It vividly documents the Pilgrims' adventures: their first stop in Holland, the harrowing transatlantic crossing aboard the Mayflower, the first harsh winter in the new colony, and the help from friendly Native Americans that saved their lives.No one was better equipped to report on the affairs of the Plymouth community than William Bradford. Revered for his patience, wisdom, and courage, Bradford was elected to the office of governor in 1621, and he continued to serve in that position for more than three decades. His memoirs of the colony remained virtually unknown until the nineteenth century. Lost during the American Revolution, they were discovered years later in London and published after a protracted legal battle. The current edition rendered into modern English and with an introduction by Harold Paget, remains among the most readable books from seventeenth-century America.

    Yet his orthodox brethren were convinced tolerance fostered anarchy and courted God’s wrath. Banished from Massachusetts Bay Colony in 1635, Williams purchased land from the Narragansett Indians and laid the foundations for the colony of Rhode Island as a place where Indian and English cultures could flourish side by side, in peace.As the seventeenth century wore on, a steadily deepening antagonism developed between an expansionist, aggressive Puritan culture and an increasingly vulnerable, politically divided Indian population. Indian tribes that had been at the center of the New England communities found themselves shunted off to the margins of the region. By the 1660s, all the major Indian peoples in southern New England had come to accept English authority, either tacitly or explicitly. All, except one: the Narragansetts.In God, War, and Providence “James A. Warren transforms what could have been merely a Pilgrim version of cowboys and Indians into a sharp study of cultural contrast…a well-researched cameo of early America” (The Wall Street Journal). He explores the remarkable and little-known story of the alliance between Roger Williams’s Rhode Island and the Narragansett Indians, and how they joined forces to retain their autonomy and their distinctive ways of life against Puritan encroachment. Deeply researched, “Warren’s well-written monograph contains a great deal of insight into the tactics of war on the frontier” (Library Journal) and serves as a telling precedent for white-Native American encounters along the North American frontier for the next 250 years.

    It is a history of American folkways as they have changed through time, and it argues a thesis about the importance for the United States of having been British in its cultural origins.From 1629 to 1775, North America was settled by four great waves of English-speaking immigrants. The first was an exodus of Puritans from the east of England to Massachusetts (1629-1640). The second was the movement of a Royalist elite and indentured servants from the south of England to Virginia (ca. 1649-75). The third was the "Friends' migration,"--the Quakers--from the North Midlands and Wales to the Delaware Valley (ca. 1675-1725). The fourth was a great flight from the borderlands of North Britain and northern Ireland to the American backcountry (ca. 1717-75).These four groups differed in many ways--in religion, rank, generation and place of origin. They brought to America different folkways which became the basis of regional cultures in the United States. They spoke distinctive English dialects and built their houses in diverse ways. They had different ideas of family, marriage and gender; different practices of child-naming and child-raising; different attitudes toward sex, age and death; different rituals of worship and magic; different forms of work and play; different customs of food and dress; different traditions of education and literacy; different modes of settlement and association. They also had profoundly different ideas of comity, order, power and freedom which derived from British folk-traditions. Albion's Seed describes those differences in detail, and discusses the continuing importance of their transference to America.Today most people in the United States (more than 80 percent) have no British ancestors at all. These many other groups, even while preserving their own ethnic cultures, have also assimilated regional folkways which were transplanted from Britain to America. In that sense, nearly all Americans today are "Albion's Seed," no matter what their ethnic origins may be; but they are so in their different regional ways. The concluding section of Albion's Seed explores the ways that regional cultures have continued to dominate national politics from 1789 to 1988, and still control attitudes toward education, government, gender, and violence, on which differences between American regions are greater than between European nations.Albion's Seed also argues that the four British folkways created an expansive cultural pluralism that has proved to the more libertarian than any single culture alone could be. Together they became the determinants of a voluntary society in the United States.

    These debates began with the extraordinary thought and struggles of Roger Williams, who had an unparalleled understanding of the conflict between a government that justified itself by "reason of state"—i.e., national security—and its perceived "will of God" and the "ancient rights and liberties" of individuals.This is a story of power, set against Puritan America and the English Civil War. Williams's interactions with King James, Francis Bacon, Oliver Cromwell, and his mentor Edward Coke set his course, but his fundamental ideas came to fruition in America, as Williams, though a Puritan, collided with John Winthrop's vision of his "City upon a Hill."Acclaimed historian John M. Barry explores the development of these fundamental ideas through the story of the man who was the first to link religious freedom to individual liberty, and who created in America the first government and society on earth informed by those beliefs. The story is essential to the continuing debate over how we define the role of religion and political power in modern American life.

