Thirteen new sites just made the list, including Camp Nelson in Kentucky, Harriet Beecher Stowe’s house in Connecticut, Honey Springs Battlefield in Oklahoma, and an eighteenth-century frame house in Virginia.
Category Archives: Colonial America
Yesterday a longtime amigo of mine picked up Assassin’s Creed III, the new installment of the wildly popular historical video game series set in the era of the American Revolution. I headed over to his place to check it out.
ACIII utilizes open-world gameplay, so instead of following a particular path and smashing whatever turns up in your way, you’re free to explore your environment and interact with its inhabitants. A few historic figures put in appearances, some of them obscure to anyone who isn’t familiar with the period, which indicates that the folks behind the game did a little homework. (William Johnson isn’t exactly a household name.)
When you wander around Boston, the architecture is all period, right down to the paneling on the interior walls. Some of the buildings themselves are historical; one of the game’s protagonists plans his missions at the Green Dragon Tavern. The town criers shout out actual eighteenth-century news, and there are animals roaming around the streets. Step in front of a British patrol, and you’ll find yourself brusquely shoved out of the way.
There are only a couple of minor things that undermine the illusion. Characters in ACIII aren’t quite as conscious of rank and deference as you’d expect a colonial American to be, and there’s a little too much facial hair for the 1700’s.
Other than that, it’s pretty nifty, sort of like a virtual Colonial Williamsburg with the added risk of getting killed. If you’re a history buff who’s into gaming, you’ll probably get a kick out of it. ( I’m more of an old school Galaga sort of guy, so I’ll just watch.)
In 1663 Connecticut authorities hanged Mary Barnes for witchcraft, and now her great-great-great-great-great-great-great-granddaughter wants her ancestor’s name cleared, along with those of ten other executed witches. It must be a lot harder to live down a family scandal in Connecticut. “Uh-oh, Mildred, here comes that woman whose seventh grandmother was hanged for being a witch. I hope she doesn’t try to sit next to us.”
This effort has attracted the attention of the Connecticut Wiccan & Pagan Network (suggested motto: “Loki is Our Homeboy”), which wants a proclamation from the governor. They’re sending postcards—I’m not making this up—with the message, “I am a Pagan/Witch and I vote. Clear the names of Connecticut’s eleven accused and executed witches.”
I’m assuming the descendants of the condemned witches want their ancestors declared innocent. If that’s the case, it doesn’t really seem helpful to have the witch/pagan lobby involved. If the point is that grandma was executed for something she didn’t do, wouldn’t you want to keep people who affirm the okayness of what she was accused of doing from appropriating her as a symbol?
Oh, and if you’re thinking that Connecticut was still a colony when it was executing witches and the aggrieved parties should therefore take their case to the British Empire, the CWPN already tried applying to Queen Elizabeth II for a pardon. Gotta admire their persistence.
(Hat tip to John Fea)
About the time I was first getting seriously interested in early American history, my parents and I took a trip to Colonial Williamsburg. We planned to visit Carter’s Grove, the plantation home of Carter Burwell (and before that, site of a seventeenth-century English settlement excavated by famed archaeologist Ivor Noel Hume), but it was only open on certain days of the week and we got our schedule mixed up, so we missed it. CW sold the property five years ago.
Now it’s falling apart, because Halsey Minor, the tech investor who bought the place, has evidently overextended himself and can’t afford to keep it up.
Inspectors from the Virginia Department of Historic Resources have been monitoring the property and have noted in reports the continuing deterioration of the mansion.
“Very little general maintenance work has been conducted,” inspectors said in a March report to the court after a visit to the mansion earlier this year.
“Of critical importance is the need for repairs to the failing HVAC system,” the report says. “During this site visit, there was visible standing water in the mechanical room in the basement, emanating from the chiller water pump. The risk for flooding is very high and could result in an explosion should water make contact with the gas burner.”
The inspectors found water leaks and worsening signs of rotting, cracking and mold throughout the mansion. It was unclear, they said, whether recent repairs actually stopped the water intrusion.
On the outside, they found more shingles missing from the roof, more bricks missing from the walls and more mortar cracked.…
[A court-appointed trustee] discovered that the insurance on the property had lapsed, the property’s caretakers had not been paid in a month, and that utility companies were threatening to shut off the gas, electric and water services for lack of payment. The Carter’s Grove bank account had only a few dollars left.
