New England (History)

1620 november 11-én szombat hajnalban a Mayflower nevű hányatott sorsú, egykori teherhajó, a közel három hónapnyi viszontagságos tengeri utazás után horgonyt vetett egy szélcsendes, biztonságosnak vélt öbölben a mai Massachusetts állam Cape Cod félszigetének legészakibb csücskében fekvő Provincetown partjainál, amelyet akkoriban természetesen csak az őslakos "indiánok" ismertek. A kalandvágyó angol telepesek és vallásos fanatikusok 102 fős csoportja nem igazán ide igyekezett, hanem jóval délebbre a Hudson-folyó öblébe a mai New York Long Island felé, avagy a virginiai Jamestownba tartottak, csak közbeszólt az Észak-Atlanti-óceán viharos időjárása és a megbízható térképek, navigációs eszközök hiánya. E kalandos hajós történetnek nem lenne különösebb történelmi jelentősége, amennyiben a kis hajó utasainak két nagy csoportja, nevezetesen a különc, félrehúzódó vallásos fundamentalisták (separatists) és a kalandvágyó, marcona idegenek (strangers) néven illetett szabad polgárok még a partraszállás előtt, november 11-én reggel 7 óra körül nem hozzák létre az újvilágbeli brit telepek és egyben az 1776-ban létrejövő Amerikai Egyesült Államok egyik legfontosabb demokratikus alapelvű dokumentumát, a híres Mayflower Szerződést (Mayflower Compact). Amint a későbbiekben látni fogjuk, a történelemnek igen hosszú árnyéka van, hiszen a historiográfia és különféle történelmi narratívák ütközése máig ható kortárs politikaformáló erővel rendelkezik még a posztmodern, identitáskereső 21. század amerikai társadalmában is. Elég, hacsak a New York Times elhíresült 1619 projektje vs. az amerikai Bölcsészek Országos Szövetségének 1620 nevű ellenprojektjének intellektuális harcára gondolunk. William Bradford, későbbi kormányzó, az angol "zarándok-csoport" egyik vezetője felolvassa a híressé vált Mayflower Szerződést a hajó fedélzetén a Plymouth öbölben 1620 november 11-n Forrás: GettyImages

One of the enduring origin myths of America is the idea of the New England village. As a symbol of how to make place, the story of New England represents the story of the nation, with the former being smoothed over and whitewashed to relieve the tensions of the latter. The mythology of New England reveals the necessity of fabricating heritage as a means to convey truth — the world, not as it is, but as it should be. It is the process of constructing America as a cultural landscape, and its relation to the enduring ideal of the New England village, from the eighteenth to the twenty-first centuries, that this article addresses.

This book by Edwin Gaustad was the first book I read on Roger Williams in 2002.  It inspired me to proceed with research on Williams during the ensuing decade while I was working full time as a litigation lawyer and then, finally, in retirement, when I wrote and published my book The First American Founder: Roger Williams and Freedom of Conscience.  Gaustad is, in my view, one of the finest interpreters of Roger Williams, though he did not meticulously document his factual statements with footnotes or endnotes.  I wrote this review of his book in 2002.

This small (4.72” diameter) map is part of the combined Ptolemaic system planisphere illustrated on the frontispiece of the 16th century MS. Ashmole 1789 manuscript, a holding of the Bodleian Libraries. This manuscript, commonly referred to as the "Primi quadriui mysterium," was authored by the famed English polymath, Dr. John Dee. The exact date of the manuscript is not certain.
    Public thanks to the staff of the Bodleian Libraries for re-imaging the frontispiece of the MS. Ashmole 1789 manuscript. The re-imaging produced two high-resolution TIFF images that were more than sufficient to conduct a detailed analysis on what John Dee had drawn over four centuries ago. 
    John Dee operated in the inner circle of Queen Elizabeth I. His knowledge of navigation and geodesy supported the English efforts directed at colonizing the North American continent. His authored works outlined the basis for England’s historical claim to North America. Dee was slated to acquire a significant parcel of land in the Narragansett Bay region had the 1583 expedition of Sir Humphrey Gilbert reached the bay and planted a colony. Gilbert’s expedition failed and he perished on the return trip to England.
    This map of Dee illustrated the Newport Tower on the edge of an island situated off the North American coast at 41.50° latitude. The offshore island was outside of a large, over-emphasized bay that cut into the interior of North America. The illustration on this present map parallels another map that Dee produced where he illustrated the Newport Tower on the edge of the triangular-shaped island of CLAUDIA.
    Additional tower icons were illustrated by Dee on this present map. One icon is on the western edge of the large, over-emphasize bay. A cityscape arrangement of tower icons were positioned at the southern opening of the bay. Lastly, a rectangular white pigment tower icon was rendered adjacent to the southern end of the island containing the Newport Tower.
    Dee also illustrated various tower icons in England, Ireland, Portugal, and Spain.
    Presentation is 47 slides.
   
