The Third Electoral System, 1853-1892


Book Description

This analysis of the contours and social bases of mass voting behavior in the United States over the course of the third electoral era, from 1853 to 1892, provides a deep and rich understanding of the ways in which ethnoreligious values shaped party combat in the late nineteenth century. It was this uniquely American mode of "political confessionals" that underlay the distinctive characteristics of the era's electoral universe. In its exploration of the the political roles of native and immigrant ethnic and religious groups, this study bridges the gap between political and social history. The detailed analysis of ethnoreligious experiences, values, and beliefs is integrated into an explanation of the relationship between group political subcultures and partisan preferences which wil be of interest to political sociologists, political scientists, and also political and social historians. Unlike other works of this genre, this book is not confined to a single description of the voting patterns of a single state, or of a series of states in one geographic region, but cuts across states and regions, while remaining sensitive to the enormously significant ways in which political and historical context conditioned mass political behavior. The author accomplishes this remarkable fusion by weaving the small patterns evident in detailed case studies into a larger overview of the electoral system. The result is a unified conceptual framework that can be used to understand both American political behavior duing an important era and the general preconditions of social-group political consciousness. Challenging in major ways the liberal-rational assumptions that have dominated political history, the book provides the foundation for a synthesis of party tactics, organizational practices, public rhetoric, and elite and mass behaviors.







Our Southern Zion


Book Description

An exploration of the ways a particular religious tradition and a distinct social context have interacted over a 300-year period, including the unique story of the oldest and largest African American Calvinist community in America The South Carolina low country has long been regarded—not only in popular imagination and paperback novels but also by respected scholars—as a region dominated by what earlier historians called “a cavalier spirit” and by what later historians have simply described as “a wholehearted devotion to amusement and the neglect of religion and intellectual pursuits.” Such images of the low country have been powerful interpreters of the region because they have had some foundation in social and cultural realities. It is a thesis of this study, however, that there has been a strong Calvinist community in the Carolina low country since its establishment as a British colony and that this community (including in its membership both whites and after the 1740s significant numbers of African Americans) contradicts many of the images of the "received version" of the region. Rather than a devotion to amusement and a neglect of religion and intellectual interests, this community has been marked throughout most of its history by its disciplined religious life, its intellectual pursuits, and its work ethic.










Rebuilding Zion


Book Description

Both the North and the South viewed the Civil War in Christian terms. Each side believed that its fight was just, that God favored its cause. Rebuilding Zion is the first study to explore simultaneously the reaction of southern white evangelicals, northern white evangelicals, and Christian freedpeople to Confederate defeat. As white southerners struggled to assure themselves that the collapse of the Confederacy was not an indication of God's stern judgment, white northerners and freedpeople were certain that it was. Author Daniel W. Stowell tells the story of the religious reconstruction of the South following the war, a bitter contest between southern and northern evangelicals, at the heart of which was the fate of the freedpeople's souls and the southern effort to maintain a sense of sectional identity. Central to the southern churches' vision of the Civil War was the idea that God had not abandoned the South; defeat was a Father's stern chastisement. Secession and slavery had not been sinful; rather, it was the radicalism of the northern denominations that threatened the purity of the Gospel. Northern evangelicals, armed with a vastly different vision of the meaning of the war and their call to Christian duty, entered the post-war South intending to save white southerner and ex-slave alike. The freedpeople, however, drew their own providential meaning from the war and its outcome. The goal for blacks in the postwar period was to establish churches for themselves separate from the control of their former masters. Stowell plots the conflicts that resulted from these competing visions of the religious reconstruction of the South. By demonstrating how the southern vision eventually came to predominate over, but not eradicate, the northern and freedpeople's visions for the religious life of the South, he shows how the southern churches became one of the principal bulwarks of the New South, a region marked by intense piety and intense racism throughout the twentieth century.