Changes

===Gentry rule===

===Gentry rule===

Politically the planters controlled local government through their control of the Anglican parishes and county government; neither was elected. The planters also controlled elections to the the colonial legislature, the House of Burgesses.  English institutions were changed into a system of democracy—most white men owned property so they could and did vote, and usually voted for their "betters". (In England, by contrast, fewer than 10% of the men could vote.)  The gentry tried to emulate the life style of British gentlemen; their favorite pastimes were gambling, billiards, cards, bowling, cockfighting, and especially horse racing.  The increasing social solidarity among the gentry depended horse racing. The rules, the patterns of betting, and the relations of the persons involved reflected gentry values and shows their values regarding acquisitiveness, honor, individualism, materialism, personal relationships, and symbols. Gaming among the gentry strengthened class cohesion and cultural dominance by the gentry.<ref>T. H. Breen, "Horses and Gentlemen: The Cultural Significance of Gambling among the Gentry of Virginia." ''William and Mary Quarterly'' 1977 34(2): 239-257. [http://www.jstor.org/stable/1925315  in JSTOR]</ref>  

Politically the planters controlled local government through their control of the Anglican parishes and county government; neither was elected. The planters also controlled elections to the colonial legislature, the House of Burgesses.  English institutions were changed into a system of democracy—most white men owned property so they could and did vote, and usually voted for their "betters". (In England, by contrast, fewer than 10% of the men could vote.)  The gentry tried to emulate the life style of British gentlemen; their favorite pastimes were gambling, billiards, cards, bowling, cockfighting, and especially horse racing.  The increasing social solidarity among the gentry depended horse racing. The rules, the patterns of betting, and the relations of the persons involved reflected gentry values and shows their values regarding acquisitiveness, honor, individualism, materialism, personal relationships, and symbols. Gaming among the gentry strengthened class cohesion and cultural dominance by the gentry.<ref>T. H. Breen, "Horses and Gentlemen: The Cultural Significance of Gambling among the Gentry of Virginia." ''William and Mary Quarterly'' 1977 34(2): 239-257. [http://www.jstor.org/stable/1925315  in JSTOR]</ref>  

===Demography===

===Demography===

Demographic conditions after 1660 were increasingly favorable. Malaria was not fatal to people born in Virginia, and the food supply was ample. Both the white and black population grew rapidly.  Wars were uncommon and small-scale.  Immigration comprised mostly middle class families, plus poor teenagers who came as "indentured servants" and became fully independent at age 21. Between 1718 and 1775, Britain dumped about 20,000 convicts in Virginia (after the Revolution it sent them to Australia).

Demographic conditions after 1660 were increasingly favorable. Malaria was not fatal to people born in Virginia, and the food supply was ample. Both the white and black population grew rapidly.  Wars were uncommon and small-scale.  Immigration comprised mostly middle-class families, plus poor teenagers who came as "indentured servants" and became fully independent at age 21. Between 1718 and 1775, Britain dumped about 20,000 convicts in Virginia (after the Revolution it sent them to Australia).

Most Virginians were not very religious, but most also believed in a spirit world. The supernatural world of the settlers involved belief in benevolent and demonic forces, divine judgment, omens, magic, witchcraft, combat with the devil, and other ideas brought over from England. This complex supernatural world functioned to explain the unknown, sanction colonization, demonize the native population, control the colonists, and provide a defense against internal and external enemies.<ref>Edward L. Bond, "Source of Knowledge, Source of Power: The Supernatural World of English Virginia, 1607-1624." ''Virginia Magazine of History and Biography'' 2000 108(2): 105-138. 0042-6636</ref>

Most Virginians were not very religious, but most also believed in a spirit world. The supernatural world of the settlers involved belief in benevolent and demonic forces, divine judgment, omens, magic, witchcraft, combat with the devil, and other ideas brought over from England. This complex supernatural world functioned to explain the unknown, sanction colonization, demonize the native population, control the colonists, and provide a defense against internal and external enemies.<ref>Edward L. Bond, "Source of Knowledge, Source of Power: The Supernatural World of English Virginia, 1607-1624." ''Virginia Magazine of History and Biography'' 2000 108(2): 105-138. 0042-6636</ref>

The Anglican religion was established—meaning that taxes were collected to support the church and the parish handled poor relief.  Scattered settlements and the lack of trained Anglican ministers—there were only 109 Anglican ministers in 1775—meant that piety was practiced mostly at home. Itinerant ministers encouraged parishioners to use the ''Book of Common Prayer'' for private prayer and devotion. This allowed Anglicans to lead an active and sincere religious life apart from formal church services. Private piety, however, weakened the Anglican Church, and what clergy there were were controlled by the laymen in the vestry. The vestrymen filled vacancies in their own ranks, and was thus self-perpetuating and increasingly isolated from the people.  As a result Anglicans were unable to counter the [[First Great Awakening]], which created a large Baptist denomination.

The Anglican religion was established—meaning that taxes were collected to support the church and the parish handled poor relief.  Scattered settlements and the lack of trained Anglican ministers—there were only 109 Anglican ministers in 1775—meant that piety was practiced mostly at home. Itinerant ministers encouraged parishioners to use the ''Book of Common Prayer'' for private prayer and devotion. This allowed Anglicans to lead an active and sincere religious life apart from formal church services. Private piety, however, weakened the Anglican Church, and what clergy there were controlled by the laymen in the vestry. The vestrymen filled vacancies in their own ranks, and was thus self-perpetuating and increasingly isolated from the people.  As a result, Anglicans were unable to counter the [[First Great Awakening]], which created a large Baptist denomination.