    His life story--from his beginnings as a surveyor and farmer, to colonial soldier in the Virginia Regiment, leader of the Patriot cause, commander of the Continental Army, and finally first president of the United States--reflects the narrative of the nation he guided into existence. There is, rightfully, no more chronicled figure.Yet American history has largely forgotten what Washington himself knew clearly: that the new Republic's fate depended less on grand rhetoric of independence and self-governance and more on land--Indian land. Colin G. Calloway's biography of the greatest founding father reveals in full the relationship between Washington and the Native leaders he dealt with intimately across the decades: Shingas, Tanaghrisson, Guyasuta, Attakullakulla, Bloody Fellow, Joseph Brant, Cornplanter, Red Jacket, and Little Turtle, among many others. Using the prism of Washington's life to bring focus to these figures and the tribes they represented--the Iroquois Confederacy, Lenape, Miami, Creek, Delaware--Calloway reveals how central their role truly was in Washington's, and therefore the nation's, foundational narrative.Calloway gives the First Americans their due, revealing the full extent and complexity of the relationships between the man who rose to become the nation's most powerful figure and those whose power and dominion declined in almost equal degree during his lifetime. His book invites us to look at America's origins in a new light. The Indian World of George Washington is a brilliant portrait of both the most revered man in American history and those whose story during the tumultuous century in which the country was formed has, until now, been only partially told.

    Through both a narrow focus on Weetamoo, Printer, and their network of relations, and a far broader scope that includes vast indigenous geographies, Brooks leads us to a new understanding of the history of colonial New England and of American origins. Brooks’s pathbreaking scholarship is grounded not just in extensive archival research but also in the land and communities of Native New England, reading the actions of actors during the seventeenth century alongside an analysis of the landscape and interpretations informed by tribal history.

    But the story did not end there. All settlers had to become linguists, traders, and explorers, and yet not forget their roots and customs from the old country. With the aid of exciting contemporary documents, Rebecca Fraser brings to life of an ordinary family, the Winslows, made less ordinary by their responses to the challenges of the New World. The very special relationship between Edward Winslow and Massassoit chief of the Wampanoags is commemorated in the first Thanksgiving. But fifty years later Edward's son Josiah was commander in chief of the New England militias against Massassoit's son in King Philip's War.Written with the pace of an epic, this is a story that is both national but intimate and human, chronicling as the Winslows made the painful decisions that ensured their survival in America.

    "In this clearly written volume, Hawke provides enlightening and colorful descriptions of early Colonial Americans and debunks many widely held assumptions about 17th century settlers."--Publishers Weekly

    In a time when women could not vote, hold public office, or teach outside the home, the charismatic Hutchinson wielded remarkable political power. Her unconventional ideas had attracted a following of prominent citizens eager for social reform. Hutchinson defended herself brilliantly, but the judges, faced with a perceived threat to public order, banished her for behaving in a manner "not comely for [her] sex."Until now, Hutchinson has been a polarizing figure in American history and letters, attracting either disdain or exaltation. Nathaniel Hawthorne, who was haunted by the "sainted" Hutchinson, used her as a model for Hester Prynne in The Scarlet Letter. Much of the praise for her, however, is muted by a wish to domesticate the heroine: the bronze statue of Hutchinson at the Massachusetts State House depicts a prayerful mother -- eyes raised to heaven, a child at her side -- rather than a woman of power standing alone before humanity and God. Her detractors, starting with her neighbor John Winthrop, first governor of Massachusetts, referred to her as "the instrument of Satan," the new Eve, the "disturber of Israel," a witch, "more bold than a man," and Jezebel -- the ancient Israeli queen who, on account of her tremendous political power, was "the most evil woman" in the Bible.Written by one of Hutchinson's direct descendants, American Jezebel brings both balance and perspective to Hutchinson's story. It captures this American heroine's life in all its complexity, presenting her not as a religious fanatic, a cardboard feminist, or a raging crank-as some have portrayed her-but as a flesh-and-blood wife, mother, theologian, and political leader.Opening in a colonial courtroom, American Jezebel moves back in time to Hutchinson's childhood in Elizabethan England, exploring intimate details of her marriage and family life. The book narrates her dramatic expulsion from Massachusetts, after which her judges, still threatened by her challenges, promptly built Harvard College to enforce religious and social orthodoxies -- making her midwife to the nation's first college. In exile, she settled Rhode Island (which later merged with Roger Williams's Providence Plantation), becoming the only woman ever to co-found an American colony.The seeds of the American struggle for women's and human rights can be found in the story of this one woman's courageous life. American Jezebel illuminates the origins of our modern concepts of religious freedom, equal rights, and free speech, and showcases an extraordinary woman whose achievements are astonishing by the standards of any era.

