Thursday, March 8, 2007

Welcome!

Welcome!


"Glenn LaFantasie is one of the finest writers in the field of Civil War history."
- Joan Waugh, University of California, Los Angeles



This is the official website for Glenn W. LaFantasie, the acclaimed author of Twilight at Little Round Top and other books. Here you’ll find information about Mr. LaFantasie, his publications, appearances, and professional activities.


For a biography, scroll below or click on the Previous Posts link (to the right) to find the Meet Glenn LaFantasie posting. Additional information about his books, a list of his current projects, and details about upcoming author events are available by clicking on the Previous Posts links (to the right). New features will be added to the website from time to time.


Feel free to e-mail him at prof@glennlafantasie.com if you have any comments or questions. Although he’s not able to answer every message, he will read each one that’s received. For additional information about Mr. LaFantasie’s courses at Western Kentucky University and his curriculum vitae, see his faculty page at http://www.wku.edu/history/faculty/facpages/lafantasie.html.


NOTE: This blog is used as a website, so that every posting is dated March 8, 2007, although many of the postings are very recent. Correct posting dates are given at the top of the posting's first page and updates are indicated on this Welcome page, below.


Credits: Thanks to Nicole Douglas for website concept, design, and launch; thanks, too, to M. Sarah LaFantasie for ideas, photographs, and her sense of humor. Illustrations courtesy of Metropolitian Museum of Art, Paul Dende, Library of Congress, National Archives, and the National Park Service.

Copyright © 2009 by Glenn W. LaFantasie


Website last updated 07/23/2009

Meet Glenn LaFantasie



Glenn W. LaFantasie, the Richard Frockt Family Professor of Civil War History at Western Kentucky University, was born in Rhode Island in 1949. He received his BA in History from Providence College, an MA in American History from the University of Rhode Island, and a Ph.D. in History from Brown University. He is the author, among other works, of Twilight at Little Round Top (Wiley, 2005) and Gettysburg Requiem: The Life and Lost Causes of Confederate Colonel William C. Oates (Oxford University Press, 2006). A collection of his previously published Civil War essays, Gettysburg Heroes: Perfect Soldiers, Hallowed Ground, was published by Indiana University Press in 2008. He is presently at work on Lincoln and Grant, a book that will explore the relationship between the commander in chief and his general in chief.


Mr. LaFantasie has had a diverse career in the fields of history, publishing, and libraries. He has served as Director of Publications at the Rhode Island Bicentennial Commission, Editor of Publications of the Rhode Island Historical Society, Senior Editor at the Wharton School of the University of Pennsylvania, Editor and Project Director of The Papers of Albert Gallatin, Director of the Woodrow Wilson Center Press, Deputy Historian of the U.S. Department of State, Senior Program Officer for the Council on Library Resources, and Director of the Aldie Mill Historic Site. He has taught at Lord Fairfax Community College, Gettysburg College, the University of Rhode Island, and the University of Maine at Farmington. He was named to his endowed chair at Western Kentucky University in 2006.


Mr. LaFantasie lives with his wife, Donna, in Bowling Green, Kentucky. They have three grown children and one granddaughter.

John Brown's Soul

Posted October 16, 2009




John Brown’s Soul
by Glenn W. LaFantasie

Many years ago, I toyed with the idea of writing a long essay or a short book on John Brown, the fiery abolitionist. I started the project several times over, but it never really got off the ground. In the meantime, a number of good books about Brown—including a powerful novel by Russell Banks, a collection of astute essays edited by Paul Finkelman, a superb analytical work on Brown and some of his supporters by John Stauffer, and an impassioned biography by David S. Reynolds—have been published, and my own project got sidetracked by my other writing and teaching commitments. But John Brown still nags at me. I wonder if I have not written anything meaningful about him simply because he is a difficult historical figure to deal with. His ideals were high, his devotion to the principle of equality was sincere, and his cause—the abolition of slavery—was pure and just, yet the violent means he used to attain his goals makes him seem like nothing more than a terrorist. This is the problem that every writer has faced, whether historian or novelist, about John Brown, and I fear that it has blocked my desire to say something about him in print. What I have struggled with, more than anything else, is the idea that Brown was not an aberration, a mad terrorist who rose up on the American stage and shed blood for his cause in Kansas and Virginia. Rather than an aberration, my greatest suspicion is that Brown was very American in his use of violence. What concerns me most about John Brown, I suppose, is that he was really not out of the mainstream—that his use of violence, during a decade that advanced the violent contest between North and South toward war, was an expression of America’s worst tendencies and a window into the darkest corner of the American soul.

