A Writing Group of Boston-Area American Historians Gets a Story in *Publishers Weekly*

GeorginiCheck out Alex Green’s piece at Publishers Weekly.  The writers group, known as “The Squad,” includes historians Kevin Levin, Liz Covart, Sara Georgini, Megan Kate Nelson, Heather Cox Richardson, and Nina Silber.  (Covart and Georgini have been guests on the The Way of Improvement Leads Home Podcast.  Listen to our conversation with Covart here.  Georgini here).

Here is a taste of Green’s piece:

Kevin Levin got his first taste of having his work reviewed by the historians in the Book Squad as they finished their obligatory postdinner course of mint chip ice cream. “It took me a little bit of time to pick my ego up off the floor,” Levin said. Despite the intensity of the critique, Levin (who is a faculty colleague of the author of this article at Gann Academy) came to depend on the process for writing Searching for the Black Confederates (Univ. of North Carolina, Sept.). “I don’t think I would have finished the book without it,” he said.

The Book Squad first gathered when Liz Covart, host of the history podcast Ben Franklin’s World, wanted to create a writing group to motivate her to write. Levin signed on, as did historians Sara Georgini, Megan Kate Nelson, Heather Cox Richardson, and Nina Silber.

The group began meeting monthly at each other’s houses in 2015. The host is responsible for dinner and a piece of writing for review. For Georgini, who was completing her dissertation and converting it into a trade title, the group offered an opportunity to share her work with published writers.

“We didn’t do the traditional fetishizing of the person’s work with comments like ‘I really love what you did here,’ ” Georgini said. “We went straight into it.” Her Household Gods: The Religious Lives of the Adams Family was published by Oxford University Press in February.Black Confeds

In one instance, Heather Cox Richardson told Nelson, “You went the first 18 pages of this chapter before you had a single color.” Nelson, whose The Three-Cornered War will be published by Scribner in February 2020, said the advice has stayed with her, and as a result, she often thinks about ways to bring a more vivid sense of place into all of her writing.

After each session, each member sends written manuscript edits to the author who presented that night, which Silber said was invaluable as she finalized her edits for This War Ain’t Over: Fighting the Civil War in New Deal America, which was published by UNC Press in 2018.

For Silber, who is an academic, working with the group was challenging at times. “Being in the group, I thought a lot more about how to make my writing lively and engaged and compelling,” she said. “But it was very hard for me to tell this as a story and not add a lot of analysis.”

Silber’s struggle reflects a wider issue. “We’re in this moment where historians are torn between writing for an academic audience or a trade audience,” Georgini said. “What does it mean to write for both? So a lot of these conversations in the Book Squad were about these readers who we were imagining and also the readers we hoped to attract. That was some of the richest dialogue we had.”

Read the entire piece here.

Prayer Books and the American Revolution

Book_of_common_prayer_1662Over at the U.S. Intellectual History blog, Sara Georgini of the Massachusetts Historical Society examines the impact of the American Revolution on Boston Anglicans through a close reading of their prayer books.  Georgini describes the “humble prayer book” as “a key intellectual artifact of the revolution.”  In the process she also provides us with a nice little slice of revolutionary-era lived religion.

Here is a taste of her post:

Church records tell us half the tale of how people “lived” religion while turning their hearts and minds to full-scale war. But modern revolutions run on reading material, and all books have biographies. To get at early America’s shifting worship politics, let’s “track changes” in the Books of Common Prayer amended by Anglican and Episcopal laity in the 1770s and 1780s (shown here). As they changed ways of daily worship, Americans imprinted a new language of selfhood and statehood. They road-tested national rhetoric, long before they had any clear, constitutional vision of what that nation might look like. (For more, check out John Fea’s #ChristianAmerica? post, too). Parishioners moved around sacraments to suit new needs. The laity’s handwritten edits in prayer book margins—scraping off “King of Kings” and pasting over rote prayers for the royal family—operated as cultural cues for political change. At critical moments in the war, as colonists endured sieges and made sacrifices, they edited their prayer books to endorse turns in popular thought at the local level. During a holiday week when we think about declarations of independence big and small—and in a year marking the Protestant Reformation’s 500th anniversary—the humble prayer book still serves as a key intellectual artifact of revolution.

At the same time, these volumes were signs of consensus and communion in the Atlantic World. Books of Common Prayer first reached America’s shores alongside the earliest settlers. Often, the 1662 edition printed by London’s John Baskerville was formally issued to new American churches by the Royal Wardrobe. At Old North Church in Boston, vestrymen of 1733 opened a green-baize lined trunk mailed “from the Jewell Office.” Next to sterling silver communion plate, velvet pulpit cushions, and a Bible emblazoned with the royal arms, lay a second cache. Old North vestry received two prayer books, “bound in Turkey leather strung with blue garter ribbon and trimmed with gold fringe” and a dozen more for the community to share, all “bound in Calf Gilt & filleted & strung with blue Ribbon.” Prayer books were more than highly prized signals of royal favor. These worship aids consolidated five liturgical texts: daily offices, Litany, Holy Communion, pastoral offices, and the ordinal. As Rowan Williams suggests, the Book of Common Prayer outlines theological positions, but it is “less the expression of a fixed doctrinal consensus… more the creation of a doctrinal and devotional climate.” Across the Atlantic World, Anglo-American clergy used them to convey a community’s civilization, and learning. In fractured parishes, buying prayer books was often the sole purchase that everyone agreed on.

Read the entire post here.