Google Drive PowerPoint: https://docs.google.com/presentation/d/1PlIMNzHdSR4jnzoKarEzgOHE0WkUaMcv/edit?usp=sharing&ouid=108078659971084354140&rtpof=true&sd=true

The history of the state of Maine can be seen as a series of clashes. Maine is a place where water clashes with the land, native people clashed with Europeans, agriculture clashed with industry, humans clashed with nature, tradition clashed with novelty, slavery clashed with freedom, conservation clashed with commerce, immigrant cultures clashed with dominant norms, and where work clashed with leisure. These clashes resulted in defeats, conflicts, cooperation, and compromises and these clashes are what shaped Maine. In this class, we will cover the history of Maine from prehistory to the present. This history will not be told from the perspective of social, cultural, economic, or political elites. Instead we will focus on the lives of working people, women, and minority groups as they shaped the society, culture, economy, and politics of the state. The readings and lectures are about the quotidian lives of a broad spectrum of working Mainers. We will strive to understand how the culmination of the actions of average people over time accrete to cause historical change. In this class, you will get a clear understanding of how Mainers interacted with the land, with elites, and with each other, and how these quotidian experiences changed over time. Some weeks we will learn about how events in other parts of New England and the country shaped Maine history. Other weeks we will learn how Maine history shaped these regional and national histories. We will always pay special attention to features of Maine history that highlight the uniqueness of the state and its people. The history of the people of Maine serves as an example of what life was like for many people in different parts of America. The opposite is also true, so we will sometimes explore the history of places outside of Maine to better understand what life would have been like for people in Maine. Class Organization The class is composed of three sections. The first section contains a brief introduction to Maine history and information on the natural history of the state. The next section covers the prehistory of Maine up to the period of industrialization around 1850. The last section covers the period of industrialization up to the present. In the last week of the class we will tour the Maine Folklife Center to prepare students for their final paper project.

Fascinating things can turn up in genealogical research.  I was reminded of this a few years ago while studying some of my colonial New England ancestors.  As a historian specializing in the American Revolution, I am always eager to learn about relatives who participated in that conflict.  Recently, while researching my Revolutionary War ties to one family – the Lorings of Massachusetts – I was surprised to discover a relationship to Admiral Sir John Wentworth Loring, known for his distinguished Royal Navy service during the Age of Nelson and beyond.  What intrigued me about this Boston-area native was how he began his career as a destitute, Loyalist exile, but ended it as an affluent and respected Royal Navy leader.  Moreover, Loring excelled in both operational and administrative commands, earning admiration from his peers and knighthoods from King William IV and Queen Victoria. 

Despite these achievements, modern historians have not really examined Loring in any great depth.  He has been mentioned as a minor reference in published works about his parents, Joshua Loring Jr. and Elizabeth Lloyd “Betsey” Loring, or other close relatives.  What follows here is a brief biographical sketch that provides a closer, more detailed, look at this compelling Royal Navy leader.  It is part of a more complete study of Loring and his family that is currently underway.

The nineteenth century was a time in which the Mashantucket and Eastern Pequots committed to their identity a new centrality of reservation lands. The period also saw their autonomy and sovereignty curtailed by a colonially imposed overseer system.  With the granting of reservation lands the colony of Connecticut also assigned each tribe with a white male caretaker with the paternalistic duty of managing their financial and subsistence wellbeing.  Through an analysis of their daily recordings this paper seeks to explore the extent to which the services of two such overseers were utilized by reservation occupants. 

The results of this research reveal two groups who shared similarities but also differed in their approach to subsistence and in their daily mitigations of reservation life.  Further analysis offers evidence for a critique of our ability as historians and archaeologists to essentialize either group into a cohesive “tribe” at all, as interfamily variation at both reservations seems to contradict patterns garnered from the communities at large.

of 1861-1862 to mid-August 1862. Dealing with two campaigns occurring simultaneously in distinct environs allows Meier to examine the way men's attitudes toward environmental conditions affected their interactions with nature. This narrow framing produces writing that is precise and evocative. Deftly blending perspectives, Meier places readers on the ground among soldiers in specific locales before moving outward to telescope topographies, weather patterns, troop movements, and their strategic consequences. Likewise, attention to time and place allows Meier to make a series of persuasive arguments-to show, for instance, that the men in her study suffered far more than official statistics suggest; that "seasoning" was an active process of adapting to particular environments rather than a passive act of survival; or that straggling was intrinsic to self-care, not necessarily a sign of low morale.

Dartmouth College, a member of the elite Ivy League, was founded in 1769 in Hanover, New Hampshire. Dartmouth is famous for its strong sense of community and tradition. Its traditions arose from the intertwining of history and legend and are often evident in material form in the College's cultural landscape. This paper examines Dartmouth's Old Pine, a purportedly mystical tree from the early days of the College that died in 1895. The preserved stump of the Old Pine subsequently transitioned from a natural feature to a cultural artifact. New traditions grew from the remains of the Old Pine in the form of the Class Day ritual and the erection of Bartlett Tower. The interplay between these artifacts in Dartmouth's landscape contributed to the development of a particular sense of place at the College. Through the years, social changes at Dartmouth generated controversies over class, racism, and exclusion in reference to Class Day, which consequently modified the meanings of the artifacts and rituals traditionally associated with the Old Pine. This paper argues that, despite these changes, old traditions and elements of socioeconomic class remain embodied in Dartmouth's cultural landscape and material culture aids in defining a place identity less evident than the one purported from the College's historical record and folk tradition.