Below are a few paragraphs of what I have written so far about John Brown. They don’t say very much, apart from attempting to offer some insights about Brown and the nature of American violence. But they do reveal, to some degree, why I have had such a difficult time writing about him and putting my opinions of him down on paper. Maybe someday I will finish this project. If you have any comments on what I have written, I’d like to see them. Please send them along to me at prof@glennlafantasie.com.

I gave this, in slightly different form, as a paper at a discussion panel, "His Truth Goes Marching On: John Brown 150 Years Later," at Western Kentucky University on the 150th anniversary of Brown's raid on Harpers Ferry, October 16, 2009, sponsored by the Department of History, the University Libraries, and the Center for the Study of the Civil War in the West. This was the university's first in a series of events that will commemorate the sesquicentennial of the Civil War. For more on John Brown, see the paper below by John Hardin, my colleague at WKU, who made his presentation during the same panel discussion.


Most people do not think of Harpers Ferry, West Virginia, as an American shrine. It is not like Valley Forge or the Alamo or even Ground Zero in New York. These places, most Americans would probably admit, are hallowed ground, plain and simple. Harpers Ferry is a beautiful place where some terrible history has taken place. But it doesn’t qualify as sacred soil in the depths of our American soul.

But even if Harpers Ferry cannot qualify as a hallowed site, it has much to say about the American experience. Harpers Ferry National Historical Park and the surviving modern town adjacent to it are nestled in the deep shadows of the Blue Ridge mountains on a sharp point of land that juts out between the Potomac and Shendandoah Rivers. History flows through Harpers Ferry, just as it does along the mighty currents of the two famous rivers that join together just below the town.


Within the park, many of the historic structures have been restored to their nineteenth-century appearance. One modern writer has remarked wryly that "the place looks better now than it has at any time since Thomas Jefferson’s visit over 200 years ago." When he was there, Jefferson was overwhelmed by the beauty of the place. It was, he wrote, "one of the most stupendous scenes in Nature" and certainly "worth a voyage across the Atlantic."

There is no denying its physical beauty, which is as breathtaking today as it was in Jefferson’s day. Resting at the foot of the surrounding blue hills and massive stone cliffs, which create stunning contrasts of shade and light across the face of the town, Harpers Ferry is an absolute wonder to behold. But there is also something quite unsettling about the place. The brooding ruins of old factories and the empty stone shells of delapidated buildings, the endless force of the rivers as they flow mightily or gently (depending on the season) by the town, the abundant signs of devastation caused by repeated floods over the years, the now silent landmarks associated with John Brown and his abortive raid on the armory and arsenal in 1859, and the tragic reminders of a town caught between contending armies in the Civil War—all of these things create an ominous tone, an atmosphere of gloom, that the scenic splendor of Harpers Ferry cannot be entirely offset.

Perhaps it is because the town is so vulnerable to destruction, even today. In 1996, two floods—one in January and the other in September—inundated the lower town, where most of the park’s property is located, with more than twenty-nine feet of water each time. Since the town’s founding, freshets have disturbed its tranquility and productivity. In the years before John Brown’s Raid, floods routinely interrupted work at the U.S. armory, arsenal, and rifle works. After the Civil War, high water continued to disrupt the town and the lives of its residents. An autumn flood in 1870 claimed forty-two lives and caused uncalculable damage. Nowadays, when the floods come and the waters finally recede, the National Park Service must close down the park and, in the aftermath of the rushing waters, take up the job once more of reconstructing buildings and exhibits that had previously been refurbished to perfection. Even with flood control up river, there is no stopping the power of nature at Harpers Ferry.

But the menacing feeling that always seems to be below the surface at Harpers Ferry goes beyond a human wariness of nature’s unrelenting wrath. Underneath Harpers Ferry natural beauty and fury, there is the more disturbing fact that this small town, this otherwise quiet hamlet resting in the soft cradle of the Blue Ridge mountains, has had a very violent history. It was John Brown who brought violence to Harpers Ferry 150 years ago today, and in so doing he changed the character and the significance of the place forever.

My first impression of John Brown came in my youth, when I first saw a startling painting of him in the pages of American Heritage magazine. The original portrait, part of a huge mural painted by John Steuart Curry in the Kansas state capitol, shows a wild, crazed man, wide-eyed and wind-blown, with arms outstretched. Behind him a dark tornado sweeps across the Kansas plains. Brown’s mouth is open, and he is howling something—heaven knows what. I found the picture unnerving and downright frightening, which no doubt was Curry’s intention. At the tender age of ten, I decided that Brown would not be included in my private pantheon of American heroes.

