By the middle of the eighteenth century the merchants were dominant figures in the northern American colonies, powerful economically, politically, and socially. But in New England this preeminence had not been present in the first years of settlement; it had been achieved in the course of three generations of social development as the merchants often Puritans themselves, rose within the Bible Commonwealths to challenge the domination of the Puritan fathers.
In lively detail Mr. Bailyn here presents the struggle of the merchants to achieve full social recognition as their successes in trade and in such industries as fishing and lumbering offered them avenues to power. Surveying the rise of merchant families, he offers a portrait in depth of the emergence of a new social group whose interests and changing social position powerfully affected the developing character of American society.
The story of this group is the story of people and of their many–sided interests. The merchants were united by the demands of their common devotion to trade, yet they did not form a socially homogeneous unit. In fact their social differences—created in the confusions and dislocations of the early days of settlement came to play an important role in their business and political activities. Moreover, their commercial ventures, successes, and failures affected their social and political situation. Internationalists by occupation, they were deeply affected by personal relations with Europeans as well as by events in the Old World.
Drawing on source material from many fields—business records, religious and political data, literary remains, and genealogical information—Mr. Bailyn has discovered much that is new about the merchants, and has brought it all together into a composite portrait of our economic founding fathers that is fascinating in itself and that will reorient our thinking about many aspects of early New England history.
In 1812, New Hampshire shopkeeper Timothy M. Joy abandoned his young family, fleeing the creditors who threatened to imprison him. Within days, he found himself in a Massachusetts jailhouse, charged with defamation of a prominent politician. During the months of his incarceration, Joy kept a remarkable journal that recounts his personal, anguished path toward spiritual redemption. Martin J. Hershock situates Joy's account in the context of the pugnacious politics of the early republic, giving context to a common citizen's perspective on partisanship and the fate of an unfortunate shopkeeper swept along in the transition to market capitalism.
In addition to this close-up view of an ordinary person's experience of a transformative period, Hershock reflects on his own work as a historian. In the final chapter, he discusses the value of diaries as historical sources, the choices he made in telling Joy's story, alternative interpretations of the diary, and other contexts in which he might have placed Joy's experiences. The appendix reproduces Joy's original journal so that readers can develop their own skills using a primary source.
In 2004 the Roman Catholic Archdiocese of Boston announced plans to close or merge more than eighty parish churches. Scores of Catholics—28,000, by the archdiocese’s count—would be asked to leave their parishes. The closures came just two years after the first major revelations of clergy sexual abuse and its cover up. Wounds from this profound betrayal of trust had not healed.
In the months that followed, distraught parishioners occupied several churches in opposition to the closure decrees. Why did these accidental activists resist the parish closures, and what do their actions and reactions tell us about modern American Catholicism? Drawing on extensive fieldwork and with careful attention to Boston’s Catholic history, Seitz tells the stories of resisting Catholics in their own words, and illuminates how they were drawn to reconsider the past and its meanings. We hear them reflect on their parishes and the sacred objects and memories they hold, on the way their personal histories connect with the history of their neighborhood churches, and on the structures of authority in Catholicism.
Resisters describe how they took their parishes and religious lives into their own hands, and how they struggled with everyday theological questions of respect and memory; with relationships among religion, community, place, and comfort; and with the meaning of the local church. No Closure is a story of local drama and pathos, but also a path of inquiry into broader questions of tradition and change as they shape Catholics’ ability to make sense of their lives in a secular world.
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