In this exceptional book, Kucich reveals through his readings of literary and historical accounts that spiritualism helped shape the terms by which Native American, European, and African cultures interacted in America from the earliest days of contact through the present. Beginning his study with a provocative juxtaposition of the Pueblo Indian Revolt and the Salem Witchcraft trials of the seventeenth century, Kucich examin[e]s how both events forged "contact zones" - spaces of intense cultural conflict and negotiation - mediated by spiritualism. Kucich goes on to chronicle how a diverse group of writers used spiritualism to reshape a range of such contact zones. These include Rochester, New York, where Harriet Jacobs adapted the spirit rappings of the Fox Sisters and the abolitionist writings of Frederick Douglass as she crafted her own story of escape from slavery; mid-century periodicals from the Atlantic Monthly to the Cherokee Advocate to the Anglo-African Magazine; post-bellum representations of the afterlife by Elizabeth Stuart Phelps, Mark Twain and the Native Americans who developed the Ghost Dance; turn-of-the-century local color fiction by writers like Sarah Orne Jewett, Charles Chesnutt and Maria Cristina Mena; and the New England reformist circles traced in Henry James's The Bostonians and Pauline Hopkins's Of One Blood. Kucich's conclusion looks briefly at New Age spiritualism, then considers the implications of a cross-cultural scholarship that draws on a variety of critical methodologies, from border and ethnic studies to feminism to post-colonialism and the public sphere. The implications of this study, which brings well-known, canonical writers and lesser-known writers into conversation with one another, are broadly relevant to the resurgent interest in religious studies and American cultural studies in general.

"Simpson, imprint in humanities"--Page opposite title page.

The imagined ghosts of Native Americans have been an important element of colonial fantasy in North America ever since European settlements were established in the seventeenth century. Native burial grounds and Native ghosts have long played a role in both regional and local folklore and in the national literature of the United States and Canada, as settlers struggled to create a new identity for themselves that melded their European heritage with their new, North American frontier surroundings. In this interdisciplinary volume, Colleen E. Boyd and Coll Thrush bring together scholars from a variety of fields to discuss this North American fascination with "the phantom Native American." "Phantom Past, Indigenous Presence" explores the importance of ancestral spirits and historic places in Indigenous and settler communities as they relate to territory and history--in particular cultural, political, social, historical, and environmental contexts. From examinations of how individuals reacted to historical cases of "hauntings," to how Native phantoms have functioned in the literature of North Americans, to interdisciplinary studies of how such beliefs and narratives allowed European settlers and Indigenous people to make sense of the legacies of colonialism and conquest, these essays show how the past and the present are intertwined through these stories.

Neither the Time nor the Place considers how the space-time dyad has both troubled and invigorated Americanist scholarship in recent decades. Organized around considerations of citizenship, environment, historiography, media, and bodies, the book presents some of the most provocative new work being done in American literary studies today.

A fascinating, beautifully illustrated guide to the monsters that are part of our collective psyche, featuring stories from the Lore podcast—now a streaming television series—including “They Made a Tonic,” “Passed Notes,” and “Unboxed,” as well as rare material. They live in shadows—deep in the forest, late in the night, in the dark recesses of our minds. They’re spoken of in stories and superstitions, relics of an unenlightened age, old wives’ tales, passed down through generations. Yet no matter how wary and jaded we have become, as individuals or as a society, a part of us remains vulnerable to them: werewolves and wendigos, poltergeists and vampires, angry elves and vengeful spirits. In this beautifully illustrated volume, the host of the hit podcast Lore serves as a guide on a fascinating journey through the history of these terrifying creatures, exploring not only the legends but what they tell us about ourselves. Aaron Mahnke invites us to the desolate Pine Barrens of New Jersey, where the notorious winged, red-eyed Jersey Devil dwells. He delves into harrowing accounts of cannibalism—some officially documented, others the stuff of speculation . . . perhaps. He visits the dimly lit rooms where séances take place, the European villages where gremlins make mischief, even Key West, Florida, home of a haunted doll named Robert. In a world of “emotional vampires” and “zombie malls,” the monsters of folklore have become both a part of our language and a part of our collective psyche. Whether these beasts and bogeymen are real or just a reflection of our primal fears, we know, on some level, that not every mystery has been explained and that the unknown still holds the power to strike fear deep in our hearts and souls. As Aaron Mahnke reminds us, sometimes the truth is even scarier than the lore. The World of Lore series includes: MONSTROUS CREATURES • WICKED MORTALS • DREADFUL PLACES

Nineteenth-century Victorian-era mourning rituals--long and elaborate public funerals, the wearing of lavishly somber mourning clothes, and families posing for portraits with deceased loved ones--are often depicted as bizarre or scary. But behind many such customs were rational or spiritual meanings. This book offers an in-depth explanation at how death affected American society and the creative ways in which people responded to it. The author discusses such topics as mediums as performance artists and postmortem painters and photographers, and draws a connection between death and the emergence of three-dimensional media.

From the 1820s to the 1930s, Christian missionaries and federal agents launched a continent-wide assault against Indian sacred dance, song, ceremony, and healing ritual in an attempt to transform Indian peoples into American citizens. In spite of this century-long religious persecution, Native peoples continued to perform their sacred traditions and resist the foreign religions imposed on them, as well as to develop new practices that partook of both. At the same time, some whites began to explore Indian performance with interest, and even to promote Indian sacred traditions as a source of power for their own society. The varieties of Indian performance played a formative role in American culture and identity during a critical phase in the nation's development. In Medicine Bundle, Joshua David Bellin examines the complex issues surrounding Indian sacred performance in its manifold and intimate relationships with texts and images by both Indians and whites. From the paintings of George Catlin, the traveling showman who exploited Indian ceremonies for the entertainment of white audiences, to the autobiography of Black Elk, the Lakota holy man whose long life included stints as a dancer in Buffalo Bill's Wild West show, a supplicant in the Ghost Dance movement, and a catechist in the Catholic Church, Bellin reframes American literature, culture, and identity as products of encounter with diverse performance traditions. Like the traditional medicine bundle of sacred objects bound together for ritual purposes, Indian performance and the performance of Indianness by whites and Indians alike are joined in a powerful intercultural knot.

This book asks about the cultural and political meanings of spiritualism in the Nineteenth century United States. In order to re-assess both transatlantic spiritualism and the culture in which it emerged, Bennet locates spiritualism within a highly technologized transatlantic capitalist culture.