Women and Religion in Colonial North America and the United States

Author(s):  
Catherine A. Brekus

Historically, women in colonial North America and the United States have been deeply influenced by their religious traditions. Even though world religions like Judaism, Christianity, Buddhism, Hinduism, and Islam are based on scriptural traditions that portray women as subordinate to men, women have made up the majority of most religious groups in America. While some Americans have used religious arguments to limit women’s legal, political, and economic rights, others have drawn on scripture to defend women’s dignity and equality. Women’s religious beliefs have shaped every aspect of their lives, including their choices about how to structure their time, their attitudes toward sexuality and the body, and their understanding of suffering. Unlike early American Catholic women, who saw their highest religious calling as the sisterhood, most white colonial women identified their primary religious vocation as ministering to their families. In the 19th century, however, white Protestant women become increasingly involved in reform movements like temperance, abolitionism, and women’s suffrage, and African-American, Native American, Asian-American, and Latina women used religious arguments to challenge assumptions about white racial supremacy. In the 20th century, growing numbers of women from many different religious traditions have served as religious leaders, and in some cases they have also demanded ordination. Despite these dramatic changes in religious life, however, many religiously conservative women opposed the Equal Rights Amendment during the 1970s and early 1980s, and in the first decades of the 21st century they have continued to identify feminism and religion as antithetical.

Author(s):  
John Corrigan ◽  
Lynn S. Neal

Settler colonialism was imbued with intolerance towards Indigenous peoples. In colonial North America brutal military force was applied to the subjection and conversion of Native Americans to Christianity. In the United States, that offense continued, joined with condemnations of Indian religious practice as savagery, or as no religion at all. The violence was legitimated by appeals to Christian scripture in which genocide was commanded by God. Forced conversion to Christianity and the outlawing of Native religious practices were central aspects of white intolerance.


2000 ◽  
Vol 73 (182) ◽  
pp. 221-238
Author(s):  
J. C. H. King

Abstract Identity in Native North America is defined by legal, racial, linguistic and ethnic traits. This article looks at the nomenclature of both Indian, Eskimo and Native, and then places them in a historical context, in Canada and the United States. It is argued that ideas about Native Americans derive from medieval concepts, and that these ideas both constrain Native identity and ensure the survival of American Indians despite accelerating loss of language.


2015 ◽  
Vol 44 (2) ◽  
pp. 8-10
Author(s):  
Sarah Haynes

In my 2013 Bulletin blog post on the categorization of religious traditions as eastern or western I focused on my work as an academic studying Tibetan Buddhism in North America and my experiences teaching eastern religions to students at a post-secondary institution in the United States. Expanding on my earlier contribution, here I focus my attention on the challenges and responses related to the east/west taxonomies in the context of my research and teaching.


Author(s):  
Yutian Wong

Contemporary Asian American dance includes a wide range of choreographic approaches, movement vocabularies, aesthetic traditions, and philosophies toward the body. Referencing either time or genre, the “contemporary” in contemporary Asian American dance can refer to work that includes high-art concert productions that utilize modern and postmodern movement vocabularies, reworkings of traditional Asian movement practices, or popular dance practices. Contemporary Asian American dance also encompasses work that is created by Asian American choreographers, choreography that addresses Asian American experiences or history, or work that is performed by Asian American dancers. As a field of study, Asian American dance studies is concerned with an analysis of how the critical reception of choreography by Asian American choreographers is entangled with the history of Orientalism in both American modern dance history and the racialization of Asian Americans in US history. Beginning in the early 20th century, choreographer Michio Ito (1892–1961) navigated his training in German expressionist dance with public expectations of performing recognizable Japaneseness in the face of growing anti-Japanese sentiments on the West Coast of the United States in the years before the United States officially entered World War II. In the later half of the 20th century, Mel Wong (1938–2003) faced similar issues after leaving the Merce Cunningham Dance Company to pursue his own choreography. While Merce Cunningham’s adoption of the Chinese text the I-Ching was considered a choreographic breakthrough in the development of chance procedure that would revolutionize the definition of what is considered dance, Mel Wong faced critics and funding organizations who found Wong’s own use of ritual and Asian philosophy to be incomprehensible or inauthentic. The question of authenticity in relationship to the use of traditional Asian vocabularies runs the gamut from the performance of depoliticized folk dance forms such as those performed by the San Francisco Chinese Folkdance Association to the purposeful invention of Japanese American taiko repertory by organizations such as San Jose Taiko during the 1960s Asian American movement. In contrast, choreographers such as Eiko (1952–present), Koma (1948–present), and Shen Wei (1968–present) are not concerned with the question of Asian American authenticity and have been creating work that stakes a claim in universal themes of humanity and the environment or the relationship between movement and visual art. Understanding the work of choreographers such as Eiko & Koma and Shen Wei as contemporary Asian American dance is enabled by the transnational turn in Asian American studies to include work by choreographers whose work does not directly represent traditional understandings of the Asian American experience rooted in themes such as the trauma of immigration, intergenerational conflict, or national belonging.


