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Relevant bibliographies by topics / Indians of North America Missionaries

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Academic literature on the topic 'Indians of North America Missionaries'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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Journal articles on the topic "Indians of North America Missionaries"

1

HIGHAM, C. L. "Saviors and Scientists: North American Protestant Missionaries and the Development of Anthropology." Pacific Historical Review 72, no. 4 (November 1, 2003): 531–59. http://dx.doi.org/10.1525/phr.2003.72.4.531.

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Few historians of anthropology and missionary work examine the relationship of Protestant missionaries with nineteenth-century anthropologists and its effect on anthropological portrayals of Indians. This paper poses the question: Does it make a difference that early anthropologists in Canada and the United States also worked as Protestant missionaries or relied on Protestant missionaries for data? Answering yes, it shows how declining support for Indian missions led missionaries to peddle their knowledge of Indians to scholarly institutions. These institutions welcomed missionaries as professionals because of their knowledge, dedication, and time in the field. Such relationships helped create a transnational image of the Indian in late nineteenth-century North American anthropology.

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Guenther, Alan M. "Ghazals, Bhajans and Hymns: Hindustani Christian Music in Nineteenth-Century North India." Studies in World Christianity 25, no. 2 (August 2019): 145–65. http://dx.doi.org/10.3366/swc.2019.0254.

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When American missionaries from the Methodist Episcopal Church arrived in India in the middle of the nineteenth century, they very soon published hymn-books to aid the Christian church in worship. But these publications were not solely the product of American Methodists nor simply the collection of foreign songs and music translated into Urdu. Rather, successive editions demonstrate the increasing participation of both foreigners and Indians, of missionaries from various denominations, of both men and women, and of even those not yet baptised as Christians. The tunes and poetry included were in both European and Indian forms. This hybrid nature is particularly apparent by the end of the century when the Methodist press published a hymn-book containing ghazals and bhajans in addition to hymns and Sunday school songs. The inclusion of a separate section of ghazals was evidence of the influence of the Muslim culture on the worship of Christians in North India. This mixing of cultures was an essential characteristic of the hymnody produced by the emerging church in the region and was used in both evangelism and worship. Indian and foreign evangelists relied on indigenous music to draw hearers and to communicate the Christian gospel.

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Martinez-Serna, Gabriel. "Jesuit Missionaries, Indian Polities, and Environmental Transformation in the Lagoon March of Northeastern New Spain." Journal of Early American History 3, no. 2-3 (2013): 207–34. http://dx.doi.org/10.1163/18770703-00303008.

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The introduction of European agriculture and livestock transformed the natural and human landscape of the Americas profoundly. In the borderlands of the continent, it was often missionaries who introduced these practices to areas where mobile Indians groups had adapted their cultures to an environment that was irrevocably changed. Transforming a landscape usually doomed a mobile ethnic group to forced adaptation, migration or extinction, but could also prove a catalyst to an ethnogenesis that could not have occurred without the effects the Columbian Exchange brought about by the missionaries. The so-called Lagoon March (Comarca Lagunera) of the northeastern borderlands of New Spain experienced perhaps the most dramatic of these episodes in this story of Colonial North America. This region was home to the Lagunero Indians, the most populous pre-contact group in the borderlands, and as late as the last decade of the sixteenth century it was a lush lagoon environment surrounded by wooded mountains. The Jesuits founded the Parras mission there in 1598, and within two generations, the Laguneros had largely disappeared, and the area was transformed into an archipelago of highly productive oasis surrounded by scrub barely suitable for livestock. Viticulture made the area the richest non-mining region of the entire frontier, and a magnet for population. Tlaxcalan (Nahua) colonist that had lived in the mission and survived the Lagunero extinction became a borderlands community intrinsically attached to viticulture and communal rights to water from the region’s only major spring, giving them a legal status that distinguished them from other Indian groups (including other Tlaxcalans) and underlining a social cohesion that lasted until the Independence period. Thus, the unintended effects of the Jesuit presence transformed the Parras environment and the way Indian identity related to it.

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Duquet, Michel. "The Timeless African and the Versatile Indian in Seventeenth-Century Travelogues." Journal of the Canadian Historical Association 14, no. 1 (February 4, 2005): 23–44. http://dx.doi.org/10.7202/010318ar.

