Alexander B. Haskell
Bacon’s Rebellion (1676–1677) was an uprising in the Virginia colony that its participants experienced as both a civil breakdown and a period of intense cosmic disorder. Although Thomas Hobbes had introduced his theory of state sovereignty a quarter century earlier, the secularizing connotations of his highly naturalized conceptualization of power had yet to make major inroads on a post-Reformation culture that was only gradually shifting from Renaissance providentialism to Enlightenment rationalism. Instead, the period witnessed a complicated interplay of providential beliefs and Hobbist doctrines. In the aftermath of the English civil war (1642–1651), this mingling of ideologies had prompted the Puritans’ own experimentation with Hobbes’s ideas, often in tandem with a Platonic spiritualism that was quite at odds with Hobbes’s own philosophical skepticism. The Restoration of 1660 had given an additional boost to Hobbism as his ideas won a number of prominent adherents in Charles II’s government.
The intermingling of providentialism and Hobbism gave Bacon’s Rebellion its particular aura of heightened drama and frightening uncertainty. In the months before the uprising, the outbreak of a war on the colony’s frontier with the Doeg and Susquehannock peoples elicited fears in the frontier counties of a momentous showdown between faithful planters and God’s enemies. In contrast, Governor Sir William Berkeley’s establishmentarian Protestantism encouraged him to see the frontiersmen’s vigilantism as impious, and the government’s more measured response to the conflict as inherently godlier because tied to time-tested hierarchies and institutions. Greatly complicating this already confusing scene, the colony also confronted a further destabilizing force in the form of the new Hobbist politics emerging from the other side of the ocean. In addition to a number of alarming policies emanating from Charles II’s court in the 1670s that sought to enhance the English state’s supremacy over the colonies, Hobbes’s doctrines also informed the young Nathaniel Bacon Jr.’s stated rationale for leading frontiersmen against local Indian communities without Berkeley’s authorization. Drawing on the Hobbes-influenced civil war-era writings of his relation the Presbyterian lawyer Nathaniel Bacon, the younger Bacon made the protection of the colony’s Christian brotherhood a moral priority that outweighed even the preservation of existing civil relations and public institutions.
While Berkeley’s antagonism toward this Hobbesian argument led him to lash out forcibly against Bacon as a singularly great threat to Virginia’s commonwealth, it was ordinary Virginians who most consequentially resisted Bacon’s strange doctrines. Yet a division persisted. Whereas the interior counties firmly rejected Bacon’s Hobbism in favor of the colony’s more traditional bonds to God and king, the frontier counties remained more open to a Hobbesian politics that promised their protection.
The American Revolution was an episode in a transatlantic outcry against the corruption of the British balance of power and liberty institutionalized in the Glorious Revolution of 1688–1689. English speakers during the 18th century reflected on this constitutional crisis within a larger conversation about the problem of human governance. Although many people excluded from Parliament supported political reform, if not revolution, they also sought remedies for the perversion of political power and influence in new forms of social power and influence. This article looks at the convergence of political and social discussions in a common discourse about the nature of power and the ways in which human beings influenced each other. The first section outlines the meanings of power and influence in British politics. The second section uses the novelist Sarah Fielding’s Remarks on Clarissa (1759) to delineate revolutionary notions about social power and influence. The third section turns to the speeches and writings of Edmund Burke in the run-up to the American Revolution to look at how English speakers deployed notions of social power to advocate for political reform.
David A. Nichols
From 1783 to 1830, American Indian policy reflected the new American nation-state’s desire to establish its own legitimacy and authority, by controlling Native American peoples and establishing orderly and prosperous white settlements in the continental interior. The Federalists focused on securing against Native American claims and attacks several protected enclaves of white settlement (Ohio, Kentucky, Tennessee), established—often violently—during the Revolutionary War. They used treaties to draw a legal boundary between these enclaves and Indian communities, and annuities and military force to keep Indians on their side of the line. The Jeffersonian Republicans adopted a more expansive plan of development, coupled with the promotion of Native American dependency. Treaty commissioners persuaded chiefs to cede road easements and riverfront acreage that the government used to link and develop dispersed white settlements. Meanwhile, the War Department built trading factories whose cheap merchandise would lure Indians into commercial dependency, and agents offered Indian families agricultural equipment and training, hoping that Native American farmers would no longer need “extensive forests” to support themselves. These pressures helped engender nativist movements in the Old Northwest and southeast, and Indian men from both regions fought the United States in the War of 1812, reinforcing frontier settlers’ view that Indians were a security threat. After this war’s end, the United States adopted a strategy of containment, pressuring Indian leaders to cede most of their peoples’ lands, confining Indians to enclaves, financing vocational schooling for Indian children, and encouraging Native peoples voluntarily to move west of the Mississippi. This policy, however, proved too respectful of Indian autonomy for the frontier settlers and politicians steadily gaining influence in the national government. After these settlers elected one of their own, Andrew Jackson, to the presidency, American Indian policy would enter a much more coercive and violent phase, as white Americans redefined the nation-state as a domain of white supremacy ethnically cleansed of indigenous peoples.