Unwelcome Americans: Living on the Margin in Early New England by Ruth Wallis Herndon
Review by: Katherine Hermes
Law and History Review, Vol. 21, No. 1 (Spring, 2003), pp. 224-226
Published by: American Society for Legal History
Article DOI: 10.2307/3595079
Article Stable URL: http://0-www.jstor.org.www.consuls.org/stable/3595079

With Irene Quenzler Brown.

In 1806 an anxious crowd of thousands descended upon Lenox, Massachusetts, for the public hanging of Ephraim Wheeler, condemned for the rape of his thirteen-year-old daughter, Betsy. Not all witnesses believed justice had triumphed. The death penalty had become controversial; no one had been executed for rape in Massachusetts in more than a quarter century. Wheeler maintained his innocence. Over one hundred local citizens petitioned for his pardon—including, most remarkably, Betsy and her mother.

Impoverished, illiterate, a failed farmer who married into a mixed-race family and clashed routinely with his wife, Wheeler existed on the margins of society. Using the trial report to reconstruct the tragic crime and drawing on Wheeler’s jailhouse autobiography to unravel his troubled family history, Irene Quenzler Brown and Richard D. Brown illuminate a rarely seen slice of early America. They imaginatively and sensitively explore issues of family violence, poverty, gender, race and class, religion, and capital punishment, revealing similarities between death penalty politics in America today and two hundred years ago.

Beautifully crafted, engagingly written, this unforgettable story probes deeply held beliefs about morality and about the nature of justice.

http://www.hup.harvard.edu/catalog.php?isbn=9780674017603

his paper follows the lives of three generations of a Buckland, Massachusetts family, from the late eighteenth to early twentieth centuries. The mental illness of one family member, Josiah Spaulding, imprisoned for 57 years in a cage in his parent's and later his sister's home, profoundly affected the experience of his niece Mary Howes, who lived with her caged Uncle for her entire childhood. Mary was one of the first women to graduate from Mount Holyoke Female Seminary and took a teaching position in the antebellum south, opening some of the first colleges for women in Alabama. She later became an abolitionist and mental health reformer, along with her son, Dr. Frederick Goddard. The story of Mary's caged uncle intertwined through her whole life. Based on three years of private archival research, this paper contains the previously unheard, but profound story of nineteenth century mental illness and the reform enacted by those lost to history.

Historians have traced the mass migration of French Canadians from the St. Lawrence River valley to the United States between the Civil War era and the Great Depression; to a lesser extent, scholars have also studied outmigration in the 1840s and 1850s. Closer scrutiny of available evidence suggests, however, that the roots of Lower Canada’s great demographic hemorrhage lie in the early decades of the nineteenth century. As cross-border infrastructure and commerce developed, French Canadians explored new opportunities in the northeastern United States and Great Lakes region. Demographic estimates, signs of an agricultural crisis, and contemporary sources all point to a migratory pattern that anticipated the grande saignée. Further research of this kind stands to change how we view not only French-Canadian mobility, but the extent of continental integration prior to the advent of railways.

Contemporary societies have myriad reasons to be grateful for the modern innovations that allow for the eradication of the scourge of smallpox, which left its mark in nearly every part of the world for millennia. Even as far back as the time of Marcus Aurelius, the disease wreaked havoc, as some scholars have inferred that the "Antonine Plague" of 166 a.d. was most likely a smallpox epidemic. 1 Similarly, the "Mecca epidemic" of smallpox in 572 a.d. spread to Europe as a result of Arab invasions during that time, subsequently spreading from there to the known world. 2 More recently (and perhaps most infamously), the colonists who first came to America brought smallpox to the Continent, which is assumed by many historians to have been the likely culprit for much of the disease and death experienced by the Native American populations. 3 It was not until the tenth century a.d. that the physician Muhammad Ibn Zakariya al-Razi (known as Rhazes) first clearly diagnosed smallpox, distinguished it from measles, and recommended various treatment methods such as bloodletting. 4 Rhazes's treatments and diagnosis were immensely influential, and were followed and utilized by European doctors for nearly a thousand years after his death. For

During Spain’s “golden age (1475-1598) its citizens discovered and colonized vast territories in the New World, including the conquest of the Aztec Empire. This essay details the transfer of medical ideas and institutions to New Spain, the largest and most densely populated colony. The first section summarizes the state of medicine in Renaissance Spain, highlighting its university trained physicians and surgeons, their educational opportunities, licensing, and practices, often in gradually more secularized hospitals. Shifting focus to colonial matters the next section first depicts pre-colonial health conditions, including new and devastating epidemics introduced by the conquerors and new settlers. The organization and regulation of medical practice in New Spain followed closely along lines established in the mother country. Hospital foundations, mostly driven by the mendicant orders, established an impressive network of institutions in densely populated areas. Finally, medical practice sought to introduce the use of New World medicinal plants into their therapeutic regimen. Efforts to collect this information, including their identification, preparation, indications, and dosage were spearheaded by royal-sponsored expeditions.