James Blair (1655-1743) arrived in 1685 as an Anglican  missionary and representative of the Bishop of London. Blair was a latitudinarian churchman, Whiggish advocate of colonial prerogatives, backstage political operator, and acting governor (1740–41), Most important, he founded and was president of the [[College of William and Mary]], which he designed to spread throughout America some of the Christian humanism that he learned in 17th century Scotland.

James Blair (1655-1743) arrived in 1685 as an Anglican  missionary and representative of the Bishop of London. Blair was a latitudinarian churchman, Whiggish advocate of colonial prerogatives, backstage political operator, and acting governor (1740–41), Most important, he founded and was president of the [[College of William and Mary]], which he designed to spread throughout America some of the Christian humanism that he learned in 17th century Scotland.

- government by the virtuous and enlightened, and keeping an open society where a man might rise as high as his ability, resources, and opportunities allowed.  Virginians were increasingly worried that Britain threatened this political utopia.  

- government by the virtuous and enlightened, and keeping an open society where a man might rise as high as his ability, resources, and opportunities allowed.  Virginians were increasingly worried that Britain threatened this political utopia.  

The Stamp Act of 1765 outraged Viginians.  Their historic rights of Englishmen had been trampled because they were not consulted regarded the new tax.  [[Patrick Henry]] persuaded the Virginia House of Burgesses to adopt in May, 1765, the Virginia Resolves against the Stamp Act: not only did Henry deliver the famous Caesar-Brutus speech; he wrote the Resolves, planned with George Johnston the strategies for debate on the house floor, and spoke at several points in the debate which initiated colonial resistance to the Act, resistance which culminated in the Act's repeal in 1766.  

The Stamp Act of 1765 outraged Virginians.  Their historic rights of Englishmen had been trampled because they were not consulted regarded the new tax.  [[Patrick Henry]] persuaded the Virginia House of Burgesses to adopt in May, 1765, the Virginia Resolves against the Stamp Act: not only did Henry deliver the famous Caesar-Brutus speech; he wrote the Resolves, planned with George Johnston the strategies for debate on the house floor, and spoke at several points in the debate which initiated colonial resistance to the Act, resistance which culminated in the Act's repeal in 1766.  

Physician, planter, patriot, soldier, legislator, Theodorick Bland (1742-1790) was an active participant in the major events of his time. Born into a prominent family at the zenith of Virginia's golden age, Bland was trained in medicine in Scotland, London and Paris. He gave up his medical practice in 1771, becoming a tobacco planter and politician. His public career was spent in the defense of the gentry's power and position. His principal motivation was his desire to enable the world of his birth to survive and prosper in the wake of the massive political, economic, and social upheavals that occurred during the 1770s-90s. he raised a regiment and fought alongside [[George Washington]]. Most of Washington’s officers became federalists who supported the Constitution in 1788, but not Bland. Bland's antifederalist views were the ultimate manifestation of his devotion to the world of the tobacco aristocracy. Like [[Patrick Henry]] and [[George Mason]], Bland voted against the new constitution, viewing the document as a serious threat to their power and position. When it was adopted, he ran for and was elected to Congress, but died before he made his mark there.

Physician, planter, patriot, soldier, legislator, Theodorick Bland (1742-1790) was an active participant in the major events of his time. Born into a prominent family at the zenith of Virginia's golden age, Bland was trained in medicine in Scotland, London and Paris. He gave up his medical practice in 1771, becoming a tobacco planter and politician. His public career was spent in the defense of the gentry's power and position. His principal motivation was his desire to enable the world of his birth to survive and prosper in the wake of the massive political, economic, and social upheavals that occurred during the 1770s-90s. he raised a regiment and fought alongside [[George Washington]]. Most of Washington’s officers became federalists who supported the Constitution in 1788, but not Bland. Bland's antifederalist views were the ultimate manifestation of his devotion to the world of the tobacco aristocracy. Like [[Patrick Henry]] and [[George Mason]], Bland voted against the new constitution, viewing the document as a serious threat to their power and position. When it was adopted, he ran for and was elected to Congress, but died before he made his mark there.

* Gleach; Frederic W. ''Powhatan's World and Colonial Virginia: A Conflict of Cultures'' (1997).  

* Gleach; Frederic W. ''Powhatan's World and Colonial Virginia: A Conflict of Cultures'' (1997).  

*[http://www.shop-vahistorical.org/landoncarter.html Rhys Isaac, ''Landon Carter's Uneasy Kingdom: Revolution and Rebellion on a Virginia Plantation'' (2004)]  

*[http://www.shop-vahistorical.org/landoncarter.html Rhys Isaac, ''Landon Carter's Uneasy Kingdom: Revolution and Rebellion on a Virginia Plantation'' (2004)]  

*Isaac, Rhys. ''The Transformation of Virginia, 1740-1790'' (1982, 1999)] Pulitzer Prize winner, dealing with religion and morality [http://jsr.fsu.edu/hall.htm  online review]

*Isaac, Rhys. ''The Transformation of Virginia, 1740-1790'' (1982, 1999) Pulitzer Prize winner, dealing with religion and morality [http://jsr.fsu.edu/hall.htm  online review]

*Lebsock, Suzanne D. ''A Share of Honour: Virginia Women, 1600-1945'' (1984)

*Lebsock, Suzanne D. ''A Share of Honour: Virginia Women, 1600-1945'' (1984)

* Menard, Russell R. "The Tobacco Industry in the Chesapeake Colonies, 1617-1730: An Interpretation." ''Research In Economic History'' 1980 5: 109-177. 0363-3268 the standard scholarly study

* Menard, Russell R. "The Tobacco Industry in the Chesapeake Colonies, 1617-1730: An Interpretation." ''Research In Economic History'' 1980 5: 109-177. 0363-3268 the standard scholarly study