震荡的国家:地震、预言和早期美国的重塑》,乔纳森-托德-汉考克著(评论)

IF 0.3 3区 文学 0 LITERATURE, AMERICAN
Scott M. Larson
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The tremblors were physically felt for hundreds of miles, and in <em>Convulsed States: Earthquakes, Prophecy, and the Remaking of Early America</em>, Jonathan Todd Hancock aims to explore the wide-ranging impacts of these quakes among Native American societies and the young United States. Relatively few people died in the New Madrid earthquakes, particularly in comparison with the destruction of massive quakes that struck Lima, Peru, and Lisbon, Portugal in the eighteenth century, which themselves prompted extensive religious and natural scientific inquiries. The New Madrid quakes nevertheless threw the land and its inhabitants into turmoil. Since the earthquakes occurred alongside the Comet of 1811, the Richmond Theatre fire of 1811, and escalating United States military engagements with Native American and European powers, interpreters saw the 1811–12 tremblors as signs connected to national, moral, and political upheaval. Some considered them fulfillments of dire prophecies. Hancock explores the range of meanings that were ascribed to the earthquakes and \"probes those meanings to provide a continental, cross-cultural perspective on prophecy and revivalism, state formations, and understandings of environmental change across Native American, African American, and Euro American societies in the early nineteenth century\" (3).</p> <p>Beyond the immediate events of the earthquakes, which occurred between December 1811 and February 1812 and consisted primarily of three powerful tremors estimated at 7.0 on the Richter scale, the book is divided thematically, tackling the different arenas in which the earthquakes were understood and its influences felt. Hancock organizes the book into sections on \"knowledge,\" \"spirit,\" \"politics,\" and \"territory,\" and within each of these chapters, Hancock gives attention to the conflicting and overlapping ways that a range of American actors engaged the earthquakes. This approach offers a diverse view of early American cultural responses to <strong>[End Page 192]</strong> the earthquakes. Hancock draws on a wide range of both published and unpublished primary sources, and he is careful to note that many of the primary accounts of the earthquakes were unreliable and that some were published for sensation rather than for veracity. Hancock also attends to ethical considerations of engaging Indigenous knowledge, reminding the reader that \"medicine, as contemporary tribal communities refer to secret practices that are fundamental to spirituality, is a deeply sensitive topic that belongs to families and lineages of special practitioners, not curious outsiders\" (4). While drawing attention to these boundaries, Hancock focuses much of the book on Native interpretations of the quakes, a strong contribution to historical studies of earthquakes and other natural disasters such as Deborah Coen's <em>The Earthquake Observers: Disaster Science from Lisbon to Richter</em> (U of Chicago P, 2012).</p> <p>Indeed, some of the most significant contributions of the book come from its research into Native American perceptions of earthquakes broadly, which were sometimes conceptualized as parts of natural cycles, and sometimes understood as punishments or warnings for human behavior (38–39). Hancock interrogates how figures like Shawnee leader Tenskwatawa, along with his brother Tecumseh, used prophecy and meaning-making around the New Madrid earthquakes to build spiritual and military power. While other scholarly works, such as R. David Edmunds's <em>The Shawnee Prophet</em> (Nebraska UP, 1983) and Adam Jortner's <em>The Gods of Prophetstown</em> (Oxford UP, 2011), treat Tenskwatawa and Tecumseh as distinct, and sometimes even competing, figures, Hancock frames the two brothers together as a unit and movement that he calls the \"Shawnee Brothers.\" Hancock argues that Tenskwatawa had prophesied the earthquake in 1808 and the prophecy's seeming fulfillment in 1811–12 may have lent credence to his call for intertribal military resistance to white settlement. He presented the phenomena as signs demanding purification from aspects of white culture—such as alcohol and European education, dress, and landholding—and the cessation of alliance with the United States or European nations. 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Larson (bio) </li> </ul> <em>Convulsed States: Earthquakes, Prophecy, and the Remaking of Early America</em><br/> <small>jonathan todd hancock</small><br/> University of North Carolina Press, 2021<br/> 186 pp. <p>Beginning in December 1811, a series of powerful earthquakes shook New Madrid, Missouri. The tremblors were physically felt for hundreds of miles, and in <em>Convulsed States: Earthquakes, Prophecy, and the Remaking of Early America</em>, Jonathan Todd Hancock aims to explore the wide-ranging impacts of these quakes among Native American societies and the young United States. Relatively few people died in the New Madrid earthquakes, particularly in comparison with the destruction of massive quakes that struck Lima, Peru, and Lisbon, Portugal in the eighteenth century, which themselves prompted extensive religious and natural scientific inquiries. The New Madrid quakes nevertheless threw the land and its inhabitants into turmoil. 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引用次数: 0