New England is known for its harsh winters and sturdy people. But today, it is also known for its living history and surviving architecture, in particular, homes that are sometimes well over 200 years old but look as though they were constructed yesterday. While we can attribute their current condition to the people lucky enough to own and maintain them today, we must look to the people who, with Yankee ingenuity, fortitude, and craftsmanship, built these homes to withstand so many bitter winters-especially in the seacoast towns. This paper will not focus on the high-style homes of the governors and sea captains. Rather, it will focus on the modest, middle-class home that was constructed of wood and covered with clapboards, with a single central fireplace and perhaps later, a rear salt-box addition. The reader will go through the exterior building envelope system by system, learning traditional building methodology and materials. After reviewing the history, the paper will discuss contemporary conditions. Using archival research and informal interviews with preservation specialists, it will cover maintenance, adaptive reuse of historic fabric, and how much, if any, of a 268-year-old house, can possibly be original. In conclusion, using modern historic preservation methodology, recommendations will be made on how to keep the home standing for another 200 years, in the manner of a professional historic preservation maintenance manual.

This analysis utilized a 304 MB TIFF file recently obtained during a digital preservation effort executed by the Parma, Italy-based Foto RCR for the Biblioteca Palatina. Researchers may request imagery of this chart from the institution via Dr. Ilaria Azzoni (ilaria.azzoni@beniculturali.it).
    Aloysius Cesanis, an Idria, Italy-based cartographer, assembled the atlas (MS. Parm 1616) containing this world map (Folio 1) in 1574. The world map is the only cartographic work that I have found which illustrated North America. Cesanis illustrated two tower icons within North America. One was a traced structure, subsequently over-washed with green pigment, at the latitude of ≈ 43.25° on the eastern side of a large river. The second tower icon, a two-story assemblage, was positioned at 40.57° latitude down near the coast. This second tower qualifies as a representation of the Newport Tower. 
    Presentation is 24 slides.
   
Google Drive PowerPoint: https://drive.google.com/file/d/1zVQdxk4exqK6CeznPNb48R7fezytfsMr/view?usp=sharing

This paper focuses on the difficulties Kathleen O'Brennan faced as a political radical and foreigner operating as an Irish republican activist in the United States. In 1920, O'Brennan constructed for herself and the American Women Pickets for the Enforcement of America's War Aims an American identity rooted in popular conceptions of the American Revolution. This let her work more effectively at the same time that it allowed feminists, radicals, and leftists to campaign for U.S. recognition of the Irish Republic in the face of opposition from the conservative Friends of Irish Freedom and American nativists. Yet once Irish republican politicians established the American Association for the Recognition of the Irish Republic, thus shaping their own acceptable American identity, they made it difficult for the radical O'Brennan to act as an Irish nationalist in the United States. In defiance, O'Brennan and Dr. Gertrude B. Kelly formed American auxiliaries of the Irish White Cross. Irish politicians and their American organization, however, foiled O'Brennan's efforts by branding her un-American, and, therefore, un-Irish. O'Brennan's activities show that displays of American patriotism and American character served as political tools in the transatlantic Irish republican cause, but the movement ultimately depended on who could best use American identities for their own ends.

This portolan chart, dated to 1424, has been identified as the work of Venetian cartographer Zuane Pizzigano. The chart came to light sometime after 1946 when the large manuscript and book collection of Sir Thomas Phillipps (1792-1872) was purchased and then sold off as individual items. The chart’s inscription, containing the partial last name (Pizzi), is the basis for assigning the chart’s production to Pizzigano.
    The best study of this chart was done by Portuguese cartographic historian Armando Cortesão, who authored an article in 1953. In this article, Cortesão rightly points out that this 1424 Pizzigano work was the first to assign descriptive labels (toponyms) to the large rectangular islands in the mid-Atlantic Ocean, the northernmost island being SATANAZES, and the adjacent island to the south being ANTILIA. This last island was spelled ANTYLIA on the interior of the island where the Seven Cities were illustrated.
    Zuane Pizzigano’s 1424 work carried forward elements from the 1367 portolan chart (MS Parm. 1612) of his relations, Domenico and Francesco Pizzigano. The 1367 chart of the Pizzigani brothers illustrated the large, unlabeled, rectangular-shaped island of the later-named SATANAZES on the western margin of the chart, compared to the mid-Atlantic positioning that Zuane used. The 1367 chart also illustrated the Seven Cities, placing it within the coastline contour connected to the hair of the Blessed Mother Mary. In 1424, Zuane Pizzigano would simplify the elaborate 1367 illustration of the Seven Cities, and illustrate a second rectangular island labeled as ANTILIA. Zuane Pizzigano was aided in this illustration metamorphosis as another Venetian cartographer, Albertinus De Virga, employed two rectangular, but unnamed, islands in the mid-Atlantic on his c. 1400 chart (Port. 40 (Morosini Gatterburg 469)), both islands representing the Seven Cities.
    Zuane Pizzigano, to the north of SATANAZES, illustrated an island landform (SAYA) that is decisively the present-day Sable Island. Further to the south, Pizzigano illustrated the island of YMANA to the west of ANTILIA. YMANA is the truncated descriptive phrase for YNSULI SEPTIMĀNA, which literally translates to ‘Islands Seven’ and then connects back to the Seven Cities allegory.
    Pizzigano used both the front and reverse side of the vellum to illustrate tower icons. Two of the icons on the reverse side of the chart qualify as illustrations of the Newport Tower. One icon on the front of the chart also qualifies as the Newport Tower.
    The most unusual features, two of them, are found on the reverse side of the chart. Both features are severed heads which contain tower icon illustrations. The tower icons form the neck of each severed head. That both of the larger features are head/face/neck illustrations is quite apparent. Why Baphomet is on the reverse side of the chart, in the Atlantic Ocean, with tower icon illustrations on a chart that illustrated the Newport Tower repeatedly is somewhat of a mystery. 
    Presentation is 116 slides.
   
