As America's first historical society, the Massachusetts Historical Society has collected family materials since 1791, including long-cherished pieces of clothing that were acquired alongside papers such as letters and diaries. Because of the different storage requirements for textiles and manuscripts, these survivors-many of them hundreds of years old-have largely been divorced from their familial ties. Fashioning the New England Family, an initiative encompassing a fall 2018 exhibition and this companion volume, reconnects the textiles with the associated stories carried in the family papers. Generously illustrated with full-color photographs of garments, fabrics, and accessories, including exquisite detail shots, the book creates a lasting overview of the exhibition but also delves into specific topics. The chapters cover a spam of more than three hundred years, tracing the history of New England clothing from the colonial seventeenth century, through the Revolutionary eighteenth century, and into the national nineteenth. In these pages, readers will find a fragment of Mayflower passenger Priscilla Mullins Alden's dress; Governor John Leverett's bloodstained buff coat, which saw battle in the English Civil War; and the luxurious Spitalfields green silk damask wedding dress and shoes that Rebecca Tailer Byles wore at her 1747 wedding in Boston. Across these examples and more, the text traces patterns of global production and local consumption and reuse, demonstrating how New Englanders used costume to establish their situation, especially in terms of class and gender, and also to express their political affiliations. Patriots and loyalists-Hancocks, Adamses, Dawses, and Olivers-make many appearances, as they are so well represented in the society's rich holdings. Manuscripts drawn from the collections-receipts, daybooks, account books, diaries-further amplify the historical insights, even at times making it possible to interpret the way in which a specific garment may have embodied one individual's sense of identity. Distributed for the Massachusetts Historical Society

In the first half of the nineteenth century, rural New England society underwent a radical transformation as the traditional household economy gave way to an encroaching market culture. Drawing on a wide array of diaries, letters, and published writings by women in this society, Catherine E. Kelly describes their attempts to make sense of the changes in their world by elaborating values connected to rural life. In her hands, the narratives reveal the dramatic ways female lives were reshaped during the antebellum period and the women's own contribution to those developments. Equally important, she demonstrates how these writings afford a fuller understanding of the capitalist transformation of the countryside and the origins of the Northern middle class.Provincial women exalted rural life for its republican simplicity while condemning that of the city for its aristocratic pretension. The idyllic nature of the former was ascribed to the financial independence that the household economy had long provided those in the farming community. Kelly examines how the juxtaposition of rural virtue to urban vice served as a cautionary defense against the new realities of the capitalist market society. She finds that women responded to the transition to capitalism by upholding a set of values which point toward the creation of a provincial bourgeoisie.

As Protestantism expanded across the Atlantic, most evangelists were not Anglo-Americans but were members of the groups that missionaries were trying to convert. Native Apostles reveals the way Native Americans, Africans, and black slaves redefined Christianity and addressed the challenges of slavery, dispossession, and European settlement.

White women who inhabited the West Indies in the eighteenth century fascinated metropolitan observers. In popular prints, novels, and serial publications, these women appeared to stray from "proper" British societal norms. Although many women who lived in the Caribbean island of Jamaica might have fit the model, extant writings from Ann Brodbelt, Sarah Dwarris, Margaret and Mary Cowper, Lady Maria Nugent, and Ann Appleton Storrow show a longing to remain connected with metropolitan society and their loved ones separated by the Atlantic. Sensibility and awareness of metropolitan material culture masked a lack of empathy towards subordinates and opened the white women in these islands to censure. Novels and popular publications portrayed white women in the Caribbean as prone to overconsumption, but these women seem to prize items not for their inherent value. They treasured items most when they came from beloved connections. This colonial interchange forged and preserved bonds with loved ones and comforted the women in the West Indies during their residence in these sugar plantation islands. This book seeks to complicate the stereotype of insensibility and overconsumption that characterized the perception of white women who inhabited the British West Indies in the long eighteenth century. This book will appeal to students and researchers alike who are interested in the social and cultural history of British Jamacia and the British West Indies more generally.

Examining the compelling and often poignant connection between women and the material culture of death, this collection focuses on the objects women make, the images they keep, the practices they use or are responsible for, and the places they inhabit and construct through ritual and custom. Women?s material practices, ranging from wearing mourning jewelry to dressing the dead, stitching memorial samplers to constructing skull boxes, collecting funeral programs to collecting and studying diseased hearts, making and collecting taxidermies, and making sculptures honoring the death, are explored in this collection as well as women?s affective responses and sentimental labor that mark their expected and unexpected participation in the social practices surrounding death and the dead. The largely invisible work involved in commemorating and constructing narratives and memorials about the dead-from family members and friends to national figures-calls attention to the role women as memory keepers for families, local communities, and the nation. Women have tended to work collaboratively, making, collecting, and sharing objects that conveyed sentiments about the deceased, whether human or animal, as well as the identity of mourners. Death is about loss, and many of the mourning practices that women have traditionally and are currently engaged in are about dealing with private grief and public loss as well as working to mitigate the more general anxiety that death engenders about the impermanence of life.