摘要

以下是内容的简要摘录,以代替摘要:审稿人: 震荡的国家:乔纳森-托德-汉考克(Jonathan Todd Hancock)著,斯科特-M.-拉森(Scott M. Larson)(简历)译:《震荡的国家:地震、预言和早期美国的重塑》(Convulsed States:地震、预言和早期美国的重塑》(Convulsed States: Earthquakes, Prophecy, and the Remaking of Early America),乔纳森-托德-汉考克(Jonathan Todd Hancock)著,北卡罗来纳大学出版社,2021 年,186 页。从 1811 年 12 月开始,密苏里州新马德里发生了一系列强烈地震。数百英里范围内的人们都能感受到地震的震感,《震荡之州》(Convulsed States)一书也是如此:乔纳森-托德-汉考克(Jonathan Todd Hancock)在《地震、预言和早期美国的重塑》(Convulsed States: Earthquakes, Prophecy, and the Remaking of Early America)一书中,旨在探讨这些地震对美洲原住民社会和年轻的美国产生的广泛影响。新马德里地震造成的死亡人数相对较少,尤其是与 18 世纪袭击秘鲁利马和葡萄牙里斯本的大地震造成的破坏相比。然而,新马德里地震还是使这片土地及其居民陷入了混乱之中。由于地震是与 1811 年彗星、1811 年里士满剧院大火以及美国与美洲原住民和欧洲列强不断升级的军事冲突同时发生的,因此解释者将 1811-12 年的地震视为与国家、道德和政治动荡有关的征兆。一些人认为它们应验了可怕的预言。汉考克探讨了地震的一系列含义,并 "探究了这些含义,为 19 世纪早期美洲原住民、非洲裔美国人和欧洲裔美国人社会的预言和复兴主义、国家形成以及对环境变化的理解提供了一个大陆性、跨文化的视角"(3)。地震发生在 1811 年 12 月至 1812 年 2 月之间,主要包括三次里氏 7.0 级的强烈震动,除了地震的直接事件外,本书还按主题划分,探讨了人们理解地震及其影响的不同领域。汉考克将全书分为 "知识"、"精神"、"政治 "和 "领土 "等章节,在每个章节中,汉考克都关注了一系列美国参与者参与地震的相互冲突和重叠的方式。这种方法提供了早期美国文化对地震的不同反应。汉考克利用了大量已出版和未出版的原始资料,他谨慎地指出,许多关于地震的原始记载并不可靠,有些记载是为了轰动效应而非真实性而出版的。汉考克还注意到运用土著知识时的道德考量,提醒读者 "医学,正如当代部落社区所说的秘密做法,是精神生活的根本,是一个非常敏感的话题,属于特殊从业者的家族和世系,而不是好奇的外来者"(4)。在提请人们注意这些界限的同时,汉考克在书中将大部分篇幅放在了原住民对地震的解释上,这是对地震和其他自然灾害历史研究的有力贡献,例如德博拉-库恩(Deborah Coen)的《地震观测者》(The Earthquake Observers):从里斯本到里希特的灾害科学》(芝加哥大学出版社,2012 年)。事实上,该书最重要的一些贡献来自于对美洲原住民对地震的广泛看法的研究,地震有时被概念化为自然周期的一部分,有时则被理解为对人类行为的惩罚或警告(38-39)。汉考克探讨了肖尼族领袖滕斯克瓦塔瓦(Tenskwatawa)和他的兄弟特库姆塞(Tecumseh)等人如何利用新马德里地震的预言和意义创造来建立精神和军事力量。其他学术著作,如 R. David Edmunds 的《肖尼族先知》(内布拉斯加大学,1983 年)和 Adam Jortner 的《先知镇的诸神》(牛津大学,2011 年),都将滕斯克瓦塔瓦和特库姆塞视为不同的人物,有时甚至是相互竞争的人物,而汉考克则将两兄弟视为一个整体和运动,他称之为 "肖尼兄弟"。汉考克认为,滕斯克瓦塔瓦曾在 1808 年预言过地震,而预言在 1811-12 年似乎应验了,这可能使他呼吁部落间军事抵抗白人定居的呼声更加可信。他认为这些现象是要求净化白人文化的迹象,如酒精、欧洲教育、服饰和土地占有,以及停止与美国或欧洲国家结盟。尽管滕斯克瓦塔瓦声称自己具有预言和精神力量,并对俄亥俄地区大量好战的美洲原住民产生了影响...
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Convulsed States: Earthquakes, Prophecy, and the Remaking of Early America by Jonathan Todd Hancock (review)
In lieu of an abstract, here is a brief excerpt of the content:

