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Classic American Literature TRI III 2011

Classic American Literature

Week VII May 8-12

Winesburg, Ohio

“Nobody Knows,” pp. 58 – 63

“Respectability,” pp. 121-127

“The Thinker,” pp. 128-142

“The Strength of God,”  pp.145 – 156

“The Teacher,”  pp. pp.  157-166

“An Awakening,” pp. 179 – 189

“Death,” pp. 220 – 232

“Sophistication,”  pp. 233 – 243″

“Departure,” pp. 244 – 247

Week VI May 2 – May 5

This week we begin our study of Winesburg, Ohio, by Sherwood Anderson.

Monday – Introduction to the book – is it a novel, a collections of short stories, a collectiuon of sket ches ior a novel – or something else? What was happening in America during the time period in which the book takes place?

Assignment: Read “Mother,” pp. 39 – 48.

Wednesday – Assignment: read the following stories for Thursday. On Thursday we will discuss the first story, “Hands,”  together. Next  Monday and Wednesday students will lead the discussion of one of the remaining stories.

“Hands,” pp. 27-34

“A Man of Ideas,” pp. 102 – 111

“Adventure,” pp. 112 – 120

“The Thinker,” pp. 128 – 142

“Queer,” pp. 190 – 201

Week V April 25 – 29, 2011

Questions on “The Short Happy Life of Francis Macomber”

On Monday finish reading “The Short Happy Life of Francis Macomber” in class and then reflect upon (and jot down some ideas about) the story from the perspective of the following four questions. You are going to write an extended essay on one of these questions. By the end of class, please be prepared to email me which question you have chosen to write about. For Wednesday, come to class prepared to lead a discussion on the question you have chosen and also bring the beginning of a rough draft. The final essay will be on the order of two pages in length (1.5 spacing, 10 font.)

  1. The British Hunter, Robert Wilson, respects neither one of the Macombers, whom he is guiding on safari. Summarize his attitude toward each of them. Does he have more contempt for one or the other? Do you agree with Wilson’s assessment of them?  If so, why? What, on the other hand,  is your assessment of Wilson, both for the attitude he has toward them and the way he treats them?
  1. In your reading of “The Short Happy Life of Francis Macomber”, is Robert Wilson a teacher or tyrant, a hero or bully – or is he a bit of each? Does he take advantage of a weaker man?  Or is his cruelty calculated to redeem Macomber’ life in some way? We know how things end for Francis. How do they end for Margot?
  1. We’ve noted the themes of manliness and nature in Hemingway’s stories. The first theme involves a code of behavior emphasizing stoicism, courage and, in his famous phrase, “grace under pressure.” The second stresses the curative, purifying, redemptive powers of the natural world as opposed to the lack of honor, moral shallowness and corruption of so-called civilization. How do these themes play out in “The Short Happy Life of Francis Macomber?
  1. Why is the life of the story’s title character described both as “short” and “happy?”  What is “happy” about the life that ends on the last page? What philosophy about the meaning of life does Hemingway mean to convey by the situation he describes in this story? Are the values he ascribes to Robert Wilson meant to be taken by the reader as admirable? What are the moral issues Hemingway raises in this story?

City of Dreams Texts and Criticism

Unit on Walt Whitman

Texts: Crossing Brooklyn Ferry

By Walt Whitman

1819-1892


1


Flood-tide below me! I see you face to face!
Clouds of the west–sun there half an hour high–I see you also face
to face.

Crowds of men and women attired in the usual costumes, how curious
you are to me!
On the ferry-boats the hundreds and hundreds that cross, returning
home, are more curious to me than you suppose,
And you that shall cross from shore to shore years hence are more
to me, and more in my meditations, than you might suppose.

2

The impalpable sustenance of me from all things at all hours of the day,
The simple, compact, well-join’d scheme, myself disintegrated, every
one disintegrated yet part of the scheme,
The similitudes of the past and those of the future,
The glories strung like beads on my smallest sights and hearings, on
the walk in the street and the passage over the river,
The current rushing so swiftly and swimming with me far away,
The others that are to follow me, the ties between me and them,
The certainty of others, the life, love, sight, hearing of others.

Others will enter the gates of the ferry and cross from shore to shore,
Others will watch the run of the flood-tide,
Others will see the shipping of Manhattan north and west, and the
heights of Brooklyn to the south and east,
Others will see the islands large and small;
Fifty years hence, others will see them as they cross, the sun half
an hour high,
A hundred years hence, or ever so many hundred years hence, others
will see them,
Will enjoy the sunset, the pouring-in of the flood-tide, the
falling-back to the sea of the ebb-tide.

3

It avails not, time nor place–distance avails not,
I am with you, you men and women of a generation, or ever so many
generations hence,
Just as you feel when you look on the river and sky, so I felt,
Just as any of you is one of a living crowd, I was one of a crowd,
Just as you are refresh’d by the gladness of the river and the
bright flow, I was refresh’d,
Just as you stand and lean on the rail, yet hurry with the swift
current, I stood yet was hurried,
Just as you look on the numberless masts of ships and the
thick-stemm’d pipes of steamboats, I look’d.

I too many and many a time cross’d the river of old,
Watched the Twelfth-month sea-gulls, saw them high in the air
floating with motionless wings, oscillating their bodies,
Saw how the glistening yellow lit up parts of their bodies and left
the rest in strong shadow,
Saw the slow-wheeling circles and the gradual edging toward the south,
Saw the reflection of the summer sky in the water,
Had my eyes dazzled by the shimmering track of beams,
Look’d at the fine centrifugal spokes of light round the shape of my
head in the sunlit water,
Look’d on the haze on the hills southward and south-westward,
Look’d on the vapor as it flew in fleeces tinged with violet,
Look’d toward the lower bay to notice the vessels arriving,
Saw their approach, saw aboard those that were near me,
Saw the white sails of schooners and sloops, saw the ships at anchor,
The sailors at work in the rigging or out astride the spars,
The round masts, the swinging motion of the hulls, the slender
serpentine pennants,
The large and small steamers in motion, the pilots in their pilothouses,
The white wake left by the passage, the quick tremulous whirl of the wheels,
The flags of all nations, the falling of them at sunset,
The scallop-edged waves in the twilight, the ladled cups, the
frolic-some crests and glistening,
The stretch afar growing dimmer and dimmer, the gray walls of the
granite storehouses by the docks,
On the river the shadowy group, the big steam-tug closely flank’d on
each side by the barges, the hay-boat, the belated lighter,
On the neighboring shore the fires from the foundry chimneys burning
high and glaringly into the night,
Casting their flicker of black contrasted with wild red and yellow
light over the tops of houses, and down into the clefts of streets.

4

These and all else were to me the same as they are to you,
I loved well those cities, loved well the stately and rapid river,
The men and women I saw were all near to me,
Others the same–others who look back on me because I look’d forward
to them,
(The time will come, though I stop here to-day and to-night.)

5

What is it then between us?
What is the count of the scores or hundreds of years between us?

Whatever it is, it avails not–distance avails not, and place avails not,
I too lived, Brooklyn of ample hills was mine,
I too walk’d the streets of Manhattan island, and bathed in the
waters around it,
I too felt the curious abrupt questionings stir within me,
In the day among crowds of people sometimes they came upon me,
In my walks home late at night or as I lay in my bed they came upon me,
I too had been struck from the float forever held in solution,
I too had receiv’d identity by my body,
That I was I knew was of my body, and what I should be I knew I
should be of my body.

6

It is not upon you alone the dark patches fall,
The dark threw its patches down upon me also,
The best I had done seem’d to me blank and suspicious,
My great thoughts as I supposed them, were they not in reality meagre?
Nor is it you alone who know what it is to be evil,
I am he who knew what it was to be evil,
I too knitted the old knot of contrariety,
Blabb’d, blush’d, resented, lied, stole, grudg’d,
Had guile, anger, lust, hot wishes I dared not speak,
Was wayward, vain, greedy, shallow, sly, cowardly, malignant,
The wolf, the snake, the hog, not wanting in me.
The cheating look, the frivolous word, the adulterous wish, not wanting,

Refusals, hates, postponements, meanness, laziness, none of these wanting,
Was one with the rest, the days and haps of the rest,
Was call’d by my nighest name by clear loud voices of young men as
they saw me approaching or passing,
Felt their arms on my neck as I stood, or the negligent leaning of
their flesh against me as I sat,
Saw many I loved in the street or ferry-boat or public assembly, yet
never told them a word,
Lived the same life with the rest, the same old laughing, gnawing, sleeping,
Play’d the part that still looks back on the actor or actress,
The same old role, the role that is what we make it, as great as we like,
Or as small as we like, or both great and small.

7

Closer yet I approach you,
What thought you have of me now, I had as much of you–I laid in my
stores in advance,
I consider’d long and seriously of you before you were born.

Who was to know what should come home to me?
Who knows but I am enjoying this?
Who knows, for all the distance, but I am as good as looking at you
now, for all you cannot see me?

8

Ah, what can ever be more stately and admirable to me than
mast-hemm’d Manhattan?
River and sunset and scallop-edg’d waves of flood-tide?
The sea-gulls oscillating their bodies, the hay-boat in the
twilight, and the belated lighter?
What gods can exceed these that clasp me by the hand, and with voices I
love call me promptly and loudly by my nighest name as approach?
What is more subtle than this which ties me to the woman or man that
looks in my face?
Which fuses me into you now, and pours my meaning into you?

We understand then do we not?
What I promis’d without mentioning it, have you not accepted?
What the study could not teach–what the preaching could not
accomplish is accomplish’d, is it not?

9

Flow on, river! flow with the flood-tide, and ebb with the ebb-tide!
Frolic on, crested and scallop-edg’d waves!
Gorgeous clouds of the sunset! drench with your splendor me, or the
men and women generations after me!
Cross from shore to shore, countless crowds of passengers!
Stand up, tall masts of Mannahatta! stand up, beautiful hills of Brooklyn!
Throb, baffled and curious brain! throw out questions and answers!
Suspend here and everywhere, eternal float of solution!
Gaze, loving and thirsting eyes, in the house or street or public assembly!
Sound out, voices of young men! loudly and musically call me by my
nighest name!
Live, old life! play the part that looks back on the actor or actress!
Play the old role, the role that is great or small according as one
makes it!
Consider, you who peruse me, whether I may not in unknown ways be
looking upon you;
Be firm, rail over the river, to support those who lean idly, yet
haste with the hasting current;
Fly on, sea-birds! fly sideways, or wheel in large circles high in the air;

Receive the summer sky, you water, and faithfully hold it till all

downcast eyes have time to take it from you!
Diverge, fine spokes of light, from the shape of my head, or any
one’s head, in the sunlit water!
Come on, ships from the lower bay! pass up or down, white-sail’d
schooners, sloops, lighters!
Flaunt away, flags of all nations! be duly lower’d at sunset!
Burn high your fires, foundry chimneys! cast black shadows at
nightfall! cast red and yellow light over the tops of the houses!
Appearances, now or henceforth, indicate what you are,
You necessary film, continue to envelop the soul,
About my body for me, and your body for you, be hung our divinest aromas,
Thrive, cities–bring your freight, bring your shows, ample and
sufficient rivers,
Expand, being than which none else is perhaps more spiritual,
Keep your places, objects than which none else is more lasting.

You have waited, you always wait, you dumb, beautiful ministers,
We receive you with free sense at last, and are insatiate henceforward,
Not you any more shall be able to foil us, or withhold yourselves from us,
We use you, and do not cast you aside–we plant you permanently within us,
We fathom you not–we love you–there is perfection in you also,
You furnish your parts toward eternity,
Great or small, you furnish your parts toward the soul.

Criticism

Poetry Styles

The style of writing poetry differs from person to person–long or short meters, three or four lines to a stanza. But the great thing is, no matter how a poem is written, it still holds great emotion. Some common techniques used in poetry are onomatopoeia, alliteration, assonance, rhyming, simile and metaphor.

Onomatopoeia is one of the easiest to learn and use (but not spell). The definition of onomatopoeia is a word imitating a sound. For example; ‘buzz’, ‘moo’ and ‘beep’. This can be used in a variety of ways giving the reader a ‘hands on’ feel. Onomatopoeia is a great way to have the user experience one of the senses often overlooked in poetry: sound.

Another technique that you might be familiar with is alliteration. This procedure is used by starting three or more words with the same sound. An example of this would be ‘The crazy crackling crops.’ The three words don’t have to have the exact same beginning to have this effect. Alliteration is a great tool to use for descriptions along with raising the readers attention about a specific subject–great for dark and horror writings.

The next style is assonance. It is defined as a repetition of vowel sounds within syllables with changing consonants. This is used in many different circumstances. One would be ’tilting at windmills.’ Notice the vowels within each syllable sound the same.

Rhyming is probably the most well-known technique used. However unlike popular belief, it does not need to be within a poem to make it a poem. It is what it is.. a technique. It is however, a popular way to establish flow within writing.

As for similes, they are an expression that compares one thing to another. A paradigm of this would be ‘The milk tasted like pickles.’ This method is used in all forms of poetry and generally has the words ‘like’ or ‘as.’

It may be used to help your readers better identify with characteristics of objects or circumstances.

A metaphor is a word or phrase used one way to mean another. Metaphors are sometimes hard to spot and take some thinking to figure out, but they give writers more power to express their thoughts about a certain situation. One famous case where a metaphor is used is within ‘The Raven’ by Edgar Allen Poe. In fact, not only is it found within the story, the story itself is a metaphor of memory and the constant reminder of the narrator’s loss.

Meter in poetry

In verse and poetry, meter is a recurring pattern of stressed (accented, or long) and unstressed (unaccented, or short) syllables in lines of a set length. For example, suppose a line contains ten syllables (set length) in which the first syllable is unstressed, the second is stressed, the third is unstressed, the fourth is stressed, and so on until the line reaches the tenth syllable. The line would look like the following one (the opening line of Shakespeare’s “Sonnet 18″) containing a pattern of unstressed and stressed syllables. The unstressed syllables are in blue and the stressed syllables in red.

    Shall I com PARE thee TO a SUM mer’s DAY?

Each pair of unstressed and stressed syllables makes up a unit called a foot. The line contains five feet in all, as shown next:

    ….1………….. 2……………..3…………..4……………. 5
    Shall.I..|..com.PARE..|..thee.TO..|..a.SUM..|..mer’s DAY?

…….A foot containing an unstressed syllable followed by a stressed syllable (as above) is called an iamb. Because there are five feet in the line, all iambic, the meter of the line is iambic pentameter. The prefix pent in pentameter means five (Greek: penta, five). Pent is joined to words or word roots to form new words indicating five. For example, the Pentagon in Washington has five sides, the Pentateuch of the Bible consists of five books, and a pentathlon in a sports event has five events. Thus, poetry lines with five feet are in pentameter.
…….Some feet in verse and poetry have different stress patterns. For example, one type of foot consists of two unstressed syllables followed by a stressed one. Another type consists of a stressed one followed by an unstressed one. In all, there are six types of feet:
.

Iamb (Iambic) Unstressed + Stressed Two Syllables
Trochee (Trochaic) Stressed + Unstressed Two Syllables
Spondee (Spondaic) Stressed + Stressed Two Syllables
Anapest (Anapestic) Unstressed + Unstressed + Stressed Three Syllables
Dactyl (Dactylic Stressed + Unstressed + Unstressed Three Syllables
Pyrrhic Unstressed + Unstressed Two Syllables

.
The length of lines—and thus the meter—can also vary. Following are the types of meter and the line length:
.

Monometer One Foot
Dimeter Two Feet
Trimeter Three Feet
Tetrameter Four Feet
Pentameter Five Feet
Hexameter Six Feet
Heptameter Seven Feet
Octameter Eight Feet

.
…….Meter is determined by the type of foot and the number of feet in a line. Thus, a line with three iambic feet is known as iambic trimeter. A line with six dactylic feet is known as dactylic hexameter.

The line quoted above – Shall I com PARE thee TO a SUM mer’s DAY? – is one of the most commonly used forms of metrical patterns, “iambic pentameter.” Take John Keats: “To swell the gourd and plump the hazel shells.”

Trochee reverses the pattern, instead stressing the first syllable, followed  by an unstressed, for example – “Peter, Peter, pumpkin eater”  – which has six feet and is therefore “trochaic hexameter.”

In aother common form, the dactyl, a foot is composed of three syllables,  stressed followed by two unstressed syllables as in  “This is the forest primeval, ”

read  THIS is the /  FOR est  prim /Eval

“Out of the Cradle Endlessly Rocking”

By Walt Whitman

Out of the cradle endlessly rocking,

Out of the mocking-bird’s throat, the musical shuttle,
Out of the boy’s mother’s womb, and from the nipples of her breasts,
Out of the Ninth Month midnight,
Over the sterile sands, and the fields beyond, where the child, leaving his
bed, wandered alone, bare-headed, barefoot,
Down from the showered halo,
Up from the mystic play of shadows, twining and twisting as if they were
alive,
Out from the patches of briers and blackberries,
From the memories of the bird that chanted to me,
From your memories, sad brother–from the fitful risings and failings
I heard,
From under that yellow half-moon, late-risen, and swollen as if with tears,
From those beginning notes of sickness and love, there in the transparent
mist,
From the thousand responses of my heart, never to cease,
From the myriad thence-aroused words,
From the word stronger and more delicious than any,
From such, as now they start, the scene revisiting,
As a flock, twittering, rising, or overheard passing,
Borne hither–ere all eludes me, hurriedly,
A man–yet by these tears a little boy again,
Throwing myself on the sand, confronting the waves,
I, chanter of pains and joys, uniter of here and hereafter,
Taking all hints to use them–but swiftly leaping beyond them,

A reminiscence sing.

REMINISCENCE

Once, Paumanok,
When the snows had melted, and the Fifth Month grass was growing,
Up this sea-shore, in some briers,
Two guests from Alabama–two together,
And their nest, and four light-green eggs, spotted with brown,
And every day the he-bird, to and fro, near at hand,
And every day the she-bird, crouched on her nest, silent, with bright
eyes,
And every day I, a curious boy, never too close, never disturbing them,
Cautiously peering, absorbing, translating.

