Preserving and Reconnecting With Our History

Time chugs along -- I will soon mark 50 years of living in my adopted state among the Green Mountains and the many rivers. When I first arrived here, people still liked to say Vermont had more cows than people. It probably wasn't quite true then, and it's definitely not so today. But still, with about six hundred thousand people making up the entire state, there's an illusion that a person can learn and catch up with the intimate details of its history.

That's sort a a fun-house mirror effect, maybe because we don't see many people around us (not counting life in Burlington, our big city). If you know the name of each person you talk with in the grocery store, and standing in line to check out refreshes your memory of recent losses among them, well, it's easy to think you can know most of what there is to know about Vermont.

Nope.

The town where I first began delving into Vermont's history, Barnet, is a dozen miles from where I now live. I left Barnet in 2002, but I'm still learning from my explorations there. The church, the beach, the back roads I walked as I adjusted to single parenting, the school where my sons developed their determination and their desire to mingle with other cultures and travel far and wide -- all those are "mine" even though I don't live there any longer. 

But it was the cemeteries that adjusted my sense of America, and of time, of history. On the hillside halfway between the church and the dairy barn where I shoveled sawdust every Sunday for more than a year, my favorite of the town's handful of burying grounds shelters the stone markers of many a Scottish settler who farmed here in the 1800s and even earlier. Although many people call it "the West Barnet cemetery," its other name is the Stuart Cemetery. Among the Scottish immigrants buried in it, there lies Claudius "Cloud" Stuart, also spelled Stewart. I am still amazed to find that Claud Stuart fought in Scotland's Battle of Culloden in 1746 with the supporters of Bonnie Prince Charlie.

Alas, not all of Vermont's history has been so proudly or clearly preserved. Its vanishing is called "historical erasure" -- and today a number of organizations and individuals work to undue that erasing. One I appreciate is called Atlantic Black Box, and features the work of both professional historians and grass-roots sorts. It asks: "Why have we been telling certain stories about New England and not others? How did we come to unknow the region’s deep complicity in the institution of slavery and systems of oppression?" 

I connect with those questions because I've found details of both enslavers and enslaved in the Northeast Kingdom, yet we "don't talk about that" very much ... maybe because it embarrasses us?  But Atlantic Black Box is geared mostly to the New England coast,

 To counter historical erasure in our area, grass-roots historians work with the actual Census pages of the 1800s, to see who lived where and did what. My historical fiction is crammed with details gained in this way. Another resource is the Northeast Slavery Records Index (NESRI), which has a searchable database that includes Vermont. Nola Forbes, a retired teacher and ardent historian in our area, also recommends these: DAR has this database Patriots of Color, and this a research guide for Forgotten Patriots (Black Americans & American Indians).

 Try one out. See who you find. Share your discoveries, if you like.

It takes all of us to preserve our history, and to make sure we know what is "real."

 

 

 

Every Word Matters: A Touch of the Irish

design by Vermont's Danforth Pewter

Writing historical fiction, like my three volumes (so far!) in the Winds of Freedom series, means paying attention to all the little words. It's not automatic to "speak" in the rhythms and vocabulary of another time, and there are days when I spend more hours checking language than I do pushing the plot forward. What did counterfeiters call each other? How did Canadians talk about the "money artists" living in their Eastern Townships? If you're adapting your best dress to a new style in 1854, what do you call the trimmings that you're stitching, if you're classroom educated or if you're happier helping with your father's horses?

All of those came into play as I wrote The Bitter and the Sweet, where Bible-studying Almyra Alexander needs to reach across class and social lines to admit she needs help from Susannah Hall in order to climb into a saddle. Riding a pony in Boston certainly didn't prepare her for carrying urgent messages while perched high above the ground on a full-size horse. (Don't get me started on how tall the horse was. Thank goodness for true experts like Amanda Gustin at the Vermont Historical Society, who can talk clearly and with authority about Vermont Morgan horses.)

As a poet as well as a novelist, I also want the words to sound fluid and interesting in the reader's "ear." One result of that is that I sometimes recognize my own writing in places I hadn't expected to see it -- a description of a local town that someone borrows from my own, posted online, or a review on the back of a book, mentioning the author's earlier work. 

Yes, that's a great gift of being a published author: If you choose to, and don't mind working without pay (we can discuss that more at some other time), you can get involved in reviewing other historical fiction. I treasure the chance to do that for the Historical Novels Review. It can be a great challenge to devour 400 pages, then work out a description to guide other readers -- condensing it to 300 words,  which is a bit less than a page. (The end of that sentence reached 359 words here, just to give you a better notion.)