Reviewed by:

  • Convulsed States: Earthquakes, Prophecy, and the Remaking of Early America by Jonathan Todd Hancock
  • Scott M. Larson (bio)
Convulsed States: Earthquakes, Prophecy, and the Remaking of Early America
jonathan todd hancock
University of North Carolina Press, 2021
186 pp.

Beginning in December 1811, a series of powerful earthquakes shook New Madrid, Missouri. The tremblors were physically felt for hundreds of miles, and in Convulsed States: Earthquakes, Prophecy, and the Remaking of Early America, Jonathan Todd Hancock aims to explore the wide-ranging impacts of these quakes among Native American societies and the young United States. Relatively few people died in the New Madrid earthquakes, particularly in comparison with the destruction of massive quakes that struck Lima, Peru, and Lisbon, Portugal in the eighteenth century, which themselves prompted extensive religious and natural scientific inquiries. The New Madrid quakes nevertheless threw the land and its inhabitants into turmoil. Since the earthquakes occurred alongside the Comet of 1811, the Richmond Theatre fire of 1811, and escalating United States military engagements with Native American and European powers, interpreters saw the 1811–12 tremblors as signs connected to national, moral, and political upheaval. Some considered them fulfillments of dire prophecies. Hancock explores the range of meanings that were ascribed to the earthquakes and "probes those meanings to provide a continental, cross-cultural perspective on prophecy and revivalism, state formations, and understandings of environmental change across Native American, African American, and Euro American societies in the early nineteenth century" (3).

Beyond the immediate events of the earthquakes, which occurred between December 1811 and February 1812 and consisted primarily of three powerful tremors estimated at 7.0 on the Richter scale, the book is divided thematically, tackling the different arenas in which the earthquakes were understood and its influences felt. Hancock organizes the book into sections on "knowledge," "spirit," "politics," and "territory," and within each of these chapters, Hancock gives attention to the conflicting and overlapping ways that a range of American actors engaged the earthquakes. This approach offers a diverse view of early American cultural responses to [End Page 192] the earthquakes. Hancock draws on a wide range of both published and unpublished primary sources, and he is careful to note that many of the primary accounts of the earthquakes were unreliable and that some were published for sensation rather than for veracity. Hancock also attends to ethical considerations of engaging Indigenous knowledge, reminding the reader that "medicine, as contemporary tribal communities refer to secret practices that are fundamental to spirituality, is a deeply sensitive topic that belongs to families and lineages of special practitioners, not curious outsiders" (4). While drawing attention to these boundaries, Hancock focuses much of the book on Native interpretations of the quakes, a strong contribution to historical studies of earthquakes and other natural disasters such as Deborah Coen's The Earthquake Observers: Disaster Science from Lisbon to Richter (U of Chicago P, 2012).

Indeed, some of the most significant contributions of the book come from its research into Native American perceptions of earthquakes broadly, which were sometimes conceptualized as parts of natural cycles, and sometimes understood as punishments or warnings for human behavior (38–39). Hancock interrogates how figures like Shawnee leader Tenskwatawa, along with his brother Tecumseh, used prophecy and meaning-making around the New Madrid earthquakes to build spiritual and military power. While other scholarly works, such as R. David Edmunds's The Shawnee Prophet (Nebraska UP, 1983) and Adam Jortner's The Gods of Prophetstown (Oxford UP, 2011), treat Tenskwatawa and Tecumseh as distinct, and sometimes even competing, figures, Hancock frames the two brothers together as a unit and movement that he calls the "Shawnee Brothers." Hancock argues that Tenskwatawa had prophesied the earthquake in 1808 and the prophecy's seeming fulfillment in 1811–12 may have lent credence to his call for intertribal military resistance to white settlement. He presented the phenomena as signs demanding purification from aspects of white culture—such as alcohol and European education, dress, and landholding—and the cessation of alliance with the United States or European nations. Despite Tenskwatawa's claims to prophetic and spiritual power and his influence over significant numbers of militant Native Americans in the Ohio region...

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来源期刊
EARLY AMERICAN LITERATURE
EARLY AMERICAN LITERATURE LITERATURE, AMERICAN-
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