Later I began to struggle with that decision. In another issue of American Heritage, I came upon yet another painting of Brown, this one showing an entirely different fellow. The illustration is a famous one, painted by Thomas Hovenden, depicting Brown as he leaves the jailhouse in Charlestown, Virginia, on December 2, 1859, on his way to the gallows. As he descends some stairs, an African American mother lifts her baby up towards him, and he, in response, leans over to kiss the child. This scene never actually happened: a New York Tribune reporter, taking a great deal of journalistic license, included the fictional baby-kissing story in a dispatch, and the story became quickly embedded in the John Brown legend.

The contrasting pictures graphically demonstrate that two different John Browns have come down to us since the time of his famous raid on Harpers Ferry and his execution by the Commonwealth of Virginia for treason in December 1859. During his own lifetime some Americans, especially Southerners and proslavery sympathizers, called him crazy, a madman who had hoped to incite slave rebellions throughout the South. In the North, conservatives and Southern sympathizers agreed that Brown must have been insane. Among Republicans, Abraham Lincoln and others did not shrink from denouncing Brown’s actions and methods. Other Northerners, though, saw Brown quite differently. Abolitionists, particularly radical ones, considered Brown a hero, an "angel of light," as Henry David Thoreau called him. Even political antislavery advocates—Northerners who hoped to end slavery by legislative means and condemned Brown’s violent tactics—admitted that the man’s heart seemed to be in the right place when it came to taking action against the peculiar institution.

Opinions have always been divided about John Brown. Ever since his controversial rise to fame as a violent abolitionist during the 1850s, and his dramatic trial and hanging for treason in Virginia on the eve of the Civil War, Brown has been regarded by Americans as both saint and sinner. In his official report, Colonel Robert E. Lee, who had commanded the federal troops that captured Brown at Harpers Ferry, wrote that the raid on the arsenal there "was the attempt of a fanatic or madman." In the North, Abraham Lincoln, while noting the possible nobility of Brown’s cause, believed that nothing could "excuse violence, bloodshed and treason." More enthusiastically, Ralph Waldo Emerson called him "the new saint," who, by his martyrdom, "will make the gallows glorious like the cross."

In our own day, Brown still stirs up controversy and sets people—especially historians—at odds with one another. As Alfred Kazin has said, "The historical and imaginative literature about John Brown is enormous, embittered, usually extreme." Yet among one group of Americans—African Americans—there seems to be a consensus about John Brown that exists among no other segment of the society. For black Americans, John Brown is a hero, and ever since his death they have sustained their high opinion of him and have elevated him to a place occupied by few whites. "When John Brown stretched forth his arm the sky was cleared," wrote Frederick Douglass, the former slave who became an indefatigable advocate for black civil rights during and after the Civil War. "He was," said Douglass, "a just man and true." A century later, Malcolm X proclaimed to his fellow blacks: "John Brown . . . was a white man who went to war against white people to help free slaves. And any white man who is ready and willing to shed blood for your freedom—in the sight of other whites, he’s nuts."

John Brown has become the stuff of legend as well as history, and it is the legend more than anything else that captures our imagination and furnishes us with the two John Browns, one violent and villainous, one benevolent and heroic. There is, however, more to it than that. Legend or not, something deep down in our American soul truly shocks us about the man, like the way that mural portrait of him as an avenging angel made my hair stand on end as a kid. John Brown disturbs us so much, so powerfully, that we want to explain him away—as quickly as possible. A more famous photograph of him, taken in the spring of 1859, just a few months before the Harpers Ferry raid, suggests why we feel so much uneasiness about him. Take one look into his eyes. There’s fire in them, more than in the discomforting Curry painting, and his riveting eyes are something you can neither avoid nor ever forget. In that disquieting stare something much clearer than his mental state is immediately evident. You can see this is a man of deadly purpose.

D. H. Lawrence once wrote that "the essential American soul is hard, isolate, stoic, and a killer." Indeed, a deep river of violence runs throughout the American experience, and it cannot be ignored or avoided. Not every American, to be sure, fits Lawrence's brutal description, but there is a strain in all of us that lets us denounce the violence that besets our society while we passively tolerate it. To a great extent, our own ambivalence is a lot like what one sees and senses in modern Harpers Ferry: to the naked eye, all is serene and resplendent; beneath it all, there’s that disquieting feeling of doom. The reality of nature’s violence lives in Harpers Ferry, and so does the legacy of human violence. With the zeal of a true believer, for he was convinced that God ordered and condoned his actions, John Brown took up the sword and used it ruthlessly and bloodily—and, it must be said, without giving much contemplation to what he was doing or to the malevolence he was spreading. His violence seemed almost instinctive and reflexive, like the violence that leads troubled souls to shoot random victims in a shopping mall or on a college campus. John Brown was convinced that his righteous cause justified his violent means, just as religious terrorists down through time and now, in our own uneasy age, have shed blood in name of their gods and prophets.

