Period 2 1607-1754
Contents of this Page:
- Key Concepts and Themes
- Thematic topics for the Standards Blog
- Maps and images to study
- Videos to watch
- Reviews and PowerPoints
- Readings to consider
1. Period 2 Key Concepts and Themes
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2. Blog/Discussion Questions and Topics
Migration and Settlement-1.0: Explain the causes of migration to colonial North America and, later, the United States, and analyze immigration’s effects on U.S. society.
America in the World-1.0: Explain how cultural interaction, cooperation, competition, and conflict between empires, nations, and peoples have influenced political, economic, and social developments in North America. Geography and the Environment-1.0: Explain how geographic and environmental factors shaped the development of various communities, and analyze how competition for and debates over natural resources have affected both interactions among different groups and the development of government policies. Culture and Society-4.0: Explain how different group identities, including racial, ethnic, class, and regional identities, have emerged and changed over time. Politics and Power-1.0: Explain how and why political ideas, beliefs, institutions, party systems, and alignments have developed and changed. |
Work, Exchange, and Technology-2.0: Explain how patterns of exchange, markets, and private enterprise have developed, and analyze ways that governments have responded to economic issues.
Migration and Settlement-2.0: Analyze causes of internal migration and patterns of settlement in what would become the United States, and explain how migration has affected American life. American and National Identity-1.0: Explain how ideas about democracy, freedom, and individualism found expression in the development of cultural values, political institutions, and American identity. Culture and Society-2.0: Explain how artistic, philosophical, and scientific ideas have developed and shaped society and institutions. Culture and Society-3.0: Explain how ideas about women’s rights and gender roles have affected society and politics. |
3. Maps and Images
4. Videos
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5. Reviews and PowerPoints
The following are from Ms. Krall, an APUSH teacher from Spring Grove, Pennsylvania (Middle Colony!).
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6. Selected Readings
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the_great_awakening--the_roots_of_evangelical_christianity_in_colonial_america_by_thomas_s._kidd.pdf |
Below is an assessment of the above reading.
From Project MUSE
Reviewed by
Jacob M. Blosser
The Great Awakening: The Roots of Evangelical Christianity in Colonial America. By Thomas S. Kidd. New Haven: Yale University Press. 2007.
In his recent synthesis of the Great Awakening, Thomas S. Kidd provides a densely-researched, panoramic account of the origins of evangelicalism in colonial British North America. Exploring the "long First Great Awakening" or the development and dissemination of an emotionally-intense, revival-centered evangelical style in the years between 1740 and 1783, Kidd's work ranges from Nova Scotia to Georgia with a special emphasis on New England (xix). Arguing that emotional "outpourings of the Holy Spirit" defined evangelicalism and characterized the long First Great Awakening from earlier periods of religious revival, Kidd uses the cultural radicalism of the revivals—manifested by ecstatic emotionalism, itinerancy, unrestrained clerical rhetoric, and eventual congregational separation from ecclesiastical establishments—as a trope for understanding religious and cultural divisions within evangelicalism (xiv). Instead of prototypically pitting Old Lights against New Lights, Kidd's work weaves a more nuanced tale of moderate evangelicals—those who approved of the evangelical New Birth but wished to restrain its more egalitarian and emotional excesses—and more radical evangelicals who welcomed the sweeping psychological and social changes unleashed by revivalism. Kidd's work also mentions anti-revivalists such as Charles Chauncy and Alexander Garden, although [End Page 146] the true heart of the book rests in the innumerable clashes, compromises, and cleavages between radical and moderate evangelicals. What is most refreshing about Kidd's work is that he paints both the development of evangelicalism and its concomitant splintering into radical and moderate factions on a geographically wide-ranging canvas. Initially charting the development of evangelical revivalism on a transatlantic scale, Kidd hones in on its dissemination throughout British North America. In boldly claiming all colonial America as his intellectual province, Kidd itinerates across the territory deftly weaving regional revivals into a cohesive narrative that emphasizes the geographic ubiquity of evangelical radicalism and the equally widespread commitment of evangelical moderates to contain the visions, signs, wonders, and leveling spirit unleashed by the revivals. In thematically connecting the stories of New England's James Davenport, New Jersey's Gilbert Tennent, South Carolina's Hugh Bryan, Nova Scotia's Henry Alline, the itinerating George Whitefield, and hosts of others in a period stretching nearly fifty years, Kidd's narrative constructs a "long First Great Awakening" that continually oscillates between radical and moderate polarities and experiences "fits and starts" of emotional revivalism (323). Importantly, Kidd argues that, despite their differences, moderate and radical evangelicals were united by a common culture of evangelicalism—a shared acceptance of the power of the Holy Spirit—that differed only in degree. And yet, given their major differences in polity and theology, one wonders if eighteenth-century Baptists, Congregationalists, and Shakers saw through their scruples to appreciate this common evangelical culture? Moreover, while Kidd's study aims at an inclusive coverage of evangelical groups in the period, he says little about early Methodists and evangelical Anglicans. Nevertheless, in coherently charting the meteoric growth of North American evangelical groups in the years after 1740, Kidd's synthesis is a welcome addition to studies of the Great Awakening.