Shine! Shine!
Pour down your warmth, great Sun!
While we bask–we two together.

Two together!
Winds blow South, or winds blow North,
Day come white, or night come black,
Home, or rivers and mountains from home,
Singing all time, minding no time,
If we two but keep together.

Till of a sudden,
May-be killed, unknown to her mate,
One forenoon the she-bird crouched not on the nest;
Nor returned that afternoon, nor the next,
Nor ever appeared again.

And thenceforward, all summer, in the sound of the sea,
And at night, under the full of the moon, in calmer weather,
Over the hoarse surging of the sea,
Or flitting from brier to brier by day,
I saw, I heard at intervals, the remaining one, the he-bird,
The solitary guest from Alabama.

Blow! Blow!
Blow up sea-winds along Paumanok’s shore,
I wait and I wait, till you blow my mate to me.

Yes, when the stars glistened,
All night long, on the prong of a moss-scallop’d stake,
Down, almost amid the slapping waves,
Sat the lone singer, wonderful, causing tears.

He called on his mate,
He poured forth the meanings which I, of all men, know.

Yes, my brother, I know,
The rest might not–but I have treasured every note,
For once, and more than once, dimly, down to the beach gliding,
Silent, avoiding the moonbeams, blending myself with the shadows,
Recalling now the obscure shapes, the echoes, the sounds and sights
after their sorts,
The white arms out in the breakers tirelessly tossing,
I, with bare feet, a child, the wind wafting my hair,
Listened long and long.

Listened, to keep, to sing–now translating the notes,
Following you, my brother.

Soothe! Soothe!
Close on its wave soothes the wave behind,
And again another behind, embracing and lapping, every one close,
But my love soothes not me.

Low hangs the moon–it rose late,
O it is lagging–O I think it is heavy with love.

O madly the sea pushes upon the land,
With love–with love.

O night!
O do I not see my love fluttering out there among the breakers?
What is that little black thing I see there in the white?

Loud! Loud!
Loud I call to you my love!
High and clear I shoot my voice over the waves,
Surely you must know who is here,
You must know who I am, my love.

Low-hanging moon!
What is that dusky spot in your brown yellow?
O it is the shape of my mate!
O moon, do not keep her from me any longer.

Land! O land!
Whichever way I turn, O I think you could give me my mate back
again, if you would,
For I am almost sure I see her dimly whichever way I look.

O rising stars!
Perhaps the one I want so much will rise with some of you.

O throat!
Sound clearer through the atmosphere!
Pierce the woods, the earth,
Somewhere listening to catch you must be the one I want.

Shake out, carols!
Solitary here–the night’s carols!
Carols of lonesome love! Death’s carols!
Carols under that lagging, yellow, waning moon!
O, under that moon, where she droops almost down into the sea!
O reckless, despairing carols.

But soft!
Sink low—soft!
Soft! Let me just murmur,
And do you wait a moment, you husky-noised sea,
For somewhere I believe I heard my mate responding to me,
So faint–I must be still to listen,
But not altogether still, for then she might not come immediately to
me.

Hither, my love!
Here I am! Here!
With this just-sustained note I announce myself to you,
This gentle call is for you, my love.

Do not be decoyed elsewhere!
That is the whistle of the wind–it is not my voice,
That is the fluttering of the spray,
Those are the shadows of leaves.

O darkness! O in vain!
O I am very sick and sorrowful.

O brown halo in the sky, near the moon, dropping upon the sea!
O troubled reflection in the sea!
O throat! O throbbing heart!
O all–and I singing uselessly all the night.

Murmur! Murmur on!
O murmurs–you yourselves make me continue to sing, I know not
why.

O past! O joy!
In the air–in the woods–over fields,
Loved! Loved! Loved! Loved! Loved!
Loved–but no more with me,
We two together no more.

The aria sinking,
All else continuing–the stars shining,
The winds blowing–the notes of the wondrous bird echoing,
With angry moans the fierce old mother yet, as ever, incessantly
moaning,
On the sands of Paumanok’s shore gray and rustling,
The yellow half-moon, enlarged, sagging down, drooping, the face of
the sea almost touching,
The boy extatic–with his bare feet the waves, with his hair the
atmosphere dallying,
The love in the heart pent, now loose, now at last tumultuously bursting,
The aria’s meaning, the ears, the Soul, swiftly depositing,
The strange tears down the checks coursing,
The colloquy there–the trio–each uttering,
The undertone–the savage old mother, incessantly crying,
To the boy’s Soul’s questions sullenly timing–some drowned secret
hissing,
To the outsetting bard of love.

Bird! (then said the boy’s Soul),
Is it indeed toward your mate you sing? or is it mostly to me?
For I that was a child, my tongue’s use sleeping,
Now that I have heard you,
Now in a moment I know what I am for–I awake,
And already a thousand singers–a thousand songs, clearer, louder,
more sorrowful than yours,
A thousand warbling echoes have started to life within me,
Never to die.

O throes!
O you demon, singing by yourself–projecting me,
O solitary me, listening–never more shall I cease imitating,
perpetuating you,
Never more shall I escape,
Never more shall the reverberations,
Never more the cries of unsatisfied love be absent from me,
Never again leave me to be the peaceful child I was before what
there, in the night,
By the sea, under the yellow and sagging moon,
The dusky demon aroused–the fire, the sweet hell within,
The unknown want, the destiny of me.

O give me some clew!
O if I am to have so much, let me have more!
O a word! O what is my destination?
O I fear it is henceforth chaos!
O how joys, dreads, convolutions, human shapes, and all shapes,
spring as from graves around me!
O phantoms you cover all the land, and all the sea!
O I cannot see in the dimness whether you smile or frown upon me;
O vapor, a look, a word! O well-beloved!
O you dear women’s and men’s phantoms!

A word then, (for I will conquer it,)
The word final, superior to all,
Subtle, sent up–what is it?
I listen;
Are you whispering it, and have been all the time, you sea-waves?
Is that it from your liquid rims and wet sands?

Answering, the sea,
Delaying not, hurrying not,
Whispered me through the night, and very plainly before daybreak,
Lisped to me constantly the low and delicious word Death,
And again Death–ever Death, Death, Death,
Hissing melodious, neither like the bird, nor like my aroused child’s
heart,
But edging near, as privately for me, rustling at my feet,
And creeping thence steadily up to my ears,
Death, Death, Death, Death, Death.

Which I do not forget,
But fuse the song of two together,
That was sung to me in the moonlight on Paumanok’s gray beach,
With the thousand responsive songs, at random,
My own songs, awaked from that hour,
And with them the key, the word up from the waves,
The word of the sweetest song, and all songs,
That strong and delicious word which, creeping to my feet,
The sea whispered me.


Herman Melville, “Bartleby the Scrivener, A Tale of Wall Street”

Job’s Lament

1Afterward Job opened his mouth and cursed the day of his birth.

2 And Job said,

3“Let the day perish on which I was to be born,
And the night which said, ‘A boy is conceived.’

4“May that day be darkness;
Let not God above care for it,
Nor light shine on it.

5“Let darkness and black gloom claim it;
Let a cloud settle on it;
Let the blackness of the day terrify it.

6“As for that night, let darkness seize it;
Let it not rejoice among the days of the year;
Let it not come into the number of the months.

7“Behold, let that night be barren;
Let no joyful shout enter it.

8“Let those curse it who curse the day,
Who are prepared to rouse Leviathan.

9“Let the stars of its twilight be darkened;
Let it wait for light but have none,
And let it not see the breaking dawn;

10Because it did not shut the opening of my mother’s womb,
Or hide trouble from my eyes.

11“Why did I not die at birth,
Come forth from the womb and expire?

12“Why did the knees receive me,
And why the breasts, that I should suck?

13“For now I would have lain down and been quiet;
I would have slept then, I would have been at rest,

14With kings and with counselors of the earth,
Who rebuilt ruins for themselves;

15Or with princes who had gold,
Who were filling their houses with silver.

16“Or like a miscarriage which is discarded, I would not be,
As infants that never saw light.

17“There the wicked cease from raging,
And there the weary are at rest.

18“The prisoners are at ease together;
They do not hear the voice of the taskmaster.

19“The small and the great are there,
And the slave is free from his master.

20“Why is light given to him who suffers,
And life to the bitter of soul,

21Who long for death, but there is none,
And dig for it more than for hidden treasures,

22Who rejoice greatly,
And exult when they find the grave?

23“Why is light given to a man whose way is hidden,
And whom God has hedged in?

24“For my groaning comes at the sight of my food,
And my cries pour out like water.

25“For what I fear comes upon me,
And what I dread befalls me.

26“I am not at ease, nor am I quiet,
And I am not at rest, but turmoil comes.”

POEM

An Urban Convalescence

by James Merrill

James Merrill

Out for a walk, after a week in bed,

I find them tearing up part of my block

And, chilled through, dazed and lonely, join the dozen

In meek attitudes, watching a huge crane

Fumble luxuriously in the filth of years.

Her jaws dribble rubble. An old man

Laughs and curses in her brain,

Bringing to mind the close of The White Goddess.

As usual in New York, everything is torn down

Before you have had time to care for it.

Head bowed, at the shrine of noise, let me try to recall

What building stood here. Was there a building at all?

I have lived on this same street for a decade.

Wait. Yes. Vaguely a presence rises

Some five floors high, of shabby stone

—Or am I confusing it with another one

In another part of town, or of the world?—

And over its lintel into focus vaguely

Misted with blood (my eyes are shut)

A single garland sways, stone fruit, stone leaves,

Which years of grit had etched until it thrust

Roots down, even into the poor soil of my seeing.

When did the garland become part of me?

I ask myself, amused almost,

Then shiver once from head to toe,

Transfixed by a particular cheap engraving of garlands

Bought for a few francs long ago,

All calligraphic tendril and cross-hatched rondure,

Ten years ago, and crumpled up to stanch

Boughs dripping, whose white gestures filled a cab,

And thought of neither then nor since.

Also, to clasp them, the small, red-nailed hand

Of no one I can place. Wait. No. Her name, her features

Lie toppled underneath that year’s fashions.

The words she must have spoken, setting her face

To fluttering like a veil, I cannot hear now,

Let alone understand.

So that I am already on the stair,

As it were, of where I lived,

When the whole structure shudders at my tread

And soundlessly collapses, filling

The air with motes of stone.

Onto the still erect building next door

Are pressed levels and hues—

Pocked rose, streaked greens, brown whites.

Who drained the pousse-café?

Wires and pipes, snapped off at the roots, quiver.

Well, that is what life does. I stare

A moment longer, so. And presently

The massive volume of the world

Closes again.

Upon that book I swear

To abide by what it teaches:

Gospels of ugliness and waste,

Of towering voids, of soiled gusts,

Of a shrieking to be faced

Full into, eyes astream with cold—

With cold?

All right then. With self-knowledge.

Indoors at last, the pages of Time are apt

To open, and the illustrated mayor of New York,

Given a glimpse of how and where I work,

To note yet one more house that can be scrapped.

Unwillingly I picture

My walls weathering in the general view.

It is not even as though the new

Buildings did very much for architecture.

Suppose they did. The sickness of our time requires

That these as well be blasted in their prime.

You would think the simple fact of having lasted

Threatened our cities like mysterious fires.

There are certain phrases which to use in a poem

Is like rubbing silver with quicksilver. Bright

But facile, the glamour deadens overnight.

For instance, how “the sickness of our time”

Enhances, then debases, what I feel.

At my desk I swallow in a glass of water

No longer cordial, scarcely wet, a pill

They had told me not to take until much later.

With the result that back into my imagination

The city glides, like cities seen from the air,

Mere smoke and sparkle to the passenger

Having in mind another destination

Which now is not that honey-slow descent

Of the Champs-Élysées, her hand in his,

But the dull need to make some kind of house

Out of the life lived, out of the love spent

Hart Crane, The Bridge

How many dawns, chill from his rippling rest
The seagull’s wings shall dip and pivot him,
Shedding white rings of tumult, building high
Over the chained bay waters Liberty–

Then, with inviolate curve, forsake our eyes
As apparitional as sails that cross
Some page of figures to be filed away;
–Till elevators drop us from our day . . .

I think of cinemas, panoramic sleights
With multitudes bent toward some flashing scene
Never disclosed, but hastened to again,
Foretold to other eyes on the same screen;

And Thee, across the harbor, silver-paced
As though the sun took step of thee, yet left
Some motion ever unspent in thy stride,–
Implicitly thy freedom staying thee!

Out of some subway scuttle, cell or loft
A bedlamite speeds to thy parapets,
Tilting there momently, shrill shirt ballooning,
A jest falls from the speechless caravan.

Down Wall, from girder into street noon leaks,
A rip-tooth of the sky’s acetylene;
All afternoon the cloud-flown derricks turn . . .
Thy cables breathe the North Atlantic still.

And obscure as that heaven of the Jews,
Thy guerdon . . . Accolade thou dost bestow
Of anonymity time cannot raise:
Vibrant reprieve and pardon thou dost show.

O harp and altar, of the fury fused,
(How could mere toil align thy choiring strings!)
Terrific threshold of the prophet’s pledge,
Prayer of pariah, and the lover’s cry,–

Again the traffic lights that skim thy swift
Unfractioned idiom, immaculate sigh of stars,
Beading thy path–condense eternity:
And we have seen night lifted in thine arms.

Under thy shadow by the piers I waited;
Only in darkness is thy shadow clear.
The City’s fiery parcels all undone,
Already snow submerges an iron year . . .

O Sleepless as the river under thee,
Vaulting the sea, the prairies’ dreaming sod,
Unto us lowliest sometime sweep, descend
And of the curveship lend a myth to God.

Hart Crane

Unit on Walt Whitman

Texts: Crossing Brooklyn Ferry

By Walt Whitman

1819-1892


1


Flood-tide below me! I see you face to face!
Clouds of the west–sun there half an hour high–I see you also face
to face.

Crowds of men and women attired in the usual costumes, how curious
you are to me!
On the ferry-boats the hundreds and hundreds that cross, returning
home, are more curious to me than you suppose,
And you that shall cross from shore to shore years hence are more
to me, and more in my meditations, than you might suppose.

2

The impalpable sustenance of me from all things at all hours of the day,
The simple, compact, well-join’d scheme, myself disintegrated, every
one disintegrated yet part of the scheme,
The similitudes of the past and those of the future,
The glories strung like beads on my smallest sights and hearings, on
the walk in the street and the passage over the river,
The current rushing so swiftly and swimming with me far away,
The others that are to follow me, the ties between me and them,
The certainty of others, the life, love, sight, hearing of others.

Others will enter the gates of the ferry and cross from shore to shore,
Others will watch the run of the flood-tide,
Others will see the shipping of Manhattan north and west, and the
heights of Brooklyn to the south and east,
Others will see the islands large and small;
Fifty years hence, others will see them as they cross, the sun half
an hour high,
A hundred years hence, or ever so many hundred years hence, others
will see them,
Will enjoy the sunset, the pouring-in of the flood-tide, the
falling-back to the sea of the ebb-tide.

3

It avails not, time nor place–distance avails not,
I am with you, you men and women of a generation, or ever so many
generations hence,
Just as you feel when you look on the river and sky, so I felt,
Just as any of you is one of a living crowd, I was one of a crowd,
Just as you are refresh’d by the gladness of the river and the
bright flow, I was refresh’d,
Just as you stand and lean on the rail, yet hurry with the swift
current, I stood yet was hurried,
Just as you look on the numberless masts of ships and the
thick-stemm’d pipes of steamboats, I look’d.

I too many and many a time cross’d the river of old,
Watched the Twelfth-month sea-gulls, saw them high in the air
floating with motionless wings, oscillating their bodies,
Saw how the glistening yellow lit up parts of their bodies and left
the rest in strong shadow,
Saw the slow-wheeling circles and the gradual edging toward the south,
Saw the reflection of the summer sky in the water,
Had my eyes dazzled by the shimmering track of beams,
Look’d at the fine centrifugal spokes of light round the shape of my
head in the sunlit water,
Look’d on the haze on the hills southward and south-westward,
Look’d on the vapor as it flew in fleeces tinged with violet,
Look’d toward the lower bay to notice the vessels arriving,
Saw their approach, saw aboard those that were near me,
Saw the white sails of schooners and sloops, saw the ships at anchor,
The sailors at work in the rigging or out astride the spars,
The round masts, the swinging motion of the hulls, the slender
serpentine pennants,
The large and small steamers in motion, the pilots in their pilothouses,
The white wake left by the passage, the quick tremulous whirl of the wheels,
The flags of all nations, the falling of them at sunset,
The scallop-edged waves in the twilight, the ladled cups, the
frolic-some crests and glistening,
The stretch afar growing dimmer and dimmer, the gray walls of the
granite storehouses by the docks,
On the river the shadowy group, the big steam-tug closely flank’d on
each side by the barges, the hay-boat, the belated lighter,
On the neighboring shore the fires from the foundry chimneys burning
high and glaringly into the night,
Casting their flicker of black contrasted with wild red and yellow
light over the tops of houses, and down into the clefts of streets.

4

These and all else were to me the same as they are to you,
I loved well those cities, loved well the stately and rapid river,
The men and women I saw were all near to me,
Others the same–others who look back on me because I look’d forward
to them,
(The time will come, though I stop here to-day and to-night.)

5

What is it then between us?
What is the count of the scores or hundreds of years between us?

Whatever it is, it avails not–distance avails not, and place avails not,
I too lived, Brooklyn of ample hills was mine,
I too walk’d the streets of Manhattan island, and bathed in the
waters around it,
I too felt the curious abrupt questionings stir within me,
In the day among crowds of people sometimes they came upon me,
In my walks home late at night or as I lay in my bed they came upon me,
I too had been struck from the float forever held in solution,
I too had receiv’d identity by my body,
That I was I knew was of my body, and what I should be I knew I
should be of my body.