Google Drive PowerPoint: https://docs.google.com/presentation/d/1FGhREisSXzVlZsCRyWwcWGpecSrUaV-S/edit?usp=sharing&ouid=108078659971084354140&rtpof=true&sd=true

In the early twentieth century, French-Canadians and Franco-Americans represented a large ethnic enclave within the city of Salem, Massachusetts. From 1840 to the early twentieth century, they came to the city seeking industrial jobs and opportunities. By 1930, they represented close to 34% of Salem’s population. They worked in factories, built neighborhoods, opened small businesses, created ethnic institutions and began to shape the commercial life of the city. Despite their size and influence, the details of their legacy seem to have been forgotten. The Point neighborhood that they so long inhabited is now home to only a handful of Franco-Americans, others spreading out throughout Salem with no trace of their former roots. There is no single answer as to why this shift occurred. The third, fourth, and fifth generations have made their lives away from any appellation that once crowned their ancestors. To be a French-Canadian or Franco-American is no longer a defining characteristic for those who still reside in Salem. Tracing the Franco-American experience through oral history accounts collected in 2011, this paper follows French Canadians’ and Franco- Americans’ of work and commerce within Salem. By looking at French-Canadian experience in relation to other major immigrant groups in Salem, namely Irish and Polish ethnic groups, we can see how French Canadians, in particular, helped the city’s economy to flourish. This, in turn, led to their assimilation into the larger Anglophone community and helps explains how their particular stories and imprint have for the most part disappeared.

Johannes Blaeu illustrated the Newport Tower on this 1662 double-hemisphere map of world. On the coast of Nieu Nederland, the Dutch name for the region of North America corresponding to Englishman’s John Smith’s name of New England, Blaue inserted a rectangular white pigmented platform illustration on the coast of the condensed Narragansett Bay. He topped this rectangular feature with a thinly traced black line projecting upwards at a slight angle. This pole feature coupled with the rectangular outline confirms the first tower icon representation, both features being classic elements of tower icons.
    Within this larger tower, Blaue then illustrated a bottom V-notch columnar tower. The pole extension from the upper right-hand aspect, again, confirms the tower icon illustration.
    Johannes Blaue was the son of Willem Janszoon Blaue, another notable Dutch cartographer, and whom illustrated the Newport Tower on maps and globes produced between 1630 and 1640.
    This presentation contains 40 slides.

PowerPoint presentation available on my Google Drive: https://docs.google.com/presentation/d/1LIiyJZXnXDJOluBuCjA0X8eIvj4a0Goo/edit?usp=sharing&ouid=108078659971084354140&rtpof=true&sd=true

Nations like narratives, lose their origins in the myth of time and only fully realize their horizons in the mind's eye. Such an image of the nation-or narration-might seem impossibly romantic and excessively metaphorical, but it is from those traditions of political thought and literary language that the nation emerges as a powerful historical idea in the west. Homi K. Bhabha / Nation and Narration Abstract In the quadricentennial of the founding of Plymouth Plantation, recent challenges in the United States politics and society raise critical questions on American identity and American democracy. Thus, calling for a revisit on the seventeenth century northeastern American experience of English colonizers, contemporary academia is engaged in new approaches and perspectives on American history and historicism, whereby a peculiar sense of past and act of remembrance count for present day cultural and political dilemmas across the United States. The legacy of early founders and pioneers of New England colonies provides a host of historicism on Anglo-American identity, which was elaborately imprinted in colonial accounts on material culture, legal, military, political and religious practices in the nexus of intra-and extra-imperial encounters of metropole and the colony itself.

This analysis utilized a 368 MB TIFF file recently obtained during a digital preservation effort executed by the Parma, Italy-based Foto RCR for the Biblioteca Palatina. Researchers may request imagery of this chart from the institution via Dr. Ilaria Azzoni (ilaria.azzoni@beniculturali.it).
    The Pizzigani brothers, on the western margin of the chart in the high latitudes, illustrated multiple structure icons corresponding to Greenland. Further to the south, the brothers crafted a rectangular landform between ≈ 44.90° and 42.40° latitude. Structure icons are present both in the north and southern extremities of this landform, which is partially destroyed by damage in this margin area. This island landform would reappear on the c. 1400 Albetino de Virga chart as part of a Seven Cities illustration. Two decades later, on the 1424 Zuane Pizzigano chart, the same rectangular landform would present as the island of Satanazes, the northern counterpart to Zuane Pizzigano’s southerly-placed island landform of Antilia.
    The most prominent feature on the 1367 Pizzigani chart is the elaborate illustration of the Blessed Mother Mary near the western margin in the 39.28° to 42.00° latitude region. The Newport Tower sits within this region at 41.48° latitude.
      The Pizzigani brothers inserted tower and structure icons within the sweep of the Blessed Mother’s hair. This sweep, representing the coastline of North America, contains multiple tower and structure icons. This illustration is that of the Seven Cities, first seen on the 1321 Perrino Vesconte chart in the same approximate latitude region. On the 1367 chart, the Pizziganis illustrated multiple tower icons slightly north of 41.14° latitude, these icons representing the Newport Tower.   
    Additional analysis was done on various inscriptions, the island of St. Brendan, and the three islands in the Atlantic Ocean with the toponym of Bracir.
    Presentation is 153 slides.
   