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Abstract The seventeenth century saw the early stages of significant trading on the west coast of Africa as well as the establishment of permanent settlements in North America by Dutch, French and English explorers, merchants, colonists and missionaries in a period marked by the imperial contest that had been set in motion on the heels of the discovery of America in 1492. The travelers who wrote about their voyages overseas described at length the natives they encountered on the two continents. The images of the North American Indian and of the African that emerged from these travel accounts were essentially the same whether they be of Dutch, French or English origin. The main characteristic in the descriptions of African native populations was its permanent condemnation while representations of the Indian were imbued with sentiments ranging from compassion, censure and admiration. The root causes for this dichotomy were the inhospitable and deadly (to Europeans) tropical environment of Africa’s West Coast and the growing knowledge of local societies that Europeans acquired in North America. The analysis of the contrasting images of natives on both sides of the Atlantic and the context within which they were produced are the focus of the paper.

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Posey, Thaddeus J. "Defining Mission: Comboni Missionaries in North America (review)." Catholic Historical Review 89, no. 1 (2003): 127–28. http://dx.doi.org/10.1353/cat.2003.0083.

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Meuwese, Mark. "North America/Atlantic World - Edward E. Andrews. Native Apostles: Black and Indian Missionaries in the British Atlantic World. Cambridge, Massachusetts: Harvard University Press, 2013. 326 pp., 13 illustrations, one appendix. ISBN: 978-0-674-07246-6 (hbk.). $39.95." Itinerario 37, no. 2 (August 2013): 192–94. http://dx.doi.org/10.1017/s0165115313000661.

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Croxall, Christine. "Perishing Heathens: Stories of Protestant Missionaries and Christian Indians in Antebellum America." Journal of American History 105, no. 1 (June 1, 2018): 162. http://dx.doi.org/10.1093/jahist/jay053.

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Walls, Thomas R. "Book Review: Defining Mission: Comboni Missionaries in North America." Missiology: An International Review 30, no. 1 (January 2002): 98. http://dx.doi.org/10.1177/009182960203000111.

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KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 77, no. 1-2 (January 1, 2003): 127–96. http://dx.doi.org/10.1163/13822373-90002533.

