2d:null 2e:["$","title",null,{"children":"The Capacious Sacrament of Necessity: Community Formation in Early American Godparentage Networks | Maeve Kane | Observable"}] 33:T9b7,> #### Note for colloquia participants: > > First, thank you in advance for your thoughts! What you're about to read is sort of an odd project because I don't actually intend for it to appear as a monograph distributed through a university press. This is due in large part to the quantitative and visualization heavy nature of the data I'm working with. Although I intend for this project to always live online rather than in a print monograph, my intended audience is scholars of early America and not a lay public readership. Under the [Journal of American History guidelines for digital project reviews](http://jah.oah.org/submit/digital-history-reviews/), I'd consider this an "essay/digital narrative." > > My long-term goal for the project is a monograph-equivalent standalone website with an introduction, methods section, and three deep-dive essays exploring different themes, equivalent to book chapters. My tentatively planned thematic "chapters" will include a regional case study contrasting different denominations, likely focused differences between the Hudson Valley and the Philadelphia area; a "chapter" on issues of race, agency, and archival visibility; and contrasting changes between the First Great Awakening and the Revolution. (The data unfortunately does not cover the Second Great Awakening well). The methods section, in addition to what's already here, will include a discussion of 19th and 20th century genealogy and publishing practices that influenced the kinds of records that are available for the project, discussed briefly here in relation to the documentation currently available for Schenectady. I also plan to include a classroom teaching guide as well as all my data and analysis code. > > What you're reading is a drafty overview of the whole project as I figure out the presentation structure. I appreciate any thoughts you might have on the visualizations, narrative, historiographic framing, or general structure of the project. This is also a new historiography for me after a first project in Indigenous history, so I appreciate your thoughts there as well. My primary interest in this project is thinking about how a network might be read as a document itself, rather than doing a deep dive on any specific congregation or spiritual practice. Visualizations of specific congregations and further details about how to "read" a network visualization may be found [here](https://observablehq.com/@mkane2/temporal-network-selection).34:T131d,md`## Introduction In the early 1740s, an illiterate Dutch woman named Anna Peek served as a godmother to almost twenty infants baptized in three Anglican, Lutheran, and Dutch Reformed churches. Although Peek herself appears in few other written records, her role as a godmother to dozens of enslaved and free Black, Haudenosaunee, Mahican, German, Dutch, and English children helped cement ties between the children's parents. Peek was also not unique. The racial and national diversity of the Mohawk Valley where Peek lived made her mix of cross-cultural godparentage unique, but many other women across early America created kinship ties of godparentage between otherwise disconnected ethnic and social groups. A Mohawk woman named Canastasje witnessed baptisms of Haudenosaunee children in the same Anglican, Lutheran, and Dutch Reformed churches as Peek. Among the Luthern Palatines at the West and East Camps near Livingston Manor, Maria Prost formed an important link between recently arrived families and those who departed for the Schoharie Valley. At the Manhattan Huguenot church of Saint Esprit, Marie Jamain was an important connection between three of the largest sub-communities within the congregation. In the Albany Dutch Reformed Church, Ariaantje Wendel witnessed the baptisms of both Haudenosaunee and Dutch children and connected two major economic and political factions among the Dutch congregants. Baptismal ties both created and reflected long lasting social ties: parents selected neighbors, business partners, and extended family as godparents, who were then expected to socially and financially support the baptized child up to adulthood. Many cross-racial and cross-ethnic connections were created because of the unique religious landscape of the early mid-Atlantic. As settlers from many backgrounds and denominations established communities in the mid-Atlantic, churches and religious leaders struggled to keep up. One German Lutheran pastor in the 1730s reported traveling more than two hundred miles a year on foot or horseback to minister to multiple congregations in Pennsylvania, New York, and New Jersey. (Berkenmeier, Hart, and Hart-Runeman, 14-15) As a result, parents sometimes had their children baptized at the nearest church when a minister of any denomination was at hand, regardless of the denomination of the parents, church, and minister. (Bonomi 1971, 75, 116) This "capacious sacrament of necessity" created a unique body of records that document connections between thousands of people who are not otherwise documented in other historical records. Although not all Christian denominations in early America practiced infant baptism, baptismal godparentage was practiced widely across many denominations, ethnic groups, and racial groups, and the documentary practice of recording baptisms remained fairly stable across the seventeenth and eighteenth centuries, making baptismal records an ideal source for comparing community formation across time, space, and ethnic lines. This project uses social network analysis to examine these connections. Computational analysis can measure gender segregation and detect ethnic subcommunities and the individuals who bridged them like Anna Peek. Previous work in early American network analysis, including my own, has examined single congregations or compared communities within the same network. (Kane, 2017; Morrissey, 2013; Alfani and Munno 2012; Kennedy, Peace, and Pettigrew 2018; Perez, 2016) This previous work has established the utility of social network analysis in examining community structure and yielded valuable insights into how community identities and social hierarchies emerge within one or two ethnic groups. By comparing many contemporaneous networks from the same geographic area, this project examines how neighboring ethnic and racial groups created community boundaries and established ties between one another. The British colonies of the mid-Atlantic before the American Revolution were some of the most ethnically and religiously diverse colonies in North America, and many women like Peek, Prost, Jamain, and Wendel tied together these diverse groups. Enslaved and free Black parents used these ties of godparentage to establish support networks for their children separate from enslavers. Indigenous parents selected settler godparents in order to shape settler access to their communities, and selected Indigenous godparents to solidify traditional ties of clan and lineage. Settler parents used these ties to reinforce and articulate ethnic and political boundaries in the years before the Revolution. In the years leading to the Revolution, women took on increasingly prominent roles within these networks of godparentage as settler ethnic distinctions within congregations increasingly flattened into a single homogenous white racial community.`35:T3082,## Baptisms and Community Formation

*Old Dutch Church, Sleepy Hollow, NY. Photo by Daniel Case. Built 1685, renovated 1867.* Infant and adult baptism was widely practiced throughout Europe and North America in the early modern period, although its social and spiritual meaning varied across time, space, and denomination. For Catholics and Anglicans, the act of baptism was one necessary component of the profession of faith leading to salvation. For Calvinist Protestant denominations, baptism had more of a symbolic than theological function, while some denominations like Baptists and Presbyterians eschewed infant baptism or the practice of godparentage altogether. Baptism functioned as a form of spiritual adoption through which the child was recognized as part of the larger community. As Donald Winiarski has argued, early American “women, especially, understood church affiliation as an extension of parenting responsibilities.” (Winiarski, 79) Baptism formalized ties between the natal parents and the godparents, sponsors, or witnesses. (Coster, 50; van Gennep 21, 26, 31) Parents selected godparents for a variety of reasons, often as a way of extending their family's extended fictive kinship network. Some denominations, such as the Dutch Reformed, had traditions of naming familial same-gender grandparents or parents' siblings (ie, maternal grandparents or mother's sister and spouse for a girl's godparents). This was not always the case, however. The baptism of enslaved children were often used as tokens to solidify white families' business or political ties. For enslaved children baptised in the same church as their enslavers, godparents were often shared with the white family's children or were higher status than the white family, suggesting a more instrumental selection of godparents for enslaved children than for natal children. For enslaved children baptised outside the church of their enslaver, it is unclear to me at this time who was responsible for the selection of godparents. When Peter, enslaved by Philip Schuyler, and Hanna, enslaved by Abraham and Maria Van Vechten, had their children baptised in the German-majority Albany Lutheran Church, relatively low status and recently arrived German Palatines served as godparents to their children. Both the Schuyler and Van Vechten families had their own children baptised with high-status sponsors in the Albany Dutch Reformed Church. For white families in early or frontier settlements where the natal grandparents or parents' siblings may not have been present, parents chose neighbors, business partners, or political allies with whom they wished to build ties. Anna Peek served as the godmother to the children of other fur traders and tavern keepers, including children of the newly-arrived William Johnson by his first wife Catherine Weisenberg and enslaved children born to parents owned by Johnson. When Johnson's fortunes as a trader and Indian diplomat rose in the 1740s and he began to accuse Peek and her husband of keeping an illegal tavern in order to solidify his own trade with the nearby Mohawk, Johnson's further children with Weisenberg were baptised with other sponsors.

