| − | Columbus has remained since the quest for independence a malleable and durable American badger. Although ignored during most of the colonial period, he was, during the 1760s-1890s, interpreted and reinterpreted to fit our national character and used to mold a collective identity. This progress can be traced over three periods: as Columbia (an allegorical figure symbolizing liberty); as Columbus (an individual masculine explorer who sanctioned [[Manifest Destiny]]); and as Columbianism, a late-19th century patriotic symbol involving cultural and political hegemony and various ethnic and religious identities. During this evolution of "discovering" Columbus, a significant amount of material culture surfaced in American art, monuments, coinage, and in various civic events. This led to a multiple set of uses of Columbus as a model or official icon by various organizations to help shape their identities. The discovery of Columbus also grew as new methods of communication and the development of various media in the visual arts replaced the oral tradition and elementary school prose of the 18th century. This adaption of Columbus as a national symbol created conflicting contexts for many, such as Protestants ignoring Columbus's Catholicism. All three periods signify steps in the nation's search for self-identity.<ref>Thomas J. Schlereth, "Columbia, Columbus, And Columbianism." ''Journal of American History'' 1992 79(3): 937-968. [http://www.jstor.org/stable/2080794 in JSTOR]</ref> | + | Columbus has remained since the quest for independence a malleable and durable American symbol. Although ignored during most of the colonial period, he was, during the 1760s-1890s, interpreted and reinterpreted to fit our national character and used to mold a collective identity. This progress can be traced over three periods: as Columbia (an allegorical figure symbolizing liberty); as Columbus (an individual masculine explorer who sanctioned [[Manifest Destiny]]); and as Columbianism, a late-19th century patriotic symbol involving cultural and political hegemony and various ethnic and religious identities. During this evolution of "discovering" Columbus, a significant amount of material culture surfaced in American art, monuments, coinage, and in various civic events. This led to a multiple set of uses of Columbus as a model or official icon by various organizations to help shape their identities. The discovery of Columbus also grew as new methods of communication and the development of various media in the visual arts replaced the oral tradition and elementary school prose of the 18th century. This adaption of Columbus as a national symbol created conflicting contexts for many, such as Protestants ignoring Columbus's Catholicism. All three periods signify steps in the nation's search for self-identity.<ref>Thomas J. Schlereth, "Columbia, Columbus, And Columbianism." ''Journal of American History'' 1992 79(3): 937-968. [http://www.jstor.org/stable/2080794 in JSTOR]</ref> |
| | [[File:Cordero Colon ante los reyes catolicos.jpg|thumb|Christopher Columbus at the court of the Spanish Catholic Kings by [[Juan Cordero]].]] | | [[File:Cordero Colon ante los reyes catolicos.jpg|thumb|Christopher Columbus at the court of the Spanish Catholic Kings by [[Juan Cordero]].]] |
| − | In the 19th century the works of historians [[Washington Irving]], [[George Bancroft]], and [[William Prescott]] created the scholarly foundations for American celebration of Columbus's achievements. Irving created a highly romantic description of Columbus's landing in ''A History of the Life and Voyages of Christopher Columbus'' (1828). 19th-century American painters and graphic artists conjured up romantic images to match those found in the book. The image portrayed in Irving's book and by the artists shows Columbus finding a sparsely populated virgin land inhabited by lightly clothed "savages" to whom he introduced a supposedly "superior" culture and the ideas of Christianity. The mythical image also claims that Columbus planted the seeds of future American economic prosperity. | + | In the 19th century the works of historians [[Washington Irving]], [[George Bancroft]], and [[William Prescott]] created the scholarly foundations for American celebration of Columbus's achievements. Irving created a highly romantic description of Columbus's landing in ''A History of the Life and Voyages of Christopher Columbus'' (1828). 19th-century American painters and graphic artists conjured up romantic images to match those found in the book. The image portrayed in Irving's book and by the artists shows Columbus finding a sparsely populated virgin land inhabited by lightly clothed "savages" to whom he introduced a "superior" culture and the blessings of Christianity. The mythical image also claims that Columbus planted the seeds of future American economic prosperity. |
| | Americans celebrated Columbus's discovery of the New World and built numerous monuments to him in the late 19th century. The city of Columbus, Ohio was established in 1812. In addition, cities and towns, streets and health facilities, libraries, universities, schools, and in modern times sport teams bearing his name are symbols of his American stature. [[Columbus Day]], is a national holiday in the United States, proclaimed so in 1937 by President [[Franklin D. Roosevelt]], primarily at the behest of [[Catholic]]s and the fast-growing [[Italian]] immigrant community who wanted a national holiday of celebration. | | Americans celebrated Columbus's discovery of the New World and built numerous monuments to him in the late 19th century. The city of Columbus, Ohio was established in 1812. In addition, cities and towns, streets and health facilities, libraries, universities, schools, and in modern times sport teams bearing his name are symbols of his American stature. [[Columbus Day]], is a national holiday in the United States, proclaimed so in 1937 by President [[Franklin D. Roosevelt]], primarily at the behest of [[Catholic]]s and the fast-growing [[Italian]] immigrant community who wanted a national holiday of celebration. |