14 Two Wampanoags from Martha’s Vineyard participated in [ordaining by laying on hands], with John Cotton, Jr., and John Eliot being the hand-givers. When one of them (Japhet Hannit) used his newfound spiritual authority to secure William Simmons’ positions Dartmouth’s Indian preacher, he did the same. [Footnote: Cotton Mather, Magnalia Christi Americana, Vol II, p 375-376)
116 Japhet Hannit of Martha's Vineyard and William Simmons of Dartmouth both undertook several evangelical trips to Narragansett in the first decades of the eighteenth century.
119 Missionary Joseph Fish employed Sampson Woyboy, Charles Daniel, and John Shattock, Jr. As teachers in his Indian school in Stonington, CT. …In the fall of 1770, Fish urged Indians to establish yet another Christian congregation, this time under the tutelage of James Daniel and the rest of Ninigret’s sachem party. Although this attempt to break Niles’ influence among the Narragansett’s failed, it does reflect the power placed in the hands of indigenous preachers, as Fish used them to combat the gains of other native preachers.
Philip Quaque -- African preacher working in West Africa, sponsored by SPG. Example of minority in charge of a minority? See Quaque letters by Caretta/Reese
Also supported British side during American Revolution -- support for the idea that these Christian minority spaces functioned better under royal/colonial society than a new republic?
129 Geography -- Africa as an "irreligious space." Theory to apply to how Indians/Spanish/English talked about indigenous places?
Add to reading list: Glasson, Mastering Christianity
116 Japhet Hannit of Martha's Vineyard and William Simmons of Dartmouth both undertook several evangelical trips to Narragansett in the first decades of the eighteenth century.
119 Missionary Joseph Fish employed Sampson Woyboy, Charles Daniel, and John Shattock, Jr. As teachers in his Indian school in Stonington, CT. …In the fall of 1770, Fish urged Indians to establish yet another Christian congregation, this time under the tutelage of James Daniel and the rest of Ninigret’s sachem party. Although this attempt to break Niles’ influence among the Narragansett’s failed, it does reflect the power placed in the hands of indigenous preachers, as Fish used them to combat the gains of other native preachers.
Philip Quaque -- African preacher working in West Africa, sponsored by SPG. Example of minority in charge of a minority? See Quaque letters by Caretta/Reese
Also supported British side during American Revolution -- support for the idea that these Christian minority spaces functioned better under royal/colonial society than a new republic?
129 Geography -- Africa as an "irreligious space." Theory to apply to how Indians/Spanish/English talked about indigenous places?
Add to reading list: Glasson, Mastering Christianity
Barclay letters to the SPG, Society for the Propagation of the Gospel in Foreign Parts, Records of the Society for the Propagation of the Gospel (East Ardsley, Yorkshire: Micro Methods, 1964), Letter Series B.
See also The Language Encounter in the Americas, 1492-1800, ed Edward G Gray and Norman Fiering, article on Mohawk Schoolmasters
Mohawk missionaries in Albany region, working with Anglicans:
Daniel, Cornelius, Abraham, and Peter Paulus
Oneidas: Good Peter, Isaac Dakayenensere, Deacon Thomas
NEWPORT, RHODE ISLAND: Philip Quamine and Bristol Yamma attend religious lessons/services hosted by Sarah Osborn, who writes to Joseph Fish about it.
They attended the First Congregational Church in Rhode Island but their children were baptized by Ezra Stiles at the Second Congregational.
Samson Occom attempted to recruit Phillis Wheatley as a preacher to the Africans. (letter to her owner, Susanna Wheatley, in The Writings of Samson Occom)
It was no coincidence that, when Paul Cuffee attended a black Baptist meeting in Sierra Leone in December of 1811, the meeting read a letter from Christian Oneida Indians “to good satisfaction.” The very next day Cuffee delivered this letter to the Methodist congregation, so that both Baptists and Methodists in West African might learn from their Indian counterparts “for the improvement of the people.” [Cuffee diary, ed Harris, 114-115] !!!!!
Mohawk missionaries in Albany region, working with Anglicans:
Daniel, Cornelius, Abraham, and Peter Paulus
Oneidas: Good Peter, Isaac Dakayenensere, Deacon Thomas
NEWPORT, RHODE ISLAND: Philip Quamine and Bristol Yamma attend religious lessons/services hosted by Sarah Osborn, who writes to Joseph Fish about it.
They attended the First Congregational Church in Rhode Island but their children were baptized by Ezra Stiles at the Second Congregational.
Samson Occom attempted to recruit Phillis Wheatley as a preacher to the Africans. (letter to her owner, Susanna Wheatley, in The Writings of Samson Occom)
It was no coincidence that, when Paul Cuffee attended a black Baptist meeting in Sierra Leone in December of 1811, the meeting read a letter from Christian Oneida Indians “to good satisfaction.” The very next day Cuffee delivered this letter to the Methodist congregation, so that both Baptists and Methodists in West African might learn from their Indian counterparts “for the improvement of the people.” [Cuffee diary, ed Harris, 114-115] !!!!!