*Old Dutch Church interior, Sleepy Hollow, NY. Wikimedia Commons. Built 1685, renovated 1867. In churches without a separate baptistry, which were the majority in early America, baptisms were typically conducted to the congregation's right when facing the pulpit. In churches without a permanent font, a carved wooden font or basin was moved into place.* The physical ritual of baptisms itself made fictive kinship ties visible to the larger community. The parents physically carried the child to the door of the church, often escorted by the godparents, but the godparents were responsible for carrying the child across the threshhold. This transition through the liminal space of the doorway symbolized the godparents' assumption of responsibility for the child in the communal and spiritual space of the church. The godparents handed the child to the minister or priest for baptism in front of the congregation, often, but not always, as part of a regular service. The officiant poured or sometimes sprinkled water from the baptismal basin onto the child before returning it to the godparents, who returned the child to its parents. Godparents or sponsors were seen as the spiritual guarantors of the theological contract made on behalf of the minor child. This responsibility came with a spiritual danger to the godparents themselves. (Bonomi 1971, 19-20) In a 1747 pamphlet arguing against infant baptism, the Baptist preacher Abel Morgan asked "For what Need is there that the God-fathers (sponsors, sureties) should be brought into Danger? Because they may either fail of their Promises by Death, or they may be mistaken by a Child’s proving of wicked Disposition." (Anti-paedo rantism, 102) Baptism not only solidified existing secular ties, but came with the assumption of a lasting spiritual connection between child and godparents as well. As part of the communal witnessing of the child's integration into the Christian community, the godparents promised to ensure the child's spiritual education and eventual adult confirmation of the promises made on their behalf at baptism. In addition to the theological components of the act, the physical presentation of the child for baptism formalized the parents' selection of the godparents and the godparents' acceptance of that connection, with the communal witnessing of the child's baptism and its recording functioning as a witnessing of the ties between parents and godparents as well. (Coster, 50, 58) The number and selection of godparents varied widely across time and denomination. In New France, missionaries evangelizing Indigenous people influenced the selection of godparents, often allowing more than one person of each gender and appointing socially influential godfathers. (Deslandres 2012; Alfani 2009) In the Catholic La Pointe de Montreal du Detroit congregation studied here, baptisms within this Catholic network had many more godparents on average than any of the Protestant networks. In British North America, mortality rates often affected the number and selection of godparents, with more godparents included in locations like the early South and Caribbean where adult mortality rates were high. (Beasley 2009; Winner 2010) In seventeenth century Dutch Reformed baptisms surveyed here, children often had four or more godparents or sponsors before a shift to only two names sponsors in the eighteenth century. Protestant godparents traditionally chose the baptized child's name, but in practice selected the name in agreement with the parents before the baptism. (Cressy 1997) In a study of eighteenth century naming transmission in Schenectady New York, Dutch godparents and parents selected childrens' names to solidify Dutch ethnic identity after the 1664 English takeover of New York, often naming children after the grandparents or parents' siblings who served as godparents. (Tebbenhoff 1985) Catholics in France and New France during the eighteenth century frequently chose familial godparents, while German Lutherans and Catholics shifted from non-familial to familial godparents over the course of the eighteenth century. (Bardet 2009; Coates 2000; Sabean 1998) The social function of godparentage as a social alliance or business partnership between the parents and godparents varied by region and denomination, but was largely considered immediately effective and stable. For some communities, the relationship between parents and godparents was considered more stable than the tie between child and godparents due to high infant mortality. Although the exact social functions and selection of godparents varied across the early modern period, it was widely considered a mutual relationship in which parents and godparents occupied complementary roles to one another in relation to the child as a physical (parents) and spiritual (godparents) being. (Mintz and Wolf 1950; Gudeman 1971; Pitt-Rivers 1976) The social event of baptism created an opportunity to formalize, renew, and advertise social, economic, and political ties for Catholics and Protestants. (van Gennep, 26; Alfani and Gourdon 2012, Foucrier 2012) A future phase of this project will examine overlaps between baptism and marriage, inheritance, and business networks in further detail, but an initial survey of these other types of networks suggests that they share a large amount of overlap. In Dutch Reformed communities, godparents often assumed responsibility for providing silver marriage spoons when their godchildren married, and non-blood-related godchildren were often numbered among those who received silver funeral spoons on the death of a godparent. In Dutch Reformed, Lutheran, German Reformed, and Anglican communities, unrelated godchildren often inherited money or enslaved people on the death of a godparent, typically of a similar value to the inheritance blood related grandchildren or siblings' children. In cases where the godchild was also a grandchild or sibling's child, the godchild often received a larger inheritance than their siblings. Together with patterns in the selection of godparents, this suggests a widespread expectation that the families of godchild and godparent would remain connected throughout life. These connections were not limited to families who attended the same church. In the congregations surveyed here, a handful of individuals such as Anna Peek appear in the records of multiple congregations of different denominations. Typically, parents had their own children baptised in one church but would serve as sponsors to baptism in other churches. Peek had her children baptised in Dutch Reformed churches but witnessed baptisms in Lutheran and Anglican as well as Dutch Reformed churches. Cross-denominational godparentage was especially common in congregations with large numbers of recent German immigrants, like the Philadelphia German Reformed church of the 1740s where a single baptism may have included German Reformed, Lutheran, Catholic, and Anglican adult participants. Even in cases where cross-denominational baptism was not welcomed, it was recognized as both signficant and carrying significant responsibilities towards the child. During the American Revolution, the Hessian Lutheran minister Georg Christoph Coester recorded one such instance with the baptism of the child of a Hessian prisoner of war and a German-American woman born in Pennsylvania. The Hessian prisoner of war asked the Scottish Presybterian farmer he had been indentured to by the Lancaster Committee of Safety to serve as his child's godfather, because of the kindness the farmer had shown him. The Presbyterian farmer declined the request because it wasn't "proper," but asked that the child be named after him so that he could know the child and perform the duties of a godfather to him if they met again. (Coester 1959, 55) Presbyterians did not themselves practice godparentage, but the Scottish farmer nonetheless recognized the significance of the request. Although lay people routinely practiced cross-denominational baptism, it was much more contested by ministers. In 1701, Anglican minister William Higden published a pamphlet in which he argued that non-Anglican godparents should not be allowed for the baptism of an Anglican child, on the grounds that dissenting godparents could not ensure the proper theological education of children within the church. Higden further argued that private, at-home baptisms ought not be allowed because the practice fractured the congregation through the inclusion of dissenting godparents who did not belong to the congregation. Higden argued that private at-home baptism decreased community visibility of the event of each baptism, further weakening ties within the congregation. (Higden 1701, 6-11) Both private and cross-denominational baptism endangered the community as a whole in Higden's view.36:T11c5,md`So far, the project surveys ${churches.length} Christian congregations in the early Northeast. The denominations surveyed so far include ${denominations}. As of Spring 2023, I have pending a grant to fund cleaning and analysis for an additional 65 Protestant and Catholic congregations across early America. As time and funds allow, I would like to eventually add Catholic congregations in New France for which I have identified print registers as well. Other than the churches already surveyed, I have only identified two Moravian