Perhaps that is why many Americans, in the wake of the Harpers Ferry raid, believed Brown was insane. A good number of historians have also argued that Brown must have been crazy—or, at the very least, chronically depressed or a manic depressive. But in doing so they miss a vital point beyond Malcolm X’s discerning comment about why whites think Brown was nuts. Brown’s use of violence in the sectional controversy over slavery may have been abhorrent, but it was not necessarily aberrant. Like H. Rap Brown, another African-American militant of the 1960s, John Brown knew that violence was as American as cherry pie.

But we would prefer to think that Brown was insane or bipolar or maybe emotionally challenged because it is far too horrifying to acknowledge that Brown sprang from a long tradition of American violence and that he was, in so many respects, a product of the American soul. Americans tend to deny that violence is in our soul, for though we understand that much of our past has been filled with violence, and that much of our present is torn apart by violence, we find it very difficult to face up to the fact that we are, in the end, a very violent people and that aggression may be found at the very core of our experience as a people and a nation. We think of ourselves as an eminently peaceful people. We deny that D. H. Lawrence looked with any kind of clarity into our soul. As Richard Hofstadter puts it: "What is most exceptional about the Americans is not the voluminous record of their violence, but their extraordinary ability, in the face of that record, to persuade themselves that they are among the best-behaved and best-regulated of peoples."

John Brown attracts us and repels us at the same time, but what we are most reluctant to admit is that his actions, and particularly his violent deeds, were—and are—quintessentially American. In that sense, then, what we cannot face is that John Brown is not an aberration. What we truly cannot face is that John Brown is us.

Copyright © 2009 by Glenn W. LaFantasie

John Brown: One African American Perspective









John Brown: One African American Perspective

John Hardin






The celebration of John Brown’s December 2, 1859 death in black communities became an example of one white man’s personal commitment to end slavery. One could argue that black communities interested in the abolition of slavery supported Brown’s use of the very core of slavery’s existence: violence and terror. American slaveholders—including a few black ones--perceived their mission to civilize the African population by using rape of women and children as well as mutilation of men, women and children. These behaviors were not non-violent and were acceptable behaviors by church-going (and not non-church going) slaveholders. From the 1640s forward, American slaveholders struggled to justify and often legislated violence as statutory punishments in colonial and state legislatures.

Into this picture, we see John Brown and his followers seeking to take a drastic effort to destroy an institution justified by the three articles in the US Constitution (Article I, sect.2-3/5 clause; Article I, sect.9-extension of the slave trade; Article IV sect.2-Fugitive slave law) and the US Supreme Court decision of Sanford v. Dred Scott. Simply put, Brown was no longer trying to gently and nonviolently persuade change of slavery that was NOT going to and refused to change.

Brown’s behaviors reflected a broader societal acceptance of violent measure to control their property’s behavior: slaveholders would use an arsenal of tools-whips, dirks, coffles, shackles and other restraints to control impudent and uncontrollable blacks. Slave rebel Nat Turner’s 1831 violent attack in Virginia during which 60 whites were killed by him and a small band of black followers demonstrated a sense of hopelessness in trying to end this barbaric system by persuasion.

Although Turner used a similar sort of apocalyptic/Armageddon-like solution of murder and mayhem, Turner’s effort assumed that thousands of Virginia blacks would rise up with him and force their masters to end the system at once. However, Turner’s efforts were summarized and packaged by white attorney Thomas Gray whose “Confessions of Nat Turner” left an impression that the man was clearly possessed with a demon and dysfunctional. Free blacks came under suspicion of acting like Turner and were forced to leave some southern states or post bond that they would not cause violence against slaveholders.

As abolitionists became more vocal in the early 19th century but essentially ineffective, Brown took a different approach in how he hoped to accomplish his attack and destruction of the system of slavery. Initially, he would attack a federal arsenal at Harpers Ferry, Virginia since the US government was the protector, defender and supporter of the institution. Afterwards, take its 100,000 weapons produced there and turn them against the very forces that protect it. Next, Brown, as did other violent attacks on the system, assumed thousands of black and white volunteers would attack the system. In May 1858, Brown met in Chatham, Ontario with 34 blacks including Osborn Perry Anderson, eventually the sole black survivor of the Harpers Ferry event. Four other blacks—Shields Green (the only former slave in the group), Dangerfield Newby (mixed race), John A. Copeland, Jr. (another mixed race person) and Lewis S. Leary—join the band of 19 attackers. Were their efforts immediately successful? As with such events, the answer is no. For one, the ammunition for their guns they carried was the wrong type for muskets produced there. Reinforcements by others in Canada and from Harriet Tubman never arrived and local blacks did not join.

