Native Americans in museums: A review of the Chase Manhattan Gallery of North America

2000 ◽  
Vol 16 (6) ◽  
pp. 8-13 ◽  
Author(s):  
Laura Peers
2016 ◽  
Vol 85 (3) ◽  
pp. 502-528 ◽  
Author(s):  
Geoffrey Plank

Quakers began arriving in the Caribbean and North America when their religious society was still new and struggling to define its core beliefs and institutional structure. There were tensions within the Society of Friends stemming from the Quakers’ validation of individual inspiration and their communal commitment to the Christian message as contained in the Bible. A bitter debate over scriptural authority wracked Quaker meetings for the remainder of the seventeenth century, and the controversy included arguments over the Quakers’ relations with Native Americans, Africans, and others outside of Europe beyond the reach of formal Christian teaching. On both sides of the Atlantic opponents of Quaker discipline challenged long-standing assumptions about the source and content of the Christian message and the social hierarchies that resulted when some groups claimed privileged access to truth. The ensuing argument influenced the Quakers’ plans for their colonies in North America, and their debate over slavery.


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.


2020 ◽  
pp. 009182961988717
Author(s):  
Joseph William Black

John Eliot was the 17th-century settler Puritan clergyman who sought to engage his Wampanoag neighbors with the Christian gospel, eventually learning their language, winning converts, establishing schools, translating the Bible and other Christian literature, even establishing villages of converted native Americans, before everything was wiped out in the violence of the King Philip War. John Eliot is all but forgotten outside the narrow debates of early American colonial history, though he was one of the first Protestants to attempt to engage his indigenous neighbors with the gospel. John Veniaminov was a Russian Orthodox priest from Siberia who felt called to bring Christianity to the indigenous Aleut and Tinglit peoples of island and mainland Alaska. He learned their languages, established schools, gathered worshiping communities, and translated the liturgies and Christian literature into their languages. Even in the face of later American persecution and marginalization, Orthodoxy in the indigenous communities of Alaska remains a vital and under-acknowledged Christian presence. Later made a bishop (Innocent) and then elected the Metropolitan of Moscow, Fr. John (now St. Innocent) is lionized in the Russian Church but almost unknown outside its scope, even in Orthodox circles. This article examines the ministries of these men, separated by time and traditions, and yet working in similar conditions among the indigenous peoples of North America, to learn something of both their missionary motivation and their methodology.


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.


Author(s):  
James Schwoch

This book is a study of the telegraph in western North America, concentrating on the latter half of the nineteenth century. A number of distinguished books and articles have been written about the telegraph and the nineteenth-century American experience. For the most part, however, this scholarly work is geographically partial. The standard histories of the American telegraph are stories of the East Coast and the Atlantic Seaboard, the growing Midwest, and service to urban areas. This book looks toward the West. The narrative includes landscapes and ecosystems, meteorology, surveillance, and containment and conflict with Native Americans. Major themes include the high ground, the signal flow, the state secret, and the secure command. Opening with discussion of the first attempts to bring the telegraph to the Trans-Mississippi West, the book concludes with the consolidation of the secure command of electronic communication networks in the White House during the Spanish-American War, detailing the transformation of electronic communication networks from continentalism to globalism. The terrain of the narrative incudes the Great Plains, the Southwest, the Pacific Coast, the Rocky Mountains, the border with Mexico, and the subarctic and arctic areas of North America. This book presents an interpretive approach that centers on environmental, climatological, military, and surveillance issues as key factors in the history of electronic communication networks.


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