Russell Shorto
On this week's episode of the Campbell Conversations, Grant Reeher speaks with author and historian Russell Shorto, director of the New Amsterdam Project at the New York Historical Society. Shorto discusses his new book, "Taking Manhattan: The Extraordinary Events That Created New York and Shaped America."
Program Transcript:
Grant Reeher: Welcome to the Campbell Conversations. I'm Grant Reeher. My guest today is Russell Shorto. He's the director of the New Amsterdam Project at the New York Historical Society, and the author of a number of popular books, including “The Island at the Center of the World.” He's with me today to discuss his new book. It's titled “Taking Manhattan: The Extraordinary Events That Created New York and Shaped America.”
Mr. Shorto, welcome to the program.
Russell Shorto: Thank you very much, Grant. Thanks for having me.
GR: Well, we appreciate you making the time. It's a very interesting book. And let me just start with sort of a basic build-up question, and we'll get into some of the other things after that. So you're telling the story of the 1664 English takeover of Manhattan from the Dutch in that, as my understand, it resulted in the name New York. And then you're talking about the importance of that and the importance of the city, sort of over time and, and through American culture. And so I would want you in politics as well. And I, I would like you to set the stage for us. I mean, what was going on at that time with the Dutch and the English and how did Manhattan and what would become New York fit into that context for them?
RS: Okay. We're talking about the 1600s here. So I think most Americans think of colonial history as the 1700s. But there was a whole century before, when the English established, the Puritan colonies and the pilgrim colony in New England, and they established some settlements also in Virginia and Maryland. But in between that whole section of the eastern seaboard, the Dutch planted the colony of New Netherland, which encompassed all or part of New York, New Jersey, Delaware, Connecticut, part of Pennsylvania. And its capital was New Amsterdam, at the tip of Manhattan Island. The two sides, the English and the Dutch, were bitter rivals in the 1600s. And the English were particularly bitter because the Dutch were, like ahead of them at everything. The Dutch built up this trading empire that, you know, they were the envy of Europe. So, that's kind of the backdrop.
And the Dutch colony lasted 40 years. And it really, in particular the city of New Amsterdam and Manhattan, they built this, this, center of capitalism, what we would call capitalism. The word didn't exist then. And, and, it was pluralistic. There were at least 18 languages spoken. And this became part of the envy, part of what the English envied.
GR: Interesting. And so you've got also when this conflict or this rivalry really comes to a head in and the control of Manhattan, you've got basically two commanders in the field, essentially, staring each other down. And what's interesting in the story is they kind of go off script, right? I mean, they, they take matters into their own hands. Tell us about that.
RS: Yeah, exactly. I, you know, I write narrative history. So I, I think of myself more as a storyteller than a historian. I always, you know, it's a strange thing, but people, when they're trying to compliment me and they say, “Oh, I read your book. I learned so much.” It sort of annoys me. I would rather that I would rather they said, “Oh, I just started reading it. I couldn't stop, you know, I it's the story that interest me.” So I look for conflict. I look for two individuals in conflict. And here you have a situation and this is the late summer of 1664. You have these English warships in the harbor in what became New York Harbor, pointing their cannons at this fort at the tip of Manhattan.
And in the fort they have their cannons pointed at these ships. So you can't get more conflict than that, but that they're ready to go at it. But as you say, they go off script and that is that's really the story that I tell in the book.
GR: Well, tell us a little bit more about what they do. Tell us what? Give us that story.
RS: So that, Richard Nichols was the commander for the British. He was sent on this mission to take this piece of the this desired piece of the eastern seaboard of North America from the Dutch. And he was the ships were filled to the brim with, you know, gunpowder and everything they needed. So he was ready to blast away.
Nichols had done his homework in London, and as I said, the Dutch were the envy of Europeans. And people had gotten to know that New Amsterdam this, you know, in the middle of nowhere. Was this intriguing place where they were doing business, this little, you know, kind of Wild West, or you might say Wild East Town was doing business with the Caribbean, West Africa, Europe.