Ten members of the group were killed in the fighting including Newby and Leary and two of Brown’s sons. Seven others including blacks Copeland, Green and Brown were captured after several weeks. All were tried for treason, found guilty and sentenced for execution by hanging. Brown was to be executed on December 2, 1859 out of public view. The black co-conspirators were to be executed two weeks after Brown.

When word of this event got out, Black churches held fundraisers for the soon-to-be widows of the conspirators. Brown’s execution day was declared “Martyr Day” by black abolitionists. Special prayer services were held at other black churches across the country. In Chatham, Ontario, special prayer services held were at the time of Brown’s execution; black businesses closed as well. Following his execution, his body was conveyed to North Elba

While Brown was the center of the event, one of the condemned men, John A. Copeland was from North Carolina, married an Oberlin College student. According to his last comments, he remarked “If I am dying for freedom, I could not die for a better cause.” The December 17, 1859 New York Tribune reported that Copeland and Shields Green “mounted the scaffold with a firm step.”

As each of the Brown party died, they became larger in life and far more successful than they ever anticipated. Memorials were made of Brown and the group’s heroic stand as they were executed. A popular song among abolitionists was “John Brown’s Body Lies a Mouldrin’ in the Grave.” Its melody would be sung later as the Battle Hymn of the Republic. (“Mine Eyes have seen the glory…) Commanders of the US Marines by President Buchanan sent to stop this terrorist act was Colonel Robert E. Lee and Lt. J.E.B. Stuart. Both men would be convinced of the necessity to stop not only Brown but any others willing to destroy southern culture. Later, the military skills of both men would be essential to the Confederacy.

Abolitionists who were committed to a gradual dissolution of slavery using moral suasion of white slaveowners found themselves becoming a small minority. Brown and his interracial band felt that they had no other realistic alternative. Death was no longer a deterrent to immediatist abolitionists whether white or black. Southern slaveholding states ordered ammunition for their own state arsenals and began drilling their “well-armed militias.”

Psychologically, John Brown had become a white version of Nat Turner, Gabriel Prosser and Denmark Vesey all of whom planned and or initiated failed attacks on slavery in earlier decades. While these more well-known attacks unnerved slaveowners, these attacks represented some of the 250+ slave rebellions in the US. Even before the seven Brown conspirators were executed, two blacks in Berryville, Virginia were convicted of arson and sentenced to death on the grounds that their acts were result of the Brown attack. After some persuasion by local whites that these slaves were local and not “foreigners” as were the Brownites, their sentences were commuted to life imprisonment at hard labor. Kentucky historian J. Winston Coleman notes that a “Cynthiana panic” occurred in November 1859 as another spinoff of this event.

In summary, my comments today suggest that John Brown and his interracial band of conspirators were perhaps on a suicide mission. Yet, to cooperate with that system in any way made them collaborators with the same evil. Free blacks—especially those born free and possibly to be carried INTO slavery--reached the conclusion that unless all were free, no blacks were free. Apparently, Brown reached another conclusion—unless whites ended slavery of blacks, enslavement of whites by slavery’s depravity and moral turpitude would continue. To use a saying in an old Pogo comic strip “we have met the enemy and he is us.”






Dr. Hardin is a professor of history at Western Kentucky University. His publications include Onward and Upward: A Centennial History of Kentucky State University 1886-1986 (1987) and Fifty Years of Segregation: Black Higher Education in Kentucky 1904-1954 (1997). He also serves as a general editor of the Kentucky African American Encyclopedia. He is a member of the Kentucky Oral History Commission and the Kentucky African American Heritage Commission.



The Civil War and the Rise of Modern America


The Civil War and the Rise of Modern America

by Glenn W. LaFantasie


Out of unimaginable violence and bloodshed, the Civil War generation forged modern America. The cost was extremely high. Approximately 360,000 Union and 260,000 Confederate soldiers lost their lives. No one knows how many civilians—directly or indirectly—were killed or wounded in the conflict; no one has ever calculated how many American lives, North and South, were smashed, ruined, or broken because of the war. The proportion of military deaths to total population would in our own time equal 5 million for the North and more than 13 million for the South. Nearly every American family was touched by the war. After describing the agonizing suffering of the wounded in the field hospitals at Gettysburg, Major General Carl Schurz of the Union army, a German immigrant who fought throughout the war and became a close political friend to Lincoln, said grimly: “There are those who speak lightly of war as a mere heroic sport. They would hardly find it in their hearts to do so, had they ever witnessed scenes like these, and thought of the untold miseries connected with them that were spread all over the land.” The war ended lives; the war changed lives. America would never be the same.

