Esther Wheelwright, c.1763 (oil on canvas), at the Massachusetts Historical Society, Boston.
Modern and mostly secular folks probably wouldn’t think that religious people might teach us something about politics and leadership. But there are important lessons about leadership found in my study of a seventeenth- and eighteenth-century religious order over the course of 150 years or so. After all, Catholic women religious have been electing their leadership democratically for centuries before secular men thought elections might be a good idea for civil society.
These women ran triennial elections for their superior, her assistant, dépositaire (treasurer), scrutaine (overseer of elections), novice mistress, and other lesser offices. Some Ursulines in my book even engaged in early ratf^(king operations. It’s true!
I reveal all of the details in my soon-to-be released new book, The Many Captivities of Esther Wheelwright, but just with you, dear readers, I’ll share some of the interesting parallels I found to the challenges facing North American women politicians even today. Mother Esther (1696-1780) served in most of the elected offices in the Ursuline convent before being elected superior three times in the 1760s, a time of political, religious, and economic crisis in the wake of the British conquest of Quebec in 1759. Her leadership and entrepreneurial financial management of the order through the 1760s permitted the order’s school and novitiate not only to survive in this uncertain decade, but to expand and thrive before Catholics were guaranteed the right to practice their religion by the Quebec Act of 1774.
How did she do it? Continue reading
Elizabeth Warren (D-MA)
I’ve been meaning to write for weeks about Donald Trump’s nickname for Elizabeth Warren. As a historian who has written a few books that include some Algonquian (Eastern woodlands Indian) history, and a lot of women’s history, it’s been on my mind.
But first, a little background: last month, Trump started calling her Pocahontas, intending to smear her for once checking a box on an employment form claiming Native American ancestry: Continue reading
Since I’ve got another book in the bag, this summer is all about readin’ and reflectin’. I’ve never had a summer in which I was not engaged in writing a monograph for more than twenty years: first it was a dissertation, then it was Abraham in Arms: War and Gender in Colonial New England (which was not a revision of my dissertation, oh well. . . ), and then it was my forthcoming The Many Captivities of Esther Wheelwright. And that about covers the previous 24 summers!
So what the heck am I doing with myself?
I’m giving myself the gift of just reading and dreaming about what might be an interesting project that will bring together my interest in women’s and gender history, sexuality, fashion, the body, and material culture. I’ll be reporting here and there about what I’ve read and who else might be interested in reading what I’ve read too.
For example, I finally have had the chance to look over The First Book of Fashion: The Book of Clothes of Matthäus & Veit Konrad Schwarz of Augsburg (Bloomsbury Academic, 2015), edited, translated, and with essays by Ulinka Rublack and Maria Hayward. It’s nearly a coffee-table kind of book in terms of its size and production values. I first heard about this book last winter via Twitter, which led me to Rachel Herrmann’s fascinating interview with Hayward about fashions in the courts of Henry VIII and Charles II of England. Continue reading
A Woman Writing a Letter (1680), by Frans van Mieris (1635-1681)
UPDATED 12:30 p.m. MDT, with details from my syllabus below the original post.
I’m now going to do something I hardly ever do: I’m going to tell you about something my students have done. I can’t restrain myself! I’m so proud of my women’s history students this semester. Six of them have written biographies of previously unrepresented or under-represented women in early American history, and they’re now published on English-language Wikipedia. Check them out:
Inés de Bobadilla (ca. 1505-43; first woman governor of Cuba)
Alice Clifton (ca. 1772 – unknown; as an enslaved teenager, she was a defendant in infanticide trial in 1787)
Rebecca Dickinson (1738-1815; American tailor and seamstress in Hadley, Mass.)
Elizabeth Hanson, captive of Native Americans (1684-1737; former Wabanaki captive from Dover, N.H. and the author of God’s Mercy Surmounting Man’s Cruelty, 1728)
Sarah Osborn (1714-96; Evangelical Protestant writer in Newport, R.I. and author of Memoirs of the life of Mrs. Sarah Osborn.)
Rachel of Kittery, Maine (d. 1695; enslaved woman murdered by her master whose case set a legal precedent in New England)
So many voters this year weren’t even alive for most of the 1990s, so–as the kids say on the internets–in case you missed it, here’s Hillary Rodham Clinton’s speech at the United Nations’ Fourth Women’s Conference in Bejing, China on September 5, 1995. At the time, it was a pretty big deal for a sitting U.S. first lady to speak publicly and boldly as a feminist, and unfortunately, I still think this performance is still singular although we’ve seen twenty more years and two more first ladies.
You can find the full text of her rotten, craven, neoliberal, baby-killing, Goldman-Sachs approved totally right wing and corrupt speech here. (The excerpted part of the speech from 11:30-15:00, for those of you with short attention spans.) A little flava: Continue reading
Ah, yes: freedom of speech. What some really mean when they evoke it is, “my right to have my say and not have you talk back,” like all of those crybabies who have cancelled their appearances at commencement ceremonies in the last few years because not every student and faculty member greeted their future appearance on campus with hugs and cocoa and slankets.
If you really believe in liberty of speech, then stop telling others to STFU. In my view, the people who are being criticized most vigorously for speaking up lately at Yale and the University of Missouri are all too often quiet about their experiences, silent on campus, and eager not to draw attention to themselves, and it’s these students whose voices we need to listen to the most.
Too many people have zero imagination about what it is to be African American or Latin@ on a historically white college or university (HWCU) campus. But everyone who has ever attended or taught or worked at a HWCU knows that African Americans on HWCUs are viewed with suspicion just for being there, let alone when they try to unlock their own damn bikes or organize a protest about their marginalization.
I teach at a HWCU in Northern Colorado, a place that is increasingly Latin@ but has very few African American residents. In my classes, my experience with non-white students in general, and African American students in particular, over the past fourteen years is that they go out of their way to be polite, inoffensive, unobtrusive, and try not to call attention to themselves in any way. Their efforts to try to fly under the radar and evade notice grieve me, even as I think I understand their interest in remaining quiet and unobtrusive. I work to offer a non-white perspective on history constantly, but I don’t know if I’m making it better or worse for my non-white students (or if they even care.) That’s the reality of attending a HWCU for the majority of black students in the United States: working hard to get your degree, trying not be noticed, not taking up much space or speaking up in class. Continue reading