and five Anglican churches with print (and therefore machine-readable) records of baptismal sponsorship, to be added at a later date here. I have yet to find a Presbyterian or Congregationalist register with sponsors. Many churches in New England practiced infant baptism and kept registers of those baptisms, and many of those registers have been published or survive into the present, but they only include the names of children and parents. This makes it impossible to construct a network with them, because there are no connections outside the natal family and each baptism remains its own isolated mini network. Richard Boles has suggested that based on his survey of church records in the early Northeast, Presbyterians and Congregationalists may have rejected the practice of godparentage in reaction to Anglican retention of the practice. (Boles, personal communication, August 30, 2022) As a result, coverage in Massachusetts and much of New England is severely limited. I have only identified one Anglican church in Boston and one Huguenot church in Rhode Island that includes sponsors or godparents. With the exception of the Fort Hunter Anglican register, which I hand-transcribed as part of a previous project, all of the networks here are included because they have published, print versions of their baptismal registers available to create machine-readable data. This project is therefore shaped by not only the survival of early baptism records, but also nineteenth and twentieth century choices to publish in full or in part certain kinds of records. The most readily available records with sponsorship included tend to be for Dutch Reformed, Lutheran, German Reformed, or Catholic churches, with very few published records of Anglican baptisms including sponsors. Baptismal records and the networks created by relationships documented in them are a necessarily artificial sort of document. They represent only one set of relationships at a given moment, and the only moments recorded are occasioned by the birth of a child and are so limited in the context of all the possible relationships in a community. However, as a limited, communally-understood and -witnessed relationship, they also represent relationships that were actively chosen and affirmed by the parents and godparents involved. Comparisons to random and modern social networks, discussed further [here](https://observablehq.com/@mkane2/archival-vs-modern-and-random-networks?collection=@mkane2/baptismal-networks), suggest a great deal of choice and agency was involved in creating the affiliations of godparentage. The baptismal networks surveyed here show greater extremes of gender segregation, community segregation, and network attenuation than randomly generated networks with similar characteristics, suggesting that the patterns shown in baptismal networks were actively chosen (or at least shaped by social context). Baptismal networks also share many features with modern online social networks, [academic networks](https://observablehq.com/@mkane2/society-for-historians-of-the-early-american-republic-annu), and other modern networks created and documented through the active choice of the participants. This suggests that although baptismal networks necessarily cannot capture the full network of relationships in a given community, they do represent a significant layer in the web of community relationships. One of the goals of this project is to consider whether a baptismal network can be considered as a 'document' itself to use similar documentation practices to compare communities across time and space. I have therefore chosen to consider other types of networks, such as those formed by marriage, inheritance, or political affiliation, in a separate future phase of the project. These other types of records are not as widely available as baptismal records, so my goal in this first phase of the project is to establish what, if any, a "normal" looks like for a single type of network.`37:T528,To prepare a baptismal register for analysis, the text is first extracted from a scan of the published print register, and then reformatted for cleaning. Cleaning standardizes the spellings of names. For instance, standardizing regularizes the spelling of Robert Livingston from the many variations of Robart, Robbert, and Robert, and Livingstone, Livingsten, Livingsteen. Cleaning also flags and marks individuals who could not have been the same person; for instance, a Robert Livingston who witnessed a baptism in 1723 is probably not the same person as a Robert Livingston who witnessed a baptism in 1799. The cleaning process adds a unique identifying number to duplicate names like this example in order to analyze them as separate people. For more about the process of extracting, cleaning, and formatting a baptismal register for analysis, see the [section on text extraction and cleaning](https://observablehq.com/@mkane2/text-extraction-and-cleaning?collection=@mkane2/baptismal-networks). After cleaning, the baptisms are formatted into source/target pairs. Each baptism is composed of multiple source/target pairs. For example, in the baptism of the child Cornelius Sixbury with parents William Sixbury and Mary Sixbury, and godparents John Hough and Mary Phillips, the source/target pairs created are:38:T805,The reliance of this project on published baptismal records means that the effects of both historic recording practices and later publishing and editing practices is hard to overstate. However, network analysis might be able to point to how editing and publication practices reshaped the available records. In a preliminary analysis of the Schenectady Dutch Reformed baptisms published by Jonathan Pearson in 1873, embedded above, the Schenectady network is much denser and more centralized than other contemporary networks. In the network embedded above, color indicates programmatically detected communities within the network and size indicates the number of connections an individual has within the network. The network from the Pearson records is a highly centralized, highly connected one. In the nearby, and much larger, Albany Dutch Reformed church, the network of godparentage was much less dense, with fewer large central figures than appear in the Pearson Schenectady network. In the contemporary and similarly sized Sleepyhollow and Bergen New Jersey Dutch Reformed congregations, there were fewer central individuals and less connection between communities within the congregations. The relatively anomalous density and highly connected central figures within the Schenectady network points to the historical narrative Pearson attempted to create of Schenectady as shaped by a small number of Dutch families. Further analysis of manuscript records for the Schenectady Dutch Reformed Church and comparison to the Pearson network may help identify network structure patterns that indicate edited or incomplete records for congregations where such comparison is not possible. The Flatlands and Graves End Dutch Reformed records show a reverse of the issues with the Pearson Schenectady records, with anomalously low density and very disconnected communities compared with contemporary networks of similar size, suggesting that the records for those congregations were incomplete either at the time of creation or in their publication.39:T116c,md`Gender and race are assigned using a combination of programmatic and hand editing. Gender is guessed in two passes. The first pass programmatically compares first names to modern US and Dutch gendered names and assigns a gender where the probability is greater than 80%. A second pass programmatically compares first names to a hand-curated list of historic names such as Engeltie, Geertruy, Tryntie, Gerrit, Matthes, and Meuwis that are no longer common. A final hand edit checks the programmatic assignment and adds any names still assigned unknown to the list of historic names for future use. Race is assigned from the original source, such as instances where individuals were noted as enslaved, "Negro," "wildin," "aborigine," and so forth. This occasionally misses some individuals, like the Mohawk translator Hilletie van Olinda in the Albany Dutch Reformed Church, who was not noted as Indigenous in the original record. Where known, I have manually assigned race for some of these individuals, but there are likely others. Further, Mosterman and Boles have argued, free and enslaved people of African descent were frequently excluded from Dutch Reformed and other congregations in New York, or their baptisms were recorded separately or not at all depending on the minister officiating. This may account for the presence of families like Peter and Hanna's in churches separate from their enslavers, and means that Black community formation is simply not visible in these records. The majority of Black individuals in the networks surveyed here were not connected to the giant component of their network and only appeared in small micro-networks created by 1-3 baptisms. For exceptions, see the list of networks with Black and Indigenous individuals in the giant component in the [network viewer page](https://observablehq.com/@mkane2/temporal-network-selection). To examine change over time, network statistics such as gender segregation were both as an average across the whole life of the network and using a rolling 20 year retrospective window. This means that, for example, a connection made between two people in 1720 stayed in the network until 1740. 