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Albion's Seed: Four British Folkways in America (America: a cultural history) (VOLUME I)
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While most people in the United States today have no British ancestors, they have assimilated regional cultures which were created by British colonists, even while preserving ethnic identities at the same time. In this sense, nearly all Americans are "Albion's Seed," no matter what their ethnicity may be. The concluding section of this remarkable book explores the ways that regional cultures have continued to dominate national politics from 1789 to 1988, and still help to shape attitudes toward education, government, gender, and violence, on which differences between American regions are greater than between European nations.
- ISBN-100195037944
- ISBN-13978-0195037944
- PublisherOxford University Press
- Publication dateOctober 19, 1989
- LanguageEnglish
- Dimensions9.57 x 2.12 x 6.55 inches
- Print length970 pages
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- David Szatmary, Univ. of Washington, Seattle
Copyright 1989 Reed Business Information, Inc.
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- Publisher : Oxford University Press (October 19, 1989)
- Language : English
- Hardcover : 970 pages
- ISBN-10 : 0195037944
- ISBN-13 : 978-0195037944
- Item Weight : 2.74 pounds
- Dimensions : 9.57 x 2.12 x 6.55 inches
- Best Sellers Rank: #1,031,926 in Books (See Top 100 in Books)
- #173 in History of Ethnic & Tribal Religions
- #1,411 in U.S. Colonial Period History
- #4,026 in Cultural Anthropology (Books)
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About the author

David Hackett Fischer is University Professor and Warren Professor of History at Brandeis University in Massachusetts. The recipient of many prizes and awards for his teaching and writing, he is the author of numerous books, including Washington's Crossing, which was awarded the Pulitzer Prize in history.
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The author begins with the Puritans, the vast majority of whom emigrated from the East Anglia region of England, who settled New England from 1629 to 1641. The special features of the Puritan experience, according to Fischer, included a relatively salubrious climate; the immigrants tended to be older and middle class (few poor or aristocrats); wealth distribution remained even (top 10% only owned 20% of property); age was revered over material possessions or social status; literacy and education were highly prized; while "order" and "liberty" were an obsession, although not how we would think of those terms in a modern sense (mostly collective and community restraints on conduct ensuring the ability to live a truly Puritan lifestyle, a sort of fundamentalist Christian society that Al Qaeda would likely approve of).
The cavaliers who settled Virginia in the second great migration from 1642 to 1675 were quite distinct from the Puritans - and in many ways, Fischer writes. The author presents Virginia governor Sir William Berkeley, who served for 35-years, as the embodiment of the cavalier gentleman, just as Puritan leader John Winthrop represented the Puritan culture of New England. What made the Virginia cavaliers unique were that they tended to come from southern England; most were younger sons (and thus disinherited because of primogeniture) of wealthy families who hailed from a hierarchical society of "deep and pervasive inequalities"; nearly three-quarters of the immigrants were servants from the lower class while the top 10% owned 75% of the region's productive assets; they were overwhelmingly Anglican in their religion and passionately so; most lived in rural and widely distributed communities unlike the compact New England Puritan town; families were large, extended and intermingled unlike the Puritan nuclear family; it was a society that honored rank and wealth and seniority, not simply age; there was a cultural focus on "hegemonic liberty" or "dominion over oneself", an ethos that was deeply embedded in the Tidewater and produced sterling examples over the centuries, from George Washington to Robert E. Lee to George Marshall. In one of the author's many keen insights, he writes that "Slavery did not create the culture of Tidewater Virginia; that culture created slavery."
If the Puritans had John Winthrop and the cavaliers William Berkeley, the Quakers, representing the third great migration, who settled the mid-Atlantic region from 1675 to 1725, had William Penn as the embodiment of their migration and culture. The Quakers were generally of humble origin, hailing from the midlands of northern England, many of whom had suffered serious persecution for their beliefs and thus saw the New World in religious terms similar to the Puritans but unlike the cavaliers. The Quaker sense of family extended exclusively to all co-religionists ("Friends"), not just a nuclear or extended family; they enjoyed the closest equality between the sexes of any migration and were much more indulgent toward their children; the aged were not venerated (the Puritans) and neither were patriarchs (the cavaliers), but rather were treated as community mentors, but only if "deserving"; death was welcomed as a fulfillment of life, not something to be feared as by the Puritans and cavaliers; both black magic and higher learning were generally eschewed in Quaker society; sports were almost universally condemned, whereas the Puritans loved their ball games and the cavaliers their horse races; Quakers sought to "redeem" time, rather than "improving" it (Puritan) or "killing" it (cavalier); wealth distribution was even like the Puritans (top 10% owned 25% of productive assets) while social rank and hierarchy were abhorred; if the cavaliers adhered to "hegemonic liberty," Quakers remained faithful to the "inner light," a belief that everyone, man or woman, were capable of embracing Jesus' love and grace.