6

It is not upon you alone the dark patches fall,
The dark threw its patches down upon me also,
The best I had done seem’d to me blank and suspicious,
My great thoughts as I supposed them, were they not in reality meagre?
Nor is it you alone who know what it is to be evil,
I am he who knew what it was to be evil,
I too knitted the old knot of contrariety,
Blabb’d, blush’d, resented, lied, stole, grudg’d,
Had guile, anger, lust, hot wishes I dared not speak,
Was wayward, vain, greedy, shallow, sly, cowardly, malignant,
The wolf, the snake, the hog, not wanting in me.
The cheating look, the frivolous word, the adulterous wish, not wanting,

Refusals, hates, postponements, meanness, laziness, none of these wanting,
Was one with the rest, the days and haps of the rest,
Was call’d by my nighest name by clear loud voices of young men as
they saw me approaching or passing,
Felt their arms on my neck as I stood, or the negligent leaning of
their flesh against me as I sat,
Saw many I loved in the street or ferry-boat or public assembly, yet
never told them a word,
Lived the same life with the rest, the same old laughing, gnawing, sleeping,
Play’d the part that still looks back on the actor or actress,
The same old role, the role that is what we make it, as great as we like,
Or as small as we like, or both great and small.

7

Closer yet I approach you,
What thought you have of me now, I had as much of you–I laid in my
stores in advance,
I consider’d long and seriously of you before you were born.

Who was to know what should come home to me?
Who knows but I am enjoying this?
Who knows, for all the distance, but I am as good as looking at you
now, for all you cannot see me?

8

Ah, what can ever be more stately and admirable to me than
mast-hemm’d Manhattan?
River and sunset and scallop-edg’d waves of flood-tide?
The sea-gulls oscillating their bodies, the hay-boat in the
twilight, and the belated lighter?
What gods can exceed these that clasp me by the hand, and with voices I
love call me promptly and loudly by my nighest name as approach?
What is more subtle than this which ties me to the woman or man that
looks in my face?
Which fuses me into you now, and pours my meaning into you?

We understand then do we not?
What I promis’d without mentioning it, have you not accepted?
What the study could not teach–what the preaching could not
accomplish is accomplish’d, is it not?

9

Flow on, river! flow with the flood-tide, and ebb with the ebb-tide!
Frolic on, crested and scallop-edg’d waves!
Gorgeous clouds of the sunset! drench with your splendor me, or the
men and women generations after me!
Cross from shore to shore, countless crowds of passengers!
Stand up, tall masts of Mannahatta! stand up, beautiful hills of Brooklyn!
Throb, baffled and curious brain! throw out questions and answers!
Suspend here and everywhere, eternal float of solution!
Gaze, loving and thirsting eyes, in the house or street or public assembly!
Sound out, voices of young men! loudly and musically call me by my
nighest name!
Live, old life! play the part that looks back on the actor or actress!
Play the old role, the role that is great or small according as one
makes it!
Consider, you who peruse me, whether I may not in unknown ways be
looking upon you;
Be firm, rail over the river, to support those who lean idly, yet
haste with the hasting current;
Fly on, sea-birds! fly sideways, or wheel in large circles high in the air;

Receive the summer sky, you water, and faithfully hold it till all

downcast eyes have time to take it from you!
Diverge, fine spokes of light, from the shape of my head, or any
one’s head, in the sunlit water!
Come on, ships from the lower bay! pass up or down, white-sail’d
schooners, sloops, lighters!
Flaunt away, flags of all nations! be duly lower’d at sunset!
Burn high your fires, foundry chimneys! cast black shadows at
nightfall! cast red and yellow light over the tops of the houses!
Appearances, now or henceforth, indicate what you are,
You necessary film, continue to envelop the soul,
About my body for me, and your body for you, be hung our divinest aromas,
Thrive, cities–bring your freight, bring your shows, ample and
sufficient rivers,
Expand, being than which none else is perhaps more spiritual,
Keep your places, objects than which none else is more lasting.

You have waited, you always wait, you dumb, beautiful ministers,
We receive you with free sense at last, and are insatiate henceforward,
Not you any more shall be able to foil us, or withhold yourselves from us,
We use you, and do not cast you aside–we plant you permanently within us,
We fathom you not–we love you–there is perfection in you also,
You furnish your parts toward eternity,
Great or small, you furnish your parts toward the soul.

Criticism

Poetry Styles

The style of writing poetry differs from person to person–long or short meters, three or four lines to a stanza. But the great thing is, no matter how a poem is written, it still holds great emotion. Some common techniques used in poetry are onomatopoeia, alliteration, assonance, rhyming, simile and metaphor.

Onomatopoeia is one of the easiest to learn and use (but not spell). The definition of onomatopoeia is a word imitating a sound. For example; ‘buzz’, ‘moo’ and ‘beep’. This can be used in a variety of ways giving the reader a ‘hands on’ feel. Onomatopoeia is a great way to have the user experience one of the senses often overlooked in poetry: sound.

Another technique that you might be familiar with is alliteration. This procedure is used by starting three or more words with the same sound. An example of this would be ‘The crazy crackling crops.’ The three words don’t have to have the exact same beginning to have this effect. Alliteration is a great tool to use for descriptions along with raising the readers attention about a specific subject–great for dark and horror writings.

The next style is assonance. It is defined as a repetition of vowel sounds within syllables with changing consonants. This is used in many different circumstances. One would be ’tilting at windmills.’ Notice the vowels within each syllable sound the same.

Rhyming is probably the most well-known technique used. However unlike popular belief, it does not need to be within a poem to make it a poem. It is what it is.. a technique. It is however, a popular way to establish flow within writing.

As for similes, they are an expression that compares one thing to another. A paradigm of this would be ‘The milk tasted like pickles.’ This method is used in all forms of poetry and generally has the words ‘like’ or ‘as.’

It may be used to help your readers better identify with characteristics of objects or circumstances.

A metaphor is a word or phrase used one way to mean another. Metaphors are sometimes hard to spot and take some thinking to figure out, but they give writers more power to express their thoughts about a certain situation. One famous case where a metaphor is used is within ‘The Raven’ by Edgar Allen Poe. In fact, not only is it found within the story, the story itself is a metaphor of memory and the constant reminder of the narrator’s loss.

Meter in poetry

In verse and poetry, meter is a recurring pattern of stressed (accented, or long) and unstressed (unaccented, or short) syllables in lines of a set length. For example, suppose a line contains ten syllables (set length) in which the first syllable is unstressed, the second is stressed, the third is unstressed, the fourth is stressed, and so on until the line reaches the tenth syllable. The line would look like the following one (the opening line of Shakespeare’s “Sonnet 18″) containing a pattern of unstressed and stressed syllables. The unstressed syllables are in blue and the stressed syllables in red.

    Shall I com PARE thee TO a SUM mer’s DAY?

Each pair of unstressed and stressed syllables makes up a unit called a foot. The line contains five feet in all, as shown next:

    ….1………….. 2……………..3…………..4……………. 5
    Shall.I..|..com.PARE..|..thee.TO..|..a.SUM..|..mer’s DAY?

…….A foot containing an unstressed syllable followed by a stressed syllable (as above) is called an iamb. Because there are five feet in the line, all iambic, the meter of the line is iambic pentameter. The prefix pent in pentameter means five (Greek: penta, five). Pent is joined to words or word roots to form new words indicating five. For example, the Pentagon in Washington has five sides, the Pentateuch of the Bible consists of five books, and a pentathlon in a sports event has five events. Thus, poetry lines with five feet are in pentameter.
…….Some feet in verse and poetry have different stress patterns. For example, one type of foot consists of two unstressed syllables followed by a stressed one. Another type consists of a stressed one followed by an unstressed one. In all, there are six types of feet:
.

Iamb (Iambic) Unstressed + Stressed Two Syllables
Trochee (Trochaic) Stressed + Unstressed Two Syllables
Spondee (Spondaic) Stressed + Stressed Two Syllables
Anapest (Anapestic) Unstressed + Unstressed + Stressed Three Syllables
Dactyl (Dactylic Stressed + Unstressed + Unstressed Three Syllables
Pyrrhic Unstressed + Unstressed Two Syllables

.
The length of lines—and thus the meter—can also vary. Following are the types of meter and the line length:
.

Monometer One Foot
Dimeter Two Feet
Trimeter Three Feet
Tetrameter Four Feet
Pentameter Five Feet
Hexameter Six Feet
Heptameter Seven Feet
Octameter Eight Feet

.
…….Meter is determined by the type of foot and the number of feet in a line. Thus, a line with three iambic feet is known as iambic trimeter. A line with six dactylic feet is known as dactylic hexameter.

The line quoted above – Shall I com PARE thee TO a SUM mer’s DAY? – is one of the most commonly used forms of metrical patterns, “iambic pentameter.” Take John Keats: “To swell the gourd and plump the hazel shells.”

Trochee reverses the pattern, instead stressing the first syllable, followed  by an unstressed, for example – “Peter, Peter, pumpkin eater”  – which has six feet and is therefore “trochaic hexameter.”

In aother common form, the dactyl, a foot is composed of three syllables,  stressed followed by two unstressed syllables as in  “This is the forest primeval, ”

read  THIS is the /  FOR est  prim /Eval

“Out of the Cradle Endlessly Rocking”

By Walt Whitman

Out of the cradle endlessly rocking,

Out of the mocking-bird’s throat, the musical shuttle,
Out of the boy’s mother’s womb, and from the nipples of her breasts,
Out of the Ninth Month midnight,
Over the sterile sands, and the fields beyond, where the child, leaving his
bed, wandered alone, bare-headed, barefoot,
Down from the showered halo,
Up from the mystic play of shadows, twining and twisting as if they were
alive,
Out from the patches of briers and blackberries,
From the memories of the bird that chanted to me,
From your memories, sad brother–from the fitful risings and failings
I heard,
From under that yellow half-moon, late-risen, and swollen as if with tears,
From those beginning notes of sickness and love, there in the transparent
mist,
From the thousand responses of my heart, never to cease,
From the myriad thence-aroused words,
From the word stronger and more delicious than any,
From such, as now they start, the scene revisiting,
As a flock, twittering, rising, or overheard passing,
Borne hither–ere all eludes me, hurriedly,
A man–yet by these tears a little boy again,
Throwing myself on the sand, confronting the waves,
I, chanter of pains and joys, uniter of here and hereafter,
Taking all hints to use them–but swiftly leaping beyond them,

A reminiscence sing.

REMINISCENCE

Once, Paumanok,
When the snows had melted, and the Fifth Month grass was growing,
Up this sea-shore, in some briers,
Two guests from Alabama–two together,
And their nest, and four light-green eggs, spotted with brown,
And every day the he-bird, to and fro, near at hand,
And every day the she-bird, crouched on her nest, silent, with bright
eyes,
And every day I, a curious boy, never too close, never disturbing them,
Cautiously peering, absorbing, translating.

Shine! Shine!
Pour down your warmth, great Sun!
While we bask–we two together.

Two together!
Winds blow South, or winds blow North,
Day come white, or night come black,
Home, or rivers and mountains from home,
Singing all time, minding no time,
If we two but keep together.

Till of a sudden,
May-be killed, unknown to her mate,
One forenoon the she-bird crouched not on the nest;
Nor returned that afternoon, nor the next,
Nor ever appeared again.

And thenceforward, all summer, in the sound of the sea,
And at night, under the full of the moon, in calmer weather,
Over the hoarse surging of the sea,
Or flitting from brier to brier by day,
I saw, I heard at intervals, the remaining one, the he-bird,
The solitary guest from Alabama.

Blow! Blow!
Blow up sea-winds along Paumanok’s shore,
I wait and I wait, till you blow my mate to me.

Yes, when the stars glistened,
All night long, on the prong of a moss-scallop’d stake,
Down, almost amid the slapping waves,
Sat the lone singer, wonderful, causing tears.

He called on his mate,
He poured forth the meanings which I, of all men, know.

Yes, my brother, I know,
The rest might not–but I have treasured every note,
For once, and more than once, dimly, down to the beach gliding,
Silent, avoiding the moonbeams, blending myself with the shadows,
Recalling now the obscure shapes, the echoes, the sounds and sights
after their sorts,
The white arms out in the breakers tirelessly tossing,
I, with bare feet, a child, the wind wafting my hair,
Listened long and long.

Listened, to keep, to sing–now translating the notes,
Following you, my brother.

Soothe! Soothe!
Close on its wave soothes the wave behind,
And again another behind, embracing and lapping, every one close,
But my love soothes not me.

Low hangs the moon–it rose late,
O it is lagging–O I think it is heavy with love.

O madly the sea pushes upon the land,
With love–with love.

O night!
O do I not see my love fluttering out there among the breakers?
What is that little black thing I see there in the white?

Loud! Loud!
Loud I call to you my love!
High and clear I shoot my voice over the waves,
Surely you must know who is here,
You must know who I am, my love.

Low-hanging moon!
What is that dusky spot in your brown yellow?
O it is the shape of my mate!
O moon, do not keep her from me any longer.

Land! O land!
Whichever way I turn, O I think you could give me my mate back
again, if you would,
For I am almost sure I see her dimly whichever way I look.

O rising stars!
Perhaps the one I want so much will rise with some of you.

O throat!
Sound clearer through the atmosphere!
Pierce the woods, the earth,
Somewhere listening to catch you must be the one I want.

Shake out, carols!
Solitary here–the night’s carols!
Carols of lonesome love! Death’s carols!
Carols under that lagging, yellow, waning moon!
O, under that moon, where she droops almost down into the sea!
O reckless, despairing carols.

But soft!
Sink low—soft!
Soft! Let me just murmur,
And do you wait a moment, you husky-noised sea,
For somewhere I believe I heard my mate responding to me,
So faint–I must be still to listen,
But not altogether still, for then she might not come immediately to
me.

Hither, my love!
Here I am! Here!
With this just-sustained note I announce myself to you,
This gentle call is for you, my love.

Do not be decoyed elsewhere!
That is the whistle of the wind–it is not my voice,
That is the fluttering of the spray,
Those are the shadows of leaves.

O darkness! O in vain!
O I am very sick and sorrowful.

O brown halo in the sky, near the moon, dropping upon the sea!
O troubled reflection in the sea!
O throat! O throbbing heart!
O all–and I singing uselessly all the night.

Murmur! Murmur on!
O murmurs–you yourselves make me continue to sing, I know not
why.

O past! O joy!
In the air–in the woods–over fields,
Loved! Loved! Loved! Loved! Loved!
Loved–but no more with me,
We two together no more.

The aria sinking,
All else continuing–the stars shining,
The winds blowing–the notes of the wondrous bird echoing,
With angry moans the fierce old mother yet, as ever, incessantly
moaning,
On the sands of Paumanok’s shore gray and rustling,
The yellow half-moon, enlarged, sagging down, drooping, the face of
the sea almost touching,
The boy extatic–with his bare feet the waves, with his hair the
atmosphere dallying,
The love in the heart pent, now loose, now at last tumultuously bursting,
The aria’s meaning, the ears, the Soul, swiftly depositing,
The strange tears down the checks coursing,
The colloquy there–the trio–each uttering,
The undertone–the savage old mother, incessantly crying,
To the boy’s Soul’s questions sullenly timing–some drowned secret
hissing,
To the outsetting bard of love.

Bird! (then said the boy’s Soul),
Is it indeed toward your mate you sing? or is it mostly to me?
For I that was a child, my tongue’s use sleeping,
Now that I have heard you,
Now in a moment I know what I am for–I awake,
And already a thousand singers–a thousand songs, clearer, louder,
more sorrowful than yours,
A thousand warbling echoes have started to life within me,
Never to die.

O throes!
O you demon, singing by yourself–projecting me,
O solitary me, listening–never more shall I cease imitating,
perpetuating you,
Never more shall I escape,
Never more shall the reverberations,
Never more the cries of unsatisfied love be absent from me,
Never again leave me to be the peaceful child I was before what
there, in the night,
By the sea, under the yellow and sagging moon,
The dusky demon aroused–the fire, the sweet hell within,
The unknown want, the destiny of me.

O give me some clew!
O if I am to have so much, let me have more!
O a word! O what is my destination?
O I fear it is henceforth chaos!
O how joys, dreads, convolutions, human shapes, and all shapes,
spring as from graves around me!
O phantoms you cover all the land, and all the sea!
O I cannot see in the dimness whether you smile or frown upon me;
O vapor, a look, a word! O well-beloved!
O you dear women’s and men’s phantoms!

A word then, (for I will conquer it,)
The word final, superior to all,
Subtle, sent up–what is it?
I listen;
Are you whispering it, and have been all the time, you sea-waves?
Is that it from your liquid rims and wet sands?

Answering, the sea,
Delaying not, hurrying not,
Whispered me through the night, and very plainly before daybreak,
Lisped to me constantly the low and delicious word Death,
And again Death–ever Death, Death, Death,
Hissing melodious, neither like the bird, nor like my aroused child’s
heart,
But edging near, as privately for me, rustling at my feet,
And creeping thence steadily up to my ears,
Death, Death, Death, Death, Death.

Which I do not forget,
But fuse the song of two together,
That was sung to me in the moonlight on Paumanok’s gray beach,
With the thousand responsive songs, at random,
My own songs, awaked from that hour,
And with them the key, the word up from the waves,
The word of the sweetest song, and all songs,
That strong and delicious word which, creeping to my feet,
The sea whispered me.


Herman Melville, “Bartleby the Scrivener, A Tale of Wall Street”

Job’s Lament

1Afterward Job opened his mouth and cursed the day of his birth.

2 And Job said,

3“Let the day perish on which I was to be born,
And the night which said, ‘A boy is conceived.’

4“May that day be darkness;
Let not God above care for it,
Nor light shine on it.

5“Let darkness and black gloom claim it;
Let a cloud settle on it;
Let the blackness of the day terrify it.

6“As for that night, let darkness seize it;
Let it not rejoice among the days of the year;
Let it not come into the number of the months.

7“Behold, let that night be barren;
Let no joyful shout enter it.

8“Let those curse it who curse the day,
Who are prepared to rouse Leviathan.

9“Let the stars of its twilight be darkened;
Let it wait for light but have none,
And let it not see the breaking dawn;

10Because it did not shut the opening of my mother’s womb,
Or hide trouble from my eyes.

11“Why did I not die at birth,
Come forth from the womb and expire?

12“Why did the knees receive me,
And why the breasts, that I should suck?

13“For now I would have lain down and been quiet;
I would have slept then, I would have been at rest,

14With kings and with counselors of the earth,
Who rebuilt ruins for themselves;

15Or with princes who had gold,
Who were filling their houses with silver.