20 years was chosen for the assumed adulthood of the baptised child; indentured children were often apprenticed until 18 to 25, and the average age of marriage was about 20-25 for the period and area surveyed here. Changing network statistics were calculated each year using this 20 year window, meaning that the network displayed for 1740 shows all relationships formed between 1720 and 1740. Individuals enter the network at the date of their first participation in a baptism, whether as a parent or godparent. They remain in the network for 20 years after their last participation in any baptism. For example, if William Sixbury participated in one baptism in 1720 and a second in 1740, he would enter the network in 1720 and exit the network in 1760. If he participated in one baptism in 1720 and a second in 1750, he would enter the network in 1720, exit in 1740, re-enter in 1750, and exit for the final time in 1770. Network metrics and the display of the network take this entering and exiting into account. Individuals do **not** exit the network at death. This is methodologically not feasible to do at scale, since data is not available for most of the congregations considered. For the handful of congregations where I have been able to find death information, most godparents did not die in the 20 years following a baptism, so this likely doesn't methodologically affect results much. The social function of baptism to create ties between two families may have persisted after the death of the godparent, as discussed in the cases of inheritance discussed above. The network visualization file, density over time, network summary statistics, and degree histogram are then all exported for visualization here. The networks summary statistics are also used [here](https://colab.research.google.com/drive/1xAzQA5Kk7ydwkchFjCjfs3HnaJDZW3_I?usp=sharing) to generate random networks of different types for comparison to the archival networks, discussed [elsewhere](https://observablehq.com/@mkane2/archival-vs-modern-and-random-networks?collection=@mkane2/baptismal-networks). For further analysis details, see the discussion of [network structure statistics](https://observablehq.com/@mkane2/network-structure?collection=@mkane2/baptismal-networks)`3a:Ta37,During the decades surrounding the First Great Awakening, considered here as the long period 1720-1750, membership in the giant component relative to the overall size of the congregation declined across almost all congregations. Network membership is not the same as church or congregation membership. This is most starkly apparent in the declining visibility of Black families in all the registers surveyed here. As Patricia Bonomi has shown, both enslaved people themselves and white missionaries showed a greater interest and turn towards evangelical religion in the decades preceeding the Great Awakening. (Bonomi 2016, 53) This is not reflected in the registers surveyed here. In fact, in almost all congregations which include Black families, these enslaved and free Black families became gradually excluded from the main network and became more marginalized over the course of the eighteenth century. Other scholars such as Richard Boles have suggested a general increase in both baptisms and church membership in the early Northeast during the Great Awakening, and this is reflected in the increased number of baptisms in records surveyed here. Membership in the giant component considered here required two things: first, the historical documentation of a baptism, and second, a baptism that connected new members to existing members of the congregation. The declining size of the giant component relative to the increasing size of the congregation as a whole suggests that the effects of the Great Awakening are visible at scale in network analysis. The relative decline of the giant component suggests that new families entered existing churches without connections to families already baptizing in that congregation and remained unconnected by baptism. It may also suggest movement between churches as families ceased baptizing or witnessing in one congregation and entered another. This movement between churches is not possible to methodologically capture at scale because it wasn't documented at scale, but it may account for the widespread shift across many congregations. Declining network membership during the Great Awakening coincided with a number of other large-scale shifts in network structure. Across all of the networks surveyed here with records for the Great Awakening, gender segregation and community segregation increased while degree segregation declined. **Segregation** is a measure of how homogeneous or heterogeneous a network is on a certain attribute like connections between men and women or connections between individuals with many or few connections to others.3b:T4dc,heatmap = { const height = 300; const marginLeft = 100; const marginTop = 50; const svg = d3 .select(DOM.svg(width, height)) .attr("viewBox", `-${marginLeft} -${marginTop} ${width} ${height}`); const x = d3 .scaleBand() .range([0, width - marginLeft]) .domain(keys) .padding(0.2); const xAxis = d3.axisBottom(x); svg .append("g") .call(xAxis) .selectAll("text") .attr("y", 0) .attr("x", 5) .attr("dy", -5) .attr("transform", "rotate(315)") .style("text-anchor", "start"); const y = d3 .scaleBand() .range([0, height - marginTop]) .domain(churches) .padding(0.2); const yAxis = d3.axisLeft(y); svg.append("g").call(yAxis); keys.forEach((key, i) => { const color = d3 .scaleSequential(d3.interpolateBlues) .domain([d3.min(data, (d) => +d[key]), d3.max(data, (d) => +d[key])]); svg .selectAll(`rect.ind-${i}`) .data(data) .enter() .append("rect") .classed(`ind-${i}`, true) .attr("x", (d) => x(key)) .attr("y", (d) => y(d.congregation)) .attr("width", x.bandwidth()) .attr("height", y.bandwidth()) .attr("fill", (d) => color(+d[key])); }); return svg.node(); }3c:T452,Across multiple congregations, this increase in community segregation during the Great Awakening coincided with a decrease in degree segregation. In networks with high degree segregation, individuals who are highly connected mostly connect to other individuals who are highly connected, while individuals with few connections connect with other poorly connected individuals. In the West Camp Lutheran network after 1714, the network has high community segregation and high degree segregation. With this high segregation, only a few highly connected individuals connected otherwise unconnected subgroups. During the Great Awakening, degree segregation decreased across all Protestant congregations. This suggests that new members of these networks were broadly enmeshed with both high and low connection neighbors, rather than connecting vertically to highly prominent central figures like in the pre-Awakening West Camp Lutheran example. Although communities within networks became more separated from one another, members within those communities were more densely connected within their communities.3d:T750,## The Revolution The American Revolution largely reversed the structural changes of the Great Awakening. Although men and women's rates of participation in baptismal networks largely did not change between the Great Awakening and the Revolution, gender segregation declined after 1760 for almost all Protestant congregations, a shift that did not happen in the two Catholic congregations surveyed here. Additionally, community segregation either remained stable or declined, while degree segregation increased. Most significantly, the proportion of bridges within networks declined. A bridge is an individual whose removal would create an entirely separate, unconnected new subnetwork. A high rate of bridges indicates a very attenuated network with relatively fragile links between its members because there are few connections across the entire network. A highly attenuated network in the seventeenth or early eighteenth century was made up of as many as 15 to 20% bridges. During the decades surrounding the Revolution, almost all networks within the British colonies fell to 10% or fewer bridges. These structural shifts did not occur during the Seven Years' War, and did not occur in contemporary Catholic congregations in New France. The widespread commonality of these changes across several locations and denominations in the British colonies that participated in the Revolution suggests that the phenomenon was not due to local documentation practices. Women became most prominent as connectors within their networks when networks were least dense during the Revolution and importantly retained this structural prominence after the Revolution. These widespread shifts in the structural role of women suggests that women took on a more prominent role in defining their communities and American national identity as it coalesced in the Revolutionary era.3e:T1f74,## Baptism and the Creation of Race Recent scholarship has argued that European ethnic divisions were set aside in the years leading to the Revolution in the creation of a white American identity formed in conscious contrast to Indigenous and Black racial identities. (Parkinson 2016; Horne 2014; Kendi, 2017; Preston, 2009) Part of the formation of whiteness in the mid-Atlantic was the increasing exclusion of Indigenous and Black congregants religious spaces and communities. (Boles, 2020; Mosterman, 2021) Between 1667 and 1704, British New York, New Jersey, North Carolina, South Carolina, and Virginia passed laws declaring that freedom was not conferred on enslaved children as a result of Christian baptism. In a 1706 law meant to encourage the baptism of enslaved people, the New York Assembly explicitly noted that conversion to Christianity would not be recognized as grounds for manumission. (Mosterman, 109) As Patricia Bonomi has argued, throughout the eighteenth century, Anglican officials repeatedly stressed that baptism did not bestow freedom on enslaved people, suggesting a lingering fear on the part of Anglican slave owners. (Bonomi 2016, 36-37) Mosterman and Boles have demonstrated Dutch Reformed and Presbyterian opposition to baptisms of enslaved people in the early eighteenth century. (Mosterman, 109; Boles, 52) In the New York registers surveyed so far here, enslaved and free Black people occupied a tenuous archival position that seems unique in British North American colonies and more similar to Catholic practice. I have yet to find a Pennsylvania register among dozens that includes free or enslaved