So he was intrigued and he wanted to he didn't want just the real estate. He wanted the the secret sauce. And the secret sauce was in the people, the this mixed community of 18, 20 languages. So he wanted somehow to get it in such a way that they would come with it. Now, on the other side, Peter Stuyvesant was this very savvy leader of the Dutch colony.
And he his situation was he had been trying for years to get the Dutch government to give more support to this colony. He'd been saying, look, we're right beside this continent of North America. We can we can exploit it. But you have to send more people. You have to send soldiers. And they just ignored him. So he was at his wit's end.
So what happened was these two guys started to talk. They started to send messengers on rowboats back and forth.
GR: Interesting. And so so what is the ultimate outcome, then, of those of those negotiations?
RS: I should add that, on the English side, England in the 17th century was this will sound familiar, a deeply polarized society. You had the Puritans who essentially were religious extremists who wanted, a religious take over the government. They wanted a theocratic rule. They wanted to, you know, outlaw dancing and card playing and all kinds of things.
So you had them and then you had basically everybody else, and they everybody else was grouped under the monarchy. So they were the royalists, whether or not they particularly cared about the monarchy, they fought this bitter civil war. The king was beheaded. The his sons, the princes went into exile. Then eventually they come back and, they now are in charge again.
So they're looking at North America, and they see these Puritan colonies in New England that have been there for decades. So they're the enemies basically still, and they see the Dutch in this real estate that they want. So they send Nichols in this, this flotilla, to do two things to, to take this Dutch colony and then to make the Puritans fall into line.
And Nichols succeeds in the first. But in the second, he fails utterly because the Puritans based in Boston were very strong. They could, you know, they had an ocean protecting them from England. They could care less. They were minting their own coins and, you know, and they had this very, rigorous and violent, government that persecuted anybody who wasn't of their sect and so on.
So that was the that's what, the dynamics got set up here.
GR: You're listening to the Campbell Conversations on WRVO Public Media. I'm Grant Reeher, and I'm speaking with Russell Shorto, who has a new book out titled “Taking Manhattan: The Extraordinary Events That Created New York and Shaped America.” Well, so what you were saying there at the end is really what I wanted to ask you a couple deeper questions about.
And just to go to the title of your book, it's, it's that last phrase “and Shaped America” that I really want to focus in on. And I think you're getting into it now, when you talk about that split between the Puritans and the non-Puritans and England, and then how the non-Puritans, in a way, was, were reflected in some of the aspects of that culture that the Dutch had established already there in what would become Manhattan in New York City.
So so I wanted to hear more about that, because you were one of your arguments in the book, is that this moment was, as you already talked about. It's part of a much larger split in England and the colonies, but that it that it's reverberated through time, that that we can track a lot of things back to this.
So say a little bit more about that. I'd like to hear about that.
RS: So the deal that, the Dutch and English, leaders who are about to go to war with each other instead they, they, they, hash out this deal and the deal is basically Nichols, the Englishman doesn't really understand what the Dutch have. You know, nobody has heard of capitalism and the way that works. And, and, and in Europe, a tolerant society that allows for many different religions and languages was unheard of almost.
So he doesn't get it, but he knows that it works. So he wants to keep that. So the deal is the Dutch will keep their features of of a tolerant society. They will. So the agreement they sign, it says everyone who's here, whatever your your background, your language, you can you'll keep your house, you'll keep your business.
By all means, keep your trade networks in Europe and everywhere, because we want you to stay. We want you to, and but the one caveat is going to be it's now going to be an English town. And we're going to call it New York after the Duke of York, the brother of the King. So that was what they did.
And they and the reason they were able to do this was because these English and the Dutch had a lot in common. They were pragmatic, they were relatively tolerant. And tolerance, you have to say relative. Obviously, you know, there's slavery here. Tolerance did not apply to Africans. It didn't apply to native people. But relatively tolerant. They believed in global trade and business.