Unlike the other three great cultural migrations, the backcountry migration flowing from Scotland and Ireland (1717 to 1775) were not looking for religious freedom, although they mostly shared the Presbyterian faith. They were the first American migration focused mainly on finding a better, more prosperous life in the New World. The main theme of this culture, according to Fischer, is violence, which was a product of the British borderlands from whence they came. The author uses Andrew Jackson as the archetype for this culture: proud, principled, hardworking, and physically aggressive. These migrants, who settled the early mid-west, were overwhelmingly poor, but had their own version of the "elite," where local leaders depended on charisma, loyalty, influence, and all too often physical force. Fischer stresses the importance of the warrior culture and the centrality of violence in the backcountry folkway. His section on backcountry "sport ways" is especially fascinating. Wrestling and fistfights, for example, were main events, including "rough & tumble" brawls that allowed biting and eye-gouging. The backcountry was among the most unequal in terms of wealth distribution (top 10% held from 40-80% of productive assets), yet there was a social system that called for the equality of esteem, no matter one's wealth, a need to be recognized as an equal, which may help explain the prevailing system of lex talionis (rule of retribution). This was the culture, after all, that produced the Hatfields and the McCoys.
There are several themes that emerged from this weighty tome: America has been fundamentally shaped by the voluntary nature of the great migrations that populated her regions (unlike the compulsory and centralized migrations engineered for New France and New Spain); slavery developed very slowly in America and was generated by the unique transplanted cultures that grew there, not the other way around; the regional differences in the United States are often more dramatic than between countries in Europe (e.g. the wealth disparity between New England the South in the late 1800s was similar to the difference between Germany and Russia in the same time period); the four folkways had some things in common, but generally speaking they were all antagonistic to one another, which was all too evident from the American Revolution to the present day; these regional differences have often led to omnibus strategies for electing presidents, an attempt to find a candidate who appeals to at least two of the traditional folkways, such as Harrison (1840), Taylor (1848), Pierce (1852), Eisenhower (1952) and Bush (1988).
All told, this book is an eye-opening education. It runs nearly 1,000 pages in length and can be daunting at times; however, the insights and erudition Fischer delivers are worth the effort.
The first major wave consisted predominantly of the Puritans from East Anglia who settled in New England between 1629 and 1640, the years immediately preceding the English Civil War in which Oliver Cromwell and the Puritan army defeated and beheaded King Charles I.
The second wave consisted of defeated (or soon to be defeated) supporters of the king and the Established (Anglican) Church of England, primarily from the south and west of England, who settled in the Chesapeake Bay regions of Virginia and Maryland between 1642 and 1675.
The third wave was the migration of Quakers from the English midlands (and their religious kin from various German sects) who settled in the Delaware Valley (southeast Pennsylvania, west New Jersey, north Delaware) between 1675 and 1715.
Finally, the "Scotch-Irish", referring collectively to immigrants from the north of England, lowland Scotland, and Ulster, settled the Appalachian backcountry from Pennsylvania southwest through Virginia, the Carolinas, and into Tennessee and Kentucky from 1717 to 1775. Less homogenous in religion than the prior waves, the Scotch-Irish were a mixture of Presbyterians, the dominant group, and Anglicans, a significant minority.
Each of these four folk established an amazingly enduring culture in their region, a culture that successfully incorporated later immigrants from other origins who shared little or none of the dominant folkway that had become established in their new home. Their contrasting concepts of liberty are among the most visible today. The Puritan concept of liberty, "ordered liberty" in Fischer's terminology, focused on the "freedom" to conform to the policies of the Puritan Church and local government. The Virginia concept of liberty, "hegemonic liberty", was hierarchical in nature, ranging from the great freedom of those in positions of power and wealth down to the total lack of freedom accorded to slaves. The Quaker concept of liberty, "reciprocal liberty", focused on the aspects of freedom that were held equally by all people as opposed to the unequal and asymmetric freedoms of the Puritans and Virginians. Finally, the Scotch-Irish concept of liberty, "natural liberty", focused on the natural rights of the individual and his freedom from government coercion.
Albion's Seed was a delight to read, filled with quaint, instructive, and amusing anecdotes that reflect folkways that endure today. It should be equally appealing to those interested in defining and contrasting the cultural histories of different groups, the process and cultural impact of human migrations, the foundations of the Anglo-American world, and the different roots of the concept of liberty.
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There should be more works like this for eg I would expect Native Americans to have their own stories of how different their tribes are from one another.
It's also interesting because it helps to understand how long term interaction with a particular geography and set of social circumstances can set up what may become entrenched patterns. It reminds me that it is easier to retain bad rather than good patterns of behaviour. I particularly liked that the author identifies the four groups differing characteristics according to food, sex, architecture, colours, sex, politics and liberty. On Local Polity and liberty he ascribes:
Town Meeting and Ordered Liberty to the Puritans of Massachusetts
Parish & Court and Hegemonic Liberty to the distressed Cavaliers of Virginia
Commission and Reciprocal Liberty to the Pilgrims of Pennsylvania, and
Court and Natural Liberty to the Border Reivers of the Appalachian Mountains.
It left me contemplating whether the Republican descendants of those distressed cavaliers and border reivers are perhaps truer to their (not so idealistic) roots than the descendants of New England are to their ideals, and it left me hoping that the local press and town meetings of New England will long prosper.
Fisher outlines all the different customs and folkways, these people practiced in their new settlements. They also established the various institutions of government, laws, and religion, in their regions. These institutions, enabled many of the cultural traditions, to be passed down through the centuries.
The reader will find many of the traditional folkways, are still practiced in the modern USA. Fischer enables the reader to understand, where all these differences orginated from.
This was a fasinating history book. I hope this approach to history, is taken up by other writers. In particular, I would to love to read about, the different cultural memes within Canada. This book is highly recommended.








