Visiting Bentham

Dodging picket lines and security alerts (aka a typical London day) Param Bedi (Bucknell’s VP for L and IT) and I made it through a labyrinth of alleys and courtyards yesterday afternoon to University College, London’s Centre for Digital Humanities to meet with Professor Melissa Terras, its director and co-founder.   I was really interested to meet her to talk about how to go about creating a vibrant network of DH both at Bucknell and beyond, and also to see how my own work on Moravians fits well into this marriage of the old and new.

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First steps on a familiar path…

Mack 1
First page of Martin Mack’s Shamokin Journal

Today I set out on a week-long trip that will take me to familiar places to meet lots of people doing new things with old stuff.  In many ways, I have been doing new things with old stuff for a while.  Working with manuscript materials all my academic career,  I have always wanted to find ways to make what had been stored away in acid free boxes on shelves in archives more accessible to the public.  And print publishing has not always been the answer.  For example, no-one was interested in publishing a parallel dual language text of the memoirs back in the 90s, and so I tried on-line publishing (see the Moravian Women’s Memoirs experiment that I started back in the days of HTML in the late 1990s).  More recently, I have been able to discuss and publish  the 18th century maps of the Susquehanna River I have found in archives in both print media (the Journal of Moravian History and the Pennsylvania Magazine of History and Biography) and also through some of the online work I have been doing with students on the river.  To accomplish the latter, we are in the process of building an “atlas” of the river that will include its historical and critical cartography (the subject of Steffany Meredyk’s Honors thesis, for example).

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“We went over the Water A Visiting…”[1]

Repeatedly in the Moravian mission diaries we find entries that read, “We went visiting …” or, “We spent the morning visiting….”  What might on the surface appear to be a casual reference to an extreme sociability of the Moravian missionaries is however a reference to the pastoral practice of the “Besuch” or visit.  An important part of Moravian pastoral care in the towns and in the mission field was to visit both those who were already members of the Gemeine, and also those who were not.  And, as Moravian pastoral care in the colonial period also required that men speak to men and women speak to women, as much as was possible, then both members of couples such as Martin and Anna Mack, missionaries at Shamokin, or Anna Margarethe and Johann Jungmann, missionaries at Shekomeko, NY were active in this practice.   The Moravian sisters were also not just present to speak to the Native American women in German or English.  They were present because they were frequently the ones who possessed the linguistic skills to interpret and translate from German or English into Mohican, Delaware, Oneida, Seneca.   For example, both Anna Mack and Anna  Jungmann spoke the languages of the Native Americans living around the mission settlements.  Anna Mack had learned to speak Mohican from the neighbors to her father’s farm in upstate New York.  Anna Margarethe Jungmann had learned to speak Mohican (and later Delaware/Lenni Lenape) when she had first been sent out into the mission field.

The practice of the “visit” could be seen as laying a foundation for the discursive practice of the “Speaking” that was the subject my my last post (and the lectures at Moravian seminary).  The repeated “bringing into words” of the personal experiences of loss and redemption, despair and hope were linked to the physical or somatic manifestations of spiritual states; and this self-expression (a hallmark of both Pietist and many Native American world-views) was encouraged and practiced in all senses of the word in the Moravian world of the eighteenth century, whether the subject was English, German, Mohican, Delaware, Igbo, or Inuit.

One could ask the question, if this “Speaking” was so practiced, then could it also be authentic?  In what ways can a formulaic genre also be a personal expression of selfhood?  This is kind of question we will be tackling next semester.[2]

[1] From “Brother Martin Mack’s Journal from the 13th September 1745 N.S. of his Journey and Visit to Shamoko.” Papers of Martin Mack, Moravian Archives, Bethlehem, PA.

[2] It is also one that I have grappled with in my essay on the use of “parrhesia” in the Moravian discursive world, “Speaking and Truth-Telling: Parrhesia in the eighteenth century Moravian Church” in Self, Community, World:  Moravian Education in the Transatlantic World, eds. Heikki Lempa and Paul Peucker (Bethlehem: Lehigh University Press, 2010), 147-167.

The Place of Tunkhannock in the Cultural History of the Susquehanna River

Yesterday I made my way up roads that were once Indian paths to one of my favorite places in North East Pennsylvania, Tunkhannock (click for ppt presentation).  The invitation to speak on the cultural history of Tunkhannock and its place on the Susquehanna River came from Margie Young, Program Coordinator of the Wyoming County Cultural Center/Dietrich Theater and was supported by the Pennsylvania Humanities Council.

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