Black families, even among the German Reformed and Lutheran denominations which include more Black families in contemporary New York. Gary Nash has argued that this separation stemmed in part from German Lutherans' rejection of the institution of slavery. (Nash 1973, 254–55 and 299–332) In British Virginia, few free or enslaved Black Virginians were baptized at all, and most Black children who were baptized had Black godparents (Beasley 2009, Stevenson 1997). Cross-racial godparentage was more common in Catholic New Orleans, with common ties between whites and free and enslaved Blacks. (Hanger 1997; Spear 2009) Susanah Shaw Romney has argued that baptisms of Black children in seventeenth century New Amsterdam created networks of support beyond the natal family for children that later supported their legal cases for freedom. (Romney 2014) Andrea Mosterman has shown the increasing exclusion of free and enslaved Black people from spaces of worship in eighteenth century New York. (Mosterman, 133-135) In the ${churches.length} congregations surveyed so far, only the [Caughnawaga Dutch Reformed](https://observablehq.com/@mkane2/temporal-network-selection?congregation=caughnawaga-drc#chart), the [Flatbush Dutch Reformed](https://observablehq.com/@mkane2/temporal-network-selection?congregation=flatbush-drc#chart), [Fort Hunter Anglican](https://observablehq.com/@mkane2/temporal-network-selection?congregation=fthunter-anglican#chart), [Sleepyhollow Dutch Reformed](https://observablehq.com/@mkane2/temporal-network-selection?congregation=sleepyhollow-drc#chart), and [West Camp Lutheran](https://observablehq.com/@mkane2/temporal-network-selection?congregation=westcamp-lutheran#chart) networks include Black parents or godparents. The [Albany Lutheran](https://observablehq.com/@mkane2/temporal-network-selection?congregation=albany-lutheran#chart) network has [two](https://observablehq.com/@mkane2/temporal-network-selection?congregation=albany-lutheran-1#chart) [sub-graphs](https://observablehq.com/@mkane2/temporal-network-selection?congregation=albany-lutheran-2#chart) unconnected to the main network which include Black parents or godparents. With the exception of the Flatbush and Sleepyhollow Dutch Reformed churches, the networks which include Black parents and godparents are marginal or borderlands communities. In all of the congregations surveyed so far, the Albany Lutheran and Caughnawaga Dutch Reformed networks are the only one in which Black congregants made up a significant, densely connected community within the larger network. In all others, Black parents and godparents were present in only a small handful of otherwise disconnected baptisms, but within the Caughnawaga and Albany Lutheran networks they created a small, densely interconnected network with one another. Almost all the Black members of these two networks, with only a few exceptions, were noted as enslaved. Both the Caughnawaga and Albany Lutheran Black communities suggest deliberate attempts to create networks of support for Black children separate from the household of enslavers. In the Caughnawaga network, Black parents selected Black godparents who were themselves enslaved, but who were from different households. In the Albany Lutheran network, Black parents had their children baptized in an entirely different church from their enslavers: most of the people who enslaved members of the Albany Lutheran network were themselves members of the Albany Dutch Reformed network. This may have to do with reluctance on the part of Dutch Reformed churches to baptize enslaved people, but the selection of both white and Black godparents separate from the household of the enslaver may have been a choice on the part of the Black parents to expand childrens' network of kinship to draw on later in life. **Caughnawaga NY Dutch Reformed** Based on the [Fort Hunter Anglican](https://observablehq.com/@mkane2/temporal-network-selection?congregation=fthunter-anglican#chart) congregation, British New York may share some features in common with New France and the midcontinent in Indigenous patterns of godparentage, where Indigenous groups used godparentage and baptism to organize and solidify Indigenous and cross-cultural kinship ties. (Sleeper-Smith 2000; Sleeper-Smith 2001) The Fort Hunter network is very cleanly divided between two large sub-communities of Mohawk and settler congregants, connected only through one settler woman, Anna Peek, who served as godmother for several Mohawk families. [(Kane, under review)](https://forthunternetwork.github.io/) Richard Boles has argued that after 1750, there was a tendency in the Northeast for Indigenous communities to form their own churches separate from settler churches. (Boles, 8) The Fort Hunter congregation is the only church surveyed here with a majority of Indigenous members, and the relative lack of connections between the Indigenous and settler portions of the congregation do suggest a strong separation between the two parts of the communities. Besides the Fort Hunter congregation, Indigenous individuals are included in the [Albany Dutch Reformed](https://observablehq.com/@mkane2/temporal-network-selection?congregation=albany-drc#chart), [Schenectady Dutch Reformed](https://observablehq.com/@mkane2/temporal-network-selection?congregation=schenectady-drc#chart), and [Schoharie Lutheran](https://observablehq.com/@mkane2/temporal-network-selection?congregation=schoharie-lutheran#chart) congregations. Although the Albany and Schenectady Dutch Reformed congregations become large, dense urban congregations over the course of the eighteenth century, Indigenous individuals only appear in the late seventeenth and early eighteenth centuries when these congregations were smaller and in more of a borderlands. Fort Hunter and Schoharie in the mid-eighteenth century were on the fringes of Mohawk territories. The tension between the presence and marginalization of Black congregants and the appearance of Indigenous congregants only in borderlands churches suggests that the public, communal act of baptismal sponsoring was part of the creation of racial hierarchies and racial difference.3f:T4d5,## Conclusion The structural shifts in many networks from the Great Awakening to the Revolution suggests a broad change in women's religious and social roles. Even within smaller, nominally single-ethnicity Lutheran and Dutch Reformed churches, congregations for much of the eighteenth century were composed of smaller communities loosely connected by a handful of bridges. During the Great Awakening, women's participation in these congregations grew even as the networks became more attenuated as women created denser ties with other women within more insular communities. In the years leading to the Revolution, women's rate of participation remained the same but the structural trends reversed, when mixed-gender connections became more common and communities became more tightly connected across the entire network. This flattening of previously attenuated networks coincided with what other scholars have shown of the exclusion of people of color from both religious spaces and the rhetoric of American identity in the Revolutionary era. These flattening of baptismal networks suggests that women's social and religious connections were a central component of the creation of white American identity in the Revolutionary era.40:[{"id":"365b4556d4ac7ff348dc4608f3cb65b48dc0e6e1b36d2b6a989dca18a22c9a657a6fcdf833b7e5ca5b7cbfec70db5b15146d249b270f8360aaaa33fbb7bcd007","href":"https://static.observableusercontent.com/files/365b4556d4ac7ff348dc4608f3cb65b48dc0e6e1b36d2b6a989dca18a22c9a657a6fcdf833b7e5ca5b7cbfec70db5b15146d249b270f8360aaaa33fbb7bcd007","name":"networkstats@5.csv","type":"text/csv","lastModified":1644877328639.958,"size":1901},{"id":"33a613406ba3d8829ba56f57ea62886692dd74bcecddaa9a13cdd0ef90a9bfcbc290726c9c73613c3e7a0cf4d450c5ec8b520b65478112bf850fa582b7618bca","href":"https://static.observableusercontent.com/files/33a613406ba3d8829ba56f57ea62886692dd74bcecddaa9a13cdd0ef90a9bfcbc290726c9c73613c3e7a0cf4d450c5ec8b520b65478112bf850fa582b7618bca","name":"map@1.csv","type":"text/csv","lastModified":1644686895561.717,"size":727},{"id":"12cfc67dc6b600a58a37f36ec0f86b56246f5c5bbc4763d179c04c276d2c51ca467cbc546125b382bd838ce2ec303256243a6eda6bfc440c7b21377d7440489f","href":"https://static.observableusercontent.com/files/12cfc67dc6b600a58a37f36ec0f86b56246f5c5bbc4763d179c04c276d2c51ca467cbc546125b382bd838ce2ec303256243a6eda6bfc440c7b21377d7440489f","name":"sixbury_2@1.json","type":"application/json","lastModified":1658192539476.223,"size":1038},{"id":"c45869b40a8bf8d5bbcdd638066581b2851bf643f415f5bf2a2dea6788d56eeaa16b7fd181f4478c38313f90b7f90abaea8c6c5f0d6569408b74f832ae18eff9","href":"https://static.observableusercontent.com/files/c45869b40a8bf8d5bbcdd638066581b2851bf643f415f5bf2a2dea6788d56eeaa16b7fd181f4478c38313f90b7f90abaea8c6c5f0d6569408b74f832ae18eff9","name":"sixbury.json","type":"application/json","lastModified":1658192308682.925,"size":550}] 31:{"id":"a51fd3a72df2421d","slug":"baptismal-network-comparison-statistics","title":"The Capacious Sacrament of Necessity: Community Formation in Early American Godparentage Networks","thumbnail":"2a67568194f87e3b36627e03817943d1762a958aadd5e170ec666823cb6bd6c8","access_level":"public","create_time":"$D2022-02-11T20:27:34.363Z","update_time":"$D2023-09-18T17:10:19.572Z","view_time":null,"first_public_time":"$D2022-02-12T00:40:08.495Z","has_unpublished_edits":null,"fork":true,"stars":3,"starred":false,"owner":{"type":"team","id":"aa9e7a8a29012c93","login":"mkane2","name":"Maeve Kane","avatar_url":"https://avatars-next.observableusercontent.com/10f27e44a96d5e36afe9f72cf1af8b5efa3b0f668929d6850e6e7d05867b630c","tier":"starter_2024"},"version":1930,"publish_version":null,"role":null,"authored":false,"authors":[{"type":"individual","id":"c33c0c6945323f32","login":"mkane2","name":"Maeve