Whereas the Puritans based in Boston were a very different, came from a very different, cut. They were, you know, these religious, intolerant, their way or the highway kind of thing. So that then that's established as New York. Okay, there's New York and here's Boston, and the Puritans don't go anywhere. And what I'm what I sketch out then at the end of the book is that dynamic is going to slowly reverberate through American history, because we've got two centers of ideology.
One is outward looking, pragmatic, the other is more inward-looking, more, it becomes sort of America first, you know, that becomes, you know, the Puritans saw America as the promised land. And in the 19th century, that becomes manifest destiny. We have a God-given right to take over the continent. So you see that those two, ways of thinking throughout American history, I mean, obviously Boston, you don't think of today as like a Puritan stronghold, but, so the geography changes.
But in the lead up to the Civil War, you've got, you know, what they're arguing about, is slavery, the, the morality of slavery and whether it should extend as the country moves westward. Then that breaks out into the Civil War, then reconstruction, which is basically fails because they fail to resolve these differences.
And then that moves straight into the 20th century. You in the civil rights movement, all the protests around that, and then even into our time, gay rights and all the, you know, controversy over, trans rights and pronouns. And, I mean, all of this is from one side, it's the, the continuing unfolding of freedom that came with the American Revolution.
But from the other side, it's this is, you know, sort of violation against our moral code. And, you know, ideas are hard to track. It's like trying to track, you know, atoms or something. But I still think it's worthwhile because you try to figure out who we are and where we came from. And that's what I think is an interesting trail.
GR: Well, and so I'm glad you brought that up, because that was exactly the thing that I was having the toughest time wrapping my head around. And so I, I, I'll wait to put sort of my $64,000 question to you until I ask this other one, because you talked about, the Civil War and I one of the things I thought about was you characterized New York as sort of keeping its pragmatic Dutch, you know, diverse, multicultural aspect, more tolerant.
And then Boston being more purely Puritan, more strident and reformist. I wonder if that has something to do with the fact that during the Civil War, it was New York City that, saw a lot of support for trying to preserve the peace, preserve the union in any cost and New York was where you had these big draft riots and resistance to the Civil War, whereas New England and I'm thinking of like the burned over district, up here in upstate where you had, you know, stridently abolitionists, which I think were associated with this Puritan tradition.
And so in that sense, it's the it's it's a would that be fair to say that it's that it's that sort of different way of thinking in New York that led them to be less enthusiastic about the idea of, of, of, you know, sending hundreds of thousands of people to die for this cause?
RS: I think, you know what I, what I, suggested a minute ago, the geography really changes. And New York, New York City in the Civil War becomes its own thing, which is a really strange thing. It, you know, the, Fernando Wood was the mayor at the time, I think, and he put forth this idea that New York City should stay out of the war altogether, secede, and become its own republic, called Tri-Insula. The three islands, Long Island, Manhattan, and Staten Island.
Because New York, he thought, you know, I mean, New York, was all about trade. And they wanted to be able to do business with both sides and that. So that's, you know, the when I'm talking about these ideologies, the geographies switch. Of course, by the time by the time of the revolution, New England, where you associate with revolution with, quote freedom and and they then look back to the, the Puritans as having sought freedom from England.
But the, the the funny thing about that, it's a little bit of playing with semantics, because when the Puritans came, yeah, they were seeking religious freedom, but only for themselves. And they persecuted others who were who wanted to settle among them. So, you know, there I think the revolutionaries, a century later, kind of, you know, reading between the lines a little bit.
GR: Yeah. Interesting. You're listening to the Campbell Conversations on WRVO Public Media. I'm Grant Reeher, and I'm talking with Russell Shorto is the director of the New Amsterdam Project at the New York Historical Society, and the author of a new book titled “Taking Manhattan: The Extraordinary Events That Created New York and Shaped America.” And we've been discussing his book, So you use the term Christian nationalism to describe the Puritan set of beliefs, right? Is that…
RS: Well, nationalism? I mean, they weren't thinking in terms of a nation. I was kind of reading later history back into that.
