Oxford University Press, 2015
Today we bring you Part II of my interview with Theresa Kaminski, the author of Angels of the Underground: the American Women who Resisted the Japanese in the Philippines in World War II. (You can find part I of the interview here.) Yesterday when we left off, we were discussing the gender and sexual politics of women’s heroism. Why can we tolerate imperfection in men and even valorize them, especially when it comes to the history of war, but women must conform to an inhuman standard of virtue for us to remember them as heroes?
This conversation takes me back inevitably to the last election, in which an admirably accomplished and competent public servant who stored emails on her own (unhacked!) server was seen as less honest than a man who is a celebrity/grifter, a confessed sexual assailant, serial liar and fabulist, and a stoker of toxic and dangerous racial ressentiment. We must reckon with the question of why we tolerate and even reward this sociopathy in men, but punish any deviance whatsoever in women, even at the hazard of other people’s safety and the security of the republic. Patriarchy, we just can’t quit you!
In todays convo, Theresa and I talk more about why we love to forget about women’s heroism in war (even when their stories get a Hollywood movie!), and about the environmental history of the invasion and occupation of the Philippines and what it meant in terms of the long-term health of the women in her story. Andiamo! Continue reading
Yale University Press. 2016
Teaser Tuesday is back with more secrets of the convent from chapter four of my new book, The Many Captivities of Esther Wheelwright, namely: who’s doing all of the laundry, cleaning, and cooking inside the Ursuline convent in Québec? The aristocratic daughters of (often literally) entitled colonial officials, military officers, and fur trade merchants performed only the apostolic labor of the order–they were the elite choir nuns, and so worked as teachers and artists. It was the lay (or converse) sisters who got the dirty jobs done.
My excerpt today explains the differences between the choir nuns and the lay sisters, and tries to give you an idea of what daily life was like for these servant-sisters in the eighteenth century: Continue reading
Yale University Press. 2016
Today’s Teaser Tuesday excerpt from The Many Captivities of Esther Wheelwright features one of the more dramatic passages in the book–Esther’s clothing ceremony (or Vêture) in January 1713 at age of 16 that represented her formal admission as an Ursuline novice. The novitiate, characterized by the great scholar of French religious women in the early modern period, Diane Rapley, as a “military boot camp,” was designed to test the suitability of girls and young women for religious life. The Ursulines of Québec had a remarkably effective novitiate–16% of novices left before final profession, and there is no record whatsoever of a professed nun leaving the order after final vows.
Of course, with my enduring interest in clothing and material culture in history, the fact that this ceremony is called literally a “clothing ceremony,” I found it irresistible to write about it at some length. Even better, Abigail (Nabby) Adams Jr., our fugitive Latin scholar from last week, recorded in her travel diary a clothing ceremony she had witnessed in Paris in 1784 among the order that ran the school where Thomas Jefferson had enrolled his young daughters, Martha (Patsy) and Mary (Polly), when he was serving as the ambassador to France in the 1780s. In this ceremony, novices take the white veil, which distinguishes them from the professed nuns who in the Ursuline order wear the black veil as shown in Esther’s portrait on the cover of my book: Continue reading
What a surprise!
Who among us ever would have forseen this? I’m not mocking Rebecca Traister; I truly appreciate her analysis this year and am glad she’s finally getting the teevee time she and her–well, our–ideas deserve. Men’s marital infidelity and sexual adventurism, even sexual abuse, is fundamentally knitted into the spoils successful male pols in our republican (small-r) system have claimed since the U.S. began.
It is totally blowing our collective mind to imagine how a woman could inhabit the most important political role in our system, and our brains are being wrung of all kinds of socio-sexual anxieties around the prospect of Hillary Clinton as the next U.S. president. She doesn’t just represent change because she has a woman’s body. Her presidency would force us to reckon (in good and ugly ways alike) about how political power works here and what we think winning pols are entitled to. Continue reading
James Peachey, ca. 1785, Library and Archives Canada
Remember a few weeks back when I asked “What’s for breakfast in early New England?” Today’s Teaser Tuesday from my new book, The Many Captivities of Esther Wheelwright, is about food as well, although it’s not nearly as savory as my earlier exploration of colonial foodways. Indeed, today write about the privation that many Wabanaki people suffered as a result of the cycles of warfare and famine that were unleashed by colonialism in Acadia.
Yale University Press. 2016
All of the available evidence suggests that the people that Esther (or as I rename her in chapter 2, Mali) lived with for five years often suffered from extreme hunger. When once I imagined Esther at age 7 skipping off into captivity in August enjoying the bounties of the blueberry and salmon harvests, the brutal reality that awaited me in the archives was of nearly unrelieved suffering, especially of children, as you will see if you read on.
This excerpt is like last week’s, from chapter 2, as Esther followed her captors into the Maine woods, and explores a recurrent calumny we see in intercultural conflict in the early modern period: cannibalism! Continue reading
Yale University Press. 2016
We’re back again on another Tuesday with yet another free sample from my new book, The Many Captivities of Esther Wheelwright, this time from chapter 2, in which Esther is taken captive by the Wabanaki, who care for five years, from age 7 to 12. How did Wabanaki women and men go about turning little Anglo-American girls and boys into their daughters and sons? Unfortunately, that’s something that Esther never wrote about or described in any detail at all in any of the documents that record her life. Chapter 2 is probably the chapter that stretched my imagination the most–you tell me if it ventures too far from history and veers into fiction.
One of my techniques in writing this book was to imagine the bodily sensations Esther might have experienced at each stage of her life and journey. You’d be surprised how generative it is to ask simple questions like, was Esther warm or cold? What was she wearing? What did she eat for supper? Whose bed or blanket did she share at night? Throughout my career as a scholar, clothing has always struck me as a vitally important issue in cross-cultural encounters in early North America–everyone talks or writes about it, and moreover it’s also a vehicle for thinking about labor, trade, politics, and cultural change.
Here’s a little sample of how I approach Esther’s introduction to life among the Wabanaki. I introduce here a recurring motif through the book of Esther being stripped of her clothing and redressed in garments appropriate to the new culture she’s living in and/or the new stage of life she has entered. Continue reading
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