Kane","avatar_url":"https://avatars-next.observableusercontent.com/10f27e44a96d5e36afe9f72cf1af8b5efa3b0f668929d6850e6e7d05867b630c","tier":null}],"members":[{"type":"individual","id":"c33c0c6945323f32","login":"mkane2","name":"Maeve Kane","avatar_url":"https://avatars-next.observableusercontent.com/10f27e44a96d5e36afe9f72cf1af8b5efa3b0f668929d6850e6e7d05867b630c","tier":null,"role":"editor"}],"comments":[],"custom_thumbnail":false,"trashed":false,"lapsed":null,"subscribed":null,"forks":0,"collection":{"id":"bef43644fd2a5fba","slug":"baptismal-networks","title":"Baptismal Networks","owner":{"id":"aa9e7a8a29012c93","login":"mkane2","name":"Maeve Kane"}},"type":"notebook","body":{"title":"The Capacious Sacrament of Necessity: Community Formation in Early American Godparentage Networks","cells":[{"id":0,"value":"# The Capacious Sacrament of Necessity: Community Formation in Early American Godparentage Networks","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":1281,"value":"Maeve Kane, project director\n\nKathy Merring-Darling, data processing and cleaning\n\nBethany Farrell and David Nelson, American Philosophical Society, code contribution and data processing\n\n*Acknowledgements: Jamie Winn, Administrator for the Department of History, and Megan Elmendorf in Sponsored Projects Administration at UAlbany helped secure and administrate grants related to this project. Bethany Farrell and David Nelson at the American Philosophical Society contributed OCR code and data processing, and all the APS paging staff helped gather materials. Special thanks to Carol Smith and Allen Hasbrook of Christ Church Philadelphia, as well as all of the philadelphiacongregations.org transcription volunteers.*\n\n*Funding for this project has been contributed by the American Philosophical Society and the University at Albany.*","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":654,"value":"md`About ${wordcount} words, ${formatTime(readTime)} read.`","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1330,"value":"toc()","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1315,"value":"$33","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":467,"value":"$34","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1031,"value":"$35","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":455,"value":"md`## Overview and Methods`","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1819,"value":"map","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1871,"value":"viewof collection","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1879,"value":"maplegend","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":232,"value":"md`#### Average number of nodes and edges per year`","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1644,"value":"NB: In network analysis, a \"node\" is one individual and an \"edge\" is a connection between two individuals.","pinned":false,"hidden":false,"mode":"html","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":1829,"value":"scatter","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1272,"value":"#### Time coverage of congregations surveyed","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":1809,"value":"NB: The coverage noted here refers to periods for which I have processed and analyzed data, not the entire span of records which exist or the entire historical duration of the congregation.","pinned":false,"hidden":false,"mode":"html","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":1252,"value":"viewof sorting","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1265,"value":"timeline","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":686,"value":"$36","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1313,"value":"$37","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":1441,"value":"Inputs.table(sixbury.links)","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1536,"value":"sixburychart = ForceGraph(sixbury, {\n nodeId: (d) => d.id,\n nodeGroup: (d) => d.group,\n nodeTitle: (d) => `${d.id}\\n${d.group}`,\n linkStrokeWidth: (l) => Math.sqrt(l.value),\n width,\n height: 150,\n invalidation // a promise to stop the simulation when the cell is re-run\n})","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1447,"value":"This creates a mini network with each baptism. This micro-network is said to be maximally dense because every individual in it is connected to every other individual. A micro-network with the same people in it but no connection between Mary Sixbury and John Hough would be less dense. Density refers to the number of connections within a network relative to the number of individuals. A network with higher density is closer to maximally dense than a network with low density.\n\nIf Mary Sixbury becomes a godmother in another baptism, her participation in both baptisms creates a connection between two mini networks and so grows the network over time. Baptised children are not included in any of the networks because they necessarily do not have any other connections besides the parents and godparents.","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":1552,"value":"sixburychart2 = ForceGraph(sixbury_2, {\n nodeId: (d) => d.id,\n nodeGroup: (d) => d.group,\n nodeTitle: (d) => `${d.id}\\n${d.group}`,\n linkStrokeWidth: (l) => Math.sqrt(l.value),\n width,\n height: 150,\n invalidation // a promise to stop the simulation when the cell is re-run\n})","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1676,"value":"## Records and Networks","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":1805,"value":"#### Schenectady Dutch Reformed, 1694-1723","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":1678,"value":"","pinned":false,"hidden":false,"mode":"html","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":1685,"value":"$38","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":1683,"value":"## Analysis","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":804,"value":"md`The first step of analysis is extracting the **giant component**, or the largest set of connected individuals. Most congregations include dozens of small, unconnected subnetworks, sometimes as small as a single baptism unconnected to the giant component. Many Black parents and godparents are found only in these small micro-networks, and further consideration is needed to methodologically highlight and analyze these micro-networks. In most congregations, the giant component includes more than 70% of all individuals recorded.`","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1292,"value":"Unless otherwise noted, charts and legends below show congregations in order of size from smallest at left and largest at right.","pinned":false,"hidden":false,"mode":"html","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":859,"value":"giantchart = {\n const svg = d3.create(\"svg\").attr(\"viewBox\", [0, 0, width, height]);\n\n svg\n .append(\"g\")\n .selectAll(\"rect\")\n .data(data)\n .join(\"rect\")\n .attr(\"fill\", denomcolor)\n .attr(\"x\", (d) => x(d[xvalue]))\n .attr(\"y\", (d) => gianty(d[giantyvalue]))\n .attr(\"height\", (d) => gianty(0) - gianty(d[giantyvalue]))\n .attr(\"width\", x.bandwidth());\n\n svg.append(\"g\").call(giantyAxis);\n\n svg\n .append(\"g\")\n .attr(\"class\", \"x axis\")\n .call(xAxis)\n .style(\"text-anchor\", \"start\");\n\n return svg.node();\n}","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1099,"value":"Swatches(\n d3.scaleOrdinal(\n alldenom.sort(),\n d3.quantize(d3.interpolateRainbow, alldenom.length + 1)\n )\n)","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":863,"value":"viewof giantyvalue = Inputs.radio(\n new Map([\n [\"Members of giant component\", \"connected nodes\"],\n [\"Percent of all total congregation\", \"giant_percent_nodes\"],\n [\"Total members\", \"total nodes\"],\n [\"Number of components\", \"components\"]\n ]),\n { value: \"connected nodes\", label: \"Giant component measure\" }\n)","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":855,"value":"$39","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1748,"value":"## The Great Awakening","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":1751,"value":"#### Average network segregation across entire life of congregation\n##### 1 is maximally heterogeneous, -1 is maximally homogenous","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":3,"value":"negchart = {\n const svg = d3.create(\"svg\").attr(\"viewBox\", [0, 0, width, height]);\n\n // Positive values\n svg\n .append(\"g\")\n .attr(\"fill\", \"steelblue\")\n .selectAll(\"rect\")\n .data(data.map((d) => (d[horizyvalue] > 0 ? d : { value: 0 })))\n .join(\"rect\")\n .attr(\"x\", (d, i) => horizx(i))\n .attr(\"y\", (d) => horizy(d[horizyvalue]))\n .attr(\"height\", (d) => horizy(0) - horizy(d[horizyvalue]))\n .attr(\"width\", horizx.bandwidth());\n\n // Negative values\n svg\n .append(\"g\")\n .attr(\"fill\", \"coral\") // red, but just not too bright\n .selectAll(\"rect\")\n .data(data.map((d) => (d[horizyvalue] < 0 ? d : { value: 0 })))\n .join(\"rect\")\n .attr(\"x\", (d, i) => horizx(i))\n .attr(\"y\", (d) => horizy(0))\n .attr(\"height\", (d) => horizy(0) - horizy(-d[horizyvalue]))\n .attr(\"width\", horizx.bandwidth());\n\n svg.append(\"g\").call(horizxAxisNeg);\n\n svg.append(\"g\").call(horizxAxisPos);\n\n svg.append(\"g\").call(horizyAxis);\n\n return svg.node();\n}","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":154,"value":"viewof horizyvalue = Inputs.radio(\n new Map([\n [\"Gender segregation\", \"gender assortativity\"],\n [\"Community segregation\", \"community assortativity\"],\n [\"Degree segregation\", \"degree assortativity\"]\n ]),\n { value: \"gender assortativity\", label: \"Network segregation\" }\n)","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1725,"value":"$3a","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":1406,"value":"gender_assort","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1731,"value":"In the case of gender segregation, rising segregation indicates that a network was less likely to have connections between women and men, and