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-Philip D. Morgan, Marcus Wood, Blind memory: Visual representations of slavery in England and America 1780-1865. New York: Routledge, 2000. xxi + 341 pp.-Rosemarijn Hoefte, Ron Ramdin, Arising from bondage: A history of the Indo-Caribbean people. New York: New York University Press, 2000. x + 387 pp.-Flávio dos Santos Gomes, David Eltis, The rise of African slavery in the Americas. Cambridge: Cambridge University Press, 2000. xvii + 353 pp.-Peter Redfield, D. Graham Burnett, Masters of all they surveyed: Exploration, geography, and a British El Dorado. Chicago: University of Chicago Press, 2000. xv + 298 pp.-Bernard Moitt, Eugenia O'Neal, From the field to the legislature: A history of women in the Virgin Islands. Westport CT: Greenwood Press, 2001. xiii + 150 pp.-Allen M. Howard, Nemata Amelia Blyden, West Indians in West Africa, 1808-1880: The African Diaspora in reverse. Rochester NY: University of Rochester Press, 2000. xi + 258 pp.-Michaeline A. Crichlow, Kari Levitt, The George Beckford papers. Kingston: Canoe Press, 2000. lxxi + 468 pp.-Michaeline A. Crichlow, Audley G. Reid, Community formation; A study of the 'village' in postemancipation Jamaica. Kingston: Canoe Press, 2000. xvi + 156 pp.-Linden Lewis, Brian Meeks, Narratives of resistance: Jamaica, Trinidad, the Caribbean. Kingston: University of the West Indies Press, 2000. xviii + 240 pp.-Roderick A. McDonald, Bridget Brereton, Law, justice, and empire: The colonial career of John Gorrie, 1829-1892. Kingston: University of the West Indies Press, 1997. xx + 371 pp.-Karl Watson, Gary Lewis, White rebel: The life and times of TT Lewis. Kingston: University of the West Indies Press, 1999. xxvii + 214 pp.-Mary Turner, Armando Lampe, Mission or submission? Moravian and Catholic missionaries in the Dutch Caribbean during the nineteenth century. Göttingen, FRG: Vandenburg & Ruprecht, 2001. 244 pp.-O. Nigel Bolland, Anton L. Allahar, Caribbean charisma: Reflections on leadership, legitimacy and populist politics. Kingston: Ian Randle; Boulder CO: Lynne Rienner, 2001. xvi + 264 pp.-Bill Maurer, Cynthia Weber, Faking it: U.S. Hegemony in a 'post-phallic' era. Minneapolis: University of Minnesota Press, 1999. xvi + 151 pp.-Kelvin Santiago-Valles, Christina Duffy Burnett ,Foreign in a domestic sense: Puerto Rico, American expansion, and the constitution. Durham NC: Duke University Press, 2001. xv + 422 pp., Burke Marshall (eds)-Rubén Nazario, Efrén Rivera Ramos, The legal construction of identity: The judicial and social legacy of American colonialism in Puerto Rico. Washington DC: American Psychological Association, 2000. 275 pp.-Marc McLeod, Louis A. Pérez, Jr., Winds of change: Hurricanes and the transformation of nineteenth-century Cuba. Chapel Hill: University of North Carolina Press, 2001. x + 199 pp.-Jorge L. Giovannetti, Fernando Martínez Heredia ,Espacios, silencios y los sentidos de la libertad: Cuba entre 1878 y 1912. Havana: Ediciones Unión, 2001. 359 pp., Rebecca J. Scott, Orlando F. García Martínez (eds)-Reinaldo L. Román, Miguel Barnet, Afro-Cuban religions. Princeton NJ: Markus Wiener Publishers, 2001. 170 pp.-Philip W. Scher, Hollis 'Chalkdust' Liverpool, Rituals of power and rebellion: The carnival tradition in Trinidad and Tobago, 1763-1962. Chicago: Research Associates School Times Publications and Frontline distribution international, 2001. xviii + 518 pp.-Asmund Weltzien, David Griffith ,Fishers at work, workers at sea: A Puerto Rican journey through labor and refuge. Philadelphia PA: Temple University Press, 2002. xiv + 265 pp., Manuel Valdés Pizzini (eds)-Riva Berleant-Schiller, Eudine Barriteau, The political economy of gender in the twentieth-century Caribbean. New York: Palgrave, 2001. xvi + 214 pp.-Edward Dew, Rosemarijn Hoefte ,Twentieth-century Suriname: Continuities and discontinuities in a new world society. Kingston: Ian Randle; Leiden: KITLV Press, 2001. xvi + 365 pp., Peter Meel (eds)-Joseph L. Scarpaci, Jonathan Benjamin-Alvarado, Power to the people: Energy and the Cuban nuclear program. New York: Routledge, 2000. xiii + 178 pp.-Lynn M. Festa, Keith A. Sandiford, The cultural politics of sugar: Caribbean slavery and narratives of colonialism. Cambridge: Cambridge University Press, 2000. 221 pp.-Maria Christina Fumagalli, John Thieme, Derek Walcott. Manchester: Manchester University Press, 1999. xvii + 251 pp.-Laurence A. Breiner, Stewart Brown, All are involved: The art of Martin Carter. Leeds U.K.: Peepal Tree, 2000. 413 pp.-Mikael Parkvall, John Holm, An introduction to Pidgins and Creoles. Cambridge: Cambridge University Press, 2000. xxi + 282 pp.

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Depaulis, Thierry. "Ancient American Board Games, I: From Teotihuacan to the Great Plains." Board Game Studies Journal 12, no. 1 (October 1, 2018): 29–55. http://dx.doi.org/10.2478/bgs-2018-0002.