Jacob M. Blosser
Texas Woman's University
From Project MUSE
Reviewed by
Jacob M. Blosser
The Great Awakening: The Roots of Evangelical Christianity in Colonial America. By Thomas S. Kidd. New Haven: Yale University Press. 2007.
In his recent synthesis of the Great Awakening, Thomas S. Kidd provides a densely-researched, panoramic account of the origins of evangelicalism in colonial British North America. Exploring the "long First Great Awakening" or the development and dissemination of an emotionally-intense, revival-centered evangelical style in the years between 1740 and 1783, Kidd's work ranges from Nova Scotia to Georgia with a special emphasis on New England (xix). Arguing that emotional "outpourings of the Holy Spirit" defined evangelicalism and characterized the long First Great Awakening from earlier periods of religious revival, Kidd uses the cultural radicalism of the revivals—manifested by ecstatic emotionalism, itinerancy, unrestrained clerical rhetoric, and eventual congregational separation from ecclesiastical establishments—as a trope for understanding religious and cultural divisions within evangelicalism (xiv). Instead of prototypically pitting Old Lights against New Lights, Kidd's work weaves a more nuanced tale of moderate evangelicals—those who approved of the evangelical New Birth but wished to restrain its more egalitarian and emotional excesses—and more radical evangelicals who welcomed the sweeping psychological and social changes unleashed by revivalism. Kidd's work also mentions anti-revivalists such as Charles Chauncy and Alexander Garden, although [End Page 146] the true heart of the book rests in the innumerable clashes, compromises, and cleavages between radical and moderate evangelicals. What is most refreshing about Kidd's work is that he paints both the development of evangelicalism and its concomitant splintering into radical and moderate factions on a geographically wide-ranging canvas. Initially charting the development of evangelical revivalism on a transatlantic scale, Kidd hones in on its dissemination throughout British North America. In boldly claiming all colonial America as his intellectual province, Kidd itinerates across the territory deftly weaving regional revivals into a cohesive narrative that emphasizes the geographic ubiquity of evangelical radicalism and the equally widespread commitment of evangelical moderates to contain the visions, signs, wonders, and leveling spirit unleashed by the revivals. In thematically connecting the stories of New England's James Davenport, New Jersey's Gilbert Tennent, South Carolina's Hugh Bryan, Nova Scotia's Henry Alline, the itinerating George Whitefield, and hosts of others in a period stretching nearly fifty years, Kidd's narrative constructs a "long First Great Awakening" that continually oscillates between radical and moderate polarities and experiences "fits and starts" of emotional revivalism (323). Importantly, Kidd argues that, despite their differences, moderate and radical evangelicals were united by a common culture of evangelicalism—a shared acceptance of the power of the Holy Spirit—that differed only in degree. And yet, given their major differences in polity and theology, one wonders if eighteenth-century Baptists, Congregationalists, and Shakers saw through their scruples to appreciate this common evangelical culture? Moreover, while Kidd's study aims at an inclusive coverage of evangelical groups in the period, he says little about early Methodists and evangelical Anglicans. Nevertheless, in coherently charting the meteoric growth of North American evangelical groups in the years after 1740, Kidd's synthesis is a welcome addition to studies of the Great Awakening.
Jacob M. Blosser
Texas Woman's University