought and behavior in modern America. American Folklife, a unique collection of essays dedicated to the presentation of American tradition, broadens our understanding of the regional differences and ethnic folkways that color American life.
Folklife research examines the entire context of everyday life in past and present. It includes every aspect of traditional life, from regional architecture through the full range of material culture into spiritual culture, folk religion, witchcraft, and other forms of folk belief. This collection is especially useful in its application to American society, where countless influences from European, American Indian, and African cultural backgrounds merge. American Folklife relates folklife research to history, anthropology, cultural geography, architectural history, ethnographic film, folk technology, folk belief, and ethnic tensions in American society. It documents the folk-cultural background that is the root of our society.
The gold epaulettes that George Washington wore into battle. A Union soldier’s bloody shirt in the wake of the Civil War. A crushed wristwatch after the 9/11 attacks. The bullet-riddled door of the Pulse nightclub. Volatile and shape-shifting, relics have long played a role in memorializing the American past, acting as physical reminders of hard-won battles, mass tragedies, and political triumphs.
Surveying the expanse of U.S. history, American Relics and the Politics of Public Memory shows how these objects have articulated glory, courage, and national greatness as well as horror, defeat, and oppression. While relics mostly signified heroism in the nation’s early years, increasingly, they have acquired a new purpose—commemorating victimhood. The atrocious artifacts of lynching and the looted remains of Native American graves were later transformed into shameful things, exposing ongoing racial violence and advancing calls for equality and civil rights. Matthew Dennis pursues this history of fraught public objects and assesses the emergence of new venues of memorialization, such as virtual and digital spaces. Through it all, relics continue to fundamentally ground and shape U.S. public memory in its uncertain present and future.In recent years, archaeologists have used the terms hybrid and hybridity with increasing frequency to describe and interpret forms of material culture. Hybridity is a way of viewing culture and human action that addresses the issue of power differentials between peoples and cultures. This approach suggests that cultures are not discrete pure entities but rather are continuously transforming and recombining. The Archaeology of Hybrid Material Culture discusses this concept and its relationship to archaeological classification and the emergence of new ethnic group identities. This collection of essays provides readers with theoretical and concrete tools for investigating objects and architecture with discernible multiple influences.
The twenty-one essays are organized into four parts: ceramic change in colonial Latin America and the Caribbean; ethnicity and material culture in pre-Hispanic and colonial Latin America; culture contact and transformation in technological style; and materiality and identity. The media examined include ceramics, stone and glass implements, textiles, bone, architecture, and mortuary and bioarchaeological artifacts from North, South, and Central America, Hawai‘i, the Caribbean, Europe, and Mesopotamia. Case studies include Bronze Age Britain, Iron Age and Roman Europe, Uruk-era Turkey, African diasporic communities in the Caribbean, pre-Spanish and Pueblo revolt era Southwest, Spanish colonial impacts in the American Southeast, Central America, and the Andes, ethnographic Amazonia, historic-era New England and the Plains, the Classic Maya, nineteenth-century Hawai‘i, and Upper Paleolithic Europe. The volume is carefully detailed with more than forty maps and figures and over twenty tables.
The work presented in The Archaeology of Hybrid Material Culture comes from researchers whose questions and investigations recognized the role of multiple influences on the people and material they study. Case studies include experiments in bone working in middle Missouri; images and social relationships in prehistoric and Roman Europe; technological and material hybridity in colonial Peruvian textiles; ceramic change in colonial Latin America and the Caribbean; and flaked glass tools from the leprosarium at Kalawao, Moloka‘i. The essays provide examples and approaches that may serve as a guide for other researchers dealing with similar issues.
In Artifacts of Loss, Jane E. Dusselier looks at the lives of these internees through the lens of their art. These camp-made creations included flowers made with tissue paper and shells, wood carvings of pets left behind, furniture made from discarded apple crates, gardens grown next to their housingùanything to help alleviate the visual deprivation and isolation caused by their circumstances. Their crafts were also central in sustaining, re-forming, and inspiring new relationships. Creating, exhibiting, consuming, living with, and thinking about art became embedded in the everyday patterns of camp life and helped provide internees with sustenance for mental, emotional, and psychic survival.
Dusselier urges her readers to consider these often overlooked folk crafts as meaningful political statements which are significant as material forms of protest and as representations of loss. She concludes briefly with a discussion of other displaced people around the globe today and the ways in which personal and group identity is reflected in similar creative ways.
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