Yo yo—What time is it? Showtime! OK, I’ll stop setting everything that goes through my head to the tune of various Hamilton: An American Musical songs. Sometimes it makes me wonder why I even bring the thunder (why she even brings the thunder!) Sorry–that was the last one, but as it happens, our subject is the thunder of British cannons that laid siege to the city of Québec in 1759 and set the stage for the British occupation (from 1759-ff, according to Québec!)
The Many Captivities of Esther Wheelwright spans all of the colonial wars that spanned her life, and no wonder: her life from start to end was indelibly shaped by war and various invading armies. Born in 1696 at the end of King William’s War (1688-97), in which many of the Anglo-American towns in what’s now southern Maine were attacked by French-allied Wabanaki, Esther was taken captive in another series of raids conducted in the next war, Queen Anne’s War (1702-1713). Although she found a great deal of security and stability inside the walls of the Ursuline convent in Québec by 1709, war followed her throughout her life from the failed British invasion of that city in 1711 to the successful invasion and occupation in 1759 in the Seven Years’ War to the unsuccessful attempt of Americans to take the city in 1775-76 in an early skirmish in the Revolutionary War. Aside from these conflicts, Québec was (and still is) a city with a massive military installation, so you couldn’t swing a cat without hitting a man in uniform throughout the eighteenth century.
But they weren’t inside women’s religious orders, were they? After the invasion and occupation begins in 1759, they are! General James Murray, the occupation governor, surveyed the institutional buildings in the city and saw the advantages of setting up his temporary base of operations inside the Ursuline convent! But here’s the funny part: you’d never know it from the Ursuline records. Thus, the case of the missing men–and their missing trousers! (I know, 1759 is still squarely in the knee breeches era, with modern trousers being at least 50 years in the future for most men. But you’ll see a mention of “trowsers” in the primary source quoted below). Continue reading
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
Oxford University Press, 2015
Theresa Kaminski, the author of Angels of the Underground: the American Women who Resisted the Japanese in the Philippines in World War II, agreed to let me interview her about her recent book for a post to commemorate the beginning of the American war in the Pacific 75 years ago today with the attack on Pearl Harbor. And boy howdy, this is something to read–the interview here, but of course the book!
I’ve written here before that I just can’t read histories in my field for “fun,” and that I tend to gravitate to 20th century political history and celebrity gossip for my fun nonfiction reads. Angels of the Underground is an absolutely engrossing read that also taught me a great deal about a period and place I know very little about. I loved this book, and want to recommend it to you for your holiday gift-giving or (-receiving) needs. The war buffs will love this book; the people who like women’s history will love this book; and anyone who loves a great story will love this book.
In brief, the book follows the lives of four American women who live in the Philippines before and during the war: Gladys Savary, the adventurer and restaurateur; Peggy Utinsky, the nurse and organizer of the resistance; Yay Panlilio, the journalist-turned-spy; and Claire Phillips, the nightclub singer and entertainer whose sexual escapades left her vulnerable to charges of opportunism over heroism. You will be impressed by their adventuresome careers before, during, and after the war.
Once again: this book demonstrates that women are always there in wartime, always doing important things for the war effort. Each of these women also published memoirs about their wars shortly after they ended–they didn’t leave their memories in a private diary for a historian to discover. And yet, I guarantee you that unless you lived in wartime Manila and/or are already an expert on the Philippines during World War II, you’ve never heard of any of these women or their amazing stories. Why is that? Why do we have an unlimited appetite for stories about PT-109 and Iwo Jima, but not about the more varied and complex stories like the ones in this book?
Let’s see what Theresa has to say about these questions, and more. Part I starts now: 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
Megan Kate Nelson at Historista reports today on her recent gallivanting at the Southern Historical Association. She says that because she’s an independent scholar and gets all of the solitary writing time she wants, she “needed to be a part of some vigorous academic conversations more than I needed a swim in the ocean. And so I went through the program carefully, and chose sessions that fit my two criteria:
- Subject matter that addressed my current interest in cultures of violence, Civil War history, and southern identity
- Roundtable formats (if you’ve read my previous pieces on academic conferences, you know how I feel about the traditional 3+1 panel and my interest in other, more dynamic formats)”
Alas, some people haven’t gotten the memo on what constitutes a roundtable! Megan reports that “what I attended were not roundtables, but panels disguised as roundtables.” She continues, Continue reading
Got a lot farther by working a lot harder, by being a lot smarter. . . Portrait of Alexander Hamilton by John Trumbull, 1792
Please forgive the relative silence on this blog lately, friends. I’ve been busier–in the words of my late, profane grandmother–“than a cat covered in $hit!” Much to my surprise, I’ve found it psychologically more comfortable these days to immerse myself in the eighteenth century rather than so-called “reality” these days. Not that the eighteenth century was a time when things were “great”–far from it! But, the eighteenth century has the virtue of being over and done with for more than two centuries, so I don’t have any responsibility for making it better. That’s its primary virtue for me now.
But look what happens when you listen to the Hamilton: An American Musical soundtrack on your drive and walk to work every day: you (I) wake up with #Hamiltunes on your mind, and you (I) walk around humming “Thomas Jefferson’s coming home. . . “ or “The Room Where It Happens,” and saying out loud to colleagues “sometimes it makes me wonder why I even bring the thunder.” (Oops!) You (I) make irritating allusions to Hamilton, like adding “Sir,” to the ends of sentences, and sign your emails “I have the honor to be your obedient servant, H.Ann.”
Other historians are doing much better than I am in the creative and fun ways they’re using the Hamilton pop culture phenomenon in their classrooms and in public outreach. Here are some recent examples–and since I plan to play at least one song a day next semester in HIST 341: Eighteenth-century America, the course in which I teach the American Revolution, I am eager to learn of other examples like these, so please add your links and ideas in the comments below: 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