Премия Мерля Корти

О премии

Премия Мерля Корти (Merle Curti Award) - американская награда Организации американских историков (Organization of American Historians).

Премия учреждена Организацией американских историков в 1977 году.
Присуждается ежегодно за лучшую американскую книгу по социальной и (или) интеллектуальной истории.

Премия названа в честь американского историка Мерля Корти, написавшего, по приблизительным подсчетам, более 6 тысяч страниц исторических сочинений. С 1942 по 1968 год он работал на историческом факультете Висконсинского университета и смотрелся «лучом света в темном царстве» среди своих коллег-историков. Основная работа Мерля Корти - почти тысячестраничное «Развитие американской мысли», опубликованная в 1943 году и принесшая ее автору Пулитцеровскую премию.

Специальный Комитет Организации американских историков, состоящий из пяти человек, выбирает победителя. Члены Комитета представляют весь спектр американской истории и участвуют в избрании один год.
Начиная с 2004 года премия вручается в двух номинациях:
американская интеллектуальная история
американская социальная история

Торжественная церемония вручения премия проходит на ежегодной встрече Организации американских историков в разных городах США. Лауреаты получают денежную награду в $ 1000.

Жанры: Зарубежная литература, История, Историческая проза Страны: США Язык: Английский Первое вручение: 1978 г. Последнее вручение: 2023 г. Официальный сайт: http://www.oah.org/programs/awards/merle-curti-award/

Номинации

Премия Мерля Корти
Merle Curti Award

С 1978 по 2003 год премия вручалась без номинаций.

Американская социальная история
Merle Curti Award for American Social History

Премия вручается с 2004 года.

Американская интеллектуальная история
Merle Curti Award for American Intellectual History

Премия вручается с 2004 года.

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1 апреля 2023 г. — победители

Американская социальная история

Only the Clothes on Her Back: Clothing and the Hidden History of Power in the Nineteenth-Century United States

Laura F. Edwards 0.0
What can dresses, bedlinens, waistcoats, pantaloons, shoes, and kerchiefs tell us about the legal status of the least powerful members of American society? In the hands of eminent historian Laura F. Edwards, these textiles tell a revealing story of ordinary people and how they made use of their
material goods' economic and legal value in the period between the Revolution and the Civil War.

Only the Clothes on Her Back uncovers practices, commonly known then, but now long forgotten, which made textiles--clothing, cloth, bedding, and accessories, such as shoes and hats--a unique form of property that people without rights could own and exchange. The value of textiles depended on law,
and it was law that turned these goods into a secure form of property for marginalized people, who not only used these textiles as currency, credit, and capital, but also as entree into the new republic's economy and governing institutions. Edwards grounds the laws relating to textiles in engaging
stories from the lives of everyday Americans. Wives wove linen and kept the proceeds, enslaved people traded coats and shoes, and poor people invested in fabrics, which they carefully preserved in trunks. Edwards shows that these stories are about far more than cloth and clothing; they reshape our
understanding of law and the economy in America.

Based on painstaking archival research from fifteen states, Only the Clothes on Her Back reconstructs this hidden history of power, tracing it from the governing order of the early republic in which textiles' legal principles flourished to the textiles' legal downfall in the mid-nineteenth century
when they were crowded out by the rising power of rights.

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Американская интеллектуальная ис...

Heathen: Religion and Race in American History

Kathryn Gin Lum 0.0
An innovative history that shows how the religious idea of the heathen in need of salvation undergirds American conceptions of race.

If an eighteenth-century parson told you that the difference between “civilization and heathenism is sky-high and star-far,” the words would hardly come as a shock. But that statement was written by an American missionary in 1971. In a sweeping historical narrative, Kathryn Gin Lum shows how the idea of the heathen has been maintained from the colonial era to the present in religious and secular discourses―discourses, specifically, of race.

Americans long viewed the world as a realm of suffering heathens whose lands and lives needed their intervention to flourish. The term “heathen” fell out of common use by the early 1900s, leading some to imagine that racial categories had replaced religious differences. But the ideas underlying the figure of the heathen did not disappear. Americans still treat large swaths of the world as “other” due to their assumed need for conversion to American ways. Purported heathens have also contributed to the ongoing significance of the concept, promoting solidarity through their opposition to white American Christianity. Gin Lum looks to figures like Chinese American activist Wong Chin Foo and Ihanktonwan Dakota writer Zitkála-Šá, who proudly claimed the label of “heathen” for themselves.

Race continues to operate as a heathen inheritance in the United States, animating Americans’ sense of being a world apart from an undifferentiated mass of needy, suffering peoples. Heathen thus reveals a key source of American exceptionalism and a prism through which Americans have defined themselves as a progressive and humanitarian nation even as supposed heathens have drawn on the same to counter this national myth.