Pretty sorry outcome for one of the most significant pieces of architecture in the country.
The Confederates built Fort Pocahontas atop the site of the 1607 Jamestown fort, so now they’re excavating the former to get at the latter.
…if you were looking for economic equality and a high standard of living. Assuming you were white, of course.
Anybody who thinks the history of early America doesn’t continue to cast a long, dark shadow over modern culture should consider the pressing matter of Confederates on Mars.
I’m referring, of course, to the new movie John Carter, and to its source material, the century-old story A Princess of Mars by Edgar Rice Burroughs. Both the book and the film relate the adventures of an Army of Northern Virginia veteran who finds himself mysteriously transported to the Red Planet, referred to by its inhabitants as “Barsoom.” This fictional Mars is populated by tall, green-skinned, six-limbed aliens called Tharks, as well as a race of humans (or humanoids, I suppose) with copper-red skin whose cities are perpetually at war with each other. Carter is taken captive by the Tharks, gets mixed up in Barsoomian politics, and falls in love with a scantily-clad humanoid princess named Dejah Thoris.
It would be hard to overstate the influence of A Princess of Mars and its sequels on science fiction. I decided to read it for myself before seeing the film, and was surprised at how many of the scenarios, characters, and themes from later movies and books were right there in embryonic form within the pages of Burroughs’ story. What also struck me was a remarkable degree of similarity between this seemingly outlandish tale of extraterrestrial swashbuckling and some very real accounts from the early American frontier.
Because Carter finds himself in a dangerous environment populated by “primitive” races, you could interpret A Princess of Mars as a frontier story, and many people have done so. In particular, let me discuss a number of intriguing parallels between Carter’s fictional experiences and historical accounts left behind by Anglo-American colonists and settlers.
Take clothing, for example—or rather, the lack thereof. One of the things colonists found most striking about Indians was their “nakedness,” interpreting their exposed bodies as signs of barbarity. The inhabitants of Barsoom, both the Tharks and the red humanoids, also go largely unclothed, wearing only elaborate metal ornamentation, jewels, and the straps holding their weapons. Carter describes a Thark leader as “heavily loaded with metal ornaments, gay-colored feathers and beautifully wrought leather trappings ingeniously set with precious stones.” The metal ornamentation is an apparently ubiquitous feature of Barsoomian dress which the text mentions again and again, and it brings to mind the European gorgets and trade bracelets worn by Indians of the Eastern Woodlands.
Thark weaponry also seems reminiscent of Native American weaponry of the colonial and Revolutionary frontier. The green Martians carry rifles which fire bullets equipped with explosive “radium,” and they employ these firearms at long distances to deadly effect. For close-quarters combat, they wield edged weapons.
Carter’s opinion of the Tharks reflects Anglo-Americans’ paradoxical attitudes toward their aboriginal neighbors. On one hand, colonists considered the Indians barbaric. On the other, they sometimes idealized the Native Americans as exemplars of primitive virtue, a notion summed up in the phrase “noble savage.” In the same way, Carter finds the Tharks to be cruel and warlike, raising their children communally with no pity for the weak. Like some historic Native American tribes, Tharks find a kind of collective catharsis in making a violent spectacle of their prisoners. Whereas the Iroquois and other Indian societies vented tribal anger through the communal torture of captives, the Tharks punish troublesome prisoners by forcing them to do battle with monstrous creatures in a gladiatorial arena. But Carter also notes the Tharks’ admirable qualities. They possess what might be called a savage code of honor, and their leaders maintain their status by their prowess in combat.
This regard for prowess is how John Carter earns the respect and even admiration of the Tharks. Martian gravity being distinct from that of his home planet, the former Confederate is capable of tremendous physical feats on Barsoom, turning him into a virtual superman. In time, he becomes a member of Thark society.
Burroughs’ book is thus not merely a story of an encounter between cultures, but a story about an individual from one culture who finds himself immersed in a culture that is not his own. For that reason, I think we can be more precise about its historical antecedents than calling it a “Western” or a frontier story. I suggest that it’s a particular type of frontier story, one that really predates the “Western” as most of us are used to thinking about that term. As one of the first great science fiction epics, A Princess of Mars is an early example of a relatively new genre, but it’s also a comparatively recent example of a very old genre, perhaps the oldest genuinely American genre there is—the captivity narrative.