GR: Okay. All right. But you make an association between. Right. Okay. All right. So this is what I'm wrapping my arms around. So is so is Donald Trump the Puritan here? I mean, how do, how do we or or is he a distant echo of a Puritan or. I don't know, I mean, he seems in some ways to be the embodiment of this Dutch way of thinking, you know, just just one, one actor among 100 possible models.
RS: Grant, I wrote a book set 400 years ago. I could, you know, if you want to stretch, you know, it's pull and push and pull. That's good. And I know I'll go along and play along with you, but, you know, I would acknowledge that we are really stretching, stretching these, these notions pretty far. But I think, you know, I think Trump, played into the Puritan, the America first, you know, Make America Great Again, the religious right, that whole side of the equation, which, as I'm arguing, goes back to the Puritans. He plays into that. To what extent he himself is a true believer in that, you know, that's that's anybody's guess.
GR: And certainly in terms of tolerance and that kind of thing, I can see the I can, I can see the, the connections. Well. Let me I'm a political scientist, so you're going to have to forgive the Donald Trump questions and the other kind of questions here. But but, the when I was thinking about this notion of the divide that you identified here and the aspects of the way of thinking about, culture and, and thinking about what's right and thinking about being on missions and America first, that kind of thing.
I started to think about other deep divides in the country that are both old and more recent. That came to my mind, and I was thinking about, well, to go back to like the time of the founding, you had this sort of like, Roman republican tradition and ideas that the founders participated in. But then you had more of these capitalist, individualist, Scottish enlightenment that would be kind of more in line with the Dutch, I think, in that sense.
So you have that that, I was thinking of, first half of the 20th century divides over what's the right role of national government in our domestic affairs? You know, the political arguments you've heard during a time of the New Deal and then second half of the 20th century and into the one we're in now, divides over race and identity and inclusion and how those things should be thought of.
So I know that you are hesitant about taking something that long ago and connecting it to today, but can you help me think about how to place the divide that you've identified, which is very compelling in line with some of these other things over time? How how might this play out?
RS: I think that we're all, you know, it's our mutual inheritance. Is the Enlightenment and the and the Enlightenment we think of again as the 1700s. But the Dutch Enlightenment of the 1600s is what spawned the wider European Enlightenment. So these ideas are very much in the air and animating, in this case the Dutch, and and among that is this notion of liberalism, meaning liberalism as a, as a broad philosophy of individual freedom.
And so I think most people today, that's part of their makeup. The, the, the crux, though, is how you choose to apply it. You know, today, people on the left would say we believe in freedom for all. That's why we think, you know, if you're trans or or you're gay or whatever you are. Whereas people on the right would say no, we believe in individual freedom.
And that's why, you know, you're persecuting us with your pronouns and all that. So, you know, that's where, you know, but I think the important thing from history, from way back history, is that this is all our mutual inheritance. And I would add, maybe that it kind of feels like that broader in inheritance, which is foundational to all of us, is under attack these days, you know, with kind of, tendencies toward dictatorships and that sort of thing in the air.
GR: If you're just joining us, you're listening to the Campbell Conversations on WRVO Public Media. I'm Grant Reeher, and my guest is the writer and historian Russell Shorto. So, this might seem like a, really bizarre question, but what I, as a political scientist and a political scientist in New York, and upstate, I've paid a lot of attention to the division between upstate and downstate, politically and also culturally.
But certainly, it's a big issue you know, in Albany. And so I'm, I'm wondering if this kind of split that you're talking about that happened all these many years ago isn't mirrored, in a way, in the split between upstate and downstate, because upstate has it seems to me again, I'm thinking of the, the abolitionists and the the, the, all the religious movements, like the millwrights and, you know, all the rest of it that came out of upstate, the Mormon, among others.
And, and then contrast that with, again, this sort of more pluralist, inclusive kind of mentality of downstate. I don't know if there's anything there that you think is worth pulling out, but.
