Tea Sets and Tyranny: The Politics of Politeness in Early America by Steven C. Bullock, and: The Trouble with Tea: The Politics of Consumption in the Eighteenth-Century Global Economy by Jane T. Merritt

2019 ◽  
Vol 39 (1) ◽  
pp. 163-167
Author(s):  
Erika Rappaport
1966 ◽  
Vol 40 (1) ◽  
pp. 24-46 ◽  
Author(s):  
Peter J. Parker

This composite portrait of a “community” of printers reveals the composition of their trade and the unique mixture of businessman and publicist they represented in early America.


2020 ◽  
Vol 8 (1) ◽  
pp. 11-36
Author(s):  
John Tutino

Abstract The Jesuits arrived in New Spain in the 1570s and soon became participants in a dynamic world of silver capitalism at the center of the early modern global economy. They launched money-making enterprises to sustain their missions, churches, and schools (colegios) that relied upon enslaved African producers alongside indigenous workers in complex labor arrangements. The diversity of labor at the Jesuit-run Santa Lucía and Xochimancas estates contrast with the heavier reliance on enslaved African labor at Jesuit sugar plantations in Brazil. The article analyzes a key eighteenth-century Jesuit text, the Instrucciones a los hermanos jesuitas administradores de haciendas, to show how the Jesuits in New Spain conceived of their management of enslaved people and negotiated the contradictions between the spiritual and secular challenges of the boom era of silver capitalism.


2019 ◽  
Vol 124 (4) ◽  
pp. 1267-1277
Author(s):  
Julie Hardwick

Abstract The fractured nature of emergent domesticity in its first phase in the 1760s was inextricably tied to the perils as well as promises of commerce for individual households in an unpredictable global economy, although historians have focused on the metropolitan roots of domesticity. A microhistorical exploration of the world of a single household in the French city of Lyon brings the fault lines of a globalizing economy, consumption, and domesticity into sharp focus as lived experience. It suggests the uneven terrain of domesticity, in terms of gender, household, and family, as well as for producers and consumers. In the experiences of household members and in the classified advertisements in the local newspaper, fractured domesticity was manifest, the conjugal labor—reproductive and productive—that made global domesticity local was evident, and the centrality of commercial risk as a fault line in domesticity was clarified. The power and limits of “domesticity” as an emotional, cultural, and economic as well as political project were located in familial practice. The potency and limits of domesticity functioned as a system of power that was contingent, layered, and fragmented and that highlighted and elided emotional, reproductive, and productive costs in particular ways at particular times.


1989 ◽  
Vol 58 (1) ◽  
pp. 36-51 ◽  
Author(s):  
Leigh Eric Schmidt

When the early nineteenth-century pastor William Henry Foote reflected upon the eighteenth-century Christians who were his forebears in North Carolina and Virginia, he paused at one point to make an observation about the clothes they wore. “A church-going people are a dress-loving people”, he said; “The sanctity and decorum of the house of God are inseparably associated with a decent exterior; and the spiritual, heavenly exercises of the inner man are incompatible with a defiled and tattered, or slovenly mein. All regular Christian assemblies cultivate a taste for dress, and none more so than the hardy pioneer settlers of Upper Carolina, and the valley and mountains of Virginia” As they readied themselves for worship, Foote elaborated, the faithful “put on their best and carefully preserved dress” in preparation for “their approach to the King of Kings”.


Sign in / Sign up

Export Citation Format

Share Document