Google Drive PowerPoint: https://docs.google.com/presentation/d/18DW2W9MDZmBryRsQEQ3cuPGySwArYArJ/edit?usp=sharing&ouid=108078659971084354140&rtpof=true&sd=true

The sole surviving copy of the 1544 Sebastien Cabot Map is found in the holdings of the Bibliothèque nationale de France in Paris, France. BnF’s Gallica website shares a high-resolution of the front side of the map; no imagery is shared for the reverse side.
    There are four distinct illustrations of the Newport Tower within the map. Three are located adjacent to the Rio de Buena Madre toponym on the North American coastline. The lowest of these three icons is placed at 41.50°, the next is positioned just offshore of the east-to-west running coastline slightly below 42.00°, and the third is tucked onto a peninsula separating the Rio de Buena Madre and the Baya Joan Buatista. The fourth tower icon illustration is placed into the upper left-hand corner of the map, far distant from North America, but connected explicitly to the Newport Tower by its tower and Blessed Mother symbology.
    This presentation contains 101 slides.
   
PowerPoint presentation available on my Google Drive: https://docs.google.com/presentation/d/1kYDmAPFPZ_zsOrX08IOjT9M6NqtBJowZ/edit?usp=sharing&ouid=108078659971084354140&rtpof=true&sd=true

Warren, Maine is located in the midcoast region of southeastern Maine.  The small town has a long history that is intrinsically linked to the maritime activities of the region, which began in the mid-seventeenth century.  Sometime around 1782, Sarah Peters was brought to Warren as a slave on a ship owned by Captain James McIntyre.  After slavery was outlawed in Massachusetts in 1783/1784, Sarah successfully sued for her freedom and married a man named Amos Peters.  Together, they raised a large, mixed-racial family, and settled near South Pond, a good distance away from the main village.  By the 1820s, they had their own school district, were part of the Baptist church, and had a good deal of land.  Their population and wealth peaked in the 1850s and 1860s, with as many as eighty-two mixed-race people living in the village of Peterborough. This thesis focuses on how African American and mixed-racial communities were able to establish themselves in maritime northern New England in the years prior to the Civil War, particularly during the antebellum period.  Peterborough is a case study toward understanding African American communities outside of the plantation setting, and their relationships between agriculture and the sea.

The 18th-century houses that dot Connecticut's landscape have come to be the very symbols of the state's colonial past. Recent archaeological investigations at the buried remains of six period homesteads indicate that Connecticut's domestic architecture was far more varied and dynamic than conventionally believed. Excavations revealed the continuation of ancient English house forms, including small one-room end-chimney and long and narrow cross-passage types. The excavations also provide new information on construction techniques, household material culture, food storage, and everyday lifeways of Connecticut's middling sort, who formed the largest population sector, but about whom little is known from documentary sources.

and associated documents show that although they had been Christianized, victimized and precariously depopulated through European diseases, poverty and warfare over the past 300 years, the Mohicans remained a tribal community throughout the historical period. They achieved this through adherence to core cultural and spiritual traditions and strong leadership that focused tribal members on several key survival strategies, which allowed the Mohican people to remain together physically and politically. Their story is one of courage and persistence in the face of seemingly unbeatable odds. Indeed, on April 21, 1778, while many Mohican men were away fighting in the American Revolution, Stockbridge Englishmen voted not to allow Indians, blacks, or mulattos the right to vote in town affairs. 13 -More than half the Stockbridge residents, whose lives, property and revolutionary political values were being defended by their Mohican neighborsand by blacks and mulattoes as wellclearly were willing to deny their patriot neighbors the opportunity to partake in the system for which they were risking and losing their lives. And this in a town that was established to teach Indians New England moral and political principles‖ (Patrick Frazier 1992, pg. 226 in The Mohicans of Stockbridge).

This unpublished paper is a short introduction to the pre-colonial history of the Wangunk community, a once-powerful Connecticut tribe whose homelands extended on both sides of the lower Connecticut River Valley from Windsor Locks to East Haddam. The original version was presented at the panel event “Indigenous Middletown: Settler Colonial and Wangunk Tribal History” December 5, 2015 at Wesleyan University, Middletown, Connecticut to an audience of students, educators, and the general public. The 15-minute presentation summarized what archaeology and historical documents teach us about Wangunk society before English settlement in the area.

