Journal of American History · 2009 · 71 citations · 0 references
EducationReligious PluralismSocial InfluenceMass CultureContemporary CultureEarly American LiteraturePopular CultureCultural StudiesAmerican LiteratureChristian PracticeReligious SystemsCultural HistoryLanguage StudiesDavid D. HallModern AmericaCulturePrint CultureComparative ReligionModernity
The book traces Protestant print culture in postbellum and modern America, emerging from a 2004 conference and drawing on interdisciplinary scholarship in book history and religious history. The volume is organized into three parts: Part 1 presents essays on Bible editions and mass‑market paperbacks that outline the book’s scope, while Part 3 examines how niche religious magazines knit together small communities such as the Megiddo Message sect and Jewish college students via the Hillel Review. The essays argue that Quakers were idealized rather than realistic reform models, that religious fiction—especially children’s tales by medical missionaries—had a positive social influence, and that Joseph B.
This book originated in papers presented at a 2004 conference sponsored by the Center for the History of Print Culture in Modern America at the University of Wisconsin, Madison, and focuses principally on Protestantism in postbellum and modern America. The history of religious print culture in the United States is a new interdisciplinary field, one derived from the history of the book, as developed in good measure by David D. Hall, and from religious history, as found in the seminal work of Sidney Ahlstrom. Part 1 includes essays by the editors, one on editions of the Bible, the other on mass-market paperbacks, indicating the parameters of the volume. One essay in part 2, “Printing Religious Fictions and Facts, 1800–1920,” argues that Quakers, represented as moral paragons in Harriet Beecher Stowe's novels, were not realistic models for practical reform. A more favorable view of the social influence of fiction is found in an analysis of tales for children, using excerpts and photographs from publications by medical missionaries in Asia and Africa. And the little-known Joseph B. Keeler is reassessed as pivotal in transforming the Church of the Latter-day Saints into a dynamic corporate religious institution. Part 3, “Print Culture and Religious Group Identity,” describes how publications unified two small religious communities: a few hundred scattered adherents of a tiny sect were knit together by the magazine Megiddo Message, and a small community of Jewish college students at the University of Wisconsin in the 1920s was molded by the Hillel Review.