By Joel (Editor) Nicholas, Mark A. (Editor) Martin
During this interdisciplinary selection of essays, Joel W. Martin and Mark A. Nicholas assemble rising and prime voices within the learn of local American faith to reassess the complicated and sometimes misunderstood background of local people's engagement with Christianity and with Euro-American missionaries. Surveying venture encounters from touch in the course of the mid-nineteenth century, the amount alters and enriches our realizing of either American Christianity and indigenous faith. The essays right here discover quite a few post-contact identities, together with indigenous Christians, "mission pleasant" non-Christians, and ex-Christians, thereby exploring the transferring international of Native-white cultural and spiritual trade. instead of wondering the authenticity of local Christian reviews, those students display how indigenous peoples negotiated switch in regards to missions, missionaries, and Christianity. This assortment demanding situations the pervasive stereotype of local americans as culturally static and ill-equipped to navigate the roiling currents linked to colonialism and missionization.The members are Emma Anderson, Joanna Brooks, Steven W. Hackel, Tracy Neal Leavelle, Daniel Mandell, Joel W. Martin, Michael D. McNally, Mark A. Nicholas, Michelene Pesantubbee, David J. Silverman, Laura M. Stevens, Rachel Wheeler, Douglas L. Winiarski, and Hilary E. Wyss.
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Additional resources for Native Americans, Christianity, and the Reshaping of the American Religious Landscape
Did his dedicated efforts amount to any good for his family and his tribe? From the time he began his course of studies with Eleazar Wheelock in 1743 through the time he left for England in 1765, Occom believed that the classical education Wheelock offered would build a strong new generation of leaders for Native New England. Facility with the English language and the Anglo-American cultural forms that increasingly governed their fortunes were, he believed, crucial to the future of tribal communities.
During the Great Awakening, Niles was disciplined for exhorting in a Congregationalist church in Rhode Island; consequently, he left the church with one hundred other Native people to found the separatist Freewill Indian Baptist congregation at Narragansett. Niles arranged for his ordination by three Moravian Indians. ”14 This striking description reveals that in southern New England Native New Light churches individual failings, treated under the heading of sin, were owned by the community. Native people confessed their sins not only to the church leader but to the entire congregation, effecting a more immediate reconciliation with the community.
8. Jeremiah Evarts to Henry Hill, February 25, 1824, in ibid. 9. William G. McLoughlin, Cherokees and Missionaries, 1789–1839 (New Haven: Yale University Press, 1984); Clara Sue Kidwell, Choctaws and Missionaries, 1818–1918 (Norman: University of Oklahoma Press, 1997); Kenneth M. : Stanford University Press, 1996); Nancy Shoemaker, “Kateri Tekakwitha’s Tortuous Path to Sainthood,” in Negotiators of Change: Historical Perspectives on Native American Women, ed. : Syracuse University Press, 1981); James Treat, Native and Christian: Indigenous Voices on Religious Identity in the United States and Canada (New York: Routledge, 1996); Allan Greer, Mohawk Saint: Catherine Tekakwitha and the Jesuits (New York: Oxford University Press, 2005).
Native Americans, Christianity, and the Reshaping of the American Religious Landscape by Joel (Editor) Nicholas, Mark A. (Editor) Martin