Writing New England

From John Winthrop and Anne Bradstreet to Emerson, Hawthorne, Dickinson, and Thoreau to Robert Frost, Wallace Stevens, Robert Lowell, Anne Sexton, and John Updike, this anthology provides a collective self-portrait of the New England mind from the Puritans to the present. 9 halftones.

A guide to the homes, open to the public, of New Englandís most famous authors, such as Dickinson, Twain, Frost, and Alcott.

Since its founding four hundred years ago, New England has been a vital source of nature writing. Maybe it's the diversity of landscapes huddled so close together or the marriage of nature and culture in a relatively small, six-state region. Maybe it's the regenerative powers of the ecosystem in a place of repeated exploitations. Or maybe we have simply been thinking about our relationship with the natural world longer than everyone. If all successive nature writing is a footnote to Henry David Thoreau, then New England has a strong claim to being the birthplace of the genre. But there are, as the sixty entries in this anthology demonstrate, many other regional voices that extol the wonders and beauty of the outdoors, explore local ecology, and call for environmental sustainability. Between these covers, Noah Webster calls for our stewardship of nature and Lydia Sigourney finds sublime pleasure in it. Jonathan Edwards and Helen Keller both find miracles, while Samuel Peters and Mark Twain find humor. Author Nathaniel Hawthorne discovers a place to hide his metaphors, while the enslaved James Mars discovers an actual hiding place. Through it all is the apprehension of a profound and lasting splendor, "the glory of physical nature," as W.E.B. Dubois calls it, something beyond our everyday concerns and yet tied so closely to our daily lives that we cannot escape it. Nature writing cultivates our sense of beauty, inflaming curiosity and the passion to explore. It opens us to deep, primal experiences that enrich life. Anyone wanting to understand our relationship with the world must start here.

"Five Tuesdays in Winter moved me, inspired me, thrilled me. It filled up every chamber of my heart. I loved this book." —Ann Patchett By the award-winning, New York Times bestselling author of Writers & Lovers and Euphoria comes a masterful new collection of short stories Lily King, one of the most "brilliant" (New York Times Book Review), "wildly talented" (Chicago Tribune), and treasured authors of contemporary fiction, returns after her recent bestselling novels with Five Tuesdays in Winter, her first book of short fiction. Told in the intimate voices of complex, endearing characters, Five Tuesdays in Winter intriguingly subverts expectations as it explores desire, loss, jolting violence, and the inexorable tug toward love at all costs. A reclusive bookseller begins to feel the discomfort of love again. Two college roommates have a devastating middle-aged reunion. A proud old man rages powerlessly in his granddaughter's hospital room. A writer receives a visit from all the men who have tried to suppress her voice. Romantic, hopeful, brutally raw, and unsparingly honest, this wide-ranging collection of ten selected stories by one of our most accomplished chroniclers of the human heart is an exciting addition to Lily King's oeuvre of acclaimed fiction.

Dawnland Voices calls attention to the little-known but extraordinarily rich literary traditions of New England’s Native Americans. This pathbreaking anthology includes both classic and contemporary literary works from ten New England indigenous nations: the Abenaki, Maliseet, Mi’kmaq, Mohegan, Narragansett, Nipmuc, Passamaquoddy, Penobscot, Schaghticoke, and Wampanoag. Through literary collaboration and recovery, Siobhan Senier and Native tribal historians and scholars have crafted a unique volume covering a variety of genres and historical periods. From the earliest petroglyphs and petitions to contemporary stories and hip-hop poetry, this volume highlights the diversity and strength of New England Native literary traditions. Dawnland Voices introduces readers to the compelling and unique literary heritage in New England, banishing the misconception that “real” Indians and their traditions vanished from that region centuries ago.

A lot of remarkable things have happened in the life of Sam Pulsifer, the hapless hero of this incendiary novel, beginning with the ten years he spent in prison for accidentally burning down Emily Dickinson's house and unwittingly killing two people. emerging at age twenty-eight, he creates a new life and identity as a husband and father. But when the homes of other famous New England writers suddenly go up in smoke, he must prove his innocence by uncovering the identity of this literary-minded arsonist. In the league of such contemporary classics as A Confederacy of Dunces and The World According to Garp, An Arsonist's Guide to Writers' Homes in New England is an utterly original story about truth and honesty, life and the imagination.

Across nineteenth-century New England, antiquarians and community leaders wrote hundreds of local histories about the founding and growth of their cities and towns. Ranging from pamphlets to multivolume treatments, these narratives shared a preoccupation with establishing the region as the cradle of an Anglo-Saxon nation and the center of a modern American culture. They also insisted, often in mournful tones, that New England’s original inhabitants, the Indians, had become extinct, even though many Indians still lived in the very towns being chronicled. InFirsting and Lasting, Jean M. O’Brien argues that local histories became a primary means by which European Americans asserted their own modernity while denying it to Indian peoples. Erasing and then memorializing Indian peoples also served a more pragmatic colonial goal: refuting Indian claims to land and rights. Drawing on more than six hundred local histories from Massachusetts, Connecticut, and Rhode Island written between 1820 and 1880, as well as censuses, monuments, and accounts of historical pageants and commemorations, O’Brien explores how these narratives inculcated the myth of Indian extinction, a myth that has stubbornly remained in the American consciousness. In order to convince themselves that the Indians had vanished despite their continued presence, O’Brien finds that local historians and their readers embraced notions of racial purity rooted in the century’s scientific racism and saw living Indians as “mixed” and therefore no longer truly Indian. Adaptation to modern life on the part of Indian peoples was used as further evidence of their demise. Indians did not—and have not—accepted this effacement, and O’Brien details how Indians have resisted their erasure through narratives of their own. These debates and the rich and surprising history uncovered in O’Brien’s work continue to have a profound influence on discourses about race and indigenous rights.

Drawing on literature, correspondence, sermons, legal writing, and newspaper publishing, this book offers a new account women's political participation and the process of religious disestablishment. Scholars have long known that eighteenth- and nineteenth-century American women wrote pious, sentimental stories, but this book uses biographical and archival methods to understand their religious concerns as entry points into the era's debates about democratic conditions of possibility and the role of religion in a republic. Beginning with the early republic's constitutional and electoral contests about the end of religious establishment and extending through the nineteenth century, Murphy argues that Federalist women and Federalist daughters of the next generation adapted that party's ideas and fears by promoting privatized Christianity with public purpose. Harriet Beecher Stowe, Catharine Sedgwick, Lydia Sigourney, Judith Sargent Murray, and Sally Sayward Wood authorised themselves as Federalism's literary curators, and in doing so they imagined new configurations of religion and revolution, faith and rationality, public and private. They did so using literary form, writing in gothic, sentimental, and regionalist genres to update the Federalist concatenation of religion, morality, and government in response to changing conditions of secularity and religious privatization in the new republic. Murphy shows that their project both complicates received narratives of separation of church and state and illuminates the problem of democracy and belief in postsecular America.