An eye-opening biography of a woman at the intersection of three distinct cultures in colonial America Born and raised in a New England garrison town, Esther Wheelwright (1696-1780) was captured by Wabanaki Indians at age seven. Among them, she became a Catholic and lived like any other young girl in the tribe. At age twelve, she was enrolled at a French-Canadian Ursuline convent, where she would spend the rest of her life, eventually becoming the order's only foreign-born mother superior. Among these three major cultures of colonial North America, Wheelwright's life was exceptional: border-crossing, multilingual, and multicultural. This meticulously researched book discovers her life through the communities of girls and women around her: the free and enslaved women who raised her in Wells, Maine; the Wabanaki women who cared for her, catechized her, and taught her to work as an Indian girl; the French-Canadian and Native girls who were her classmates in the Ursuline school; and the Ursuline nuns who led her to a religious life.

Born and raised in a New England garrison town, Esther Wheelwright (1696–1780) was captured by Wabanaki Indians at age seven. Among them, she became a Catholic and lived like any other young girl in the tribe. At age twelve, she was enrolled at a French-Canadian Ursuline convent, where she would spend the rest of her life, eventually becoming the order’s only foreign-born mother superior. Among these three major cultures of colonial North America, Wheelwright’s life was exceptional: border-crossing, multilingual, and multicultural. This meticulously researched book discovers her life through the communities of girls and women around her: the free and enslaved women who raised her in Wells, Maine; the Wabanaki women who cared for her, catechized her, and taught her to work as an Indian girl; the French-Canadian and Native girls who were her classmates in the Ursuline school; and the Ursuline nuns who led her to a religious life.

In 1703, a war party of French soldiers and Abenaki warriors raided the Puritan village of seven-year-old Esther Wheelwright, killing several men, women and children and taking twenty-two captives. That Esther managed to survive the 200-mile journey by foot through swamps and forests to a Jesuit mission in New France is astonishing. That she was adopted, quite happily, into a family of her Abenaki captors is equally amazing. But for the Wheelwright family, who waited years before receiving word that Esther had even survived the raid, the abduction was a tragedy. Esther’s release from her Abenaki family was finally negotiated through a French Jesuit who took her to the city of Québec—but it was too late. Esther, by then twelve years old, broke her parents’ hearts by refusing to go home. They never saw her again. Instead, she remained in Québec, the capital of New France, where, against all odds, she went on to become Mother Superior of the Ursulines—and a pivotal figure after the siege of Québec in 1759. Written by Julie Wheelwright, Esther’s descendant, this book is a spiritual and an emotional journey of survival, and an awe-inspiring example of the human capacity for transformation.

Marital status was a fundamental legal and cultural feature of women's identity in the eighteenth century. Free women who were not married could own property and make wills, contracts, and court appearances, rights that the law of coverture prevented their married sisters from enjoying. Karin Wulf explores the significance of marital status in this account of unmarried women in Philadelphia, the largest city in the British colonies. In a major act of historical reconstruction, Wulf draws upon sources ranging from tax lists, censuses, poor relief records, and wills to almanacs, newspapers, correspondence, and poetry to recreate the daily experiences of women who were never-married, widowed, divorced, or separated. With its substantial population of unmarried women, eighteenth-century Philadelphia was much like other early modern cities, but it became a distinctive proving ground for cultural debate and social experimentation involving those women. Arguing that unmarried women shaped the city as much as it shaped them, Wulf examines popular literary representations of marriage, the economic hardships faced by women, and the decisive impact of a newly masculine public culture in the late colonial period.

