/pdf/a-culture-of-commodification-hemispheric-and-intercolonial-5g6gm3owie.pdf

A Culture Of Commodification: Hemispheric And Intercolonial Migrations In The Trans-Atlantic Slave Trade, 1660-1807

Unravelled Dreams addresses the history of the pursuit of sericulture (silk production) in the Atlantic world, attempted by Spanish, French, British, and American empires and populations between the sixteenth and nineteenth centuries. It shows that in spite of repeated failures, silkworms were at the cutting edge of Atlantic imperialism. By taking the commercial failure of silk seriously, historicising it, and examining the numerous experiments (large and small) across New Spain, New France, many small corners of northern Europe, and especially British North America and the early United States, we can locate new insights into the determinative matrix of aspiration, labour, environment, and economy in these societies. Each devised its own dreams and plans of cultivation, framed by the compound particularities of cultures and landscapes. Writ large, these dreams would unravel one by one: the attempts to introduce silkworms to new regions around the Atlantic world – powered by Europeans’ consuming appetite for their fibre – ultimately constituted a step too far, marking out the limits of Europeans’ seemingly unbounded power. That they were bewildered by this failure, and for over three hundred years sought to counter environmental and demographic odds stacked against them, turning from one site to another, and mobilising every theory and workforce that they could muster, was a profoundly energising force. It opened up creative models of colonialism, exchange, domestic production and regional interconnection – some of which would disappear altogether, some fall into myths that would be recycled, and others which would become spurs to more commercially successful projects as people, policies, and ideas were recycled from silk to other more competitive and achievable products.

Unravelled Dreams: Silk and the Atlantic World, 1500–1840

New World plants, such as tobacco, tomato, and chili, were held to have beneficial effects on the eyes. Indigenous healers rubbed or scraped the eyes or eyelids to treat inflammation, corneal opacities, and even eye irritation from smoke. European settlers used harsh treatments, such as bleeding and blistering, when the eyes were inflamed or had loss of vision with a normal appearance (gutta serena). In New Spain, surgery for corneal opacity was performed in 1601 and cataract couching in 1611. North American physicians knew of contralateral loss of vision after trauma or surgery (sympathetic ophthalmia), which they called “sympathy.” To date, the earliest identified cataract couching by a surgeon trained in the New World was performed in 1769 by John Bartlett of Rhode Island. The American Revolution negatively affected ophthalmology, as loyalist surgeons were expelled and others were consumed with wartime activities. After the war, cataract extraction was imported to America in earnest and academic develo...

https://journals.sagepub.com/doi/pdf/10.1177/1179172117721902

Ophthalmology in North America: Early Stories (1491-1801)

Current scholarship on the impact of epidemics on
American Indians is inadequate to explain how Indians survived. Too often
Indians are given no credit for being able to combat emergent diseases,
and too often epidemics are depicted as completely undermining native
religious beliefs. This article, however, examines the response of
Southeastern Indians to disease and shows that Native Americans were
capable of successfully retarding mortality rates and curtailing
the spread of contagions. Through their innovative responses to
epidemiological crises, spiritual leaders reinforced tribal customs as
well as their leadership position.

Avoiding the Smallpox Spirits: Colonial Epidemics and Southeastern Indian Survival

Part I Talk about Suffering: 1 Rhetoric and reality 2 From paradise to hospital 3 'A scene of diseases' 4 Wooden horse 5 Revolutionary fever 6 Stranger's disease 7 'A merciful provision of the creator' Part II Combating Pestilence: 8 'I wish that I had studied physick' 9 'I know nothing of this disease' 10 Providence, prudence, and patience 11 Buying the smallpox 12 Commerce, contagion, and cleanliness 13 A migratory species 14 Melancholy

/pdf/slavery-disease-and-suffering-in-the-southern-lowcountry-386a8f5iov.pdf

Slavery, Disease, and Suffering in the Southern Lowcountry

Expelled from their homeland in 1731, the Lutheran Salzburgers established a colony in Georgia. These reports offer a firsthand account of their daily lives. Volume 17 supplies news about the Seven Years War as well as the Cherokee War, an Indian uprising in the Carolinas that began in 1760.

