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This fascinating book is the first volume in a projected cultural history of the United States, from the earliest English settlements to our own time. It is a history of American folkways as they have changed through time, and it argues a thesis about the importance for the United States of having been British in its cultural origins.
While most people in the United States today have no British ancestors, they have assimilated regional cultures which were created by British colonists, even while preserving ethnic identities at the same time. In this sense, nearly all Americans are “Albion’s Seed,” no matter what their ethnicity may be.
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Book ID Asin: B000SEKM9C
Book Title: Albion’s Seed: Four British Folkways in America (America: a cultural history Book 1)
Book Author: David Hackett Fischer
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Albion’s Seed: Four British Folkways in America (America: a cultural history Book 1) by David Hackett Fischer Book Review
Name: T. Graczewski
Rating: 5.0 out of 5 stars
Title: .0 out of 5 stars Re-discovering modern America
Date: Reviewed in the United States 🇺🇸 on December 15, 2012
Review: David Hackett Fischer’s “Albion’s Seed: Four British Folkways in America” is a stunning academic achievement. Each of the four folkways described by the author are book length and authoritative. It is remarkable to read just how unique each of these “great migrations” were and how they have left an indelible cultural imprint on those geographic areas long after the original inhabitants faded into oblivion (when’s the last time you’ve seen a Puritan in Boston or a Quaker in Philadelphia?). Fischer explores each migration in great detail, comparing and contrasting a variety of “ways” that defined their cultures: wealth, elites, sex, sports, architecture, religion, speech, family, aging, death, child-rearing, naming conventions, food, work, supernatural beliefs, philosophy and so on.
The author begins with the Puritans, the vast majority of whom emigrated from the East Anglia region of England, who settled New England from 1629 to 1641. The special features of the Puritan experience, according to Fischer, included a relatively salubrious climate; the immigrants tended to be older and middle class (few poor or aristocrats); wealth distribution remained even (top 10% only owned 20% of property); age was revered over material possessions or social status; literacy and education were highly prized; while “order” and “liberty” were an obsession, although not how we would think of those terms in a modern sense (mostly collective and community restraints on conduct ensuring the ability to live a truly Puritan lifestyle, a sort of fundamentalist Christian society that Al Qaeda would likely approve of).
The cavaliers who settled Virginia in the second great migration from 1642 to 1675 were quite distinct from the Puritans — and in many ways, Fischer writes. The author presents Virginia governor Sir William Berkeley, who served for 35-years, as the embodiment of the cavalier gentleman, just as Puritan leader John Winthrop represented the Puritan culture of New England. What made the Virginia cavaliers unique were that they tended to come from southern England; most were younger sons (and thus disinherited because of primogeniture) of wealthy families who hailed from a hierarchical society of “deep and pervasive inequalities”; nearly three-quarters of the immigrants were servants from the lower class while the top 10% owned 75% of the region’s productive assets; they were overwhelmingly Anglican in their religion and passionately so; most lived in rural and widely distributed communities unlike the compact New England Puritan town; families were large, extended and intermingled unlike the Puritan nuclear family; it was a society that honored rank and wealth and seniority, not simply age; there was a cultural focus on “hegemonic liberty” or “dominion over oneself”, an ethos that was deeply embedded in the Tidewater and produced sterling examples over the centuries, from George Washington to Robert E. Lee to George Marshall. In one of the author’s many keen insights, he writes that “Slavery did not create the culture of Tidewater Virginia; that culture created slavery.”
If the Puritans had John Winthrop and the cavaliers William Berkeley, the Quakers, representing the third great migration, who settled the mid-Atlantic region from 1675 to 1725, had William Penn as the embodiment of their migration and culture. The Quakers were generally of humble origin, hailing from the midlands of northern England, many of whom had suffered serious persecution for their beliefs and thus saw the New World in religious terms similar to the Puritans but unlike the cavaliers. The Quaker sense of family extended exclusively to all co-religionists (“Friends”), not just a nuclear or extended family; they enjoyed the closest equality between the sexes of any migration and were much more indulgent toward their children; the aged were not venerated (the Puritans) and neither were patriarchs (the cavaliers), but rather were treated as community mentors, but only if “deserving”; death was welcomed as a fulfillment of life, not something to be feared as by the Puritans and cavaliers; both black magic and higher learning were generally eschewed in Quaker society; sports were almost universally condemned, whereas the Puritans loved their ball games and the cavaliers their horse races; Quakers sought to “redeem” time, rather than “improving” it (Puritan) or “killing” it (cavalier); wealth distribution was even like the Puritans (top 10% owned 25% of productive assets) while social rank and hierarchy were abhorred; if the cavaliers adhered to “hegemonic liberty,” Quakers remained faithful to the “inner light,” a belief that everyone, man or woman, were capable of embracing Jesus’ love and grace.
Unlike the other three great cultural migrations, the backcountry migration flowing from Scotland and Ireland (1717 to 1775) were not looking for religious freedom, although they mostly shared the Presbyterian faith. They were the first American migration focused mainly on finding a better, more prosperous life in the New World. The main theme of this culture, according to Fischer, is violence, which was a product of the British borderlands from whence they came. The author uses Andrew Jackson as the archetype for this culture: proud, principled, hardworking, and physically aggressive. These migrants, who settled the early mid-west, were overwhelmingly poor, but had their own version of the “elite,” where local leaders depended on charisma, loyalty, influence, and all too often physical force. Fischer stresses the importance of the warrior culture and the centrality of violence in the backcountry folkway. His section on backcountry “sport ways” is especially fascinating. Wrestling and fistfights, for example, were main events, including “rough & tumble” brawls that allowed biting and eye-gouging. The backcountry was among the most unequal in terms of wealth distribution (top 10% held from 40–80% of productive assets), yet there was a social system that called for the equality of esteem, no matter one’s wealth, a need to be recognized as an equal, which may help explain the prevailing system of lex talionis (rule of retribution). This was the culture, after all, that produced the Hatfields and the McCoys.