In 1668 Sarah Ahhaton, a married Native American woman of the Massachusetts Bay town of Punkapoag, confessed in an English court to having committed adultery. For this crime she was tried, found guilty, and publicly whipped and shamed; she contritely promised that if her life were spared, she would return to her husband and "continue faithfull to him during her life yea although hee should beat her againe...."These events, recorded in the court documents of colonial Massachusetts, may appear unexceptional; in fact, they reflect a rapidly changing world. Native American marital relations and domestic lives were anathema to English Christians: elite men frequently took more than one wife, while ordinary people could dissolve their marriages and take new partners with relative ease. Native marriage did not necessarily involve cohabitation, the formation of a new household, or mutual dependence for subsistence. Couples who wished to separate did so without social opprobrium, and when adultery occurred, the blame centered not on the "fallen" woman but on the interloping man. Over time, such practices changed, but the emergence of new types of "Indian marriage" enabled the legal, social, and cultural survival of New England's native peoples. The complex interplay between colonial power and native practice is treated with subtlety and wisdom in Colonial Intimacies. Ann Marie Plane uses travel narratives, missionary tracts, and legal records to reconstruct a previously neglected history. Plane's careful reading of fragmentary sources yields both conclusive and fittingly speculative findings, and her interpretations form an intimate picture, moving and often tragic, of the familial bonds of Native Americans in the first century and a half of European contact.

"Rachel B. Herrmann's No Useless Mouth is truly a breath of fresh air in the way it aligns food and hunger as the focal point of a new lens to reexamine the American Revolution. Her careful scrutiny, inclusive approach, and broad synthesis―all based on extensive archival research―produced a monograph simultaneously rich, audacious, insightful, lively, and provocative."―The Journal of American History In the era of the American Revolution, the rituals of diplomacy between the British, Patriots, and Native Americans featured gifts of food, ceremonial feasts, and a shared experience of hunger. When diplomacy failed, Native Americans could destroy food stores and cut off supply chains in order to assert authority. Black colonists also stole and destroyed food to ward off hunger and carve out tenuous spaces of freedom. Hunger was a means of power and a weapon of war. In No Useless Mouth, Rachel B. Herrmann argues that Native Americans and formerly enslaved black colonists ultimately lost the battle against hunger and the larger struggle for power because white British and United States officials curtailed the abilities of men and women to fight hunger on their own terms. By describing three interrelated behaviors—food diplomacy, victual imperialism, and victual warfare—the book shows that, during this tumultuous period, hunger prevention efforts offered strategies to claim power, maintain communities, and keep rival societies at bay. Herrmann shows how Native Americans, free blacks, and enslaved peoples were "useful mouths"—not mere supplicants for food, without rights or power—who used hunger for cooperation and violence, and took steps to circumvent starvation. Her wide-ranging research on black Loyalists, Iroquois, Cherokee, Creek, and Western Confederacy Indians demonstrates that hunger creation and prevention were tools of diplomacy and warfare available to all people involved in the American Revolution. Placing hunger at the center of these struggles foregrounds the contingency and plurality of power in the British Atlantic during the Revolutionary Era. Thanks to generous funding from Cardiff University, the ebook editions of this book are available as Open Access volumes from Cornell Open (cornellpress.cornell.edu/cornell-open) and other repositories.

Tells the story of one state in particular whose role in the slave trade was outsized: Rhode Island Historians have written expansively about the slave economy and its vital role in early American economic life. Like their northern neighbors, Rhode Islanders bought and sold slaves and supplies that sustained plantations throughout the Americas; however, nowhere else was this business so important. During the colonial period trade with West Indian planters provided Rhode Islanders with molasses, the key ingredient for their number one export: rum. More than 60 percent of all the slave ships that left North America left from Rhode Island. During the antebellum period Rhode Islanders were the leading producers of “negro cloth,” a coarse wool-cotton material made especially for enslaved blacks in the American South. Clark-Pujara draws on the documents of the state, the business, organizational, and personal records of their enslavers, and the few first-hand accounts left by enslaved and free black Rhode Islanders to reconstruct their lived experiences. The business of slavery encouraged slaveholding, slowed emancipation and led to circumscribed black freedom. Enslaved and free black people pushed back against their bondage and the restrictions placed on their freedom. It is convenient, especially for northerners, to think of slavery as southern institution. The erasure or marginalization of the northern black experience and the centrality of the business of slavery to the northern economy allows for a dangerous fiction—that North has no history of racism to overcome. But we cannot afford such a delusion if we are to truly reconcile with our past.