16“Or like a miscarriage which is discarded, I would not be,
As infants that never saw light.

17“There the wicked cease from raging,
And there the weary are at rest.

18“The prisoners are at ease together;
They do not hear the voice of the taskmaster.

19“The small and the great are there,
And the slave is free from his master.

20“Why is light given to him who suffers,
And life to the bitter of soul,

21Who long for death, but there is none,
And dig for it more than for hidden treasures,

22Who rejoice greatly,
And exult when they find the grave?

23“Why is light given to a man whose way is hidden,
And whom God has hedged in?

24“For my groaning comes at the sight of my food,
And my cries pour out like water.

25“For what I fear comes upon me,
And what I dread befalls me.

26“I am not at ease, nor am I quiet,
And I am not at rest, but turmoil comes.”

POEM

An Urban Convalescence

by James Merrill

James Merrill

Out for a walk, after a week in bed,

I find them tearing up part of my block

And, chilled through, dazed and lonely, join the dozen

In meek attitudes, watching a huge crane

Fumble luxuriously in the filth of years.

Her jaws dribble rubble. An old man

Laughs and curses in her brain,

Bringing to mind the close of The White Goddess.

As usual in New York, everything is torn down

Before you have had time to care for it.

Head bowed, at the shrine of noise, let me try to recall

What building stood here. Was there a building at all?

I have lived on this same street for a decade.

Wait. Yes. Vaguely a presence rises

Some five floors high, of shabby stone

—Or am I confusing it with another one

In another part of town, or of the world?—

And over its lintel into focus vaguely

Misted with blood (my eyes are shut)

A single garland sways, stone fruit, stone leaves,

Which years of grit had etched until it thrust

Roots down, even into the poor soil of my seeing.

When did the garland become part of me?

I ask myself, amused almost,

Then shiver once from head to toe,

Transfixed by a particular cheap engraving of garlands

Bought for a few francs long ago,

All calligraphic tendril and cross-hatched rondure,

Ten years ago, and crumpled up to stanch

Boughs dripping, whose white gestures filled a cab,

And thought of neither then nor since.

Also, to clasp them, the small, red-nailed hand

Of no one I can place. Wait. No. Her name, her features

Lie toppled underneath that year’s fashions.

The words she must have spoken, setting her face

To fluttering like a veil, I cannot hear now,

Let alone understand.

So that I am already on the stair,

As it were, of where I lived,

When the whole structure shudders at my tread

And soundlessly collapses, filling

The air with motes of stone.

Onto the still erect building next door

Are pressed levels and hues—

Pocked rose, streaked greens, brown whites.

Who drained the pousse-café?

Wires and pipes, snapped off at the roots, quiver.

Well, that is what life does. I stare

A moment longer, so. And presently

The massive volume of the world

Closes again.

Upon that book I swear

To abide by what it teaches:

Gospels of ugliness and waste,

Of towering voids, of soiled gusts,

Of a shrieking to be faced

Full into, eyes astream with cold—

With cold?

All right then. With self-knowledge.

Indoors at last, the pages of Time are apt

To open, and the illustrated mayor of New York,

Given a glimpse of how and where I work,

To note yet one more house that can be scrapped.

Unwillingly I picture

My walls weathering in the general view.

It is not even as though the new

Buildings did very much for architecture.

Suppose they did. The sickness of our time requires

That these as well be blasted in their prime.

You would think the simple fact of having lasted

Threatened our cities like mysterious fires.

There are certain phrases which to use in a poem

Is like rubbing silver with quicksilver. Bright

But facile, the glamour deadens overnight.

For instance, how “the sickness of our time”

Enhances, then debases, what I feel.

At my desk I swallow in a glass of water

No longer cordial, scarcely wet, a pill

They had told me not to take until much later.

With the result that back into my imagination

The city glides, like cities seen from the air,

Mere smoke and sparkle to the passenger

Having in mind another destination

Which now is not that honey-slow descent

Of the Champs-Élysées, her hand in his,

But the dull need to make some kind of house

Out of the life lived, out of the love spent

Hart Crane, The Bridge

How many dawns, chill from his rippling rest
The seagull’s wings shall dip and pivot him,
Shedding white rings of tumult, building high
Over the chained bay waters Liberty–

Then, with inviolate curve, forsake our eyes
As apparitional as sails that cross
Some page of figures to be filed away;
–Till elevators drop us from our day . . .

I think of cinemas, panoramic sleights
With multitudes bent toward some flashing scene
Never disclosed, but hastened to again,
Foretold to other eyes on the same screen;

And Thee, across the harbor, silver-paced
As though the sun took step of thee, yet left
Some motion ever unspent in thy stride,–
Implicitly thy freedom staying thee!

Out of some subway scuttle, cell or loft
A bedlamite speeds to thy parapets,
Tilting there momently, shrill shirt ballooning,
A jest falls from the speechless caravan.

Down Wall, from girder into street noon leaks,
A rip-tooth of the sky’s acetylene;
All afternoon the cloud-flown derricks turn . . .
Thy cables breathe the North Atlantic still.

And obscure as that heaven of the Jews,
Thy guerdon . . . Accolade thou dost bestow
Of anonymity time cannot raise:
Vibrant reprieve and pardon thou dost show.

O harp and altar, of the fury fused,
(How could mere toil align thy choiring strings!)
Terrific threshold of the prophet’s pledge,
Prayer of pariah, and the lover’s cry,–

Again the traffic lights that skim thy swift
Unfractioned idiom, immaculate sigh of stars,
Beading thy path–condense eternity:
And we have seen night lifted in thine arms.

Under thy shadow by the piers I waited;
Only in darkness is thy shadow clear.
The City’s fiery parcels all undone,
Already snow submerges an iron year . . .

O Sleepless as the river under thee,
Vaulting the sea, the prairies’ dreaming sod,
Unto us lowliest sometime sweep, descend
And of the curveship lend a myth to God.

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City of Immigrants – resources

#1 Timeline – The Chinese in the United States

Timeline:

1783 –  Empress of China travels to China and opens trade

1840s – Opium Wars between England and China

1882 – Chinese Exclusion Act – prohibited immigration of Chinese laborers for ten years, renewed; prohibited naturalization (citizenship) for resident aliens

1884 88 – various restrictions on Chinese already here: ban on contract labor (1885); anti miscegenation laws; ban on reentry and entry of wives of Chinese here; Scott Act prohibited virtually all Chinese immigration including those seeking re-entry.

1889 Supreme Court in Chae Chan Ping vs. US – upholds principle that entire race nay be barred if deemed unassimilable1898 – Supreme Court upholds voting rights for those born here

1892 – Geary Act strips legal rights of mist Chinese immigrants

1894 China agrees to prohibiit all emigration to the United States in return for return of readmission rights (does away with Scott Act)

1898 – In United States vs. Wong Supreme Court rules person born in the US of immigrant Chinese parents is of American nationality by birth

1900 US declares Open Door policy – claims equal treatment in China to other nations; Supreme Court rules wives and children of treaty merchants may come to US

1904 – All Chinese excluded from US and its territories

1906 Asian Indians denied US citizenship

1908 Gentleman’s Agreement bars further Japanese immigration to US

1911 Sun Yat-sen republican revolution

1911 Dillingham Commission report assumes two categories of immigrants:  “old immigrants’ – Anglo Saxons and “New Immigrants” southern Europe. Describes categories clearly marking # 2 inferior.

1917 Asiatic Barred Zone Act – immigration from South or Southeast Asia barred; creates literacy test. Excludes Japanese from Philippines

 

1919-20 Professor John Dewey lectures ion China

1921 Immigration Act of 1921 – National Origin System established, based on number immigrants and their descendents from each country.

1922 Cable Act revokes American citizenship from and women marrying an alien ineligible for citizenship.

1923 Chinese student immigration ended; Supreme Court upholds state alien land Acts – US vs. Bhagat Singh

1925 – Supreme Court upholds law that wives of Chinese not entitled to enter country during the six-week period following the Japanese capture   of the city of  Nanking, the former capital of the Republic on December 13, 1937 during the Second Sino-Japanese War . During this period, hundreds of thousands of Chinese civilians and disarmed soldiers were murdered and 20,000–80,000 women were raped by soldiers of the Japanese Imperial Army.

1942 Exclusion lifted WW II

1945  War Brides Act – wives and children of Chinese-American citizens who fought in War allowed to enter country

1949 Communist revolution in China

1951 re-admittance to US banned after Chine invades Korea during Korean Way

1950 involved in rise of the Civil rights movement

1952Immigration and Nationality Act – removes ban on Chinese immigration but keeps quota system in place

1961 Affirmative Action for federal workers – JFK Civil Rights Law – no segregation in federal housing, discrimination in public accommodations

1965 Voting rights Act Immigration and Naturalization Act   Abolishes quotas (from 1924); allows 20,000 from each country with priorities to skills, presence of family in country

 

Discrimination lifted in Housing, in schools (1971) Foster integration through “bussing.”

 

1972 President Richard Nixon travels to China

1974 Supreme Court Lau vs. Nichols validated law to guarantee education to non-English speakers

 

1980 Refugee act – established new criteria for immigration – humanitarian and economic reasons

196 Immigration reform and Control Act – prohibits hiring illegal immigrants

1988 reparations to Japanese Americans put in internment camps during WW II

1990 Immigration Act;   creates hate crimes law; guarantees inter-racial adoption; apologizes to Hawaii

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Gotham Tests and Quizzes

April 30, 2010
Gotham – Exam – The Founding of Dutch New Netherland
Part I
Identify ten of the following; write one sentence for each.
a)   Lenapehoking
b)   Fresh River
c)    The Dutch West India Company
d)   The “Year of Blood”
e)   First Rosh Hashanah
f)     Peter Minuit
g)   Estuary
h)   Sapocanikan
i)     Bowling Green
j)     Wall Street
k)   Killiaen van Renssalear
l)     Jonah Bronck
m) Lenape
n)   Peter Minuit
  • o)   The Princess Amelia
Part II
Answer the following questions with one sentence:
a)   What happened to Adriaen Van der Donck when he returned to New Amsterdam in 1645
b)   What was the basis of his opposition to Keift and Stuyvesant?
c)    What did Stuyvesant do?
d)   What did AVD do in The Netherlands?
e)    What was the response of the States General? What then happened in 1653 in terms of international relationships that changed everything?
f)     Finally, what was AVD’s enduring accomplishment?
Part III
Paragraphs: Choose three of the following and write one or two paragraphs that thoroughly answer the question.
  1. The Dutch were the most powerful nation in 17th century Europe. What was the source of their economic power? What advantage s did they bring to the “cold war” (and often hot wars) of the 16th and 17th centuries? Why did they seek a colony on the Atlantic coast of North America? What made the late 16th and 17th centuries the Dutch Golden Age?
  2. What happened to Adriaen Van der Donck when he returned to New Amsterdam in 1645? What was the basis of his opposition to Keift and Stuyvesant? What diod Stuyvesant do,what did he do in The Netherlands, What was the response of the States General,what then happened in 1653 in terms of international relationships, and finally what was AVD’s enduring accomplishment
  3. Why is New York Harbor arguably the finest in the world? Name  three features of the geology and geography of what became New York that explain its attraction to contemporary explorers and its historical importance.
  4. What characteristics that have come to characterize New York were evident during the Dutch period?  (Name three) What European and other people came to live in the colony?   How was the diverse population of New Amsterdam a harbinger of things to come.
  5. Who was Peter Stuyvesant? How was Stuyvesant uniquely suited to manage the colony?  Name four of his policies and accomplishments. Would you like to have lived in Stuyvesant’s New Amsterdam?
  6. Why couldn’t Stuyvesant resist the British? Why didn’t the Dutch fight harder to keep New Amsterdam? Why was the transfer of power from the Dutch to the English so (relatively) peaceful?
Gotham test on Dutch January 28 2011
January 28, 2010
Gotham – Exam – The Founding of Dutch New Netherland
Part I
Identify and comment  on five the following terms or names. One or two sentences for each should suffice. Be sure to give relevant dates.
1.     First Rosh Hashanah
2.     The Fresh River
3.     Sapokanican
4.      Northwest Passage
5.     Killiaen van Renssalear
6.     Jonah Bronck
7.     Peter Minuit
8.     The Princess Amelia
9.     The States General
10.   Willem Kieft
Part II
Answer five of the following questions with one or two sentences:
1.     When was the Dutch West India Company founded and what was its purpose and authority?
2.     Describe the geographical boundaries of the Dutch colony of New Netherland?
3.     What did Adriaen Van der Donck try to convince the Dutch government to do when he returned to the Netherlands in 1650?
4.     What was the initial response of the States General?  How was that response modified in light of circumstances in 1653?
5.     What was Van der Donck’s most important achievement and his enduring legacy to the City of New York?
6.     Why is New York Harbor arguably the finest in the world?
7.     When did the English capture New Netherland? Why was it so easy?
8.     What was the attitude of the native tribes to the idea of selling  their land to the Dutch?
9.     Who were the patrons? Who was the patron that hired Adriaen Van der Donck? When did he arrive in America? When?
10.   What was the policy of granting “half freedom?”
Part III
Paragraphs: Choose one of the following and write one or two paragraphs that thoroughly answer the question.
1.      Describe the Golden Age of the Dutch?  Why did the newly emerging nation become so powerful, so wealthy, and so intellectually, politically, scientifically and artistically advance?
2.     Name three features of the geology and geography of what became New York that explain both its attraction to contemporary explorers and its historical importance.
3.     Name three characteristics that have come to characterize New York City that were already evident during the Dutch period?
4.     How was the diversity that characterized New York City from the beginning both one of its greatest assets and its greatest vulnerability?
Gotham Quiz  – May 14, 2010
Name______________________
Identify:
The Crystal palace
The Penny Press
The Five Points
Knickerbockers
Gotham:
Questions:
1.Along what contemporary street on the West side of  of Manhattan not
far from school did the shore of the Hudson River lie?
2.What was the connection between the history and growth of Greenwich
Village and the regular outbreaks of disease – cholera, yellow fever,
dysentery – in Manhattan during the early part of the 19th century?
3.When was the Erie Canal Completed? Why was it so important?
4. What was the name of the estate on the blocks surrounding our school?
5. When were the Federal houses along Charlton, including our new school built?
Paragraph
What is weird about the relationship  between 6th avenue and the
intersecting streets as well as the buildings and the sidewalks
between them and the street line? Why  does it have little pie shaped
plazas on both sides below around Carmine St?
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Gotham – Resources

 

Document #1: “The First New Yorkers”

 

Being a New Yorker means living with an almost existential sense of impermanence and change – also known, of course, as “progress.” And it often is. But nonetheless, progress comes at a price, and the first New Yorkers to pay it were the Leni Lenape, or Delaware, Indians, also called Munsee by the first Europeans who encountered them exactly four hundred years ago this past September. The Lenape were the eastern branch of the Algonquin nation, which shared a common root language and a rich culture passed down orally and through custom, myth, ritual and the arts of daily life and symbolic expression. Lenape means “the original people” and the place they inhabited – the place we inhabit – was thus “Lenapehoking,” the land of the people.

 

Lenapehoking was vast, extending north from the Virginia Powhatans of John Smith and Pocahontas fame, to New England tribes like the Narragansett and Wampanoag (you can visit Wampanoag villages on Martha’s Vineyard today) and many others extending north up through the forests of Maine. Lenape lived throughout the Connecticut River valley, west through New York City and its northern suburbs, throughout the Hudson River region up to Albany, and to the west through the suburbs of present-day New Jersey and eastern Pennsylvania. Lenape Settlements dotted the landscape out toward the Delaware Water Gap, where an important archaeological site exists in Vernon Township. There, students can search alongside archaeologists and historians for spearheads, skeletal remains, tools made of stone and bone, pottery sherd. They can look for ornaments and jewelry and as well as the materials used to make it – mica, crystal, beads and copper from as far west as Michigan.

 

The New York City tribes have familiar names – the Manhasset and Canarsie on Long Island, the Manhattes right here (it was Manhattes who allegedly “sold” the island to Peter Minuit in 1626), and the Hackensack, Tappan and Nyack across the river. Manhattan was dotted with settlements including Sapocanikan, the center of which existed where West 14th Street meets the Hudson River. Sapocanikan deserves, therefore, to be considered the most ancient place name for what we now call Greenwich Village.

 

A picture of the Lenape life has emerged as aesthetically and spiritually rich and politically and economically complex – not the simple, “primitive,” society that we once had been taught to see. Anthropologists, archaeologists, folklorists and countless other professional specialists and amateur practitioners have pieced together accounts of Lenape and Europeans during the contact period. They have uncovered evidence of artistic expression, burial customs and material culture using traditional and high tech techniques. The latter include radiocarbon dating and chemical analysis of the protein and calcium in skeletal remains. Lenape medicine, architecture, craftsmanship, horticulture and technology were all were part of an impressive, knowledge-based culture. Politically, Lenapehoking was a matrilineal society. Leadership and spiritual authority ultimately resided in, and were passed down through, the clan leaders who were women. On the other hand, social roles and economic functions were strictly divided between the genders: farming, food preparation and child-rearing were a women’s lot in life, while protection and provision – hunting, fighting and most tool making – were left to the men. We’ve learned much about how the Lenape hunted, fished, farmed, cooked, worshiped, made clothing and plied the local waterways. From this information, integrated with knowledge gained from geology and comparative ethnographic studies we have been able to find out much about what the Lenape ate and, in turn, have deduced much about their way of life. We know that along with hunting for wild game – turkey, geese and deer – the Lenape practiced large-scale cultivation of crops like maize, or corn, which along with squash and beans formed the vegetable staples of many diets. Interestingly, however, in what is now New York City, with its 700 miles of shoreline, it was marine life – oysters, eels, shellfish and sturgeon – that seems to have been the dominant staple, with signs of maize cultivation less in evidence. In northern New Jersey, on the other hand, the diet contained more vegetable protein.