BJHS Themes ◽  
2019 ◽  
Vol 4 ◽  
pp. 79-98 ◽  
Author(s):  
ANN M. KAKALIOURAS

AbstractThis article considers the repatriation of some the most ancient human skeletal remains from the United States as two sorts of ending: their end as objects of scientific study, and their end as ancient non-American Indian settlers of North America. In the 1990s, some prominent physical anthropologists and archaeologists began replacing ‘Palaeoindian’ with the new category of ‘Palaeoamerican’ to characterize the western hemisphere's earliest inhabitants. Kennewick Man/the Ancient One, a nearly nine-thousand-year-old skeleton, convinced some anthropologists that contemporary Native American people (descendants of Palaeoindians) were not biologically related to the very first American colonists. The concept of the Palaeoamerican therefore denied Native American people their long-held status as the original inhabitants of the Americas. New genetic results, however, have contradicted the craniometric interpretations that led to these perceptions, placing the most ancient American skeletons firmly back in the American Indian family tree. This article describes the story of Kennewick Man/the Ancient One, the most famous ‘Palaeoamerican’; explores how repatriation has been a common end for many North American collections (Palaeoindians included); and enumerates what kind of ending repatriation may represent materially and ethically for anthropological science.


Author(s):  
Claudio Saunt

Between 1763 and 1821, few Native peoples in North America remained untouched by the twin forces of imperial expansion and colonial population growth. Communities in once-remote California and Alaska struggled to adjust to the incursion of missionaries, traders, and soldiers into their lands. Along the Atlantic seaboard, Indians fought to avoid being swallowed up altogether by the United States. Depending on the regional context, indigenous experiences diverged widely. Some Native peoples profited enormously from the arrival of Europeans in their homeland, others underwent a period of painful readjustment and reinvention, and still others struggled merely to keep their communities and families intact. Geography, demography, epidemiology, and the contingencies of Native and imperial politics all shaped the course of Native American history during this tumultuous period.


1979 ◽  
Vol 13 (1) ◽  
pp. 5-27 ◽  
Author(s):  
Howard Temperley

Everyone agrees that the American Loyalists had a hard time of it. Not only were they on the losing side in a long and cruel war — in their case rendered particularly bitter by virtue of being a civil war — but when hostilities ended they found themselves deprived of possessions, forced into exile, severed from relations and friends, and obliged to adapt to unfamiliar customs and surroundings. For those who took refuge in what remained of British North America, as approximately half of them did — some 40,000 in all — starting over again involved special difficulties. Winters there were long and cold, and the territories in which they found themselves were mostly still in a state of nature, uncultivated, unmapped, and in some cases virtually unexplored. Indeed, how suitable these lands were for settlement was at first by no means clear. “ Nova Scotia, New Brunswick and Canada,” observed William Cobbett, who visited the Maritimes shortly after the arrival of the first exiles, “ are the horns, the head, the neck, the shins and the hoof of the ox, and the United States are the ribs, the sirloin, the kidneys, and the rest of the body.” This was not entirely true, but it was a notion which must have crossed the minds of many of the refugees themselves as, wintering in their camps, they contemplated the wilderness around them.


Horizons ◽  
1987 ◽  
Vol 14 (1) ◽  
pp. 49-63
Author(s):  
Charles E. Curran

The story of Catholicism in the United States can best be understood in light of the struggle to be both Catholic and American. This question of being both Catholic and American is currently raised with great urgency in these days because of recent tensions between the Vatican and the Catholic Church in the United States.History shows that Rome has always been suspicious and fearful that the American Catholic Church would become too American and in the process lose what is essential to its Roman Catholicism. Jay Dolan points out two historical periods in which attempts were made to incorporate more American approaches and understandings into the life of the church, but these attempts were ultimately unsuccessful.In the late eighteenth century, the young Catholic Church in the United States attempted to appropriate many American ideas into its life. Recall that at this time the Catholic Church was a very small minority church. Dolan refers to this movement as a Republican Catholicism and links this understanding with the leading figure in the early American church, John Carroll. Carroll, before he was elected by the clergy as the first bishop in the United States in 1789, had asked Rome to grant to the church in the United States that ecclesiastical liberty which the temper of the age and of the people requires.


2017 ◽  
Author(s):  
Pamela Elaine Oliver

This essay discusses the “race names” in the United States, including Black or African America as well as Negro; American Indian or Native American; Hispanic, Latino, Mexican American, Chicano; Asian American; White, European American, Caucasian; and umbrella terms such as “people of color.” It also discusses the insult terms and outdated terms, including a section specifically on the disappearance of “Negro.” Attention is also given to calling out the “colonial minorities,” groups that are part of the United States due to conquest and oppression rather than voluntary migration. Racial groups are socially constructed in the process of political conflict and the creation of and challenges to structures of domination. Group names are never fixed and are always contested as the process of naming is itself part of the political contestation. This essay is based on the author’s reading and discussion with members of the groups in question. It is intended to be useful for teaching and public discussion, but does not provide scholarly citations for the research that has been done in this area. 11/11/2017 NOTE: The original blog version of this essay has been updated multiple times and is the latest version. https://www.ssc.wisc.edu/soc/racepoliticsjustice/2017/09/16/race-names/


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