The Civil War—so catastrophic in its scope, so revolutionary in its dimensions—shook the very foundations of the North and South, ending lives, uprooting lives, ruining lives, and sucking everything into its vortex. In the aftermath of war, it was difficult for members of the Civil War generation, now much reduced in number, to pick up the pieces of their interrupted lives. One Union soldier, Oscar Ladley, a blacksmith who served as a sergeant in the fighting ranks of the 75th Ohio, returned home after the war only to discover that he could find no employment there. He moved on to LaFayette, Indiana, but admitted in the spring of 1866 that "I have not succeeded in any thing yet but intend to keep trying until I do[,] as something must turn up after a while." After failing in several enterprises, Ladley reenlisted in the army in 1867 and received a commission as a second lieutenant in the 22nd U.S. Infantry. For Ladley, who looked to carry on his life as he had known it before the war, his only recourse became going back in the army and continuing the new life the war had begun.

Countless Northerners and Southerners like Ladley knew from personal experience that the war had fundamentally reshaped their lives and their nation. Even before the war was over, the New York Herald declared that “all sorts of old fogy ideas, habits, manners, and customs have gone under, and all sorts of new ideas, modes and practices have risen to the surface and become popular.” A writer for the New York Times looked backward in amazement two years after the war ended: “The truth is neither section, and but few persons in either section, appreciate fully the tremendous effect of Civil War, and especially of such a war as ours, upon every interest and every sentiment of the whole community. . . . The contest touches everything, and leaves nothing as it found it. . . . It leaves us a different people in everything from what we were when it came upon us.” In 1869, George Ticknor, a Harvard historian, wrote that the war had created “a great gulf between what happened before it in our century and what has happened since, or what is likely to happen hereafter. It does not seem to me as if I were living in the country in which I was born.”

The novelists Mark Twain and Charles Dudley Warner agreed. In their work, The Gilded Age, published in 1873, they described the war as having “uprooted institutions that were centuries old, changed the politics of a people, transformed the social life of half the country, and wrought so profoundly upon the entire national character that the influence cannot be measured short of two or three generations.” To these opinions may be added the prosaic sentiments of a less prominent Virginia woman, Lucy Buck, who wrote: “We shall never any of us be the same as we have been.” George Templeton Strong, the New York City attorney who kept a fulsome diary during the war years, summed up American perceptions of the war when he wrote, noting the march of events since April 1861, that “we have lived a century of common life since then.”

America in the postwar years was very different from the antebellum nation. It was not only that a huge proportion of the American population, mostly male, had been cut down on the battlefields or had withered away in the crude military hospitals from poorly treated wounds or untreated diseases; nor was it only that the American landscape, at least east of the Mississippi and south of the Ohio river, now showed the signs of battle scars and wartime devastation. In many places below the Mason-Dixon line—and not just in Georgia, where Sherman’s army cut its swath, or in the Shenandoah Valley, where Sheridan and his men had desolated the land—farms, villages, homes had been ravaged. Homeless whites and blacks roamed the countryside looking for loved ones, looking for work, looking to rebuild or remake their lives. Many white Southerners, perhaps most of them, faced years of hardship, privation, and poverty. Black southerners, once jubilant over the breaking of their chains and the blessings of freedom, discovered that their new start in life lacked any visible means of support. Southern whites, eager to reinstate their traditional ways in the war’s aftermath, concocted the means by which blacks would be kept subservient for decades to come, despite the reality of the so-called Civil War amendments to the Constitution—the Thirteen, Fourteenth, and Fifteenth Amendments.

Life in the North also seemed peculiar and strange for those who had endured four years of sacrifice and loss. Although some historians argue that industrial expansion in the United States during the Civil War was uneven, due to slippage in the textile industry that had been deprived of Southern cotton during the war years, and that overall economic growth seems not to have been accelerated by the war itself, but it is true nevertheless that war dramatically altered the distribution of wealth and per capita commodity output in the North and South. For example, per capita wealth of white Southerners in 1860 had been 95 percent higher that of white Northerners; a decade later, per capita wealth of white Northerners was 44 percent higher than that of white Southerners. Similarly, in 1860, Northern and Southern per capita commodity output had been approximately equal; ten years later, the per capita commodity output of the North was 56 percent higher than that of the South. With the rise of this new, industrial and urban North, Americans living above the Mason-Dixon line encountered unfamiliar conditions and novel challenges during the postwar decades. New industries and mass production in factories created jobs in some locations, but most antebellum Americans had been family farmers, not wage earners. “In this generation,” wrote a Minnesota journalist, “a new era has dawned upon the earth. Formerly cities grew slowly, or by degrees, and were centuries in attaining their stable proportions; but in this age it is different. They spring up suddenly and progress rapidly towards completion, until some unlooked for obstacles check their progress.”