 

And one other interesting theory that rings true has emerged. As we have observed, agricultural settlements dotted the landscape throughout Manhattan Island. In addition to Sapocanikan, at least four settlements existed at the southern end.  Weerpos, near City Hall, Kapsee near the Battery, Rechtanck out by Corlears Point and to the east, Shepmos, near Tompkins Square. However, like today, even then Manhattanites were a commercial people. Indeed, scholars now surmise that Manhattan was relatively fast paced and commercially oriented even then. It was surrounded by water and ribboned with trails, hundreds of streams and inlets, even lakes (a ten acre lake sat just north of our City Hall) that served as trade routes throughout Lenapehoking. The island was a staging ground for a lively commerce in native crafts – tools, textiles, jewelry, pipes – and regional products: tobacco from the north, copper implements and jewelry from Michigan, and, from Connecticut and the Long Island Sound. Wampum, belts made of ceremonial beads used for ceremonies, would, after European contact, serve as a medium of exchange throughout the Atlantic world. and to the north, around the neighborhood now known as the Meat Market. Gansevoort Street then jutted out into the river and provided a natural port and marketplace for the natives. The village was called Sapocanican, which we rightly regard as the most ancient place name of today’s Greenwich Village. The population wasn’t quite what it is today, of course, and certainly not as diverse! If a thousand people – students, assorted parents, staff and visitors – walk through the doors of LREI on an average day, imagine the world we have been describing in which about that many people lived in all of Greenwich Village – indeed, only 15,000 or so lived on the entire island of Manhattan.

It was into this idyllic world that the Dutch intruded in September 1609, and began their contact with the first New Yorkers, which quickly led to the Lenape’s demise. A century later they were gone, done in by violence and superior force, numbers and disease, and, truthbe told, by an ideology for which their holistic vision of the meaning of life was simply no match. Today, the descendants of these people reside mainly in places like Oklahoma and other communities throughout the Great Plains and upper Midwest. But they also live on in communities nearer to home, in the Ramapo Hills of Northern New Jersey, and towns near the ancient site in Vernon Township. Each fall they gather there for ceremonies of remembrance, purification and reconciliation. By participating in them we can begin to understand the richness of their wisdom and spiritual life, their stewardship and reverence for all living things and their sense of connectedness – between the present and the past, the natural and the spiritual, the everyday and the miraculous. We do the Lenape a disservice by patronizing or sentimentalizing their remarkable culture. That would be a continuation in cultural terms of the gentrification process that displaced them centuries ago. They were not a primitive people. In many ways their culture was as complex as ours. But they were very different from us, and in their differences, they are avatars of human qualities that we desperately need. It is important to learn about them and claim them as our guides.

 

Nicholas O’Han

January 5, 2009

 

Summaries of Chapters from Russell Shorto, The Island at the Center of the World

 

The Lawman Chapter 5

Born in 1618, Adriaen Van der Donck enters the University of Leiden in 1638. Here, in this city of 45,000, he encounters the Dutch Golden Age in full bloom, an age of extraordinary accomplishment in every field: art, science, philosophy, technology, politics and law, commerce and finance and more. The key to this Dutch renaissance is the principle of toleration, established as a founding principle of the Dutch republic in 1579 during the War for Independence against Spain. Everyone is welcome here, to speak, worship, publish, and experiment all without fear of censorship or persecution. Refugees from the wars of religion raging throughout the continent flock here. So to do philosophers, jurist, scientists and political dissidents. The Netherlands thus becomes one of the most cosmopolitan places on earth, one of the most progressive, and one of the most liberal. This can be seen in the roles of women – who kept their last names and could divorce – and children, who could be seen not just heard, and whom did the sentimental Dutch family indulge. It was amply attested to in the republican form of the Dutch government, the life of the mind, the growth of experimental science, in the rise of financial institutions that changed the world and basically established capitalism, as we know it. Finally this age manifested itself in the spread of Dutch culture and power throughout the world.

 

The modern education system was established here – pushing the boundaries of established knowledge instead of merely citing previous authorities. The philosopher who presided over this was Rene Descartes, whose ideas of rationalism and natural law (“I think, therefore I am”) revolutionized western thought. Of Similar influence was Hugo Grotius who, in jurisprudence and especially international law, elevated natural law over, accessible to rational men, over the notion of obeying ancient authorities whose decisions had nothing to do with the contemporary circumstances to which they were applied. Science was only one extension this humanistic attitude. The work of Harvey, Leeuwenhoek, and   revolutionized how we understand the way the human body works through experimentation – even autopsies, which, unlike elsewhere, were legal in the Netherlands.

 

Upon graduating from the University, Van de Donck decides to cast his lot in the new world. He is hired to be the Sheriff – basically the man in charge – of the upstate New York patroonship called Rensselaerswyck owned by Kiliaen Van Rensselaer. Van de Donck arrives in New Amsterdam in 1641 and proceeds to Rensselaerswyk.

 

Summary of The Cause – Chapter 7

Adriaen Van der Donck arrives in New Netherland in 1641 and is immediately struck by the beauty and abundance of the natural environment. Shorto says Van der Donck breaks the stereotype of the European who comes to the New World to exploit it; rather he falls in love with it, becomes its passionate advocate. He is one of the first genuine Americans, says Shorto. p. 131. He studies its natural life, studies and befriends its native inhabitants and learns their languages and imagines laws, customs and governing institutions suitable to a new world, rather than the old, feudal world that his employer Van Renssalaer seeks to recreate. He begins writing what will become a masterpiece of early American literature,  “A Description of New Netherland.”

 

Van der Donck is a person who naturally challenges authority. He defies his boss’s instructions and ultimately leaves, traveling to New Amsterdam, where he will reenact this defiance and rebellion on a larger stage and in a much more significant stage of its history. He walks into the now four year-old conflicts with the native Americans. The war is a disaster for the Dutch. Villages are destroyed and refugees flock to the tip of Manhattan. He becomes a leader of those who feel resentment and anger at Director Kieft, including Melyn and Kuyter As a trained lawyer and gifted writer he is supremely attracted to political activity and begins to transform himself in a new a kind of prototype of a democratic political leader.   the petition he writes, he lays out the history of the conflict, how Kieft ignored the advice (which he himself solicited in 1641) and instead launched the disastrous conflict, then raised taxes on the beleaguered inhabitants to pay for it. He takes the bold step of calling for Kieft’s resignation, and then, even more boldly, calls for elections of representatives to serve as the colonies governing body.  Shorto argues that New Netherland is a different kind of company town within the Dutch colonial scheme of things, a place that aspires to something more, to establish in the New World the rights and government of the Netherlands itself. The Company agrees  that Kieft has to go and they began to search for a new leader, soon finding their man – a one legged, but stouthearted one at that. His name was Peter Stuyvesant. The neglect  of his  accomplishments and his writing by later historians provides evidence of the general neglect of the significance of the Dutch period in American history. (see pages 135-138.)

 

Summary of Chapter 11 “An American in Europe”

It is the year 1650. Adriaen van der Donck returns to his homeland for the first time in nearly nine years.  He is now an ” American” – although the term – even the concept is not used or understood. He finds that his native country is a very different place from the one he left. Peace (through a Grotius-inspired international conference in 1648 to settle disputes through negotiation) prevails and independence has brought within unrivaled prosperity and growth as well as national pride. There is a new spirit of liberalism in the air – that side of the Dutch temperament that is progressive and proto-democratic. Van der Donck senses an opportunity. He finds a ready audience among the progressive and liberal elements within the population. But he has powerful forces with which to contend.  The government of the United Provinces   at the time was  “liberal” by contemporary standards – it was a republic, after all and there were rights guaranteed in a “bill of rights” unknown anywhere else in Europe. But it was still a creaky, antique patchwork of institutions within which conservative elements -the Dutch Reformed Church, the Military, and most of all the Dutch West India Company – still held enormous power. (218-219) And they were right to be suspicious of Van der Donck’s ideas. In a way, his vision for New Netherland reflected the desires for reform of the “old” Netherlands as well. And, his ideas took the nation by storm.

Now Adriaen Van der Donck was to speak before the Dutch government – The States General. There he presents his Remonstrance of New Netherland.   Think what he was up against: The Trading Companies, the East and West India Companies, along with the Church and the Military, were the two most powerful institutions in the young nation. They essentially are the government in many ways, (members of the States General are often Directors or shareholders in the Company, and have many powers of the government.  Remember – they and not the States General in The Hague – actually rule in the UP’s worldwide empire. Nevertheless, Van der Donck, in an act of extraordinary audacity, explains the company’s mismanagement of the colony and calls for a municipal charter for New Amsterdam.  He warns that the English in North America will soon turn their attention to the fabulous colony that separates Virginia and the South from New England.   He was, of course, right about that. Therefore, in order to ensure that New Netherland remains in Dutch hands, he declares, the government needs to move quickly. And this was his bold proposal: He argued that the Netherlands needed to establish its direct rule over the colony, removing the Dutch West India Company from control. Then it needed to defend it against the English offensive that Van der Donck was certain was around the corner.    (pp. 216-217 and quote on bottom of 218)   Van der Donck’s “remonstrance” was front-page news. Read widely it built support among the population and within the States General itself for a new policy.

 

Then, in April 1650, the States General reaches a decision. Everyone gathers in the government chambers.  You could cut the tension with a knife.  Van der Donck and his delegation are there, along with representatives of the Dutch West India Company. The incredible happens: Van der Donck’s brilliance, persuasiveness and passion works.  The States General rules in his favor. (pp. 229-230)  It declares that it can no longer abide the “perverse administration” of the colony by the Dutch West India Company. It issues a charter for New Amsterdam as a self-governing municipality. And most galling of all to Peter Stuyvesant, when he read of it weeks later, must have been the demand that he return immediately p. 230.

 

Characteristically, however, Van der Donck was not satisfied.  He insisted that bygones should not just be bygones. He wanted the people who helped Kieft pursue his war against the Lenape (including Cornelius van Tienhoven, Stuyvesant’s trusted ally who was sitting there in the chamber with AVD), be prosecuted, in effect, for war crimes.  The author, Russell Shorto speculates that Van der Donck foresaw a time when New Netherland might find itself an equal part – an eighth province – of the Dutch Republic, and this, of course, was not unlike the dream of the generation of English colonials 100 years later in what will then be called New York.

 

Summary of Chapter 12 – “A Dangerous Man”

The chapter opens back in America, with Stuyvesant. Shorto discusses his life, his estate in what is now Greenwich Village (today, actually, what we call the East Village), and his strategizing witht he Company’s directors during what were indeed dark days for both. He is busy with the tasks of running the colony.  Stuyvesant doesn’t give up; rather he only fights harder. He achieves things, for example, shrewdly establishing the eastern boundary of the colony with Connecticut at Hartford, following the Connecticut (then called The Fresh) River. In 1655, he secured the southern flank of the colony by invading and conquering the fledgling Swedish colony on the Delaware River.

 

In the aftermath of the government’s recognizing New Amsterdam as a self-governing city and their leaning toward doing even more, many important institutions in The Netherlands are outraged.  The government now faces the opposition from two hugely important institutions – the military and the Dutch West India Company. The military, an aristocratic, even feudal institution, is fuming over the government’s liberal policies. The Prince of Orange  even mounts a coup d’ etat.  (pp. 238-39). It fails. Meanwhile the Dutch West India Company is understandably enraged at the government’s anti-big business spirit in general and the loss of their  authority over the colony in particular. They plot  revenge.

Meanwhile, AVD  remains in The Netherlands, where he feels that the world is gradually changing, but he doesn’t back down.  The States General has  given a charter of self rule to New Amsterdam, but has not complied with Van der Donck’s proposal to expropriate (take over legally) the colony from the  DWIC.   In February 1852, Van der Donck argues again that the entire colony should be reorganized. He declares in the government chamber that the leaders of the States General should abandon the old ways that allowed the company to treat New Netherland as a feudal possession, and instead give its citizens the same rights as Dutch citizens. Time is of the essence, he claims. He tells them that since the government’s original decision, Peter Stuyvesant has become more dictatorial. Van der Donck’s persuasiveness prevails again.  The government now begins a final reorganization of the colony along the lines he has proposed. It sends PS a letter (pp. 243-44) and AVD is given the task of delivering the letter! AVD is on the verge of complete victory.

Then the roof falls in. A drastic shift in the tides of international geo-politics intervenes and snatches AVD’s victory from him. (pp. 245-46)

 

These changes were a direct result of the end of the English Civil War and the beginning of the 11-year rule of the victorious Puritans beginning in 1649. The accession of the Puritan general, Oliver Cromwell, to unrivaled authority spells the end of the atmosphere of celebration and liberalism throughout Europe. Now militarism would be in the ascendancy. Having consolidated his power, Cromwell now directs his attention to the long ignored expansion of the British Empire. And he focuses on the Netherlands. This new imperialism would continue after the return of the monarchy in 1660 under Charles the II, the son of the man Cromwell had ordered beheaded in 1649! He is ably assisted by his brother James, the Duke of Y0rk (hint, hint), who was even more of an expansionist and soldier than his older brother.

The Dutch gradually realize that the English mean business and that they had better prepare for war.   In this atmosphere, the DWIC is suddenly back in favor. Their wealth and their fleets, their experience with fighting wars of conquest – these were all now desperately needed. In July 1652 The Netherlands declares war on England, but the Dutch were at a disadvantage. The English had been on a war footing for a decade, while the Dutch, celebrating their independence and the dream of a peaceful, lawful Europe had been lulled to sleep.

 

An immediate consequence was that Van der Donck’s cause, so recently in the ascendancy, was now forgotten.

In his disappointment, he produces a final work, A Description of New Netherland. In it, he makes one last impassioned plea for an independent New Netherland that will achieve unimaginable wealth all accruing to the mother country. pp. 251-52. To no avail. In late 1653, he is given permission to return home. The officials of the DWIC, now triumphant, enjoy the spectacle of AVD, his tail between his legs, agreeing to never engage in   politics again if the government allows him to return home. (p. 253)

 

Summary of Chapter 13 – “Booming”

Although AVD has lost his battle against Stuyvesant and the Company, he nevertheless did win a huge victory.  As a result of his boldness New Amsterdam was now an incorporated, self-governing city – its residents now citizens. In Van der Donck’s absence the magistrates of the newly chartered city transact their first piece of official business.  A “City Hall” is established in the City Tavern on Pearl Street, just north of Broad, the same hotbed of political activity where Van der Donck had mobilized the movement to oust Kieft years before. For decades there had existed a tension between   two conceptions of what this place was, or should become:  Was it a “trading post,” an outpost of an international company, where everyone was an employee of the company; or was it a civil community, with citizens who had rights including the right to participate in their own government.

 

Deciding this issue in favor of the latter is Van der Donck’s great historic achievement.

 

The people of New Amsterdam were now involved in their own government. The company was still the owner and ultimate authority in the colony itself, but the City of New Amsterdam was self-governing. It had an elected counsels and two co-mayors, and it had a judiciary, a panel of judges. In acceding to Van der Donck’s proposal the States General, in effect, superseded the Dutch West India Company’s authority.  Reflecting the short-lived spirit of the age it granted a charter to the City that directed the government to organize the City according to the “laudable customs of the City of Amsterdam. (pp. 258-259)

 

Immediately, however, the new magistrates had to deal with the war clouds that now transformed everything that was to follow – and  that dictated Van der Donck’s fate. The war between the Dutch and the English would surely rain upon the colonies each nation possessed in North America. Indeed, the Company geared up to protect its colonies with Manhattan as center of North American operations. Meanwhile, the government of the Netherlands itself feared an invasion and turned to its erstwhile foe the Prince of Orange, now suddenly in favor again. So was Stuyvesant. He now assumed control. He tried to calm war hysteria between Connecticut and New Netherland. But the momentum was clear, the New England colonial governor’s wrote Cromwell telling him how advantageous it would be for England to seize the Dutch colony.

 

It was in the midst of this that Van der Donck returned to America.

 

No doubt, he was not a welcome sight to Peter Stuyvesant.  He, after all, had spent the previous four years lobbying the government to remove Stuyvesant. Indeed they agreed to, only to reverse themselves. Now AVD was putting himself at Stuyvesant’s mercy. But he began working behind the scenes anyway. He supported the move for representation in the towns previously established by the company in what are now Brooklyn and Queens. These included the modern neighborhoods  (using their contemporary English spellings) of Brooklyn, Gravesend, Flushing, Hempstead and Flatbush. There were many English residents in these towns, so they had no deep loyalty to the Dutch West India Company or to the mother country.

According to many historians working in the tradition of America as an exclusively English story, this call for liberties and self-government was a reflection of English ideas. Shorto disagrees. The example of self-government and individual rights that inspired them, indeed the very legal structure in which their demands were framed, were Dutch. What they wanted was the vision of the Dutch political philosopher (and Van der Donck’s history), Grotius – the English philosopher, John Locke, wouldn’t write his treatises on enlightened government and toleration for another thirty years. New Amsterdam had those things, even if many powerful people like Stuyvesant were not particularly disposed to accept them. The Flushing Remonstrance called for toleration of dissidents – Quakers and Presbyterians for example- and Stuyvesant accepted it grudgingly. And, of course, this was exactly the same year that Stuyvesant rejected, only to be overruled by the company, the application by Jewish refugees from Brazil, to settle in New York. In the final analysis, then, these Englishmen in New Netherland had seen the example of the charter given to New Amsterdam and they wanted one for themselves. The wanted the toleration, the business friendly policies of the Dutch City. These Englishmen – New Englanders – had after all fled New England to escape the English rule and the Puritan regimes in the English colonies.

 

And what was Van der Donck’s role in all this? Supposedly stifled by a ban on political activity, he forged ahead. He had close ties to the English dissenters.  His wife’s English father was the minister of the Flushing Church.  In 1657, Stuyvesant received a petition fro the citizens of Flushing, The Flushing Remonstrance, which called for religious toleration for religious dissenters. Stuyvesant, representing the conservative side of Dutch culture, had banned the open practice of any religion other than Dutch Reformed Protestantism.  For example, he prohibited open preaching by Baptists, Lutherans and, in this case before him, Quakers.   (This was par for the course in the English colonies as well, of course.)  Van der Donck and his followers represented the other, liberal more tolerant side of Dutch culture- more religious toleration, more self-government. Indeed,  Shorto speculates that The Flushing Remonstrance was written by none other than Adriaen Van der Donck himself.   And as added evidence, we have Stuyvesant on record complaining  that AVD was behind it all. At any rate, there is little doubt that the movement that Van der Donck had launched was still going strong.   His dream of a Dutch empire in the New World, however, was not to be.

