What Hath God Wrought by Daniel Walker Howe Read Free Book Online Page B

Carl Guarneri, The Utopian Alternative (1991); and Spencer Klaw, Without Sin: The Life and Death of the Oneida Community (1993). On Owen and his followers, see J. F. C. Harrison, Robert Owen and the Owenites (1969) and Arthur Bestor, Backwoods Utopias (1970). Edward Deming Andrews, The People Called Shakers (1963) retains interest, but the authoritative work is now Stephen Stein, The Shaker Experience in America (1992). Sterling Delano, Brook Farm: The Dark Side of Utopia (2004) actually records successes as well as failures. On gender issues in utopian communities, see also Louis Kern, An Ordered Love (1981); Lawrence Foster, Religion and Sexuality: Three American Communal Experiments (1981); Carol Kolmerten, Women in Utopia (1990); and Suzanne Thurman, O Sisters, Ain’t You Happy? (2002).
    The comments of foreign travelers to the United States are discussed in C. Vann Woodward, The Old World’s New World (1991). For Lafayette’s tour, see Anne Loveland, Emblem of Liberty (1971). Lloyd Kramer, Lafayette in Two Worlds (1996) is a superb study, also very helpful on Tocqueville. George Pierson, Tocqueville and Beaumont in America (1938) is a classic; see also James Schleifer, The Making of Tocqueville’s Democracy in America (1980) and Hugh Brogan, Alexis de Tocqueville (2006). R. K. Webb, Harriet Martineau, Radical Victorian (1960) is acute but patronizing; more sympathetic are the biographies by Valerie Pinchanick (1980) and Susan Hoecker-Drysdale (1992) and Daniel Feller’s introduction to Harriet Martineau, Retrospect of Western Travel (2000). Also see Celia Eckhardt, Fanny Wright (1984).
    Historical literature on Mormonism is gigantic and sometimes polemical. Insightful presentations of the Mormon religion by outsiders include Thomas O’Dea, The Mormons (1957); Jan Shipps, Mormonism (1985); and Paul Conkin, American Originals (1997), 162–225. The projected multivolume history by Dale Morgan was cut short by his death; what little we have appears in Dale Morgan on Early Mormonism , ed. John Phillip Walker (1986). Quite a few fine historians are Latter-day Saints, and some of them write about Mormon history; see, for example, Leonard Arrington and Davis Bitton, The Mormon Experience (1979); Klaus Hansen, Mormonism and the American Experience (1981); Grant Underwood, The Millenarian World of Early Mormonism (1993); and Richard Bushman, Joseph Smith: Rough Stone Rolling (2005). Additional biographies of Joseph Smith, each with its own viewpoint, include Fawn Brodie, No Man Knows My History , rev. ed. (1973); Robert Remini, Joseph Smith (2002); and Dan Vogel, Joseph Smith: The Making of a Prophet (2004). Mormon and gentile historians collaborate in an anthology, The New Mormon History , ed. D. Michael Quinn (1992). On the cultural matrix of early Mormonism, see D. Michael Quinn, Early Mormonism and the Magic World View (1987); John Brooke, The Refiner’s Fire (1994); and Terryl Givens, The Viper on the Hearth (1997). Stephen LeSueur, The 1838 Mormon War in Missouri (1987) is judicious. The Mormon trek to Utah is portrayed in Leonard Arrington, Brigham Young: American Moses (1985); Klaus Hansen, Quest for Empire (1967); and Marvin Hill, Quest for Refuge (1989).
    There are several excellent accounts of Jackson’s presidency: Glyndon Van Deusen, The Jacksonian Era (1959); Richard Latner, The Presidency of Andrew Jackson (1979); and, best of all, Donald Cole, Presidency of Andrew Jackson (1993). For the Eaton Affair, see Catherine Allgor, Parlor Politics (2000); John Marszalek, The Petticoat Affair (2000); and Kirsten Wood, “Gender and Power in the Eaton Affair,” JER 17 (1997): 237–75.
    On the history of the “Civilized Tribes,” see William McLoughlin, Cherokee Renascence in the New Republic (1986); Duane Champagne, Social Order and Political Change (1992); Michael Green, The Politics of Indian Removal: Creek Government and Society in Crisis (1982); and Mary Young, Redskins, Ruffleshirts, and Rednecks (1961).