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(Page 5 of 5)
The
French traveler Alexis de Tocqueville, who visited the
United States in 1831, observed that for New Englanders,
"The township seems to come directly from the hand of
God" and "forms the common center of interests and
affections of citizens." That would surely have been
true of Cornwall in the years from 1868 to 1941. From
its classic town meetings to its town school, libraries,
volunteer fire department, and dozens of civic
organizations, Cornwall embodied throughout this period
an intense involvement in its own community life.
Of
course, such involvement does not imply lack of
conflict. A schism, prompted largely by geography, split
the Congregational church in 1780, for example: Hezekiah
Gold, the pastor of 20 years standing, was denied his
salary and locked out of his church; the church split
into rival First and Second Congregational Churches.
Despite numerous efforts, they were not reunited until
two centuries later. The marriage of two local white
girls to Indians attending Cornwall's Foreign Mission
School in the 1820s led to near riot and the closing of
the school. School consolidation and regionalization
divided the community at the end of the period covered
in this book. But the intensity of its divisions and
conflicts only confirms how deeply Cornwall formed "the
common center of interests and affections of citizens."
* * *
By conventional economic standards, Cornwall
might well be judged a failure. Its agriculture
declined and declined again, and its brief flurry of
industrialization ended with a long period of
industrial decline. It has been a hard place to make
a living, and certainly no place to make a fortune.
Those with an eye to the main chance have had good
reason to seek greener pastures elsewhere.
Yet ironically, many of the characteristics of
Cornwall that are cherished today are partially the
result of that failure. The deep, romantic forests
and their abundant wildlife both reflect the
shrinking of farms and the decline of charcoal
burning. Substantial natural areas could be
preserved as state forest largely because the land
was of so little value for other purposes. The
scarcity of modern real estate development--the
absence of malls, factories, and tract housing, for
example--bespeaks the area's lack of economic
promise. So does the presence of old houses,
schoolhouses, stores, and farmsteads of types that
elsewhere have been long since demolished.
With
town-meeting government, every resident is free to
speak her or his mind, cast an equal vote on any
matter of public importance, and serve, usually
without pay, on the dozens of boards and commissions
that do the work of the town. It therefore
represents an icon of democracy. But it has vanished
from larger, more economically dynamic towns. The
hardness of Cornwall life, if now little more than a
memory, has preserved respect for hardihood,
self-reliance, independence of spirit, and the
diversified skills that make rural survival
possible. At the same time, a commitment to
community born of tradition, need for mutual aid,
and values that find satisfaction in sociality and
service, survived in this rural backwater
notwithstanding its divisions and conflicts. If, in
contrast to Sleepy Hollow, Cornwall's "population,
manners, and customs" have not "remained fixed," it
is a place whose continuities with the past
nonetheless remain important for both residents and
visitors.
Continued
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