By Joel (Editor) Nicholas, Mark A. (Editor) Martin
During this interdisciplinary selection of essays, Joel W. Martin and Mark A. Nicholas assemble rising and major voices within the learn of local American faith to reassess the complicated and infrequently misunderstood historical past of local people's engagement with Christianity and with Euro-American missionaries. Surveying undertaking encounters from touch throughout the mid-nineteenth century, the amount alters and enriches our knowing of either American Christianity and indigenous faith. The essays right here discover numerous post-contact identities, together with indigenous Christians, "mission pleasant" non-Christians, and ex-Christians, thereby exploring the transferring global of Native-white cultural and spiritual alternate. instead of wondering the authenticity of local Christian reports, those students demonstrate how indigenous peoples negotiated swap with reference 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 info for Native Americans, Christianity, and the Reshaping of the American Religious Landscape
Tenskwatawa the nativistic prophet, not Tekakwitha the saint; Black Elk the shaman, not Nicholas Black Elk the Catholic catechist: these were the preferred subjects written about by modern professional scholars. When it came to Native religion, scholars were drawn to prophets such as Handsome Lake and Neolin, not to the preachings of Samson Occom, the prominent Mohegan tribal leader and Presbyterian minister who was a celebrity in his own time. Not until the twenty-ﬁrst century would Occom’s writings regain life in publication, thanks to one of our contributors (Joanna Brooks).
Todd W. Bressi (New York: Rizzoli International Publications, 2002), 21–26. Our group debated the idea of creating cohesion by calling itself the “Riverside school” but resisted taking any steps to formalize a society or assume such a grandiose posture. 11. Colin G. Calloway, New Worlds for All: Indians, Europeans, and the Remaking of Early America (Baltimore: Johns Hopkins University Press, 1997), 66 (quotation), 131. 12. For a fuller bibliography, see Doug Winiarski’s essay in this book, n. 13.
And he notes speciﬁcally that in many contexts “the work of colonial discourse . . ”22 This denial of similarity prevents us from recognizing how colonial politics actually works at the local level, “the space of practical resistance, acceptance and appropriation. . However colonial projects and artifacts — the gun, the Bible, currency, literacy and so on — are offered or imposed, it is likely that they will be subjected to some appropriation and redeﬁnition. ”23 Inﬂuenced by Thomas’s distinction between metropolitan contexts and colonized regions, we provide two essays in the third part of this book, “Circulating Texts,” that focus on the production of texts and practices of literacy within the missionary project, but from locations far apart within that vast transatlantic network.