Native people were discerning in establishing, revisiting, and occupying familiar places in their homelands. For thousands of years, Den Rock was a focus within the broader indigenous social and geographic landscape. The Den Rock area adjoins the Shawsheen River, in the lower Merrimack River drainage, a region that has been historically and contemporarily occupied by Native peoples. The mutually profound effects of Colonial encounters and settlement, and Native negotiations for continuance and survivance are evident in the historical and contemporary cultural geography of the area. Native placemaking at Den Rock was discerned from gathering and interpreting scattered, fragmentary data in publications, archives and curated artifact collections. Documentary and material evidence of Native people in the Den Rock area has been chiefly recorded, collected, preserved, transformed, and transmitted by descendents and compatriots of colonist-settlers, but seemingly recently forgotten beyond a small cadre of local historical and archaeological specialists. As recently as the early to mid-20th century, local stories and formal histories remembered (but mischaracterized) Native tenancy and practices at Den Rock, even remembering the physical evidence of established Native occupation represented in Native-made artifacts found there. Historical memories of long ago, of long-occupied Native places are revived by focused re-attention, supplemented and recast by current regional archaeologies and ethnographies to reestablish factual understandings of Native placemaking at Den Rock. Renewing social memory about the Den Rock area in the 21st century is intended to enhance conscious understanding and to foster appreciation for protection and preservation of the significant historic and archaeological qualities of the conservation land.

Discusses Paul Hensley's view of how New England was particularly culturally ready for the arrival and advancement of the Industrial Revolution because the "...Yankee workers possessed a labor discipline ... of hard work...the generation...entering the factories had learned about the dictates of time..[and]...their sense of time discipline...."

Claudius Clavus’s First Map of the North (Nancy Map) is significant for several reasons – the most important of which have been overlooked by scholars up to this point in time.
    Clavus’s longitude values on his upper scale, long considered to be a grossly inaccurate assignment of longitude degree values, are actually longitude-ratio values that pinpoint the Newfoundland-Nova Scotia Prime Meridian (NF-NS PM) that sliced between the two aforementioned islands. This PM was located 90°, or six hours of Right Ascension, to the west of Alexandria, Egypt. When coupled with the 90° longitude quadrant to the east of Alexandria, the resultant 180° span of longitude comprised the Western Hemisphere. All the landforms to the west of the NF-NS PM were situated in the Eastern Hemisphere, the hemisphere dominated by Asia, of which the easternmost part was Seres/Serica (China). The longitude value within the geographic coordinate inscribed on the Spirit Pond Rune Stones, discovered in Phippsburg, Maine, is referenced to the NF-NS PM. The 1492 terrestrial globe of Martin Behaim illustrated the NF-NS PM, which was then-known as the Western Parallel. The Western Parallel term was cited in 1495 by the Royal Cosmographer of Spain, Jaime Ferrer, in an explanatory letter to the Sovereigns of Spain as to where the Line of Demarcation from the 1494 Treaty of Tordesillas should be located. This topic, due to its length, is not discussed within this analysis of Clavus’s 1427 map.
    This analysis of the 1427 First Map of the North (Nancy Map) was to determine if Clavus had illustrated tower icons up, or around, the 72nd latitude parallel. As the analysis shows, Clavus did illustrate tower icons in this region. The first is a singular icon attached to the eastern coast of Greenland at 72.50° geodetic latitude (per the Ptolemy latitude scale). Three other illustrations, all catalogued as cityscapes because their respective presentations include multiple tower icons, are arrayed along the 72nd line of latitude.
    All of these cityscape/tower icon illustrations represent the Newport Tower. The 72° geodetic latitude placement is a proxy-placement, the 72° value representing the Zenith Elevation of the Sun at Solar Noon on the Summer Solstice in Year 1362. This Zenith Elevation, a function of the Earth’s axial tilt value, geo-locates to a geodetic latitude of 41.50°. The Newport Tower is located at exactly 41.48° geodetic latitude.
    Clavus had access to documents, a book per se, of a geodetic survey conducted in the 1350s/1360s whose primary goal was to map the lands above the 54th parallel of latitude. This Northern Region had been short-sheeted by Claudius Ptolemy in his 2nd century Geography treatise. The book/collection of documents that resulted from this survey is/are known as the Inventio Fortunata. We know that Clavus possessed this material for he noted, later written of when some of his documents were retrieved and catalogued in the early 1500s, that the Oxford, England astrologer John Estwood was in Greenland. As an astrologer, Estwood both possessed and knew how to conduct surveys using an astrolabe. Historical fragments of the Inventio Fortunata described a friar returning to Scandinavia after the survey and gifting an astrolabe to the King of Norway. 
    The 1427 First Map of the North, the a. 1467 Zamoiski Map (2nd Map of the North) by Donnus Nicolaus Germanus, a 1489 map by Henricus Martellus Germanus, and the 1558 maps within the Niccolò Zeno map corpus are all noted to have contained illustrative and informational elements linked to the Inventio Fortunata. With the exception of the Henricus Martellus Germanus map, which shifted the illustrations of the Newport Tower to its direct geodetic latitude, all the above maps illustrated tower icons on the eastern coast of Greenland at 72° latitude, the Zenith Elevation proxy-placement. The mass-produced printed Zeno Map shifted the placement of the ST. TOMAS ZENOBIUS monastery to the north to obscure the actual geodetic position of the Newport Tower, but the chart contained within the Zeno Atlas placed it exactly at 72° geodetic.
    The use of the 72° value to represent the Newport Tower is traceable to two five-pointed stars, the stars representing five points on a circle (or 72°), that are illustrated within the Secret Viking Sea Chart (Ashley Cowie’s descriptive term) inscribed on the north wall of the Sacristy at Rosslyn Chapel.       
    Presentation is 61 slides.