Captivity narratives are accounts of people who fall into the hands of another culture, a culture which the captive considers less civilized than his or her own. There are very early examples from Europe, but the genre really took off in the New World, where the proximity of aboriginal societies and the frequency of cross-cultural warfare increased the likelihood of cross-cultural captivity. The most notable example is probably Mary Rowlandson’s account of her capture during King Philip’s War, one of the first American “best-sellers.” Like the captivity memoirs of Rowlandson, Jonathan Dickinson, and other whites who were held by Indians for some period of time, A Princess of Mars takes an autobiographical form, since Burroughs employs the device of a “false document,” a manuscript written by Carter and left in the care of a relative, to tell the story from the protagonist’s own perspective. The book thus takes the same form as non-fiction firsthand accounts of cross-cultural imprisonment, except that it’s a work of the imagination rather than memory.
Consider the relationship in these accounts between imprisonment and adoption. While living among the Tharks, Carter earns the right to wear the metal and bear the prestige of the warriors he defeats in battle. When he dons their ornaments and straps, he becomes a full-fledged member of their society and even a prominent figure within it. In the same way, Indian tribes in eastern North America adopted captives taken in war; indeed, the taking of captives to “replace” dead relatives was one of the purposes for which Native Americans engaged in warfare.
The relationship between Carter and the Thark chieftan Tars Tarkas is especially worth noting. Tarkas is the first of the green aliens to appreciate Carter’s remarkable physical abilities. The two become close, even though Tars Tarkas is the Earth man’s captor. Their relationship is not unlike that between Daniel Boone and the Shawnee leader Blackfish, who seems to have adopted the frontiersman during Boone’s imprisonment at Chillicothe in 1778.
One important difference between Boone’s experience and Carter’s is the fact that Boone seized the first opportunity to escape, whereas Carter comes to embrace his newfound status. A decisive factor in his transformation from John Carter of Virginia to John Carter of Mars is his immediate attraction to Dejah Thoris, the red princess of Helium, a character vividly described by Burroughs:
Her face was oval and beautiful in the extreme, her every feature was finely chiseled and exquisite, her eyes large and lustrous and her head surmounted by a mass of coal black, waving hair, caught loosely into a strange yet becoming coiffure. Her skin was of a light reddish copper color, against which the crimson glow of her cheeks and the ruby of her beautifully molded lips shone with a strangely enhancing effect.
She was as destitute of clothes as the green Martians who accompanied her; indeed, save for her highly wrought ornaments she was entirely naked, nor could any apparel have enhanced the beauty of her perfect and symmetrical figure.
She is sufficiently alien to be exotic and alluring, but unlike the Tharks, she is someone in whom Carter can recognize a common humanity. Here is an example of the impulse to fantasize about the frontier as a venue for cross-cultural romantic escape, perhaps the same impulse that might have led John Smith to invent, exaggerate, or misinterpret the occasion on which Pocahontas reportedly intervened to save his life.
The first time Carter lays eyes on Dejah Thoris, she is a fellow captive of the Tharks, and the Virginia gentleman takes it upon himself to protect her. Later, when she falls into the hands of a rival society, Carter undertakes a dramatic rescue. By this point in the book, Carter is no longer a prisoner, but a Martian warrior engaged in rescuing a vulnerable female from danger, just as Daniel Boone led a raid to rescue his daughter from Indian captivity in a famous 1776 incident. The native of Earth has transformed from a captive into a master of his dangerous new world, just as Boone became the archetype of the white man at home in the treacherous environment of the frontier.
Carter’s decision to pledge his heart and his sword to Dejah Thoris marks a point at which his story and the early American captivity narratives part ways. For Anglo-American captives who wrote down their stories for colonial audiences, an important theme was “redemption,” the experience of coming out of captivity. John Carter, by contrast, is one of those captives who chooses to stay among his adoptive people and take up a new identity. Unlike Mary Rowlandson, these “converted” captives did not leave behind such influential accounts of their passages across the cultural boundary. They remained on the far side of that boundary, never again at home in the society in which they were born. John Carter finds on Barsoom an escape from all the unpleasant aspects of American civilization; his frontier, like that of many Americans who wrote about their own, is a source of renewal. Having fought as a soldier for a lost cause on Earth, and having gone west in search of fortune, he unexpectedly becomes a hero on another world. Rather than looking for redemption from captivity and exile, he finds that his captivity and exile redeem him.