    government policy toward Indians in the early 1800s is that it persisted in removing to the West those who had most successfully adapted to European values. As whites encroached on Cherokee land, many Native leaders responded by educating their children, learning English, and developing plantations. Such a leader was Ridge, who had fought with Andrew Jackson against the British. As he and other Cherokee leaders grappled with the issue of moving, the land-hungry Georgia legislatiors, with the aid of Jackson, succeeded in ousting the Cherokee from their land, forcing them to make the arduous journey West on the infamous "Trail of Tears." (Library Journal)

    The valley's diverse cultural mix of Iroquois Indians, Palatine Germans, Scots-Irish, Dutch, English, and Highland Scots played as much of a role as its unique geography in the cataclysmic events of the 1700sthe French and Indian Wars and the battles of the American Revolution. Patriots eventually wrenched the valley from British interests and the Iroquois nations, but at fearsome cost. When the fighting was over, the valley lay in ruins and as much as two-thirds of its population lay dead or had been displaced. But by not holding this vital inland waterwaythe gateway to the West, "the river between the mountains"America might have lost the Revolution, as well as much or all of the then poorly defined province of New York.

    In that fateful year, the Spanish landed in San Francisco, the Russians pushed into Alaska to hunt valuable sea otters, and the Sioux discovered the Black Hills. Hailed by critics for challenging our conventional view of the birth of America, West of the Revolution “[coaxes] our vision away from the Atlantic seaboard” and “exposes a continent seething with peoples and purposes beyond Minutemen and Redcoats” (Wall Street Journal).

    From the battles at Lexington and Concord in spring 1775 to those at Trenton and Princeton in winter 1777, American militiamen and then the ragged Continental Army take on the world’s most formidable fighting force. It is a saga alive with astonishing characters: Henry Knox, the former bookseller with an uncanny understanding of artillery; Nathanael Greene, the bumpkin who becomes a brilliant battle captain; Benjamin Franklin, who proves to be the wiliest of diplomats; George Washington, the commander in chief who learns the difficult art of leadership when the war seems all but lost. The story is also told from the British perspective, making the mortal conflict between the redcoats and the rebels all the more compelling.

    They moved to the western hemisphere for different reasons, from different social backgrounds and cultures. Even the majority that came from England fitted no distinct socioeconomic or cultural pattern. They came bearing their diverse life styles: from commercialized London and southeast; from isolated farmlands in the north; from Midlands towns south and west. They represented a spectrum of religious attachments. They came hoping to re-create these diverse lifestyles in a remote and, to them, barbarous environment. In the early years, their stories are mostly ones of confusion, failure, violence, and the loss of civility as they sought to normalize situations and recapture lost worlds. And in the process, they tore apart the normalities of the people whose world they had invaded.      Later generations often gentrified these early years of the peopling of British North America, but there was nothing genteel about it. Bernard Bailyn shows that it was a thoroughly brutal encounter—not only between the Europeans and native peoples and between Europeans and Africans, but among Europeans themselves, as they sought to control and prosper in the new configurations of life that were emerging around them. It is these vivid, compelling stories that Bailyn gives us in this extraordinary, fresh account of the early years of our nation.

    It is, instead, about a search for accommodation and common meaning. It tells how Europeans and Indians met, regarding each other as alien, as other, as virtually nonhuman, and how between 1650 and 1815 they constructed a common, mutually comprehensible world in the region around the Great Lakes that the French called pays d'en haut. Here the older worlds of the Algonquians and of various Europeans overlapped, and their mixture created new systems of meaning and of exchange. Finally, the book tells of the breakdown of accommodation and common meanings and the re-creation of the Indians as alien and exotic