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Abstract Besides the ubiquitous patolli—a race game played on a cruciform gameboard—the Aztecs had obviously a few other board games. Unfortunately their names have not been recorded. We owe to Diego Durán, writing in the last quarter of the 16th century from local sources, some hints of what appears to be a “war game” and a second, different race game that he calls ‘fortuna’. A close examination of some Precolumbian codices shows a rectangular design with a chequered border, together with beans and gamepieces, which has correctly been interpreted as a board game. Many similar diagrams can be seen carved on stone in temples and public places, from Teotihuacan (c. 4th-7th century AD) to late Toltec times (9th-12th century AD). Of this game too we do not know the name. It has tentatively been called quauhpatolli (“eagle- or wooden-patolli”) by Christian Duverger (1978)—although this seems to have been the classic post-conquest Nahuatl name for the game of chess—or “proto-patolli”, and more concretely “rectángulo de cintas” (rectangle of bands) by William Swezey and Bente Bittman (1983). The lack of any representation of this game in all Postcolumbian codices, as painted by Aztec artists commissioned by Spanish scholars interested in the Aztec culture, is clear indication that the game had disappeared before the Spanish conquest, at least in central Mexico. No Aztec site shows any such gameboard. Fortunately this game had survived until the 20th (and 21st!) century but located in the Tarascan country, now the state of Michoacán. It was discovered, unchanged, in a Tarascan (Purepecha) village by Ralph L. Beals and Pedro Carrasco, who published their find in 1944. At that time Beals and Carrasco had no idea the game was attested in early codices and Teotihuacan to Maya and Toltec archaeological sites. In Purepecha the game is called k’uillichi. There is evidence of an evolution that led to a simplification of the game: less tracks, less gamesmen (in fact only one per player, while k’uillichi has four), and less ‘dice’. From a “complex” race game, the new debased version turned to be a simple single-track race game with no strategy at all. It is possible that this process took place in Michoacán. (A few examples of the simplified game were found in some Tarascan villages.) Also it seems the widespread use of the Nahua language, which the Spanish promoted, led to calling the game, and/or its dice, patol. As it was, patol proved to be very appealing and became very popular in the Mexican West, finally reaching the Noroeste, that is, the present North-West of Mexico and Southwest of the United States. This seems to have been a recent trend, since its progress was observed with much detail by missionaries living in close contact with the Indians along what was called the ‘Camino Real’, the long highway that led from western Mexico to what is now New Mexico in the U.S. The Spanish themselves seem to have helped the game in its diffusion, unaware of its presence. It is clearly with the Spaniards that the patol game, sometimes also called quince (fifteen), reached the American Southwest and settled in the Pueblo and the Zuñi countries. It is there that some newcomers, coming from the North or from the Great Plains, and getting in contact with the Pueblos in the 18th century, found the game and took it over. The Kiowas and Kiowa Apaches are noted for their zohn ahl (or tsoñä) game, while the Arapahos call it ne’bäku’thana. A careful examination of zohn ahl shows that it has kept the basic features of an ancient game that came—in Spanish times—from Mexico and may have been popular in Teotihuacan times. Its spread northward—through the Tarascan country—is, hopefully, well documented.

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Dissertations / Theses on the topic "Indians of North America Missionaries"

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Maul, Daniel Abram. "Saints and sinners among the French Jesuit missionaries of New France missionaries of their time, prophets for the future /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p033-0860.

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Shin, Kyung Kyu. "The missionary spirituality and ministry of David Brainerd a case study /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Sanders, E. Randall. "Determining duty the fate of Anglo-Protestant Indian missions after the Great Awakening /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p088-0185.

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Peikoff, Tannis Mara. "Anglican missionaries and governing the self, an encounter with Aboriginal peoples in western Canada, 1820-1865." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ53072.pdf.

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Deslandres, Dominique. "Attitude de Marie de l'Incarnation à l'égard des amerindiens." Thesis, McGill University, 1985. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=63138.

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Kirchberger, Ulrike. "Konversion zur Moderne die britische Indianermission in der atlantischen Welt des 18. Jahrhunderts /." Wiesbaden : Harrassowitz, 2008. http://catalog.hathitrust.org/api/volumes/oclc/244654013.html.

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Eichstaedt, Donna March Wyman Mark. "Professional theories and popular beliefs about the Plains Indians and the horse with implications for teaching Native American history." Normal, Ill. : Illinois State University, 1990. http://wwwlib.umi.com/cr/ilstu/fullcit?p9101110.

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Thesis (D.A.)--Illinois State University, 1990.
Title from title page screen, viewed November 3, 2005. Dissertation Committee: Mark Wyman (chair), Lawrence W. McBride, Charles Orser, L. Moody Simms, Lawrence Walker. Includes bibliographical references (leaves 255-268) and abstract. Also available in print.

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Kalter, Susan Mary. "Keep these words until the stones melt : language, ecology, war and the written land in nineteenth century U.S.-Indian relations /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 1999. http://wwwlib.umi.com/cr/ucsd/fullcit?p9949683.

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Kelton, Paul. "Not all disappeared : disease and southeastern Indian survival, 1500-1800 /." Full-text version available from OU Domain via ProQuest Digital Dissertations, 1998.

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Loth, Christine. "The inherent right policy: a blending of old and new paradigm ideas." Ottawa, 1996.

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Books on the topic "Indians of North America Missionaries"

1

Elkin, Judith Laikin. Imagining idolatry: Missionaries, Indians, and Jews. Newport, R.I: Touro National Heritage Trust of Newport, Rhode Island, 1992.

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2

Cherokees and missionaries, 1789-1839. Norman: University of Oklahoma Press, 1995.

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Jesuits missionaries to North America: Spiritual writings and biographical sketches. San Francisco, CA: Ignatius Press, 2006.

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O'Neil, Floyd A., ed. Churchmen and the western Indians, 1820-1920. Norman, USA: University of Oklahoma Press, 1985.

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The poor Indians: British missionaries, Native Americans, and colonial sensibility. Philadelphia: University of Pennsylvania Press, 2004.

