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New England Indians created the multitribal Brothertown and Stockbridge communities during the eighteenth century with the intent of using Christianity and civilized reforms to cope with white expansion. In Red Brethren, David J. Silverman considers the stories of these communities and argues that Indians in early America were racial thinkers in their own right and that indigenous people rallied together as Indians not only in the context of violent resistance but also in campaigns to adjust peacefully to white dominion. All too often, the Indians discovered that their many concessions to white demands earned them no relief. In the era of the American Revolution, the pressure of white settlements forced the Brothertowns and Stockbridges from New England to Oneida country in upstate New York. During the early nineteenth century, whites forced these Indians from Oneida country, too, until they finally wound up in Wisconsin. Tired of moving, in the 1830's and 1840's, the Brothertowns and Stockbridges became some of the first Indians to accept U.S. citizenship, which they called "becoming white," in the hope that this status would enable them to remain as Indians in Wisconsin. Even then, whites would not leave them alone. Red Brethren traces the evolution of Indian ideas about race under this relentless pressure. In the early seventeenth century, indigenous people did not conceive of themselves as Indian. They sharpened their sense of Indian identity as they realized that Christianity would not bridge their many differences with whites, and as they fought to keep blacks out of their communities. The stories of Brothertown and Stockbridge shed light on the dynamism of Indians' own racial history and the place of Indians in the racial history of early America.
Stockbridge Indians --- Brotherton Indians --- Housatonic Indians --- Housatunnuk Indians --- Houssatonnoc Indians --- Indians of North America --- Mahican Indians --- Brothertown Indians --- Nientken Indians --- Wapanachki Indians --- Algonquian Indians --- Religion. --- History. --- New England --- Northeastern States --- History --- Race relations --- Housatonic Mohican Indians --- Stockbridge Mohican Indians
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It was indeed possible for Indians and Europeans to live peacefully in early America and for Indians to survive as distinct communities. Faith and Boundaries uses the story of Martha's Vineyard Wampanoags to examine how. On an island marked by centralized English authority, missionary commitment, and an Indian majority, the Wampanoags' adaptation to English culture, especially Christianity, checked violence while safeguarding their land, community, and ironically, even customs. Yet the colonists' exploitation of Indian land and labor exposed the limits of Christian fellowship and thus hardened racial division. The Wampanoags learned about race through this rising bar of civilization - every time they met demands to reform, colonists moved the bar higher until it rested on biological difference. Under the right circumstances, like those on Martha's Vineyard, religion could bridge wide difference between the peoples of early America, but its transcendent power was limited by the divisiveness of race.
Christianity and culture --- Wampanoag Indians --- Government relations. --- History. --- Religion. --- Martha's Vineyard (Mass.) --- Social life and customs. --- Arts and Humanities --- History --- Contextualization (Christian theology) --- Culture and Christianity --- Inculturation (Christian theology) --- Indigenization (Christian theology) --- Culture --- Massasoit Indians --- Pokanoket Indians --- Algonquian Indians --- Indians of North America --- Capawick (Mass.) --- Capawock (Mass.) --- Capawok (Mass.) --- Capowack (Mass.) --- Ile de Martha's Vineyard (Mass.) --- Island Louisa (Mass.) --- Island Luisa (Mass.) --- Isle of Capowack (Mass.) --- Isles of Capawok (Mass.) --- Kapawok (Mass.) --- La Soupconneuse (Mass.) --- L'ile de Martha's Vineyard (Mass.) --- Louisa, Island (Mass.) --- Luisa, Island (Mass.) --- Maertens Wyngart (Mass.) --- Maertens Wyngert (Mass.) --- Martc Vineyard (Mass.) --- Marthaes Vineyard (Mass. : Martha's Vineyard) --- Martin Wyngaards Island (Mass.) --- Martin's Vineyard (Mass.) --- Martyn's Vineyard (Mass.) --- No-epe (Mass.) --- Noepe (Mass.) --- Nope (Mass.) --- Soupconneuse, La (Mass.) --- Straumey (Mass.) --- Texel (Mass.) --- Verazzano (Mass.)
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Ninigret (c. 1600-1676) was a sachem of the Niantic and Narragansett Indians of what is now Rhode Island from the mid-1630s through the mid-1670s. For Ninigret and his contemporaries, Indian Country and New England were multipolar political worlds shaped by ever-shifting intertribal rivalries. In the first biography of Ninigret, Julie A. Fisher and David J. Silverman assert that he was the most influential Indian leader of his era in southern New England. As such, he was a key to the balance of power in both Indian-colonial and intertribal relations.Ninigret was at the center of almost every major development involving southern New England Indians between the Pe" War of 1636-37 and King Philip's War of 1675-76. He led the Narragansetts' campaign to become the region's major power, including a decades-long war against the Mohegans led by Uncas, Ninigret's archrival. To offset growing English power, Ninigret formed long-distance alliances with the powerful Mohawks of the Iroquois League and the Pocumtucks of the Connecticut River Valley. Over the course of Ninigret's life, English officials repeatedly charged him with plotting to organize a coalition of tribes and even the Dutch to roll back English settlement. Ironically, though, he refused to take up arms against the English in King Philip's War. Ninigret died at the end of the war, having guided his people through one of the most tumultuous chapters of the colonial era.
Narragansett Indians --- Niantic Indians --- Politics and government --- Kings and rulers --- Ninigret, --- New England --- History
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