Two Northeast Indian communities with similar histories of colonization accepted Congregational and Moravian missionaries, respectively, within five years of one another: the Mohicans of Stockbridge, Massachusetts (1735), and Shekomeko, in Dutchess County, New York (1740). In To Live upon Hope, Rachel Wheeler explores the question of what "missionary Christianity" became in the hands of these two native communities. The Mohicans of Stockbridge and Shekomeko drew different conclusions from their experiences with colonial powers. Both tried to preserve what they deemed core elements of Mohican culture. The Indians of Stockbridge believed education in English cultural ways was essential to their survival and cast their acceptance of the mission project as a means of preserving their historic roles as cultural intermediaries. The Mohicans of Shekomeko, by contrast, sought new sources of spiritual power that might be accessed in order to combat the ills that came with colonization, such as alcohol and disease. Through extensive research, especially in the Moravian records of day-to-day life, Wheeler offers an understanding of the lived experience of Mohican communities under colonialism. She complicates the understanding of eighteenth-century American Christianity by demonstrating that mission programs were not always driven by the destruction of indigenous culture and the advancement of imperial projects. To Live upon Hope challenges the prevailing view of accommodation or resistance as the two poles of Indian responses to European colonization. Colonialism placed severe strains on native peoples, Wheeler finds, yet Indians also exercised a level of agency and creativity that aided in their survival.
... Christine Sternberg Patrick, “The Life and Times of Samuel Kirkland, 1741–1808: Missionary to the Oneida Indians, ... Glatthaar and Martin, Forgotten Allies, 176; David Levinson, “An Explanation for the Oneida-Colonist Alliance in ...
The imposition of English civility through law, town regulations, and proprietorship of family households ... “The Day-Breaking” reports that the General Court purchased lands to establish the praying village of Nonantum (Rejoicing).
The rock on Grandfather Mountain in western North Carolina, rising four thousand feet above the Piedmont Plain, ... gentle Carolina mist, but their wet warmth means an understory of mountain laurel and rhododendron dense enough to make ...
This is a book of hope and miracles, in which Evelyn’s mother tells a story of faith in action during a time of crisis, of prayer through pain and darkness, of devoted friendship, and the great goodness and love of God.
Haste dence 1.343 : the old adage festina lente ( see also 2.30 , 353 , 4.385 , 435 [ Latin only ] ) . 1782 EHazard in Belknap Papers 1.150 ( see ... 1798 HJackson in Bingham's Maine 2.945 : " To make haste slowly ” is a good maxim .
As opposed to homesteading, this is instead a book on lifesteading as Rory learns to cultivate faith, love, and fatherhood on a small farm while doing everything, at times, but farming.
Lively and accessible, this book will surprise and excite all who are interested in the meaning of life, not only after death but before it.
... To Live upon Hope, 185. 91. Edwards, “To the Mohawks at the Treaty,” 110. 92. Quoted and cited in Wheeler, To Live upon Hope, 180–181; Edwards, Sermon on 1 Cor. 6:11, (no. 859), March 1747, re- preached June 1755, WJEO, vol. 72. For ...
Theology and the Kinesthetic Imagination: Jonathan Edwards and the Making of Modernity. New York: Oxford University Press. Round, Phillip H. 2005. Neither Here nor There: Transatlantic Epistolarity in Early America.
Warm, luminous, compulsively readable, Lab Girl vividly demonstrates the mountains that we can move when love and work come together.