The rise of industry, mass production, and national markets changed the nature of how men earned their livings and resumed their lives after the war. Soldiers coming home from combat always have difficulty readjusting to civilian life, but after the Civil War, Union veterans—like Oscar Ladley—occasionally discovered that jobs in their former trades or livelihoods, such as village blacksmithing, could not readily be found or no longer existed. For some former soldiers, the war had ruined them by training them to be good soldiers, but preparing them for little else. Those who suffered from battle wounds or lingering illnesses contracted during the war often received poor or no medical treatment for their maladies. Former Union soldiers (and probably Confederate veterans, too) experienced a variety of medical problems, some of which were difficult to identify, even when veterans received proper medical treatment. In the North and South, wounded and ill veterans caused something of a health crisis, if only because their numbers were so large and their need for medical treatment so acute. The Civil War changed American ideas about physical disabilities and how the disabled should be treated. The war also shaped modern perceptions of veterans and their place in society.

Americans realized in the postwar years that there was something different about the way that people related to one another. Their actions had changed, and so had their language. In the South, men and women went through confusion in their households as they redefined their gender identities and domestic roles in light of the war and its aftermath. Within the Southern household, the war also brought about a transformation in domestic law that reshaped the patriarchy and the role of the state. In the North, women’s experiences during wartime expanded their place in society and created opportunities for women in professional and public life. In the household and in the public sphere, men gave up their exclusive control in the public realm, which, in turn, helped to loosen the patriarchal bonds between males and females. For many in the Civil War generation, the war years engendered a crisis of faith that also eroded traditional bonds of affection, gender roles, personal identities, and individual autonomy. In the workplace, labor became defined not only by productivity but also by the clock; the industrial workday was set by the clock rather than by the agricultural routine of sunup and sundown. Men and women now craved to be safely ensconced in the middle class, and they worked long and demanding hours to secure their status, which was not always achieved. The postwar world was new, alien, and exacting. Modern American life, while holding the promise of great rewards, also bred frustration, disappointment, and bewilderment. For ordinary Americans in nearly every walk of life, the Civil War altered the ways in which they did business, worked for a living, raised their families, worshipped their God, and dealt with one another.

Without overturning the fundamental institutions of society or destroying the social order, and without totally supplanting traditional relationships and customary behaviors, the Civil War carried with it a revolution in the way that people interacted with each other. Mary Chesnut, the famous Southern diarist, admitted in July 1865 that she no longer had interest in keeping her detailed diary, which she had begun with the inception of the Confederacy. She especially feared that emancipation would lead to a revolt by blacks against their former masters. But it was not simply that Yankees now occupied South Carolina and her family’s slaves were now free. Instead, it seemed as if everything in her life had been altered, irrevocably, and her diary no longer seemed worth the effort: “I do not write often now—not for want of something to say, but from a loathing of all I see and hear. Why dwell upon it?” By the end of the month, Mary Chesnut stopped making diary entries. The Confederate phase of her life was over.

Language also took on new forms and meaning for the Civil War generation, largely because of wartime influences. Slang words and expressions—like shoddy, goobers, skedaddle, fit to be tied, and fit as a fiddle—added to the vocabulary of Americans and to their style of expression. Soldier life and the experience of becoming inured to death and human suffering produced new ways of speaking and writing, including more direct forms of communication that favored declarative sentences, the expunging of florid figures of speech, and a realism in literature that would soon supplant the romanticism of the antebellum years. The telegraph also stimulated truncated forms of expression, hastened the decline of regional speech and dialects, and effectively combined transportation and communication into one medium. “The Civil War,” wrote Henry James, “marks an era in the history of the American mind”—by which he meant that literature after the war would be different from that written before the war, if only because the war itself had caused the death of American innocence. Indeed, the language of war gave rise increasingly to the use of words as weapons in a newly constructed American vernacular. It was not simply that the war became the subject of American essays and books, particularly memoirs and recollections published after 1876. More to the point, the language of war could be heard on the lips of most Americans, soldiers and civilians alike.

The Civil War changed American life forever. War struck down the Civil War generation’s youth, crushed its dreams, ended its purity. Certainly other generations have endured war, tragedy, afflictions, and obstacles. But the Civil War generation suffered the desolation of the nation’s worst cataclysm. “With this generation,” said a Texas judge, “scenes of blood have been so common that their moral sensibilities have been benumbed.” A news correspondent for the New York Times agreed: “Carelessly as the ghastly record of a stricken field has come be regarded; slight and insignificant as the death of the individual soldier, among the hecatombs of his comrades, may seem to be the habit-hardened mind, each life was linked to other lives, and interwoven with interests that made its loss an anguish.” Everywhere the Civil War generation looked, all it could see was “a frightful picture of calamity and desolation.”