RS: Yeah, it's an interesting dynamic. And, you know, as you were asking me that, I was thinking, you know, one thing that I'm curious about, if Andrew Cuomo declares candidacy for mayor of New York, you know, he's associated with the state as a whole and being governor. How are New York, how are the people in New York City going to feel about that kind of thing?
I have spent, most I've spent a lot of time upstate in Albany. And not just, you know, Albany as the capital, but just with the town. So I have a pretty. And I used to live in the city long ago. So I have a, you know, my own personal sense of that vibe and the differences.
And one thing that I would say is interesting, that goes all the way back is in the Dutch colony of New Netherland, the the capital was New Amsterdam. So Manhattan, the second city, was, which then became Albany, because James, the Duke of York, was also the Duke of Albany. And so and Beaver was important as the name kind of suggests, Beaver Town, because that's where they traded with the native people for furs from the Mohawk River Valley.
And then they'd go down to Manhattan. But you had that. You had this tension between those two cities even then, that are 150 miles of wilderness between them. But you had this, you know, and the people in Albany kind of, you know, they were they were more rural back country. They were more Dutch at a time when Manhattan was this polyglot, urban kind of place.
And they were more like the real, you know, we’re the real keepers of morals and all that. So you had those that divide even then.
GR: Yeah. It's interesting. So we got about three minutes left, maybe a little less. And I want to try, if I can, to kind of squeeze in three questions. So this is going to be more of our sort of pseudo lightning round, if you will, for the first one is New York, as you well know, is often called the capital of the world.
And, you know, to, invoke your previous book, “The Island at the Center of the World,” with the rise of China and also some of the dramatic changes in communication technology in recent decades, do you think that New York is going to remain that way? In say 50 years from now? Will we be still calling it the capital of the world, do you think?
RS: Okay, well, I have to be short in my answers and I'll say, no, I can't see how because, you know, but what I the point I make in this book is that, New York, you could say, was the first modern city for all these reasons. And what's interesting is that template has been copied now all over the world, even in places that are sort of, autocratic in cities like, you know, Moscow or Beijing or something like that.
They have this vibe of of that. But no, I don't I think that will change. And it's kind of changing before our eyes.
GR: And the other two questions are more personal in terms of your own relationship with the city, because obviously you know it very well and you know its history very well. The first one is what part or area or place in today's New York most connects you to the past.
RS: Oh that's eastern I used to live in the East Village, and when my daughter was a toddler, I would take her to the churchyard of Saint Mark's in the Bowery to run around and play. And that's where Peter Stephenson's tomb was. And that's how I first connected with all this. So when I'm in the East Village, I. I feel like I'm back home.
GR: Interesting. And did that did that get you started on some of these travels that.
RS: Me started on that that way I got to Charlie Gehring, the translator of the archives in Albany, and that got me on. That's what I've been on that track ever since, basically.
GR: Wow. Serendipitous. And and and maybe this is going to be the same answer then, but let's say you can't use that answer again. What is your own, personal favorite place to be in New York and why?
RS: My favorite place to be, you know, I like, I like walking on Broadway, which is still has a grittiness, still has, kind of, you know, I like walking along the river, of course, Riverside Drive and looking across at New Jersey, even though that's not that's not New Jersey and not New York there. I like a lot of, you know, I'm, I'm most comfortable, most familiar with Manhattan, but now my, my kids live one in Brooklyn and one in Queens. So I'm becoming more familiar with Astoria and and, Flatbush. And so, you know, I'm discovering the city through them.
GR: Okay. So, so the the past is the future, in a way. We'll have to leave it there. That was Russell Shorto. And again, his new book is titled “Taking Manhattan: The Extraordinary Events That Created New York and Shaped America.” If you think you know New York and its significance to the country, you'll want to read this book to read and learn the full story.
But Mr. Shorto, I want to thank you so much for taking the time to talk with us. A lot of fun.
RS: Thank you, Grant. It was fun.
GR: You've been listening to the Campbell Conversations on WRVO Public Media, conversations in the public interest.