By David J. Libby, Paul Spickard, Susan Ditto
In 1968, Winthrop D. Jordan released his groundbreaking paintings White Over Black: American Attitudes towards the Negro, 1550-1812 and spread out new avenues for wondering intercourse, slavery, race, and faith in American tradition. Over the process a forty-year profession on the collage of California and the collage of Mississippi, he persevered to put in writing approximately those concerns and to coach others to imagine in new methods approximately interactions of race, gender, religion, and gear. Written by way of former scholars of Jordan, those essays are a tribute to the occupation of 1 of America's nice thinkers and maybe the main influential American historian of his iteration. The publication visits ancient locales from Puritan New England and French Louisiana to nineteenth-century long island and Mississippi, all of the method to Harlem swing golf equipment and school campuses within the 20th century. within the approach, authors take heed to the voices of abolitionists and white supremacists, preachers and politicos, white farm girls and black sorority sisters, slaves, and jazz musicians. every one essay represents an immense contribution to the collection's better subject matters and even as illustrates the effect Jordan exerted at the scholarly lifetime of each one writer. jointly, those items show the attentiveness to element and sensitivity to resources which are hallmarks of Jordan's personal paintings. David J. Libby, San Antonio, Texas, is the writer of Slavery and Frontier Mississippi: 1720-1835 (University Press of Mississippi). Paul Spickard, Santa Barbara, California, is the co-editor of Racial pondering within the usa: Uncompleted Independence and the writer of combined Blood: Intermarriage and Ethnic id in Twentieth-Century the United States. Susan Ditto, Oxford, Mississippi, is the affiliate editor of Mississippi ladies: Their Histories, Their Lives.
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Additional info for Affect and Power: Essays On Sex, Slavery, Race, and Religion
Although the relation between antebellum family change and economic change is still something of a puzzle, family patterns in America clearly altered from 1800 onward. The birth rate dropped steadily but appreciably throughout the nineteenth century, particularly in the northeast where both industrialization and reform impulses were strongest. 27 What the family lost in economic value it gained in moral prestige, standing in the antebellum period as the center for instruction in virtue. ”28 There were good reasons why abolitionists like Bailey and others eager for moral guidance in a time of flux would look to the family.
But in many of their beliefs abolitionists were hardly unique. Antislavery moved to much larger rhythms of public concern. If abolitionists worried about licentiousness and the decline of order, so did those who opposed them in anti-antislavery mobs, fearful that emancipation would upset conventional social relations and promote miscegenation. 30 It would be a mistake, nevertheless, to dismiss patterns of thought as unimportant because they appeared among otherwise very different people, used for different purposes.
Rather than make abolitionism inevitable, it fostered a certain kind of abolitionism; it ensured that some northerners enmeshed in change would be able to see certain things in the South that earlier generations either had not seen or had taken far more lightly. There was, moreover, another kind of importance to assumptions abolitionists applied to southern behavior, particularly to southern sexuality: these were threads radiating outward, forming a web of reform commitment much larger than antislavery alone, extending beyond the death of slavery itself.