My goal as a historian and biographer has been to understand the tremendous consequences of the Civil War by examining the kinds of change that the conflict wrought in both the North and the South. While some of my scholarship focuses rather tightly on Gettysburg, my larger interests are directed toward the ordinary lives of soldiers and civilians, on political and military leaders, on the nature of the war as a modern conflict or a “total war,” and on the ways in which Americans in general survived the horrible four-year long ordeal of steadily increasing casualties and the lengthening rolls of the dead. My current and future research projects are aimed at coming to grips with the awful costs of the Civil War—including the human toll in lives and suffering—and with explaining how the war itself produced a new and modern America. The Civil War ended slavery and made moot the issue of secession. But it did not solve all the problems of antebellum America. And it did not leave in its wake a new America that was necessarily any better than the old one. Henry Adams gloomily saw that the United States had lost its innocence in the Civil War: “I doubt whether any of us will ever be able to live contented in times of peace and laziness. Our generation has been stirred up from its lowest layers[,] and there is that in its history which will stamp every member of it until we are all in our graves.” That lack of contentment would become the very essence of the modern American condition.

Copyright © 2008 by Glenn W. LaFantasie

Events and Appearances


Events and Appearances


2009

January 15 Friends of the Library / Warren County Annual Meeting, Bowling Green

February 11 Noon Rotary Club, Bowling Green

February 12 "Lincoln and Race," Panel Discussion, Kentucky Library and Museum

February 12 "Lincoln at 200," History Department Luncheon, Faculty House, WKU

February 12 "My Lincoln," Faculty House, WKU

February 18 Clarksville (TN) Civil War Round Table

February 28 Lincoln Symposium, Brown University, Providence, RI

March 11 Noon Rotary Club, Bowling Green

July 2 Warrenton (VA) Rotary Club

July 5 College of William and Mary Bookstore (Barnes & Noble), Williamsburg, VA

July 17 Society for the History of the Early American Republic, Springfield, IL

September 8 Knoxville Civil War Round Table

October 30-31 Conference on the Civil War, University of Mississippi



2010

July 16 Madison County (KY) Civil War Round Table



Articles and Stories Online





“Why Are There No More Lincolns?”

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Glenn LaFantasie’s books are available in book stores, online book outlets, or directly from the publishers.

If you wish to arrange for Mr. LaFantasie personally to inscribe a book you have already purchased, contact him at prof@glennlafantasie.com.





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Current Projects


Current Projects


Book Projects

Lincoln and Grant: Plain Words and Hard War (under contract to Oxford University Press)

President Lincoln and General Grant: The Essays of John Y. Simon
(editor, under contract to Southern Illinois University Press)

Hard Times Come Again No More: A Gettysburg Farm Family in the Civil War Era (in progress)



Essays, Chapters, and Lectures

"Abraham Lincoln and the American Military Tradition"

"A Colonel Named Jones"

"Death of a Patriot: Paul Joseph Revere in the Civil War"

"The Greatness of Abraham Lincoln"

"Lincoln, the Founders, and the Logic of Equality"

"The Uncivil War of Manning Ferguson Force"


Interesting Links (Mostly Civil War)


Interesting Links (Mostly Civil War)

A House Divided
Center for the Study of the Civil War in the West
Civil War at Smithsonian
Civil War Institute (Gettysburg College)
Civil War Preservation Trust
Civil War Soldiers and Sailors System
Documenting the American South
Gettysburg Discussion Group
Gettysburg National Military Park
Gilder Lehrman Institute of American History
Gilder Lehrman Center for the Study of Slavery, Resistance, and Abolition
Harpers Ferry National Historical Park
Hearts at Home: Southern Women in the Civil War
HistoryNet
Indiana University Press
John Brown’s Holy War (The American Experience / PBS)
Library of Congress American Memory Page
Abraham Lincoln Bicentennial Commission
Abraham Lincoln Online
Mr. Lincoln’s White House
Making of America (Michigan)
Making of America (Cornell)
Samuel J. May Anti-Slavery Collection
Museum of the Confederacy
National Archives
Oxford University Press
The Papers of Jefferson Davis
Pictures of the Civil War (National Archives)
Selected Civil War Photographs (Library of Congress)
Stratford Hall Plantation
Ulysses S. Grant Association
Valley of the Shadow Project
Virginia Military Institute Civil War Resources
John Wiley & Sons, Inc.
WPA American Slave Narratives