Medieval America

What if American History was just a little different? Consider an American history with it's own version of the Middle Ages. Now consider trying to survive this new history. This new history of America has grand castles and fierce Knights of honor. This new history has evil as well. A history unlike any you have ever heard. This is that story."

Exploring the power of "preaching to the converted," this motivating collection challenges other atheists, secularists, agnostics, and freethinkers to become vocal and involved in their own local media, adding a rational voice to the daily dialogue taking place in newspapers across the country.

Well into the twenty-first century, the United States remains one of the most highly religious industrial democracies on earth. Recent Gallup surveys suggest that 76 percent of Americans believe that the Bible is divinely inspired or the direct word of God. In Medieval America, Andrew M Koch and Paul H. Gates, Jr. offer a thoughtful examination of how this strong religious feeling, coupled with Christian doctrine, affects American political debates and collective practices and surveying the direct and indirect influence of religion and faith on American political culture. Koch and Gates open a more critical dialogue on the political influence of religion in American politics, showing that people's faith shapes their political views and the policies they support. Even with secular structures and processes, a democratic regime will reflect the belief patterns distributed among the public. Delving into a perspicacious analysis of the religious components in current practices in education, the treatment of political symbols, crime and punishment, the human body, and democratic politics, they contend that promoting and maintaining a free, open, and tolerant society requires the necessary limitation of religious influence in the domains of law and policy. Readers interested in religion and politics will find much to discuss in this incisive exploration of Christian beliefs and their impact on American political discourse.

Medieval America analyzes literary, legal, and historical archives that help tell a new story about the formation of American culture. Against Cold War–era studies of U.S. culture that argued, following political scientist Louis Hartz’s “liberal consensus” model, that the United States emerged from the Revolutionary era free from Europe’s feudal institutions and uninterested in the production of its medieval culture productions, Robert Yusef Rabiee contends that feudal law and medieval literature were structural components of the American cultural imaginary in the nineteenth century. The racial, gender, and class formations that emerged in the first era of U.S. nation building were deeply indebted to medieval social, political, and religious thought—an observation that challenges the liberal consensus model and allows us to better grasp how American social roles developed. Far from casting off feudal tradition, the early United States folded feudalism into its emerging liberal order, creating a knotted system of values and practices that continue to structure the American experience. Sometimes, the feudal residuum contradicted the liberal values of the Unites States. Other times, the feudal residuum bolstered those values, revealing deep sympathies between so-called “modern” and “premodern” political thought. Medieval America thus aims to reorient our discussions about American cultural and political development in terms of the long arc of European history.

The United States of Medievalism contemplates the desires, dreams, and contradictions inherent in experiencing the Middle Ages in a nation that is so temporally, spatially, and at times politically removed from them. The European Middle Ages have long influenced the national landscape of the United States through the medieval sites that permeate its self-announced republican landscapes and cities. Today, American-built medievalisms continue to shape the nation’s communities, collapsing the binaries between past and present, medieval and modern, European and American. The volume’s chapters visit the nation’s many medieval-inspired spaces, from Sherwood Forest in Texas to California’s San Andreas Fault. Stops are made in New York City’s churches, Boston’s gardens, Philadelphia’s Bryn Athyn Cathedral, Orlando’s Magic Kingdom, Appalachian highways, Minnesota’s Viking Villages, New Orleans’s Mardi Gras, and the Las Vegas Strip. As the editors and their fellow essayists take the reader on this cross-country trip across the United States, they ponder the cultural work done by the nation’s medievalized spaces. In its exploration of a seemingly distant period, this collection challenges the underexamined legacy of medievalism on the western side of the Atlantic. Full of intriguing case studies and reflections, this book is informative reading for anyone interested in the contemporary vestiges of the Middle Ages.

"Uses a feudal model to analyze contemporary American society, comparing its essential characteristics to those of medieval European societies"--Provided by publisher.

This revealing analysis of Medieval cartography and native American travel upends conventional narratives about discovering the New World. For generations, American schools have taught children that Christopher Columbus discovered America in 1492. But evidence shows that Leif Erikson set foot on the continent centuries earlier. As debate continues over which explorer deserves the credit, early maps of North America suggest that we may be asking the wrong questions. How did medieval Europeans have such specific geographic knowledge of North America, a land even their most daring adventurers had not yet discovered? In Erikson, Eskimos, and Columbus, James Robert Enterline presents new evidence that traces this knowledge to the cartographic skills of indigenous people of the high Arctic, who, he contends, provided the basis for medieval maps of large parts of North America. Drawing on an exhaustive chronological survey of pre-Columbian maps, including the controversial Yale Vinland Map, this book boldly challenges conventional accounts of Europe’s discovery of the New World.