One book I am reading for review this week is set in the 1850s, like my work, and by 10 pages into the story, I realized its author didn't care about language in the same way that I do. Probably the most shocking moment was when one of the characters, of Irish heritage, referred to Irish immigration to the United States as caused by "the potato famine." That raised two problems: First, Irish immigration began much earlier than that, and Irish Americans were well represented in our patriots of the American Revolution. Second, and what drives me to write about this today, is I knew that the Irish didn't say "the potato famine."

At least, I was pretty sure. But it's part of my way of writing and researching, that I needed to check. So I pulled out one of the vital books on my reference shelf: The Story of the Irish Race by Seumas MacManus. It came to my collection during the writing of Cold Midnight, a novel set in 1920 in St. Johnsbury, Vermont, when many people working for the well-to-do came from Ireland. And I bet you might not ever have heard of Seumas MacManus, because he died in 1967, but here's how he's been described: "Seamus MacManus is considered by many to be the last great seanchaí, or storyteller of the ancient oral tradition. He wrote down and interpreted traditional stories so that they would not be lost to future generations." (Wikipedia summary.)

Sure enough, his chapter LXX starts on page 602 (people did write longer books then), and is titled The Great Famine. It begins:

The Great Famine, usually known as the famine of '47, really began in '45, with the blighting and failure of the potato crop, the people's chief means of sustenance. 

You'll search long and hard for a copy of that book. But you can get a marvelously well-written modern (2015) exploration of America's relationship with that part of Irish history in Maureen O'Rourke Murphy's book Compassionate Stranger: Asenath Nicholson and the Great Irish Famine. Are you hooked on Vermont and its history? Asenath Nicholson was born Asenath Hatch in Chelsea, Vermont, on February 24, 1792.

Give yourself an adventure for this month of St. Patrick's Day: Look up a bit more about Asenath Nicholson. Let me know what you think, when you discover what she did. 

And I hope you noticed the phrase "the Great Irish Famine." Not the potato famine. See, you're already gaining an ear for the well-chosen words of  well-written historical fiction. Go ahead, tell someone else what you've discovered!

 

Learning the 1800s: Sunday Mail Delivery

As I write THIS ARDENT FLAME, set in northern Vermont in 1852, I spend a lot of time in research -- but not just exploring this pre-Civil War decade of ferment. In order to understand the thinking and discussions of the time, I often backtrack to the War of Independence and the strong-minded individuals who voiced their dreams for this new nation, built from a set of very different colonies and then growing by annexation of territory (and almost always while ignoring the history and rights of Indigenous peoples).

This week I'm reading Compassionate Stranger: Asenath Nicholson and the Great Irish Famine, by Maureen O'Rourke Murphy. One reason to read the book is as background for how the characters in THIS ARDENT FLAME deal with the Irish immigrants arriving in Vermont at the time. Another is that Asenath Nicholson, an activist of the first half of the 1800s, was born and raised in Chelsea, Vermont, not far from the Northeast Kingdom. (I've spent many hours there as the mom of an actor in a Jay Craven/Howard Frank Mosher film. Where the Rivers Flow North.)

Every detail in the book takes me digging for more details elsewhere, and this morning I "dug into" Sunday mail delivery. I was surprised to learn that it was routine in our nation's first century: It was considered essential for commerce! Moreover, the 1820s/1830s movement to end Sunday mail delivery came out of a small group with religious passions and especially religious bias -- against those Irish and other Catholic immigrants, who often used their "day of rest" to feast, gather, and rejoice, rather than to endure the silent solemnity of a Puritan-style Sabbath.

The post office with its mandatory Sunday opening (required by law to be open at least one hour each Sunday) became a social location. Not only did men gather there to pick up their letters and commercial orders, but they also often sat down to socialize, drink, and play cards. This horrified those who took their Sunday worship more seriously. Interestingly, these horrified individuals were often the same ones pursuing the Abolition of slavery, out of the same Christian beliefs!

Thus, Arthur Tappan, an ardent abolitionist of both New York City and New Haven, CT, would raise as much anger by his "Sunday mail laws" campaign as by his campaign to end slavery, and his brother Lewis, campaigning the same way, had his house broken into in 1834 by an angry mob.

Only 7% of the nation claimed strong religious ties at the time, and most opposed shutting down the post office on Sundays. The invention of the telegraph in the 1840s would ease the commercial necessity of Sunday mails. But the legislation to close the post office on Sundays would not be passed until 1912, and part of the opposition to it lay in favoring one religion over another, counter to the definitive statement of the Constitution that insisted the new nation not pick and choose. (Arguments included the belief that Sunday closing of the postal service would then lead to Saturday closing on behalf of the Jewish Sabbath, to be fair!)

What eventually tipped the nation to passing the closure laws was a combination of two pressures: postal workers wanting a day off like everyone else, and trading the closure for the new service of Parcel Post: being able to handle packages routinely.

That's a lot to think about, in the context of this week's political talk about Amazon, postal rates, and Sunday deliveries that have now resumed!