Detailed Reports On The Salzburger Emigrants Who Settled In America

More than seventy-five years ago, Ludwig Keller (1849–1915), German archivist and historian, wrote to the young Mennonite immigrant to the United States, John Horsch (1867–1941), to propose thatjust as in the “Evangelical Alliance” Lutherans, Methodists, Baptists, etc., meet from time to time, the Mennonites of the various branches could join with the Quakers, Schwenkfelders, … Dunkers, several branches of the General Baptists, the Hutterian Brethren, several wings of the Presbyterians, etc., in brief all the parties that grew out of old Anabaptism, in an “Old-Evangelical Alliance” [Alt-evangelischen Bunde].

https://www.cambridge.org/core/services/aop-cambridge-core/content/view/S0009640700017443

Relationships of the Brethren with the Mennonites and Quakers, 1708–1865

the Rev. S. L. Graham who offered this interpretation of the religiosity of enslaved Africans: \"Besides, say what you will, they are an imperiam [.sic] in imperio, a separate class, with prejudices, opinions, and modes of thinking of their own, between whom the whites have little of that free social intercourse which throws open the door of the soul\" (81). Professor Sernett also offers what may prove to be an important correction for the date when Richard Allen and Absalom Jones made their exit from St. George's Methodist Episcopal Church in Philadelphia, and ultimately the Methodist Episcopal Church itself. Due to his discovery that the black balcony at St. George's, where Allen and Jones were dragged from their knees while praying, was not completed until 1792, Sernett contends that the famous protest could not have occurred until 1792. Benjamin Rush reported discussing a proposal with Allen and Jones to build an edifice for an all-black congregation as early as July 1791 (p. 117). Apparently, the usual explanation for the Allen-Jones departure from St. George's should be abandoned. Abandonment might be premature, however. If Allen and Jones were, as Sernett contends, simply engaging in another form of black social protest rather than exercising their right of religious dissent, then several questions remain: Why did they not appeal their case to a church tribunal? Why did Jones establish the first black Episcopal congregation? And why did Allen found a separate and separatistic Methodist denomination by the 1820s? Although such questions are left unresolved, Sernett has produced a much needed introduction to antebellum Black Religion.

A People of Two Kingdoms: The Political Acculturation of the Kansas Mennonites . By James C. Juhnke. Newton, Kansas: Faith and Life Press, 1975. xiv + 215 pp. $7.95.

Two-hundred and twenty-five years ago Christopher Sauer (i695-1758) published the first Bible in a European lan guage in North America and thereby assured his place in history. The American Bible Society recently recognized his achieve ment, calling him a "one-man Bible Society" because of his interest in providing at low prices well-printed Bibles without notes or commentary.1 As is generally known, his concern for making the scriptures widely available was but one facet of his many charitable activities, which earned for him the title "Good Samaritan of German town."2 Sauer's philanthropic bent had a religious foundation best ex pressed in his motto: "For the glory of God and my neighbor's good." His faith determined his business policies as well as his personal relationships, more than once occasioning clashes with the authorities of his day. Although his religious motivation is universally acknowledged, his religious affiliation has been disputed. In a recent history, he was called a "Universalist Quaker."3 Most writers refer to him as a Dunker, or member of the German Baptist Brethren, since 1908 officially known as the Church of the Brethren. The authoritative sketch in the Dictionary of \American biography states that "He was one of the leaders of the German Baptist Brethren."4 The late Harold S. Bender, dean of Mennonite church historians, called him a "noted Dunker."5 According to a widely-used

/pdf/was-christopher-sauer-a-dunker-458z090hyv.pdf

Was Christopher Sauer a Dunker

Several essayists in a recent issue of Daedalus noted with regret the absence of utopian thought among twentieth-century intellectuals, a lack they held to be detrimental to progress. The tragic events of the century, compounded by disenchantment with the poor taste and judgment of the supposedly liberated masses, have turned writers to gloomy prophecies of totalitarian and science-ridden worlds of the f uture. Dystopia rather than utopia is ascendant, they claim.1

https://www.cambridge.org/core/services/aop-cambridge-core/content/view/S0009640700024860

Donald F. Durnbaugh

Papers

Detailed Reports On The Salzburger Emigrants Who Settled In America

Relationships of the Brethren with the Mennonites and Quakers, 1708–1865

A People of Two Kingdoms: The Political Acculturation of the Kansas Mennonites . By James C. Juhnke. Newton, Kansas: Faith and Life Press, 1975. xiv + 215 pp. $7.95.

Was Christopher Sauer a Dunker

Work and Hope: The Spirituality of the Radical Pietist Communitarians