 

The question is why? Was Adriaen van der Donck, a prophet before his time? If the government had acted on his most radical recommendation – that it dislodge the Dutch West India Company from control of New Netherland – would it have proceeded to replicate the Dutch experiment in modern government on a much larger scale in the New World? We have seen why that was not to be, but still it leaves you wondering!

 

Chapter 14, “New York”

So we come back to the questions with which we started our study of the Dutch era: “Why don’t we speak Dutch?” “Why did the Dutch colony fail?” Shorto argues that it wasn’t inevitable, even though the history books have always tended to indicate it was. Nevertheless, in truth the torch of empire was slowly passing from the Dutch to the English, who would reign supreme for much of the 18th and 19th centuries, despite their own loss of their colonies in North America.

 

How did the end come? We pick up the story in New Netherland in the late 1650s. Stuyvesant is comfortably in control, but he faces enormous challenges. England and The Netherlands are at war. However, the primary threat came from the enemy within, English   immigrants from New England who made up at least half of the ten thousand people who lived in New Netherland. The Governor of Connecticut, John Winthrop, Jr., was Stuyvesant’s erstwhile friend.  They had recently negotiated the boundary treaty. But now Winthrop schemed against him.  On a  “visit” to New Netherland and he makes notes about all their fortifications.

 

The English, now awakening after years of internal conflict looked greedily and enviously on the international power and possessions, the commercial supremacy and prosperity of The Netherlands. They wanted it for themselves. The plan took shape in 1661 under the new King, Charles II. Winthrop, Jr.  travels to London and with the English Ambassador to The Hague, George Downing (incidentally, a Harvard Graduate from Massachusetts Bay), convinces Charles to grant him a charter.  And what a grant it was! Connecticut, in theory would have all of North America between Massachusetts and Jamestown all the way to the Pacific Ocean. All England had to do, of course, was conquer the Dutch colony in the way.

And of course that’s exactly what they did 3 years later. In they process, they reneged on their gift to Connecticut as Charles decided to take New Netherland himself and give it his brother James, The Duke of York.   He actually installed a new English Governor of the new colony, to be named New York, before the invasion took place.  He was named Richards Nicholls and he sailed at the head of a fleet that sailed into the harbor and demanded that the Dutch surrender – or else they would invite destruction. Stuyvesant reacted characteristically, storming about the parapets, saber in hand, calling for resistance. But cooler heads prevailed. It was hopeless. Nicholls had twice as many men, while armed militias of New Englanders were forming in the Brooklyn towns ready to join in. Plus he had all the firepower assembled on his ships in the Bay. The businessmen of New Amsterdam wanted to protect their investments. Resistance to the British fleet was futile. Stuyvesant’s own son signed the petition urging his father to surrender. This was not the end of the Dutch empire by any means. Indeed the Dutch won the next round, seizing back many of their African outposts, and even recapturing New York itself for a brief while (renaming it New Orange) but the handwriting was on the wall. The future was English.

 

Back in New York, things returned to normal. Stuyvesant was treated with respect and a gracious retirement in Greenwich Village and most Dutch laws and customs were continued. New Netherland swiftly became history and the future destiny of New York would be in English hands. And that, of course, is why we don’t speak Dutch!

 

Postscript: Adriaen Van der Donck was not around to witness the end of Dutch rule, which he had predicted and devoted his life to prevent.  In 1655, Stuyvesant led an expedition to root out the fledgling Swedish colony in Delaware – New Sweden- led by none other than, the third Director General of New Netherland, Peter Minuit, still smarting from his ouster almost thirty years earlier. In attacking Fort Christiana (named for the Swedish monarch) Stuyvesant unwittingly set in motion a train if events that spelled the end of his rival hundreds of miles to the North. Van der Donck, historians believe on the basis of very slender evidence – more like hints, mainly archeological evidence and scatted references in people letters – settled before he left for he Netherlands in 1650 near what is now Yonkers, New York. He was called the Jonker, or the squire, by the locals. He was of course fluent in the language of the local Indians and had devoted, as we have seen, his life to establishing   good relations with the local Indians. But in the aftermath of the war on the Swedes, suddenly hundreds of armed and angry Indians from the North swept into southern Manhattan, spreading mayhem and panic, reminiscent of the old days of  War under Kieft. Other partied spread throughout the mid-Hudson valley. A raiding party attacked an estate near Yonkers. Inside were Adrian Van der Donck and his family. They were all killed. Thus he died in the prime of life. We know Stuyvesant found out. He mentions it in a diary entry that has survived. We don’t know if he suppressed a moment of triumph and revenge

 

 

 

 

 

 

Document #3

Timeline: The Chinese in the Americas

1983 Empress of China

1840s Opium Wars between England and China

1882 – Chinese Exclusion Act – prohibited immigration of Chinese laborers for ten years, renewed; prohibited naturalization (citizenship) for resident aliens

1884 88 – various restrictions on Chinese already here: ban on contract labor (1885); anti miscegenation laws; ban on reentry and entry of wives of Chinese here; Scott Act prohibited virtually all Chinese immigration including those seeking re-entry.

1889 Supreme Court in Chae Chan Ping vs. US – upholds principle that entire race nay be barred if deemed unassimilable1898 – Supreme Court upholds voting rights for those born here

1892 – Geary Act strips legal rights of mist Chinese immigrants

1894 China agrees to prohibiit all emigration to the United States in return for return of readmission rights (does away with Scott Act)

1898 – In United States vs. Wong Supreme Court rules person born in the US of immigrant Chinese parents is of American nationality by birth

1900 US declares Open Door policy – claims equal treatment in China to other nations; Supreme Court rules wives and children of treaty merchants may come to US

1904 – All Chinese excluded from US and its territories

1906 Asian Indians denied US citizenship

1908 Gentleman’s Agreement bars further Japanese immigration to US

1911 Sun Yat-sen republican revolution

1911 Dillingham Commission report assumes two categories of immigrants:  “old immigrants’ – Anglo Saxons and “New Immigrants” southern Europe. Describes categories clearly marking # 2 inferior.

1917 Asiatic Barred Zone Act – immigration from South or Southeast Asia barred; creates literacy test. Excludes Japanese from Philippines

1919-20 Professor John Dewey lectures ion China

1921 Immigration Act of 1921 – National Origin System established, based on number immigrants and their descendents from each country.

1922 Cable Act revokes American citizenship from and women marrying an alien ineligible for citizenship.

1923 Chinese student immigration ended; Supreme Court upholds state alien land Acts – US vs. Bhagat Singh

1925 – Supreme Court upholds law that wives of Chinese not entitled to enter country during the six-week period following the Japanese capture of the city of  Nanking, the former capital of the Republic on December 13, 1937 during the Second Sino-Japanese War . During this period, hundreds of thousands of Chinese civilians and disarmed soldiers were murdered and 20,000–80,000 women were rapedby soldiers of the Japanese Imperial Army.

1942 Exclusion lifted WW II

1945  War Brides Act – wives and children of Chinese-American citizens who fought in War allowed to enter country

1949 Communist revolution in China

1951 re-admittance to US banned after Chine invades Korea during Korean Way

1950 involved in rise of the Civil rights movement

1952Immigration and Nationality Act – removes ban on Chinese immigration but keeps quota system in place

1961 Affirmative Action for federal workers – JFK Civil Rights Law – no segregation in federal housing, discrimination in public accommodations

1965 Voting rights Act Immigration and Naturalization Act   Abolishes quotas (from 1924); allows 20,000 from each country with priorities to skills, presence of family in country

Discrimination lifted in Housing, in schools (1971) Foster integration through “bussing.”

1972 President Richard Nixon travels to China

1974 Supreme Court Lau vs. Nichols validated law to guarantee education to non-English speakers

1980 Refugee act – established new criteria for immigration – humanitarian and economic reasons

196 Immigration reform and Control Act – prohibits hiring illegal immigrants

1988 reparations to Japanese Americans put in internment camps during WW II

1990 Immigration Act;   creates hate crimes law; guarantees inter-racial adoption; apologizes to Hawaii

 

Document # 4

 

Commissioners’ Plan of 1811

Are Manhattan’s Right Angles Wrong?

By CHRISTOPHER GRAY

TO many, the inflexible grid of the Commissioners’ Plan of 1811, which made Manhattan’s streets an iron fist of right angles, was the worst planning mistake ever made in the city. It has been condemned almost since it was laid down. But these days, some opinions are changing. Critics are providing a reassessment, and several find sunshine in the borough’s straight lines.

In 1807, the City Council got state approval to establish a comprehensive street plan for Manhattan. Three influential New Yorkers – John Rutherfurd, Gouverneur Morris and Simeon De Witt – were given power to establish a permanent system. De Witt, a surveyor, had drafted military maps in the Revolutionary War and was working with Morris on the Erie Canal project.

The grid idea was already popular in other cities – even the baroque diagonals of Washington were overlaid on a right-angled crisscross of streets. In 1811, the New York commissioners published their eight-foot-long map, showing 12 main north-south avenues and a dense network of east-west streets for much of Manhattan, with the old angled road of Broadway meandering through.

Their stated goals were “a free and abundant circulation of air” to combat disease, and an overpowering rectangularity, since “straight-sided and right-angled houses are the most cheap to build.”

Their report anticipated criticism by disdaining the “circles, ovals and stars, which certainly embellish a plan” – perhaps a reference to Pierre L’Enfant’s 1791 layout for Washington. But otherwise they remained silent on most features of the New York version, making no remarks on their ideas for traffic – why a tight network of east-west roads but only occasional north-south ones? How did they fix the spacing of the occasional wider east-west streets – starting at 14th and going up in erratic separations to 155th?

And what determined the irregular spacing of the numbered avenues? The distance between First and Second Avenues was 650 feet; Second and Third, 610 feet; Third through Sixth, 920 feet from block to block; Sixth to 12th, 800 feet per block. (Lexington and Madison Avenues are later insertions.)

Finally, why did the long axis of the blocks run perpendicular to the waterfront? Several pre-1811 mini-grids had the long axis run parallel to the water.

This kind of progress was not for everyone. “These are men who would have cut down the seven hills of Rome,” said Clement Clarke Moore in his 1818 “A Plain Statement, Addressed to the Proprietors of Real Estate, in the City and County of New-York.”

Likewise, Thomas Janvier’s 1894 book “In Old New York” criticized the commissioners as “excellently dull gentlemen” whose plan was only “a grind of money-making.” This remains the traditional account of the 1811 plan – which Janvierconsidered an arid, thoughtless solution that ignored existing topography, did not allow for vistas and neglected to include rear service alleys.

In 200 years of criticism, there has been serious reflection on the details of the plan in only the last decade or two. One such investigator is Reuben Skye Rose-Redwood, a Ph.D. candidate in the department of geography at Pennsylvania State University. His 2002 master’s thesis – “Rationalizing the Landscape: Superimposing the Grid Upon the Island of Manhattan.

Document IV: Chords of Caste

“Chords of Caste: The Slave Galleries and the Meaning of Freedom”

By Nicholas O’Han

 

St. Augustine’s Church, a quaint fieldstone edifice located  on the Lower East Side of Manhattan, was called All Saints Free Church when it was founded in 1824. A modest place in every way, St Augustine’s is one of the most important sites in the history of African Americans in New York. It offers a window into the pervasive racism that existed in northern society, even as New York and other northern states were abolishing chattel slavery during the period between The American Revolution and the Civil War.

A visitor to the church might not even notice it, but up in the balcony, on either side of the organ loft  are located two small rooms. These rooms were once referred to as “slave galleries” by members of the congregation. Contemporary New Yorkers think of slavery as a southern problem and few understand the history of slavery in New York. New York had African American inhabitants since the earliest days of the Dutch colony in 1625, and the City’s social life  resembled the “Jim Crow” segregation in the post-Civil War South. Indeed the term “Jim Crow” was coined in New York. Because of its size and complexity,  the color line in New York City was much more permeable than in other parts of the North.   These conditions were grounded in theories and popular attitudes we call racism, a belief in the innate inferiority of people of African descent. Not all northerners accepted these beliefs or treated black fellow citizens with contempt and prejudice. Many protested and fought against them. However, the burdens of being black increased during the period, and socially, white supremacy and African American subordination became the order of the day.

This was as true in church as it was in other social situations and public places.  Besides segregated seating areas, other practices included separate Sunday School classes, the precedence of white members in approaching the Communion rail, and the exclusions of African Americans from seminaries and the licensing of black ministers. It was segregated seating, however, that African Americans particularly galling and degrading, segregated seating, and Black peoples’ resentment of it, that triggered the first all-Black churches that began to emerge after the American Revolution.  The phrase “Negro Pew” was employed to refer to a number of ways that separate seating was negotiated in the Protestant churches of the era. In many churches Black people were literally confined to particular benches, or pews, marked NP, for Negro pew or BM, for black members.  In others, Blacks were sent upstairs to sit in the gallery, or “negro heaven” in the idiom of the day. But St. Augustine’s design represented a third variant about which there is less commentary and very little surviving physical evidence. These were the separate rooms or spaces, often referred to simply as “a remote nook” of the balcony; or sometimes the separate room seems to have been in an adjacent structure, perhaps an attached belfry, where those sitting in it could hear and sometimes see the service, but could neither be heard nor seen by members of the congregation down below. St. Augustine’s Church represents a classic example of this third variant, and is one of the only restorations of such spaces in the country.

*

People of African descent had been an integral part of New York’s history from the earliest days of the Dutch colony. Black indentured servants and slaves dug canals, built Trinity Church, constructed the fence across Manhattan for which Wall Street is named, and worked the Dutch West India Company’s plantations or “boweries.” Renamed New York by the British in 1664, the colony became one of the major slave ports in the western hemisphere. After the War for Independence, slaves were critical to digging out and rebuilding a city poised for unprecedented growth.  Slavery was indispensable to the creation of wealth and the system of social status that evolved in the growing city. Virtually every prominent New Yorker owned slaves, even those who had begun to have doubts about the institution, and who in many cases openly advocated for its eventual abolition. As a port city and budding capitalist marketplace, slavery in New York had evolved differently from slavery in the plantation South, but the two systems developed a symbiotic relationship. Slaveholding was much more widespread in New York. While the wealthiest 30% of the City’s residents owned most of the wealth of the City including its slave population, the bottom three quarters of the free inhabitants of New York owned fully 25% of the slaves living here. Indeed, slavery was entrenched throughout the agricultural hinterland of Long Island and the Hudson Valley, where farmers, often of Dutch descent, were busy producing food and supplies for the growing metropolis. Four of every ten white households within a twelve-mile radius of Manhattan owned slaves, a much higher percentage of slave-owning households than existed in any southern state. New York City contained more Black inhabitants than any city in North America except for Charleston, South Carolina.  Attitudes toward enslaved persons were no different in the North than in the South, as a typical bill of sale of the period attests:  “For sale: Oct. 12, 1782. The pleasant and healthy situated farm of Joseph French, one quarter mile east of Jamaica…Also to be sold, the horses and the cows, hogs, wagons, cart and all the farming utensils and household furniture, a negro man, a girl and a woman who is an excellent cook.”

Opposition to slavery and proposals for its gradual abolition gained ground in New York and other northern states after the American Revolution. In 1785 the New York Manumission Society was founded by some of New York’s most prominent citizens, John Jay, Alexander Hamilton and Aaron Burr among them. The Manumission Society -harnessed considerable economic and social intimidation to their cause, hectoring newspaper editors against advertising slave sales, pressuring auction houses and ship-owners, and providing free legal help to slaves suing their masters in pursuit of its goals. In 1788, the state legislature abolished the slave trade in New York. Finally, in 1799 it passed, and Governor Jay, who was also President of the Manumission Society, signed an Emancipation Act. The law involved gradual and compensated emancipation, initiating a process that from the point of African Americans and their white allies dragged on interminably.  Indeed, provisions of the 1799 act protected slaveholders’ investments by excluding those slaves born before 1799 and, for those born after, stretching out the period of slavery itself for nearly three decades. Many slaveholders illegally sold their slaves south before emancipation went into effect. In addition, children of slaves could be indentured for a term of many years to a master craftsmen or a factory owner prior to their own maturity and complete legal independence. A contract of indenture conferred a status in the early nineteenth that that differed greatly from what, from a modern perspective, would be considered freedom. A second law passed in 1817 established 1827 as the year in which the abolition of chattel slave status for African Americans of any would go into effect. But even when Emancipation Day, July 4, 1827, arrived, circumstances ensured that the “freedom” of newly emancipated Black people would be very different from that experienced by the white citizens of New York.

Many African Americans continued to work in a state of de facto servitude or legal indenture for the white artisans in whose households they lived, occupying, in the words of historian Lois Horton, “a middle ground of labor, neither slave nor free.” Among single black women, domestic service, often in the households of their former owners, was especially prevalent. It is reasonable to imagine such people attending the churches their employers attended.  This “middle ground” accelerated for many African Americans after the legal prohibition of chattel slavery, reinforced by a number of factors formal and informal, political, economic, cultural and social. First of all, slaves continued to be present in large numbers in antebellum New York. Fugitive slaves, Frederick Douglass in 1838, for example, flocked to the big city. Many escaped from illegal slave traders at port awaiting transshipment to the South.  Slaves from as near as New Jersey or as far away as Mississippi, were routinely present in the city, brought here by masters on business trips and vacations and remaining for up to nine months, an entirely legal practice until an 1841 law prohibited it. And even then slaves were in and out of the city for shorter stays.  It is conceivable that such slaves, owned by business associates of All Saints church members, sat in the slave galleries every Sunday. In turn, African American New Yorkers were subjected to the constant threat of kidnapping right off the streets around their homes, or more likely at the workplace, particularly on the waterfront by gangs of thugs called Blackbirders, who roamed through the black ghettoes, kidnapping people and selling them into slavery, while professional slave catchers advertised their services in the daily papers. It is not hard to difficult to believe that New Yorkers, white and newly emancipated blacks, were totally confused with respect to the rules governing enslavement and the status of former slaves.   When Caesar Nichols, a slave owned by descendants of the Van Rensselaer family, died in 1852 at the age of 115 years, he was widely described at the time as the last living slave in New York State.

