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Colonial America: Massachusettes

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Massachusetts Bay Colony

Puritans from England look for a place to practice their religion freely. They settle and eventually thrive in present day Massachusetts, but they suffer the hardships of building a new colony.

Source: https://www.youtube.com/watch?v=chlGDdUQKCE

Perspectives

The Journal of John Winthrop, 1630-1649

The journal of Governor John Winthrop, one of the key documents of early New England history, records the first two crucial decades of the Bay Colony. Writing in a precise expository style, Winthrop details the myriad religious and political problems of the new settlement. The modernized abridgment incorporates about 40% of the text and includes a copy of Winthrop's sermon, ?A Model of Christian Charity,? This abridged edition, complete with introduction and annotations, also modernizes the governor's spelling and punctuation.

American Jezebel

Anne Hutchinson, a forty-six- year-old midwife who was pregnant with her sixteenth child, stood before forty male judges of the Massachusetts General Court, charged with heresy and sedition. In a time when women could not vote, hold public office, or teach outside the home, the charismatic Hutchinson wielded remarkable political power. Her unconventional ideas had attracted a following of prominent citizens eager for social reform. Hutchinson defended herself brilliantly, but the judges, faced with a perceived threat to public order, banished her for behaving in a manner "not comely for [her] sex." Until now, Hutchinson has been a polarizing figure in American history and letters, attracting either disdain or exaltation. Nathaniel Hawthorne, who was haunted by the "sainted" Hutchinson, used her as a model for Hester Prynne in The Scarlet Letter. Much of the praise for her, however, is muted by a wish to domesticate the heroine: the bronze statue of Hutchinson at the Massachusetts State House depicts a prayerful mother -- eyes raised to heaven, a child at her side -- rather than a woman of power standing alone before humanity and God. Her detractors, starting with her neighbor John Winthrop, first governor of Massachusetts, referred to her as "the instrument of Satan," the new Eve, the "disturber of Israel," a witch, "more bold than a man," and Jezebel -- the ancient Israeli queen who, on account of her tremendous political power, was "the most evil woman" in the Bible. Written by one of Hutchinson's direct descendants, American Jezebel brings both balance and perspective to Hutchinson's story. It captures this American heroine's life in all its complexity, presenting her not as a religious fanatic, a cardboard feminist, or a raging crank -- as some have portrayed her -- but as a flesh-and-blood wife, mother, theologian, and political leader. Opening in a colonial courtroom, American Jezebel moves back in time to Hutchinson's childhood in Elizabethan England, exploring intimate details of her marriage and family life. The book narrates her dramatic expulsion from Massachusetts, after which her judges, still threatened by her challenges, promptly built Harvard College to enforce religious and social orthodoxies -- making her midwife to the nation's first college. In exile, she settled Rhode Island (which later merged with Roger Williams's Providence Plantation), becoming the only woman ever to co-found an American colony. The seeds of the American struggle for women's and human rights can be found in the story of this one woman's courageous life. American Jezebel illuminates the origins of our modern concepts of religious freedom, equal rights, and free speech, and showcases an extraordinary woman whose achievements are astonishing by the standards of any era.

John Winthrop

The preeminent figure of early New England, John Winthrop was the first governor of the Massachusetts Bay Colony. More than anyone else, he shaped the culture of New England and his effort to create a Puritan "City on a Hill" has had a lasting effect on American values.In John Winthrop, Francis J. Bremer draws on over a decade of research in England, Ireland, and the United States to offer a superb biography of Winthrop, one rooted in a detailed understanding of his first forty years in England. Indeed, Bremer provides an extensive, path-breaking treatment ofWinthrop's family background, youthful development, and English career. His dissatisfaction with the decline of the "godly kingdom of the Stour Valley" in which he had been raised led him on his errand to rebuild such a society in a New England. In America, Winthrop would use the skills he haddeveloped in England as he struggled with challenges from Roger Williams and Anne Hutchinson, among others, and defended the colony from English interference. We also see the personal side of Winthrop--the doubts and concerns of the spiritual pilgrim, his everyday labors and pleasures, his feelingsfor family and friends. And Bremer also sheds much light on important historical moments in England and America, such as the Reformation and the rise of Puritanism, the rise of the middling class, the colonization movement, and colonial relations with Native Americans.Incorporating previously unexplored archival materials from both sides of the Atlantic, here is the definitive portrait of one of the giants of our history.

Faithful Bodies

In the seventeenth-century English Atlantic, religious beliefs and practices played a central role in creating racial identity. English Protestantism provided a vocabulary and structure to describe and maintain boundaries between insider and outsider. In this path-breaking study, Heather Miyano Kopelson peels back the layers of conflicting definitions of bodies and competing practices of faith in the puritan Atlantic, demonstrating how the categories of "white," "black," and "Indian" developed alongside religious boundaries between "Christian" and "heathen" and between "Catholic" and "Protestant." Faithful Bodies focuses on three communities of Protestant dissent in the Atlantic World: Bermuda, Massachusetts, and Rhode Island. In this "puritan Atlantic," religion determined insider and outsider status: at times Africans and Natives could belong as long as they embraced the Protestant faith, while Irish Catholics and English Quakers remained suspect. Colonists' interactions with indigenous peoples of the Americas and with West Central Africans shaped their understandings of human difference and its acceptable boundaries. Prayer, religious instruction, sexual behavior, and other public and private acts became markers of whether or not blacks and Indians were sinning Christians or godless heathens. As slavery became law, transgressing people of color counted less and less as sinners in English puritans' eyes, even as some of them made Christianity an integral part of their communities. As Kopelson shows, this transformation proceeded unevenly but inexorably during the long seventeenth century.