Experiments with chapters

1. Context of the movement
What were colonial approaches to evangelization/conversion? What types of Christian Indian spaces had been created? Why would Indians want to have a Christian Indian space that they controlled?
European missionary efforts were usually segregated -- sometimes in an attempt to protect Indians from European settlement, but these efforts are unsuccessful. When Indians advance in their knowledge/acceptance of Christianity, it doesn't earn them social recognition.

2. Rhetoric used by the Indians
What arguments did the Indians use to convince European authorities to support their projects? What arguments did they use to convince other natives to join them?
Indians used European rhetoric about race, gender, and landscape, but flipped these arguments to support the idea that Christian Indians needed their own spaces.

3. Networks that supported these spaces
Who participated in these movements? How were ethnic/tribal identities represented? How were women involved?
Christian Indian spaces were supported by a broad, inter-ethnic collaboration of a network of Christian Indians, including minsters/ordained Indians, who used their influence to advocate for their people. 

4. History of the two spaces
How, when, where were the spaces constructed? When did they open, how did they operate?
Both movements went through a long period of fundraising and permission-seeking before opening. They maintained racial boundaries but slowly lost some of the uniqueness of their original identity

5. Decline of Christian Indian spaces
Why did both spaces shut down in the mid-19th century? What about the network or rhetoric stopped working?
Changing definitions of land usage and the role of the Indian in the national imaginary meant that the arguments in favor of Christian Indian spaces no longer resonated with a larger audience, or seemed like a legitimate avenue of colonial resistance for Indians.