Gibbs considers the interplay of ideas of liberty and the reality of racial denigration as seen in blackface burlesque and other forms of racial ridicule. Slavery appears in a very different light in Jenna Gibbs’s excellent book on slavery, theater, and popular culture. Thomas had begun, the presence and high profile of white and black missionary women attracted others. Fogleman argues that Moravian views on the importance of women in the spiritual community had no impact in Surinam, but that once momentum on St. Thomas in 1743, and later that year to North America. The couple moved on to the Moravian slave mission on St. Anti-Moravian propaganda also played a role. Seeking to Christianize both natives and African slaves, the two jointly encountered the problems of Surinam, which included a very difficult disease environment as well as language barriers. Fogleman underlines the importance of the missionary work that led the newly married Knoll into an Atlantic world with which Reynier was already familiar. Ably characterized by Fogleman as “a religious seeker with a utopian streak” (4), Reynier used his medical, artisanal, and spiritual skills among slaves and natives in Georgia, South Carolina, Surinam, and St. Married as Moravians in 1740, the two interacted with colonists, Native Americans, rebelling slaves, and imperial troops, finally dying in Georgia in the early stages of the War of American Independence. ![]() ![]() This is at once an account of mission, fulfilment, struggle, marriage, religious rejection, and the crucial interplay of many journeys. The North Atlantic as a series of spiritual spaces emerges clearly in Aaron Fogleman’s acutely observed and well-written account of the travels of two married European Protestants: Jean-François Reynier, a French Swiss Huguenot self-taught doctor, and Maria Barbara Knoll, a German Lutheran.
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