Thus, Black emancipation not only did not bring freedom as we understand the term, but in many cases even worsening conditions. Historians have cited many reasons for this. World historical forces were transforming New York City from the large late-colonial and revolutionary era town to the metastatic metropolis of the Age of Jackson. Around the time All Saints Church was founded, a tidal backlash against African American’s quest for uplift, social equality, economic opportunity and political influence was reaching flood tide. This institutionalized racism has been characterized by historian David Brion Davis as the “culmination of racial polarities and prejudices,” that had been developing since the beginning of the nineteenth century.” These prejudices manifested themselves across a range of domestic, social and economic practices in everyday life. What parks you could stroll in, what restaurants you could eat in, what schools you could learn in, what jobs you could work on, what areas of the city you could live in, what trains or streetcars you could ride in, even what seat in church you could sit in – all these constitute but a few examples of the innumerable instances that created in effect a system of dual citizenship in the northern states. Jails, hospitals, hotels, even cemeteries were all regulated on an exclusionary basis according to impregnable custom. In many Northern states, Blacks were by law forbidden to enter the state, and in some places, Cincinnati, Ohio, for example, they were literally expelled.

Poverty, unemployment, economic dependency, even among those who had jobs, and political disenfranchisement all reinforced the rapid development of second class citizenship for New York’s African American people. The rise of the factory system, increasingly eliminated the small shop, artisanal economy of earlier days, and European immigration swelled the ranks of skilled and the supply of unskilled workers thus shrinking employment opportunities for African American workers. Skilled crafts learned and customarily performed by indentured Black slaves were now thrown on the open market and taken over by white workers who did not have to be maintained during periods of unemployment and were willing to work for low wages. The result was increasing poverty in the African American community. Historian Raymond Mohl’s painstaking taking study of poverty, crime and relief in New York during the antebellum period makes clear that misery was widespread regardless of race, but that African Americans were hardest hit.

Blacks’ vulnerable position in society was reinforced by the era’s politics. When more free Blacks gained the right to vote in the early 1800s, they had voted for the Federalist Party, which supported emancipation. After it was decided in 1817 that all Blacks would be free in ten years, the opposing Republican Party regained control of the state legislature. At the constitutional convention that they convened in 1821, the “Age of the Common Man” was rolled out in New York – the age of the common white man, that is. Qualifications for the franchise were based on taxable wealth and property ownership. They were lowered for the white voters, but the same convention raised them for Blacks, essentially disfranchising Black voters for decades. Meanwhile, on the national political scene, the reemergence of the slavery issue with the Missouri crisis of in 1819 ushered in forty years of sectional tension, which put a premium on conservative constitutionalism in both major political parties that supported slavery in the South and a new racial order in the North. Northern commercial ties with the slave south were, of course. At stake, and nowhere   were these commercial ties more important than in New York City.

Economic ties dovetailed with heightened social fears of racial “amalgamation” brought about by Black freedom. Stoked by the daily newspapers and supposedly scientific journals, alike, a “new racism,” emphasizing African’s natural inferiority emerged during the 1830’s. Pervasive stereotyping, contempt and ridicule of Black people manifested itself in everyday language, visual imagery and the rise of a new theatrical venue called minstrelsy. When all else failed, the watchdogs  of Black second class citizenship used mob violence, fanned by political clubs and the partisan press, to  stamp it out social fraternization and “seditious” talk of equal rights by radicals like radical abolitionists.

It is easy to imagine the fear, anxiety, vulnerability and hardship this generated within the black community. But African Americans fought back. They created institutions that mobilized mutual aid and relief, they started their own newspapers such as Samuel Cornish’s Freedom’s Journal and The Colored American, and Frederick Douglass’s North Star, and they created the Black Church, one of the great cultural contributions of American history. The Declaration of Independence that had raised the hopes, and expectations, of African Americans in the years immediately following the American Revolution. Black intellectuals in New York City, Philadelphia, and New England, outspoken church leaders, journalists, abolitionists and educators  modeled for their white allies more militant and uncompromising responses to the rising tide of racism.   David Walker  spoke out in 1829 against the Colonization Movement, saying it represented a betrayal   of African people by those who claimed to sympathize with them and influenced William Lloyd garrison’s evolving views leading to the founding of the American Abolition Society and a new phase of the anti-slavery movement calling for immediate, uncompensated emancipation of the slaves  and advocating more militant methods to spread their message.  But Black intellectuals   pointed out first that “the line between slavery and freedom was never what some abolitionists made it out to be” They knew, in other words, that “once free, blacks generally remained at the bottom of the social order, despised by whites, burdened with increasingly oppressive racial proscriptions, and subjected to verbal and physical abuse. Free Negroes stood outside the direct governance of a master, but in the eyes of many whites their place in society had not been significantly altered.”

*

There is no better artifact of the racism of the ante-bellum era than All Saint’s Church. It was built as part of the system of chapels established by Trinity Church as the City expanded. This neighborhood, located above Catherine Street and running between Division Street and the shoreline of the East River north to Grand Street, had been occupied since colonial days by the homesteads of powerful landed gentry with iconic names like Rutgers, Delancey and Stuyvesant. Until a decade or so earlier it was still rural, the so-called “Out Ward,” not part of the City proper. Now it was New York’s swiftly industrializing 7th Ward, with a population that numbered 13,000 people in 1820, and it was developing rapidly. Driven mainly by the rise of the maritime engineering and the shipbuilding industry along both sides of the East River, the 7th Ward was a major venue of the industrial and transportation revolutions that were transforming New York City after the completion of the Erie Canal in 1825. By the end of the 1830s, with the shoreline extended out from Cherry Street to include newly created Water Street, it contained a rousing port life clustered around slips and wharves, shipbuilding establishments and marine engineering factories, which extended up through what we call the East Village.

A visit to St. Augustine’s  provides a window into the era, but raises  many questions  about the racism in the northern states before the Civil War. The riddle at the center of the story of the slave galleries at All Saints Church is this: if the church opened the year after the emancipation of all chattel slaves in New York City, who sat there? We don’t know for sure. There are very few references to the galleries and to slavery in the historical documents and the news papers of the era. We have much more to learn  in order to construct a truly American history that places African American people in the center of this narrative.  We need to know more about individual northern churches’ racial policies and customs. This will require painstaking examination of municipal and church records, and the unearthing of the testimony of contemporaries. Church records are notoriously reticent on the subject of complicity with racism. But we  do know a little bit about slaveholding at All Saints and several other churches in the neighborhood. First of all, we know that Slaveholders were among the founders of All Saints Parish. Census, vestry and sacramental records document that at least two of All Saints’ founding 1824 vestrymen, William P. Rathbone and John Rooke owned slaves. We also know two free African American families joined the church. Henry Nichols, a saddle maker and head of a household of ten, was baptized at All Saints Church on July 5, 1829 along with his wife Phoebe and their three children, William, Caesar, and Susan. Later that year, on October 11, 1829, a mason named Samuel Barber and his wife Catherine baptized their daughter at the church.

What we don’t know is what happened to them, and to Rathbone and Rooke, who were slaveholders and who had approved the plans for a racially segregated seating area. They were fully aware of the approach of emancipation. Did their relationships with their former slaves, now free men, continue much as it had been? Did their slaves, now free men, continue to attend All Saints and sit in the church’s slave galleries?  Did the Nichols family? Henry Nichols and his family were baptized on July 5th 1829, the second anniversary of Black emancipation, and the occasion of a huge celebration among New York’s African-American population.  It’s difficult to believe that William Nichols would have chosen to join the church and baptize his family there on such a symbolic occasion, only to return to the church and sit in the slave galleries? Would Barber have subjected himself and his family to the indignity of sitting there?  One New York City historian, John Kuo Wei Tchen, speculates, that the Nichols and Barber families, probably “voted with their feet and left All Saints.”

But we can’t be sure. What if, with Emancipation, the congregation reassessed their relationship with  Black families. What if families such as the Nichols and Barbers, who were householders, artisans and taxpayers, met the congregation’s criteria for determining who sat in the main sanctuary regardless of race? Perhaps after 1827, the slave galleries were places where servants and slaves belonging to visiting southern businessmen sat. We need to know much more in order to obtain a clearer picture of the evolution of All Saints Church in the crosscurrents of the politics of race and class during the antebellum period. We also need to learn who lived in the neighborhood and attended the Church over the next few decades. Who sat in the slave galleries, as the region, and the nation became more racially polarized and the composition of the neighborhood changed racially, ethnically and religiously? Research has revealed that a Mr. Henry Cotheal, a merchant at 49 Water Street, purchased two pews in 1845, 27 years after New York State manumission. In his household of 13, was a “free colored male.”It is reasonable to suspect that this young man was a house servant. Did he attend All Saints Church? Did he sit in the slave galleries?

Only more research into the presence of black congregants at All Saints and other churches will permit a detailed picture of whether families like the Nichols and Barbers, chose to remain at All Saints  and at other mixed-race congregations, and under what evolving conditions. Did the Nichols and Barber families even continue to live there? The race riots of 1834 and ’35 left the downtown African American community devastated. Hundreds of families left the Five Points neighborhood for points north and west on the island of Manhattan along with the Black Churches that had been founded downtown, St. Phillips, St. Stephens and the Abyssinian Baptist Church, for example.  Other circumstances disrupted life in the neighborhood. Particularly virulent epidemics of dysentery, yellow fever and cholera at the beginning of the 1830s sent many neighborhood residents, who could afford it, permanently away.  Then, there was the economy. The 1830s and 40s were doubly hard for men such as Henry Nichols and Samuel Barber. They were unusual, African American small businessmen trying to survive in a perilous economic environment, punctuated by the severe depression which hit the country at the end of the decade. And finally there was the impact of massive immigration. During the decade of the 1840s, thousands of Irish immigrants moved into the neighborhood, compelling many native-born Americans and African Americans to leave. These and other events of the tumultuous era would have affected the fate of the two African American families we know to have attended All Saints Church more than most.

What happened to All Saints Church as the nation, and the City, careened toward its tragic destiny in the 1860s? Did African Americans continue to attend services at the church and worship separately in the slave galleries? Did they continue to wait until the white members were finished taking communion before they filed down to approach the communion table? Or did differences in class, and the ability to afford the pew rents for seats on the main sanctuary floor, decide who sat upstairs and down regardless of race?  The answer to these questions will unlock the secrets of the slave galleries at All Saints Church. But even more important, they will provide the missing link to between the origins of racism in American history and our contemporary efforts to perfect American democracy.

Document V – The Underground Railroad and the Coming of War

by Matthew Pinsker

The Underground Railroad was a metaphor. Yet many textbooks treat it as an official name for a secret network that once helped escaping slaves. The more literal-minded students end up questioning whether these fixed escape routes were actually under the ground. But the phrase “Underground Railroad” is better understood as a rhetorical device that compared unlike things for the purpose of illustration. In this case, the metaphor described an array of people connected mainly by their intense desire to help other people escape from slavery. Understanding the history of the phrase changes its meaning in profound ways.

Even to begin a lesson by examining the two words “underground” and “railroad” helps provide a tighter chronological framework than usual with this topic. There could be no “underground railroad” until actual railroads became familiar to the American public–in other words, during the 1830s and 1840s. There had certainly been slave escapes before that period, but they were not described by any kind of railroad moniker. The phrase also highlights a specific geographic orientation. Antebellum railroads existed primarily in the North–home to about 70 percent of the nation’s 30,000 miles of track by 1860. Slaves fled in every direction of the compass, but the metaphor packed its greatest wallop in those communities closest to the nation’s whistle-stops.

Looking into the phrase “Underground Railroad” also suggests two essential questions: who coined the metaphor? And why would they want to compare and inextricably link a wide-ranging effort to support runaway slaves with an organized network of secret railroads?

The answers can be found in the abolitionist movement. Abolitionists, or those who agitated for the immediate destruction of slavery, wanted to publicize, and perhaps even exaggerate, the number of slave escapes and the extent of the network that existed to support those fugitives. According to the pioneering work of historian Larry Gara, abolitionist newspapers and orators were the ones who first used the term “Underground Railroad” during the early 1840s, and they did so to taunt slaveholders (1). To some participants this seemed a dangerous game. Frederick Douglass, for instance, claimed to be appalled. “I have never approved of the very public manner in which some of our western friends have conducted what they call the underground railroad,” he wrote in his Narrative in 1845, warning that “by their open declarations” these mostly Ohio-based (“western”) abolitionists were creating an “upperground railroad(2).

Publicity about escapes and open defiance of federal law only spread in the years that followed, especially after the controversial Fugitive Slave Act of 1850. Anxious fugitives and their allies now fought back with greater ferocity. Douglass himself became more militant. In September 1851, he helped a former slave named William Parker escape to Canada after Parker had spearheaded a resistance in Christiana, Pennsylvania that left a Maryland slaveholder dead and federal authorities in disarray. The next year in a fiery speech at Pittsburgh, the famous orator stepped up the rhetorical attack, vowing, “The only way to make the Fugitive Slave Law a dead letter is to make half a dozen or more dead kidnappers” (3). This level of defiance was not uncommon in the antislavery North and soon imperiled both federal statute and national union. Between 1850 and 1861, there were only about 350 fugitive slave cases prosecuted under the notoriously tough law, and none in the abolitionist-friendly New England states after 1854 (4). White Southerners complained bitterly while abolitionists grew more emboldened.

Yet students often seem to imagine runaway slaves cowering in the shadows while ingenious “conductors” and “stationmasters” devised elaborate secret hiding places and coded messages to help spirit fugitives to freedom. They make few distinctions between North and South, often imagining that slave patrollers and their barking dogs chased terrified runaways from Mississippi to Maine. Instead, the Underground Railroad deserves to be explained in terms of sectional differences and the coming of the Civil War.

One way to grasp the Underground Railroad in its full political complexity is to look closely at the rise of abolitionism and the spread of free black vigilance committees during the 1830s. Nineteenth-century American communities employed extra-legal “vigilance” groups whenever they felt threatened. During the mid-1830s, free black residents first in New York and then across other Northern cities began organizing vigilant associations to help them guard against kidnappers. Almost immediately, however, these groups extended their protective services to runaway slaves. They also soon allied themselves with the new abolitionist organizations, such as William Lloyd Garrison’s Anti-Slavery Society. The most active vigilance committees were in Boston, Detroit, New York, and Philadelphia led by now largely forgotten figures such as Lewis Hayden, George DeBaptiste, David Ruggles, and William Still (5). Black men typically dominated these groups, but membership also included whites, such as some surprisingly feisty Quakers, and at least a few women. These vigilance groups constituted the organized core of what soon became known as the Underground Railroad. Smaller communities organized too, but did not necessarily invoke the “vigilance” label, nor integrate as easily across racial, religious and gender lines. Nonetheless, during the 1840s when William Parker formed a “mutual protection” society in Lancaster County, Pennsylvania, or when John Brown created his League of Gileadites in Springfield, Massachusetts, they emulated this vigilance model.

These committees functioned more or less like committees anywhere—electing officers, holding meetings, keeping records, and raising funds. They guarded their secrets, but these were not covert operatives in the manner of the French Resistance. In New York, the vigilance committee published an annual report. Detroit vigilance agents filled newspaper columns with reports about their monthly traffic. Several committees released the addresses of their officers. One enterprising figure circulated a business card that read, “Underground Railroad Agent” (6). Even sensitive material often got recorded somewhere. A surprising amount of this secret evidence is also available for classroom use. One can explore letters detailing Harriet Tubman’s comings and goings, and even a reimbursement request for her worn-out shoes by using William Still’s The Underground Railroad (1872), available online in a dozen different places, and which presents the fascinating materials he collected as head of the Philadelphia Vigilance Committee. Anyone curious about how much it cost to help runaways can access the site where social studies teacher Dean Eastman and his students at Beverly High School have transcribed and posted the account books of the Boston vigilance committee. And the list of accessible Underground Railroad material grows steadily (7).

But how did these Northern vigilance groups get away with such impudence? How could they publicize their existence and risk imprisonment by keeping records that detailed illegal activities? The answer helps move the story into the 1840s and 1850s and offers a fresh way to for teachers to explore the legal and political history of the sectional crisis with students. Those aiding fugitives often benefited from the protection of state personal liberty laws and from a general reluctance across the North to encourage federal intervention or reward Southern power. In other words, it was all about states’ rights—Northern states’ rights. As early as the 1820s, Northern states led by Pennsylvania had been experimenting with personal liberty or anti-kidnapping statutes designed to protect free black residents from kidnapping, but which also had the effect of frustrating enforcement of federal fugitive slave laws (1793 and 1850). In two landmark cases –Prigg v. Pennsylvania (1842) andAbleman v. Booth (1859)—the Supreme Court threw out these Northern personal liberty protections as unconstitutional.

Students accustomed to equating states’ rights with South Carolina may be stunned to learn that it was the Wisconsin Supreme Court asserting the nullification doctrine in the mid-1850s. They may also be shocked to discover that a federal jury in Philadelphia had acquitted the lead defendant in the Christiana treason trial within about fifteen minutes. These Northern legislatures and juries were, for the most part, indifferent to black civil rights, but they were quite adamant about asserting their own states’ rights during the years before the Civil War. This was the popular sentiment exploited by Northern vigilance committees that helped sustain their controversial work on behalf of fugitives.

That is also why practically none of the Underground Railroad agents in the North experienced arrest, conviction, or physical violence. No prominent Underground Railroad operative ever got killed or spent significant time in jail for helping fugitives once they crossed the Mason-Dixon Line or the Ohio River. Instead, it was agents operating across the South who endured the notorious late-night arrests, long jail sentences, torture, and sometimes even lynching that made the underground work so dangerous. In 1844, for example, a federal marshal in Florida ordered the branding of Jonathan Walker, a sea captain who had been convicted of smuggling runaways, with the mark “S.S.” (“slave-stealer”) on his hand. That kind of barbaric punishment simply did not happen in the North.