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Bringing Indians to the book. Seattle: University of Washington Press, 2005.

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Stevens, Michael Edward. The ideas and attitudes of Protestant Missionaries to the North American Indians, 1643-1776. Ann Arbor, MI: University Microfilms International, 1986.

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Josiah, Pratt. The life of the Rev. David Brainerd, missionary to the North American Indians. London: R.B. Seeley and W. Birnside, 1985.

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Coleman, Michael C. Presbyterian missionary attitudes towards American Indians, 1837-1893. Jackson: University Press of Mississippi, 1985.

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Tomlinson, George D. Challenge the wilderness: A family saga of Robert and Alice Tomlinson, pioneer medical missionaries. Anchorage, Alaska: Great Northwest Pub. and Distributing Co., 1991.

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Book chapters on the topic "Indians of North America Missionaries"

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Owens, Robert M. "Jeffersonians and Indians." In ‘Indian Wars’ and the Struggle for Eastern North America, 1763–1842, 81–99. New York : Routledge, 2020. | Series: Seminar studies: Routledge, 2020. http://dx.doi.org/10.4324/9781003045021-5.

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Hickey, Wakoh Shannon. "Mind Cure and Meditation at Greenacre and Beyond." In Mind Cure, 63–99. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190864248.003.0004.

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This chapter examines the practices of Buddhist meditation and Raja yoga in New Thought. Leaders of New Thought were first exposed to Buddhism and Vedanta philosophy through the publications of European Orientalists and the Theosophical Society and, later, though personal contacts with Asian Buddhist and Hindu missionaries. In addition to D. T. Suzuki, who helped to spark American interest in Japanese Zen, other important early missionaries were Anagarika Dharmapāla, a Sri Lankan Buddhist and Theosophist, and Swami Vivekenanda, an Indian monk of the Ramakrishna Order who launched the Vedanta Society in North America. New Thought leaders, Theosophists, and Asian missionaries met in person at the 1893 World’s Parliament of Religions and continued to develop relationships for more than a decade, particularly at the Greenacre conferences in Eliot, Maine. This chapter reveals the transnational nature of New Thought, which is typically considered to be an American metaphysical religious movement.

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Walczynski, Mark. "Introduction." In The History of Starved Rock, 1–6. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501748240.003.0001.

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This chapter provides an overview of the history of Starved Rock in Illinois. The land that today comprises Starved Rock State Park and the adjacent countryside was nearly continuously occupied by Native Americans until the early nineteenth century. Although the Rock itself was not an occupied Native American site per se, like a semi-permanent village, it was a place where, for millennia, Native Americans camped, sojourned, and in a few instances had their earthly remains interred. West and north of Starved Rock, along the ancient river channels that once crisscrossed the Illinois Valley, aboriginal people hunted, fished, and farmed. Oblivious to the movement of Europeans from the Old World to the New, the Indians in the Starved Rock area established a village named Kaskaskia. European trade goods that made the chores of killing, cleaning, and cooking easier reached the Kaskaskia a decade or so before French missionaries and traders made their debut at Starved Rock. By the early nineteenth century, American frontier settlers would arrive and change the entire dynamic of the Starved Rock area. Their attitudes concerning the use of lands and waterways, and their exploitation of natural resources, embodied values that would have seemed utterly foreign to the Indians who proceeded them.

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Perdue, Theda, and Michael D. Green. "1. Native America." In North American Indians, 1–17. Oxford University Press, 2010. http://dx.doi.org/10.1093/actrade/9780195307542.003.0001.

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Ross, Thomas E., and Tyrel G. Moore. "Indians in North America." In A Cultural Geography of North American Indians, 3–12. Routledge, 2019. http://dx.doi.org/10.4324/9780429043963-1.

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Kehoe, Alice B. "First Nations of North America in the Contemporary World." In North American Indians, 524–54. Routledge, 2017. http://dx.doi.org/10.4324/9781351219983-10.

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"Puritans and Indians." In Colonial North America and the Atlantic World, 146–70. Routledge, 2016. http://dx.doi.org/10.4324/9781315510330-9.

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"Indians of North America: First Encounters." In Converging Worlds, 65–78. Routledge, 2013. http://dx.doi.org/10.4324/9780203436042-7.

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"Indians of North America: First Encounters." In Converging Worlds, 101–22. Routledge, 2013. http://dx.doi.org/10.4324/9780203336472-9.

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Madley, Benjamin. "California and Oregon’s Modoc Indians." In Colonial Genocide in Indigenous North America, 95–130. Duke University Press, 2014. http://dx.doi.org/10.1215/9780822376149-005.

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