Google Drive PowerPoint: https://docs.google.com/presentation/d/1rgFtXigbmDFdC7N1HL0lVJJ1-hH_RYvt/edit?usp=sharing&ouid=108078659971084354140&rtpof=true&sd=true

Google Drive PDF: https://drive.google.com/file/d/1x5vJGjhdaHs7HGDKZQ-1mwFfM-OLKcXt/view?usp=sharing

Plimoth Plantation is a living history museum located in Plymouth, Massachusetts, that portrays the early seventeenth-century lifeways of English Puritans and their Wampanoag counterparts through interactive encounters. The museum’s Wampanoag Homesite offers a glimpse into Wampanoag life prior to the arrival of the Pilgrims and touches on fraught Native interactions with the colonists, along with commentary on contemporary Native issues. Immediately upon entering the homesite grounds, visitors are immersed within a small re-created Wampanoag village and introduced to local Indigenous architecture, culinary traditions, and material culture. In addition, Native employees are onsite to educate visitors about Wampanoag history and to engage them in conversations about current events concerning Indigenous populations. This one-of-a-kind experience challenges preconceived cultural notions by drawing visitors into productive discussions that extend across equal cultural planes. Faced with modern declarations of Native self-representation and sovereignty, visitors might reconsider their own ideas about Native Americans as archaic, imaginary, or extinct.

Attempts to complicate New England history and counter the amnesia of northern slavery must be done in ways that responsibly account for the diversity of experiences throughout the region in the eighteenth and nineteenth centuries. This transitional period from slavery to emancipation laid the foundations for how slavery is remembered and how race is understood, even to this day. Reading through the historical and archaeological records allows a more nuanced understanding of the mechanisms by which captive and free Blacks were marginalized in New England's landscape and historical memories through gendered and racialized processes of erasure. This article examines the experiences of three women from early rural Massachusetts through a lens of Black feminist theory with the goal of creating mindful narratives of what it meant to be Black in New England at the turn of the nineteenth century.

The article focuses on the fear of unknown and its representation on medieval and renaissance maps (e.g. The Hereford Mappa Mundi [c. 1300], the map of Iceland f rom Theatrum Orbis Terrarum [1590] or The Map of New-England [1677]). By analysing the given examples, it is shown that maps should be read as texts of culture which function as a record of how unknown and indescribable space was perceived in the past. Apparently, foreign and distant lands were perceived as dangerous places inhab- ited by hostile tribes and guarded by sea monsters.

This presentation builds from research that Scottish historian Ashley Cowie executed and published in his 2006-published book, “The Rosslyn Matrix”, and a follow-on 2016-published book, “Secret Viking Sea Chart Discovered in Rosslyn Chapel.” Cowie’s theory involves a diagram inscribed into the north wall of the Sacristy at Rosslyn Chapel. A stack-up of lozenges, constructed from the rising and setting points of the Sun on the horizon on the Summer and Winter Solstices were interpreted by Cowie to represent specific latitudes. A five-pointed star, a pentagram-like symbol absent the bounding circle, was, according to Cowie, representative of a location in North America.
    My research determined that the five-pointed star, each point representing 72° if separation, is an anachronistic usage of the Solar Noon zenith elevation on the Summer Solstice. Both the lozenge representations (detailed by Cowie) and the 72°-point separation of the five-pointed star link to astronomical-geodetic concepts, namely that of fixing a geodetic latitude on the surface of the Earth.
      Where does a 72° Solar Noon zenith elevation on the Summer Solstice (21 June 1362) happen in the Year 1362 when the Earth’s axial tilt value was 23.52°? By computation the 72° zenith elevation occurs at 41.52° latitude.
    The 41.52° latitude on the North American coastline drops into Narragansett Bay, where the relic stone tower known today as the Newport Tower still sits on the landscape at 41.48° latitude. The five-pointed star on the Sea Chart pinpoints the geodetic location of the Newport Tower with an offset error of 2.36 miles.
    A second five-pointed star, not discussed by Cowie, was inscribed on the north wall of the Sacristy, immediately to the right of the latitude matrix. This star’s position slots into the pylon matrix at the latitude of Narragansett Bay, as well.
    Three historical works, two being maps and one being a written account in Christopher Columbus’s biography, employed the Solar Noon zenith elevation on the Summer Solstice convention. The first map is the presently-discussed Sea Chart in Rosslyn. The second map is the Zeno Map.     
    Presentation is 83 slides.
------------------------------
Google Drive PowerPoint: https://docs.google.com/presentation/d/1R5-9TcJ_GNG9c5dCmKSrxCSk3YXWb0SW/edit?usp=sharing&ouid=108078659971084354140&rtpof=true&sd=true

Google Drive PDF: https://drive.google.com/file/d/1Te9GPGv4LNRMdQQHRv9HOIKxDHBk2-7n/view?usp=sharing

The area around Keene, New Hampshire was originally known to the Abenaki Indian people as Ashuelot. Although the name is now best known as a river, it originally translated to "land between place," referring to the flat land between the surrounding mountains, criss-crossed with trails that lead to other familiar places.