What did happen, however, was growing rhetorical violence. The war of words spread. Threats escalated. Metaphors hardened. The results then shaped the responses the led to war. By reading and analyzing the various Southern secession documents from the winter of 1860-61, one will find that nearly all invoke the crisis over fugitives (8). The battle over fugitives and those who aided them was a primary instigator for the national conflict over slavery. Years afterward, Frederick Douglass dismissed the impact of the Underground Railroad in terms of the larger fight against slavery, comparing it to “an attempt to bail out the ocean with a teaspoon” (9). But Douglass had always been cool to the public value of the metaphor. Measured in words, however —through the antebellum newspaper articles, sermons, speeches, and resolutions generated by the crisis over fugitives—the “Underground Railroad” proved to be quite literally a metaphor that helped launch the Civil War.

Matthew Pinsker is Associate Professor of History and Pohanka Chair in American Civil War History at Dickinson College. He has written two books about Abraham Lincoln and currently is working on a book about the Underground Railroad.

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Gotham II Final Portfolio Assignment

Portfolio Assignment: Gotham II

 For your final assessment of the term you will submit a portfolio containing:

  1. An introductory essay.
  2. Two revised assignments. (Check the blog for all the assignments). 
  3. All three (revised) Journal essays.     

 It is your responsibility to make an appointment with me to discuss your choices.  

 During the scheduled exam period exam you will discuss your neighborhood journal, using the Neighborhood Study rubric as a guide: you need to respond to one bullet from each of the categories   of findings.    particular aspects or problems you deal with. You will be expected to   read one or more passages that illustrate how you went about exploring the author’s themes, intentions and artistic means. You should   have a close-to-finished draft of your essays in class that day.

 The introductory essay will address the following question:

How have the various readings and fieldwork you have conducted this year helped you comprehend   New York City and make sense of your experience of it as a New Yorker?   Specifically, what have you learned about the urban experience in a society that is at the same time a “city of Strangers” and a city of intense and intimate relationships and communities? What are the different kinds of communities that exist within New York? What communities are parts of your life? How do they enhance your life?  Taking your neighborhood as a test case, what is the relationship of the urban neighborhood with the City as a whole? Could you live anywhere else? Why? Why Not?

The final portfolio will be due in my mailbox or my hands no later than Monday afternoon, December 14, 2009.

Gotham Review Sheet

Gotham

Review Sheet

I Beginnings, 1500 – 1776

Glaciers, Natives and first Settlers

1.Wisconsin  Glacier; Lenape; Sapokanikan;  Manahatta ;Giovanni de Verrazano, 1524; Henry Hudson, 1609

2. Dutch West India Company chartered 1621; New Amsterdam founded, 1625; Peter Minuit  “purchases”  Manhattan from natives for 60 guilders;  Slave trade  begins 1626, Patroons, 1629

3. Willem Kieft – war on Indians 1643-45; Bowling Green; David Petersen Devires; Adriean Vander Donck; “Half Freedom” granted;   – 11 African families receive grants of land -1644

4. Peter Stuyvesant  – Director general – 1647-1664; First Rosh Hashanah,  1654

II The English colonial period and The War for Independence

5. English Conquest of New Netherland, 1664, Trinity Church, 1694, Great Slave Plot, 1741

6. New York Tea party, 1774, Battle of Brooklyn Heights, 1776, Battle of Saratoga, 1777,    Washington inaugurated at Federal Hall, 1789,  Aaron Burr, Richmond Hill, Federal Architecture

III Post War Era – 1783 – 1815

7. John Jacob Aster; Cornelius Vanderbilt; Alexander Hamilton;  Robert Fulton and the Clermont, 1807;  Dewitt Clinton;  Erie Canal, 1817-1825; Commissioners’ Grid Plan 1811; Black Ball line 1817

8. Washington Irving; Knickerbockers

IV Antebellum New York, 1815 – 1860 (Order and Disorder)

9. Population growth – 65,000 in 1800 to 800,000 in 1865;  Transportation revolution; Market revolution;  Consumer Revolution; The Industrial Revolution and the transformation of workplace;  James Gorden Bennett, the New York Herald,  1836, and the rise of the :Penny Press” ;  P.T.Barnum and the revolution of cultural values and entertainment; , Horace Greeley, the New York Tribune and the political press

10. Emancipation of Slaves in New York, 1827, All Saints Free Church, Freedom’s Journal

11. Walt Whitman and Leaves of Grass, 1855 ; Irish Potato Famine, 1846; Kleindeutchland; Five Points; Plague – Yellow Fever and Cholera; The Great Fire of 1835; the Race Riots of 1834; The  Croton Reservoir system – 1842

12. John Hughes, Archbishop of New York; Charles Loring Brace and gthe Children’s Aid Society;   Fernando Wood, Tammany Hall, William Marcy “Boss” Tweed  Thomas Nast  and the rise and fall of Tammany Hall;  Frederick Law Olmsted,  Calvert Vaux and the construction of Central Park,   1858 – 1873,

13. The Crystal Palace;  A.T. Stewart’s Department Store, 1846; Nativism;  The New York City Draft Riots, 1863

The Gilded Age  (Sunshine and Shadow)

13. The New Immigration, 1886 – 1924 (13.5 million people enter through New York – 2.5 million Jews, Italians, Eastern Europeans; Lower East Side – reaches 1,000 people per acre)

14. Tenements ;  Muckrakers.; Ellis Island,; Emma Lazarus

15. Elevated Railroad ;  Electric lights; Electric Motor 1893; first central station, 1882; John Augustus, Washington, and Emily  Roebling and the construction of The Brooklyn Bridge – 1883;  Actualities, 1896;   The Consolidation of New York, 1898

16. Henry George;  J.P. Morgan;  Jacob Riis;  Andrew Carnegie;  Thomas Edison;   William M. Tweed;.Al Smith

Essay Questions: All students will answer the first question at home. It is to be handed in on the day if the examination prior to beginning the test. Of the remaining six questions,  four will appear on the test from which you will choose two to answer  as part of the examination.  Obviously, this means you cannot prepare to do only two questions.  You should prepare to answer any of the following questions.

Each answer should be approximately 2-3 pages  with 1.5 spaces between each line, using an ariel font, size 11.

Essays:

To be done at Home

What does it mean to be a New Yorker? Are you a New Yorker? What have you leaned about the history of the city that puts your experience and your sense of identity in meaningful context and perspective? What are the  favorite topics, individuals or events you have studied this term?

Three of the following questions will be on the Final Examination. You will write about one of your choice.

1)       Who were the most influential New Yorkers you have studied? Choose four New Yorkers and put their lives and achievements and legacy in context. Place them in time and in the historical circumstances of their lives. Do these individuals each say something different about the New York experience? Do they share any similarities?

2)       There is an old adage that dates from the Middle Ages – “City air makes a free man.” Discuss this concept with respect to the history of New York City. What has “freedom” meant here? Has freedom for some meant servitude, exploitation for others?  Has freedom been more dream than reality? Is New York the laboratory for historically valid and important   extensions of the idea of freedom? Have New Yorkers given up aspects of existence by pursuing a certain kind of freedom here? Have New Yorkers been in the forefront of the historic struggle for freedom?

3)       Transportation has been a continuing factor in the evolution of New York since the Half Moon sailed up what would be named the Hudson River in 1609.    Discuss five different episodes in the history of transportation that have transformed the history of this city.

4)       New York City history is the history of immigration. Have immigrant groups been welcomed with open arms to New York? How have various groups struggled and risen through the “social geography” of the city? Consider the unique roles of Native Americans and African Americans in the context of the changing city.

5)       All history turns on certain events that alter its direction and shape its character and destiny. Discuss four such turning points in the history of New York City.

6)       The so-called “Gilded Age,” the last three decades of the 19th  century have been described as an age of extremes – a sunshine world and a world in the shadows. Discuss four events, individuals  or social, political developments that characterize either the sunshine or the shadow world of New York during this period. t

7)        Who are the most influential New Yorkers you have studied? Choose four New Yorkers and put their lives and achievements and legacy in context. Place them in time and in the historical circumstances of their lives. Do these individuals each say something different about the New York experience? Do they share any similarities?

New York City Literature

To Brooklyn Bridge
by Hart Crane
How many dawns, chill from his rippling rest
The seagull's wings shall dip and pivot him,
Shedding white rings of tumult, building high
Over the chained bay waters Liberty--

Then, with inviolate curve, forsake our eyes
As apparitional as sails that cross
Some page of figures to be filed away;
--Till elevators drop us from our day . . .

I think of cinemas, panoramic sleights
With multitudes bent toward some flashing scene
Never disclosed, but hastened to again,
Foretold to other eyes on the same screen;

And Thee, across the harbor, silver-paced
As though the sun took step of thee, yet left
Some motion ever unspent in thy stride,--
Implicitly thy freedom staying thee!

Out of some subway scuttle, cell or loft
A bedlamite speeds to thy parapets,
Tilting there momently, shrill shirt ballooning,
A jest falls from the speechless caravan.

Down Wall, from girder into street noon leaks,
A rip-tooth of the sky's acetylene;
All afternoon the cloud-flown derricks turn . . .
Thy cables breathe the North Atlantic still.

And obscure as that heaven of the Jews,
Thy guerdon . . . Accolade thou dost bestow
Of anonymity time cannot raise:
Vibrant reprieve and pardon thou dost show.

O harp and altar, of the fury fused,
(How could mere toil align thy choiring strings!)
Terrific threshold of the prophet's pledge,
Prayer of pariah, and the lover's cry,--

Again the traffic lights that skim thy swift
Unfractioned idiom, immaculate sigh of stars,
Beading thy path--condense eternity:
And we have seen night lifted in thine arms.

Under thy shadow by the piers I waited;
Only in darkness is thy shadow clear.
The City's fiery parcels all undone,
Already snow submerges an iron year . . .

O Sleepless as the river under thee,
Vaulting the sea, the prairies' dreaming sod,
Unto us lowliest sometime sweep, descend
And of the curveship lend a myth to God.

Welcome to Community Service

The 9th grade class in Community Service involves students in direct service, service learning and civic engagement. We will begin by exploring the ethical imperative of service and the deep grounding of service in the democratic idealism that lay behind the founding of this school. “Service,” wrote Marian Wright Edelman  “is the rent we pay to be living. It is the very purpose of life and not something you do in your spare time.” Service experiences provide opportunities for authentic learning and democratic endeavor that are unique, and they provide and nurture skills and experiences that will build a foundation for a lifetime of service and civic engagement.

The class will work individually and as a group. The entire class will engage in a number of service projects with New York City, national and international public and not-for-profit service agencies. These include small grassroots organizations, established New York programs like the Hudson Guild, the Bowery Mission and the Citizens Committee for Children and international aid agencies like Mercycorps. In addition each student will choose from a number of areas in which to pursue individual service projects including education and literacy, seniors, homelessness, foster care, environmental work, community development, after-school programs and many more.  Activities will range from direct service to advocacy and the emphasis will be on sustained commitment and reflection. A journal of experiences is a requirement of the course. There will be regular trips during school and on weekends.

Community Service and the Mission of LREI

Last year the High School faculty engaged in a year-long review of our community service program. Two principles received renewed emphasis as we sought to realign the program with our school’s mission. These were the ideas of “sustained commitment” and “critical reflection,” both critically important elements of meaningful community service. As a result, a number of new initiatives in the High School program have begun to take shape. One, and perhaps the most important, has been a new course for ninth graders. I say most important because we all agreed that the earlier we introduce students to the norms, perspectives,  values and experiences that lead to our stated goal of producing life-long, active and effective citizens, the better.

The 9th grade course, therefore, introduces our newest students to community service at the very beginning of their experience here. It encourages students to reflect on their experiences with people that may be new for them, in places, and amidst cultural, social and economic conditions and circumstances that challenge their comfort levels and expand their “universe of obligations.” Such service-oriented experiential education has been central to our school’s program since the beginning, enriching our curricular emphasis on social studies and the emphasis in our school’s culture on diversity and social justice. Taken together, these elements of our program serve as the basis for the democratic education that was Elisabeth Irwin’s goal. When she established the high school division in 1941, she envisioned a school that sent its students out into the world as junior citizens. But she knew that an education in citizenship began with the concrete experience of serving others. She believed that there was no more powerful, and ultimately transformative, way, to learn about the individuals’ interdependence with the world around them, and about the range of human needs that exist in that world. But she also knew that such lessons are increasingly difficult to learn in the complex, urban and increasingly global world in which her students lived. Helping students understand their roles in today’s global community has only become exponentially more complicated.

We begin the 9th grade course, therefore, by exploring our roles in that community by examining Marian Wright Edelman’s famous definition of service as the “rent we pay for being alive.” We ask, and discuss together our answers to, a series of powerful questions Edelman’s remarks raise. Why serve the community? How is service different from charity? How can, and how have, service experiences changed you and your outlook on life? What have you learned from your service experiences? What human needs can you identify?  Do you think Marian Wright Edelman is correct in saying we all are compelled by the very fact of being alive to serve others, and that we should make such service a central element of our own lives?

Next we turn to finding out about the social and economic contexts of the human needs we have encountered through our service activities. Opportunities for such “service learning” are virtually endless, especially in the highly specialized and professionalized world in which our children are growing up. In the weeks that follow we encounter – here in the classroom and out in the field –  any number of these areas – foster care, geriatrics, early childhood, special education and environmental  stewardship, to name just a very few.  They meet the “faces of service,” the people usually unsung heroes of the life of our community, whose work might encompass a local neighborhood or extend to encompass neighborhoods around the world. We explore the realm of volunteer service in New York City and visit organizations – some venerable and quite large; others grass-roots and quite small – that form an indispensable arm of civic life in a democracy. Students share their own personal encounters with this world and keep journals about their community service experiences.

Finally, students consider the connection between such service experiences and the overarching concept of citizenship in a democracy. We consider the principle that   citizenship requires us to find our voice, to do research to back up our arguments and fortify our values with facts. Such “advocacy,” entering the public discourse, is the third stage of our community service program. We seek ways as a class to make our voices heard through the most appropriate media, and to direct our voices to those who have it in their hands to institutionalize change. The personal transformation that comes from service experiences leads to the development of a kind of tool-kit of civic skills necessary for civic engagement and effective participation in a democracy. It provides a basis, as students mature intellectually, for more conceptual comprehension of their roles as neighbors and citizens in the world-wide community that they will increasingly inhabit for the rest of their lives. It introduces them to subject areas and prepares them for later more advanced education and training in the professional levels of expertise needed to deal with complex phenomena in the modern world.

Building on this foundation together as a class, each individual will gradually begin to focus in on an area of serving others and addressing pressing social needs. Some may be interested in serving in the cause of environmental stewardship, others in working with young children or with senior citizens. For some the need that attracts their hearts and minds may be working in underserved neighborhoods mired in poverty, or with the homeless. Others might narrow their focus on a specific area of social services such as the foster care system or health and hospitals. Some may become involved around the corner from where they live; while others may be working through international NGOs on problems abroad among populations in a developing country. Whatever the particular problem that attracts their attention the pedagogical approach remains the same: direct volunteer service, learning about the context of the needs that attract their interest, and doing something about it through research, advocacy and, ultimately, civic engagement. Through such experiences, it is our intention that students will develop the foundational values, the understanding and the skills of democratic citizenship, that will motivate and empower them to lead lives enriched and made meaningful by life-long learning and life-long citizenship. This was Elisabeth Irwin’s goal and it remains our goal as a school today.

September 1, 2009

Nicholas O’Han, School Historian, Director of Urban Studies and High School Community Service

Welcome to Gotham II

Gotham II  – The Communities of New York
Nicholas O’Han
nohan@lrei.org

Course description

Gotham II studies 20th century New York City through the lens of its changing neighborhoods. It is at the neighborhood level that we can observe the real life manifestations and impacts of those larger forces – historic, economic, social, technological, cultural and many more – that have informed the City’s history and made it, in the twentieth century, the world’s unofficial capital. Following Jane Jacobs, we view places as the “vessels of community,” and students trace the changing nature and vitality of the City’s neighborhood communities in the large, and often violently shifting, contexts of the New York’s history. We pick up the story with the Progressive Period at the end of the 19th century and follow it through the urban renaissance that began in the mid-1990s and continues to the present day. In between we’ll look closely at 1920s, the era of the Great Depression and World War II, the post-war era, and the municipal crisis of the 1970s and 1980s.

We will be particularly interested in the complex process of debating and shaping the city’s future.  We will study the combined efforts and roles of grass roots political activists, members of the not-for-profit sector, artists, and leaders in preservation and community organizations who play major roles in this process. We will focus on patterns of development, displacement and gentrification that continue to change the social geography of the city, and on the rebirth of local communities that continues to give the city renewed sources of vitality.

We will read a number of theoretical works about the nature of urban life and the concept of “community,” and pay particular attention to the conflicting worldviews of Jane Jacobs and Robert Moses. All students will keep an Urban Journal and they are expected to visit neighborhoods in all part of the City on weekends. Participation in Open House New York on October 10th and 11th is required. In addition. the class will take frequent field trips, screen videos and films about New York and benefit from frequent guest speakers.

Beginning in the fall, students will begin work on a major research paper in which they conduct an in-depth study of one neighborhood, focusing on the people who make it their home today, and the social, cultural, economic forces that have defined its history. The research process will involve exploring the world of a range of players in the process, from the contemporary interest groups, to developers, city planners, and community-based organizations that are often competing stakeholders in the process of determining the shape of  this community as New York continues its inevitable journey into the future.

We call these studies  “neighborhood autobiographies,” because as viewed through the various theoretical lenses, research techniques and interpretive frameworks, the neighborhoods reveal themselves and tell their story to the trained and sympathetic observer.  Throughout the course we will do extensive fieldwork and there will be regular visits to our class from experts and activists.

Required texts

Being Urban, by David A. Karp, Gregory P. Stone, William C. Yoels
How The Other Half Lives, by Jacob A. Riis
Ladies and Gentlemen, the Bronx Is Burning: 1977, Baseball, Politics, and the Battle for the Soul of a City, by Jonathan Mahler
The Death and Life of Great American Cities, by Jane Jacobs
The Living City, by Roberta Brandes Gratz
The Mole People, by Jennifer Toth