An exploration of the transatlantic character of early-American religious dissent

Almost a century ago Vassar professor Lucy Maynard Salmon (1853-1927) started down an intellectual path that made her one of the most innovative historians of all time. Her historical method relied on extensive use of the documents of everyday life. In class, for example, she surprised her students with laundry lists, grocery receipts, and newspapers, and asked them to interpret these "ephemera" as historical documents. What did the laundry receipts tell about those who used such services? About those who ran such establishments? About systems of domestic service? Business organization? In short, Salmon recentered history from narrative to methodology, from story to apparatus. By examining subjects that we associate with material culture she anticipated current practices by decades. Salmon was modern in her concerns and her methods, and a feminist in both her interests and her approach. The book contains a cross-section of her essays, including selections from her ground-breaking study "Domestic Service" and her well-known essays "History in a Back Yard" and "Main Street" in which she reads the everyday environment of garden and city in historical terms. Also included are her remarkable essay on the architectural organization of her kitchen and a hitherto unpublished essay on her former professor, Woodrow Wilson, that describes him in vivid terms as an "autophotographer." Salmon's modernism will startle those who have not read her before.

'San Cai Historical Memoirs in Television' depicts exciting historical facts recorded on television during recent decades, such as the democratic law execution in China supporting the armed police, the law to revive race and history, party disciplines to control democratic crimes, the electromagnetic unification of four forces in physics, and so on. It is written as rhythmic literature with a music background.

Invisible Masters rewrites the familiar narrative of the relation between Puritan religious culture and New England's economic culture as a history of the primary discourse that connected them: service. The understanding early Puritans had of themselves as God's servants and earthly masters was shaped by their immersion in an Atlantic culture of service and the worldly pressures and opportunities generated by New England's particular place in it. Concepts of spiritual service and mastery determined Puritan views of the men, women, and children who were servants and slaves in that world. So, too, did these concepts shape the experience of family, labor, law, and economy for those men, women, and children - the very bedrock of their lives. This strikingly original look at Puritan culture will appeal to a wide range of Americanists and historians.