In introducing Carter’s “memoir,” Burroughs writes that after the hero of Mars returned to his home planet, he would stand outside at night, “with his arms stretched out to the heavens as though in appeal.” Maybe the reason Burroughs could create a popular hero who dreamed of returning to the far side of the cultural frontier is because the actual, historical frontier of America was no longer a threat close at hand. To early Anglo-American colonists, the Indians were nearby, numerous, and threatening. But Burroughs wrote his story more than two decades after the U.S. Census Bureau declared the frontier closed and the Native Americans’ last great act of military resistance to white encroachment came to an end. The real frontier had become a distant object of nostalgia, almost as distant as Mars must have seemed to John Carter when he was back on Earth, gazing at the night sky toward the faraway home of his Martian princess.
It’s apparently made of seventeenth-century religious dissenters.
“I want to know the secret sauce,” he recently told MSNBC. “Tell us what it is so we can move forward with it. What I discovered is the seeds that blossomed into this great nation really began with the faith of the Pilgrims.”
This is the subject of his upcoming movie Monumental, which hits theaters March 27. It’s an appropriate title; judging by the trailer, it does have a lot of monuments in it.
If I’m not mistaken (someone correct me on this if I am), the particular monument highlighted near the end of that clip is the National Monument to the Forefathers, dedicated to the memory of the Pilgrims in 1889. It’s also prominently featured in the film’s poster. You can see it just behind Cameron’s arm, the one in which he’s not clutching the American flag like it’s a piece of carry-on luggage.
Cameron’s opinion that you should look to the Pilgrims if you want to find the “secret sauce” that made the American character is a pretty common one. Many Americans who dig down in search of the nation’s moral foundations stop once their shovels hit Plymouth Rock, assuming that there’s nothing else to excavate. This has always interested me, because when you think about it, the Pilgrims and the Puritans don’t sum up even the colonial experience, much less the entire history of early America.
I mean, why them? They were neither the first settlers to set up shop in America nor the most typical ones (assuming there was such a thing as a “typical” group of colonists). Why should we consider the Pilgrims normative, rather than the Jamestown colonists, the Dutch inhabitants of old New York, the Cavaliers of Virginia, the Germans of Pennsylvania, the Scotch-Irish settlers of the Carolina backcountry, the Irish immigrants of the mid-1800’s, the southern and eastern Europeans of the late nineteenth and early twentieth centuries, and so on?
Partly, I think, it’s because the Puritans left an extensive paper trail, and thus colonial historians wrote more about them. But I suspect it’s also because the Pilgrim past is a more useable one for people who believe Americans have tumbled from some towering religious or moral height. As I said some time ago, conservatism seems to me to be a philosophy that is fundamentally restorative—the goal is to return to the good old days when all was right with America. In order to hold this belief, one must first assume that the good old days were indeed good. To folks who want to build a more cohesive, moral, and purposeful nation, the Pilgrims are a pretty good model. From this perspective, the Pilgrims were the essential ingredient in the creation of America. It’s easy to forget that they weren’t the only game in town. In fact, as Jack Greene argues in his book Pursuits of Happiness, New England was in many respects downright atypical when you look at to early American development as a whole.
For more on the Monument to the Forefathers and the selective nature of how we remember history, I recommend this 2008 post at American Creation. I should note that personally, all snark and nitpicking aside, I like Kirk Cameron. He’s maintained his integrity and decency while working in the entertainment business, and that’s worthy of admiration. As for this film project, I think his heart is in the right place, but I’m guessing that both the American past and the American future are a little more complicated than he’d have us believe.
…is shooting this fall in Virginia. It’s based on Mary Johnston’s 1900 novel To Have and to Hold, about a Jamestown settler who marries a girl pledged to a nobleman. The book was wildly popular when it was first published, and was the basis for two silent films. You can read it online for free, if you’re so inclined.