more likely to have single-gender connections. Although these structural shifts were quite small when considered across the life of a congregation, shown above for the four largest and longest-lived congregations, the widespread change across all congregations during this period suggests a broad shift in the gendered experience of baptism, godparentage, and perhaps religious and community life.","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":1392,"value":"network","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1741,"value":"In almost all congregations, this increase in gender segregation during the Great Awakening coincided with an increase women as a proportion of the network. Generally speaking, networks were on average half male and half female simply due to the structure of baptism itself: a father and mother were connected to a godfather and godmother. However, a general decrease in the number of men who participated in multiple baptisms and an increase in women who participated in multiple baptisms during the Great Awakening made it more likely for women to have connections with other women across multiple baptisms.","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":1759,"value":"#### Average gendered pair mixing over entire life of congregation","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":130,"value":"$3b","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":898,"value":"Legend(\n d3.scaleSequential(\n [\n d3.min(data, (d) => +d[\"female-female\"]),\n d3.max(data, (d) => +d[\"male-female\"])\n ],\n d3.interpolateBlues\n ),\n {\n title: \"Gendered pair mixing\"\n }\n)","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1754,"value":"This shift in gendered baptism participation is suggestive of broader changes in the social life of the congregation. Pair mixing, indicating connections between male-female pairs (whether parent-parent, parent-godparent, or godparent-godparent) remained stable across time due to the gender balance of parenting and godparenting. However, in all the congregations surveyed here, men were less likely to have multiple connections with other men and became less likely to make those connections over time, while women were more likely to have multiple connections to other women and grew more likely to have more of those connections during the Great Awakening. This meant that before the 1720s, women were more densely enmeshed within their networks and became more densely connected to multiple other families during the Great Awakening, perhaps suggesting a gendered difference in responses to the evangelical impulses of the period.","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":1417,"value":"mod_assort","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1803,"value":"#### Albany Lutheran subgraph 2, 1787","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":1769,"value":"","pinned":false,"hidden":false,"mode":"html","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":1766,"value":"At the same time as gender segregation increased and women created more new connections with women during the Great Awakening, communities within congregations grew more segregated. Programmatically detected communities are small sub-networks with more connections within the community than with the rest of the network. In the Albany Lutheran network above, three communities within the network stand out clearly because the adults in each community participated in multiple baptisms with members of their community, but only Jacob Lansing (the large central green figure) participated in all the baptisms.\n\nWhen these communities within networks have many individuals who connect them, community segregation is low. In cases like the Albany Lutheran network above where only one (or very few) individuals connect different communities, community segregation is high and the network becomes attenuated, with many poorly connected communities.","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":1468,"value":"degree_assort","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1773,"value":"$3c","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":1801,"value":"#### West Camp Lutheran, 1709-1719","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":1775,"value":"","pinned":false,"hidden":false,"mode":"html","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":1779,"value":"In this way, the Protestant congregations of the early Northeast during the Great Awakening became more like Catholic congregations. Additional Catholic congregations are needed here for comparison, but structurally Protestant congregations grew more similar in their community segregation, degree segregation, and gender segregation patterns to the Acadian congregation at modern St. Martinville, Louisiana and the Assumption La Pointe du Montreal near modern Detroit, as well as the Beaubassin, Nova Scotia Catholic congregation examined by Peace, Pettigrew, and Kennedy.","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":1791,"value":"$3d","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":1422,"value":"$3e","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":1807,"value":"$3f","pinned":false,"hidden":false,"mode":"md","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":339,"value":"md`### Utilities`","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":340,"value":"md `#### Shared utilities`","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1572,"value":"","pinned":false,"hidden":false,"mode":"html","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":198,"value":"color = {\n const scale = d3.scaleOrdinal(\n d3.quantize(d3.interpolateRainbow, churches.length + 1)\n );\n return (d) => scale(d.congregation + 1);\n}","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1080,"value":"denomcolor = {\n const scale = d3.scaleOrdinal(\n d3.quantize(d3.interpolateRainbow, alldenom.length + 1)\n );\n return (d) => scale(d.denomination + 1);\n}","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":108,"value":"xvalue = \"congregation\"","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":25,"value":"churches = {\n return data\n .sort(function (x, y) {\n return d3.ascending(x[\"connected nodes\"], y[\"connected nodes\"]);\n })\n .map((d) => d.congregation);\n}","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1102,"value":"alldenom = {\n return [...new Set(data.map((d) => titleCase(d.denomination)).sort())];\n}","pinned":true,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":690,"value":"denom = {\n return [...new Set(data.map((d) => titleCase(d.denomination)).sort())];\n}","pinned":true,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":711,"value":"lastdenom = denom.pop()","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":714,"value":"denominations = denom.join(\", \") + \", and \" + lastdenom","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":694,"value":"function titleCase(s) {\n return s.replace(/\\w\\S*/g, function (t) {\n return t.charAt(0).toUpperCase() + t.substr(1).toLowerCase();\n });\n}","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":17,"value":"height = 400 - margin.top - margin.bottom","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":14,"value":"margin = ({ top: 20, right: 30, bottom: 60, left: 40 })","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":923,"value":"network_gender = data\n .sort(function (x, y) {\n return d3.ascending(x[\"connected nodes\"], y[\"connected nodes\"]);\n })\n .map((d) => d.gender_node_proportion)","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":951,"value":"bridge_gender = data\n .sort(function (x, y) {\n return d3.ascending(x[\"connected nodes\"], y[\"connected nodes\"]);\n })\n .map((d) => d.bridge_proportion)","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":960,"value":"length = churches.length","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":954,"value":"grouped_gender = Array.from({ length }, (_, i) => ({\n network: network_gender[i],\n bridge: bridge_gender[i],\n congregation: churches[i]\n}))","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1517,"value":"data = json.sort((a, b) => d3.ascending(a.start, b.start))","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1444,"value":"sixbury = FileAttachment(\"sixbury.json\").json()","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1548,"value":"sixbury_2 = FileAttachment(\"sixbury_2@1.json\").json()","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":22,"value":"json = d3.json(\n \"https://raw.githubusercontent.com/mkane2/baptisms/main/compare/network_stats.json\"\n)","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":12,"value":"d3 = require(\"d3@6\", \"d3-tile@1\")","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":218,"value":"import {Legend, Swatches} from \"@d3/color-legend\"","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":343,"value":"md`#### Bar graph utilities`","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":28,"value":"x = d3\n .scaleBand()\n .domain(churches)\n .range([margin.left, width - margin.right])\n .padding(0.05)","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":31,"value":"xAxis = (g) =>\n g\n .attr(\"transform\", `translate(0,${height - margin.bottom})`)\n .call(d3.axisBottom(x).tickSizeOuter(0))\n .selectAll(\"text\")\n .attr(\"transform\", \"translate(-10,0)rotate(-35)\")\n .style(\"text-anchor\", \"end\")","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":33,"value":"y = d3\n .scaleLinear()\n .domain([0, d3.max(data, (d) => +d[yvalue])])\n .range([height - margin.bottom, margin.top])","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":37,"value":"yAxis = (g) =>\n g\n .attr(\"transform\", `translate(${margin.left},0)`)\n .call(d3.axisLeft(y))\n .call((g) => g.append(\"text\").attr(\"x\", -margin.left).text(data.y))","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":999,"value":"gendery = d3\n .scaleLinear()\n .domain([0, d3.max(data, (d) => +d[genderyvalue])])\n .range([height - margin.bottom, margin.top])","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1001,"value":"genderyAxis = (g) =>\n g\n .attr(\"transform\", `translate(${margin.left},0)`)\n .call(d3.axisLeft(gendery))\n .call((g) => g.append(\"text\").attr(\"x\", -margin.left).text(data.y))","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":870,"value":"gianty = d3\n .scaleLinear()\n .domain([0, d3.max(data, (d) => +d[giantyvalue])])\n .range([height - margin.bottom, margin.top])","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":868,"value":"giantyAxis = (g) =>\n g\n .attr(\"transform\", `translate(${margin.left},0)`)\n .call(d3.axisLeft(gianty))\n .call((g) => g.append(\"text\").attr(\"x\", -margin.left).text(data.y))","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":128,"value":"keys = [\"male-male\", \"male-female\", \"female-female\"]","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":365,"value":"md`#### Segregation bar graph utilities`","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":366,"value":"horizy = {\n // Find the largest absolute value\n const absMax = d3.max(data, (d) => Math.abs(d[horizyvalue]));\n // Use that for the scale\n return d3\n .scaleLinear()\n .domain([-absMax, absMax])\n .nice()\n .range([height - margin.bottom / 2, margin.top + 10]);\n}","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":371,"value":"horizyAxis = (g) =>\n g\n .attr(\"transform\", `translate(${margin.left},0)`)\n .call(d3.axisLeft(horizy).ticks(null, data.format))\n .call((g) => g.select(\".domain\").remove())\n .call((g) =>\n g\n .append(\"text\")\n .attr(\"x\", -margin.left)\n .attr(\"y\", 10)\n .attr(\"fill\", \"currentColor\")\n .attr(\"text-anchor\", \"start\")\n .text(data.horizy)\n )","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":375,"value":"horizx = d3\n .scaleBand()\n .domain(d3.range(churches.length))\n .range([margin.left, width - margin.right])\n .padding(0.1)","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":373,"value":"horizxAxisPos = (g) =>\n g\n .attr(\"transform\", `translate(0,${height / 2})`)\n .call(\n d3\n .axisBottom(horizx)\n .tickFormat((i) => data[i][\"congregation\"])\n .tickSizeOuter(0)\n )\n .selectAll(\"g.tick\")\n .attr(\"display\", (i) => (data[i][horizyvalue] < 0 ? \"none\" : \"\"))\n .selectAll(\"text\")\n .attr(\"transform\", \"translate(-12,7)rotate(-90)\")\n .style(\"text-anchor\", \"end\")","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":415,"value":"horizxAxisNeg = (g) =>\n g\n .attr(\"transform\", `translate(0,${height / 2})`)\n .call(\n d3\n .axisTop(horizx)\n .tickFormat((i) => data[i][\"congregation\"])\n .tickSizeOuter(0)\n )\n .selectAll(\"g.tick\")\n .attr(\"display\", (i) => (data[i][horizyvalue] > 0 ? \"none\" : \"\"))\n .selectAll(\"text\")\n .attr(\"transform\", \"translate(12,-7)rotate(-90)\")\n .style(\"text-anchor\", \"start\")","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":265,"value":"md `#### Map utilities`","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":267,"value":"// using mapbox third party url fulcrum\nurl = (x, y, z) =>\n `https://api.mapbox.com/styles/v1/maevekane/cknt3v7j10icq17pbml5cje7z/tiles/256/${z}/${x}/${y}${\n devicePixelRatio > 1 ? \"@2x\" : \"\"\n }?access_token=pk.eyJ1IjoibWFldmVrYW5lIiwiYSI6ImNra29hZG4yeDJieTUyb29kb3djdng1NjgifQ.qPMhwmvnHtErpzfZjU2x-g`","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":269,"value":"// this sets how zoomed in the map will be. Leave the first number as 1 and adjust the second number; the larger the second number is, the more zoomed in it will be to start\ninitialScale = 1 << 14","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":327,"value":"calc_lon = d3.median(data, (d) => d.longitude)","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":329,"value":"calc_lat = d3.median(data, (d) => d.latitude)","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":271,"value":"// the longitude and latitude you want the map centered on.\ninitialCenter = [calc_lon, calc_lat]","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":671,"value":"md`#### Word count utilities\n\n[Word counter](https://observablehq.com/@mbostock/word-count) and [table of contents](https://observablehq.com/@mbostock/toc) adapted from Mike Bostock`","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1326,"value":"function toc(selector = \"h2,h3\", heading = \"Table of Contents\") {\n return Generators.observe((notify) => {\n let headings = [];\n\n function observed() {\n const h = Array.from(document.querySelectorAll(selector));\n if (h.length !== headings.length || h.some((h, i) => headings[i] !== h)) {\n notify(\n html`${heading}

${DOM.text(h.textContent)}`,\n { onclick: (e) => (e.preventDefault(), h.scrollIntoView()) }\n );\n })}`\n );\n }\n }\n\n const observer = new MutationObserver(observed);\n observer.observe(document.body, { childList: true, subtree: true });\n observed();\n return () => observer.disconnect();\n });\n}","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":822,"value":"makewordcount = {\n let a = [];\n let textselect = d3.selectAll(\"p\").each(function (d, i) {\n a.push(\n d3\n .select(this)\n .text()\n .split(/\\s+/g)\n .filter((w) => w).length\n );\n });\n return a;\n}","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":648,"value":"wordcount = d3.sum(makewordcount)","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":659,"value":"readTime = wordcount / 265","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":662,"value":"function formatTime(minutes) {\n if (minutes < 1) {\n const seconds = Math.ceil(minutes * 60);\n return `${seconds} second`;\n }\n minutes = Math.ceil(minutes);\n return `${minutes} minute`;\n}","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":749,"value":"html``","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":785,"value":"import { Table } from \"@observablehq/inputs\"","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1249,"value":"import { viewof sorting, timeline } with {} from \"@mkane2/congregation-timeline\"","pinned":true,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1383,"value":"import { grouped_bar } from \"@mkane2/grouped-bar-chart\"","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1842,"value":"import {\n scatter,\n scatterlegend\n} from \"@mkane2/average-nodes-and-edges-per-year\"","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1845,"value":"import { map, maplegend, viewof collection } with {} from \"@mkane2/coverage-map\"","pinned":true,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1389,"value":"import {\n nodes,\n network,\n bridges,\n bridges_pct_network,\n density,\n degree_assort,\n gender_assort,\n mod_assort,\n male_female,\n female_female,\n male_male\n} from \"@mkane2/change-over-time\"","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1530,"value":"import { ForceGraph } from \"@d3/force-directed-graph\"","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1504,"value":"\n\n","pinned":false,"hidden":false,"mode":"html","author":"$undefined","summary":"$undefined","output":"","database":"$undefined"},{"id":360,"value":"barchart = {\n const svg = d3.create(\"svg\").attr(\"viewBox\", [0, 0, width, height]);\n\n svg\n .append(\"g\")\n .selectAll(\"rect\")\n .data(data)\n .join(\"rect\")\n .attr(\"fill\", denomcolor)\n .attr(\"x\", (d) => x(d[xvalue]))\n .attr(\"y\", (d) => y(d[yvalue]))\n .attr(\"height\", (d) => y(0) - y(d[yvalue]))\n .attr(\"width\", x.bandwidth());\n\n svg.append(\"g\").call(yAxis);\n\n svg\n .append(\"g\")\n .attr(\"class\", \"x axis\")\n .call(xAxis)\n .style(\"text-anchor\", \"start\");\n\n // svg\n // .append(\"line\")\n // .attr(\"stroke\", \"hotpink\")\n // .attr(\"stroke-width\", \"2px\")\n // .attr(\"x1\", x(value))\n // .attr(\"x2\", x(value))\n // .attr(\"y1\", y(0))\n // .attr(\"y2\", y(y.domain()[1]));\n\n // svg\n // .append(\"text\")\n // .attr(\"x\", x(value))\n // .attr(\"y\", margin.top + 5)\n // .attr(\"fill\", \"red\")\n // .attr(\"font-family\", \"sans-serif\")\n // .attr(\"text-anchor\", \"middle\")\n // .text(`${value} average degree`);\n\n return svg.node();\n}","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1107,"value":"barswatches = Swatches(\n d3.scaleOrdinal(\n alldenom,\n d3.quantize(d3.interpolateRainbow, alldenom.length + 1)\n )\n)","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":355,"value":"viewof yvalue = Inputs.radio(\n new Map([\n [\"Average density\", \"average density\"],\n [\"Network lifespan\", \"duration\"],\n [\"Members\", \"connected nodes\"]\n ]),\n { value: \"average density\", label: \"Network measure\" }\n)","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":997,"value":"genderchart = {\n const svg = d3.create(\"svg\").attr(\"viewBox\", [0, 0, width, height]);\n\n svg\n .append(\"g\")\n .selectAll(\"rect\")\n .data(data)\n .join(\"rect\")\n .attr(\"fill\", denomcolor)\n .attr(\"x\", (d) => x(d[xvalue]))\n .attr(\"y\", (d) => gendery(d[genderyvalue]))\n .attr(\"height\", (d) => gendery(0) - gendery(d[genderyvalue]))\n .attr(\"width\", x.bandwidth());\n\n svg.append(\"g\").call(genderyAxis);\n\n svg\n .append(\"g\")\n .attr(\"class\", \"x axis\")\n .call(xAxis)\n .style(\"text-anchor\", \"start\");\n\n return svg.node();\n}","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1113,"value":"genderswatches = Swatches(\n d3.scaleOrdinal(\n alldenom,\n d3.quantize(d3.interpolateRainbow, alldenom.length + 1)\n )\n)","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"},{"id":1006,"value":"viewof genderyvalue = Inputs.radio(\n new Map([\n [\"Total\", \"connected nodes\"],\n [\"Women\", \"female\"],\n [\"Men\", \"male\"],\n [\"Gender unknown\", \"unknown\"],\n [\"Percent of bridges to total network\", \"pct_bridges\"]\n ]),\n { value: \"female\", label: \"Individuals\" }\n)","pinned":false,"hidden":false,"mode":"ojs","author":"$undefined","summary":"$undefined","output":"$undefined","database":"$undefined"}],"files":"$W40","stdlib":"1","titling":"auto"}} 32:"$31:body"