There are several themes that emerged from this weighty tome: America has been fundamentally shaped by the voluntary nature of the great migrations that populated her regions (unlike the compulsory and centralized migrations engineered for New France and New Spain); slavery developed very slowly in America and was generated by the unique transplanted cultures that grew there, not the other way around; the regional differences in the United States are often more dramatic than between countries in Europe (e.g. the wealth disparity between New England the South in the late 1800s was similar to the difference between Germany and Russia in the same time period); the four folkways had some things in common, but generally speaking they were all antagonistic to one another, which was all too evident from the American Revolution to the present day; these regional differences have often led to omnibus strategies for electing presidents, an attempt to find a candidate who appeals to at least two of the traditional folkways, such as Harrison (1840), Taylor (1848), Pierce (1852), Eisenhower (1952) and Bush (1988).
All told, this book is an eye-opening education. It runs nearly 1,000 pages in length and can be daunting at times; however, the insights and erudition Fischer delivers are worth the effort.
Name: Paul A Wood
Rating: 5.0 out of 5 stars
Title: .0 out of 5 stars Excellent book
Date: Reviewed in the United States 🇺🇸 on July 3, 2023
Review: An academic book, not for everyone. Excellent research with many insights which I suppose are new. A fine resource for my research on the American Revolution and the civil war which took place at the same time in South Carolina.
Name: Leslie L
Rating: 5.0 out of 5 stars
Title: .0 out of 5 stars Book in very good condition
Date: Reviewed in the United States 🇺🇸 on July 2, 2023
Review: The book was in very good condition as advertised. Looking forward to reading it!
Name: A. Fonteyne
Rating: 5.0 out of 5 stars
Title: .0 out of 5 stars Cultural history says it all
Date: Reviewed in the United States 🇺🇸 on November 4, 2006
Review: First, let it be said that I am not American, but European (Belgian in fact) and that I never lived in the US, but visited places like Virginia, Pennsylvania, New York and California and already read many books on American history before this one. But “ Albion’s seed” was a revelation to me. This book:
1) Is fascinating in all that it teaches us about 17th and 18th century Anglo-American “popular culture”, i.e. how people thought and led their spiritual, social and material lives, as well as the roots of this culture in the Middle Ages.
2) Answered all of my basic questions on the continuity between America and its English past.
3) Throws a very interesting light on American history and culture up to this day.
The argument developed in “Albion’s seed” is that American culture is based on four strands of English regional cultures that pursued a life of their own once they found a home across the Atlantic.
It is also that their interactions explain most major events of US history since the revolution. These cultures are still very much alive in the United States, according to David Hackett Fischer, although they did not remain static and were nourished by the subsequent waves of migration from Europe and elsewhere.
The coexistence of those four cultures explains the main regional differences in the US including voting patterns in presidential elections.
The developments from 1776 to 1989 (publication date of “Albion’s seed”) are the subject of the last 100 pages of this huge book. But the first 800 are devoted to present one by one, these very important “ four British folkways” in all their aspects, with an immense wealth of detail.
The main themes developed by the author are as follows:
a) First of all the four migrations were regional both in their origin and destinations:
1) East Anglia to Massachusetts
2) Southwest England to Virginia
3) The English North Midlands to Pennsylvania
4) The English-Scottish border area to the Appalachia and the Southern Backcountry
b) The movements happened at different times. The first two occurred before 1688 and the last two after that date, up to the 1770’s. They were each the product of periods of economic, political or religious troubles in England that convinced their “victims” to leave the Mother Country in large numbers and seek a better life elsewhere.
c) Their religion and social origins were also very distinct.
A propertied Puritan middle class from East Anglia settled in Massachusetts to escape the poor and the Nobility. Anglican second sons of the Gentry went from Southwest England to Virginia and recreated large estates to be worked by a proletarian underclass (who, because of the climate, they imported mostly from Africa). Northern Quaker Artisans and Shopkeepers tried to create an egalitarian utopia in Pennsylvania and Delaware. The poor border farmers, who moved to the Backcountry, professed an evangelical religion and were simply looking to escape starvation.
d) As a consequence of a, b and c, these people carried with them whole sets of very distinct social values that reflected their origins. They spoke different dialects of English and had their own views on all aspects of life, i.e. local political institutions, ideals of liberty, hierarchy, work, marriage, gender relations, child naming and raising, ways to structure and exploit the land, build houses, cook, clothe, practice sports, etc.
David Hackett Fischer has managed to find compelling historical evidence that all these values were all very characteristic of immigrants’ regions of origins.
And today, now that, according to US census statistics, less than 20% of Americans have any English ancestry at all, it is precisely those social values that are the more lasting legacy of the first migrants to America. They make Americans in a very real sense “children” of 17th and 18th century England.
Name: Alex J
Rating: 5.0 out of 5 stars
Title: .0 out of 5 stars Spellbindingly well written, humorous and edifying all at once
Date: Reviewed in the United States 🇺🇸 on March 8, 2023
Review: I bought this for a friend who always buried her nose in mine whenever she came to visit. It’s a book I’ve owned for decades and I can pick it up, open it to any page and be entertained. Fascinating lessons about etymology and folkways and all of these interesting things that are part of American culture but can be traced to their points of origin in Britain. See how today’s language and culture were shaped by the Puritans, the Quakers, the Cavaliers and the Scots-Irish — the four waves of British immigration that gave this country its distinctive regional dialects and social customs. Truly a gem of a book if you love American history.
