Relevant bibliographies by topics / Mohegan Indians

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  2. Dissertations / Theses
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Academic literature on the topic 'Mohegan Indians'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Mohegan Indians"

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Yirush, Craig Bryan. "Claiming the New World: Empire, Law, and Indigenous Rights in the Mohegan Case, 1704–1743." Law and History Review 29, no. 2 (May 2011): 333–73. http://dx.doi.org/10.1017/s0738248011000010.

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In 1773, with the empire on the brink of revolt, the Privy Council gave the final ruling in the case of the Mohegan Indians versus the colony of Connecticut. Thus ended what one eighteenth-century lawyer called “the greatest cause that ever was heard at the Council Board.” After a decades-long battle for their rights, involving several appeals to the Crown, three royal commissions, and the highest court in the empire, the Mohegans' case against Connecticut was dismissed. The dispute centered on a large tract of land (~20,000 acres) in southeastern Connecticut, which, the Mohegans claimed, the colony had reserved for them in the late seventeenth century. Concerned that the colony had violated its agreements, the Mohegans, aided by powerful colonists with a pecuniary interest in this tract of land, appealed to the Crown for redress. As a result of this appeal, what had been a narrow dispute over land became part of a larger conflict between the Crown, the colony, and the tribe over property and autonomy in the empire.
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Jean, Wendy B. St. "Inventing Guardianship: The Mohegan Indians and Their "Protectors"." New England Quarterly 72, no. 3 (September 1999): 362. http://dx.doi.org/10.2307/366888.

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Walters, Mark D. "Mohegan Indians v. Connecticut (1705-1773) and the Legal Status of Aboriginal Customary Laws and Government in British North America." Osgoode Hall Law Journal 33, no. 4 (October 1, 1995): 785–829. http://dx.doi.org/10.60082/2817-5069.1641.

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GOODMAN, GLENDA. "Joseph Johnson's Lost Gamuts: Native Hymnody, Materials of Exchange, and the Colonialist Archive." Journal of the Society for American Music 13, no. 4 (November 2019): 482–507. http://dx.doi.org/10.1017/s1752196319000385.

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AbstractIn the winter of 1772–1773, Joseph Johnson (Mohegan/Brothertown) copied musical notation into eight books for Christian Native Americans in Farmington, Connecticut, a town established by English settler colonists on the land known as Tunxis Sepus. Johnson did so because, as he wrote in his diary, “The indians are all desireous of haveing Gamuts.” Johnson's “gamuts” have not survived, but their erstwhile existence reveals hymnody's important role within the Native community in Farmington as well as cross-culturally with the English settler colonists. In order to reconstruct the missing music books and assess their sociocultural significance, this article proposes a surrogate bibliography, gathering a constellation of sources among which Johnson's books would have circulated and gained meaning for Native American Christians and English colonists (including other printed and manuscript music, wampum, and legal documents pertaining to land transfer). By bringing together this multi-modal network of materials, this essay seeks to redress the material and epistemological effects of a colonialist archive. On one level, this is a case study that focuses on a short period of time in order to document the impact on sacred music of conversion, literacy, shifting intercultural relations, and a drive to preserve sovereignty. On another, this article presents a methodological intervention for dealing with lost materials and colonialist archives without recourse to discourses of recovery or discovery, the latter of which is considered through the framework of what I term “archival orientalism.”
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Simmons, William S., and Frank Speck. "Frank Speck and "The Old Mohegan Indian Stone Cutter"." Ethnohistory 32, no. 2 (1985): 155. http://dx.doi.org/10.2307/482332.

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Szasz, Margaret Connell. "Rendezvous in Edinburgh: Highland Gael and Mohegan Indian in Auld Reekie in 1767." Northern Scotland 1, no. 1 (May 2010): 54–75. http://dx.doi.org/10.3366/nor.2010.0006.

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Kellner, Birgit. "Where Did Kamalaśīla Compose His Works, and Does It Even Matter? Reflections on the Activities of Indian Scholars in Imperial Tibet." Asiatische Studien - Études Asiatiques 77, no. 1 (March 1, 2023): 245–75. http://dx.doi.org/10.1515/asia-2023-0003.

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Abstract This article reflects on the activities of the Indian Buddhist scholar-monk Kamalaśīla (c. 740–795) in imperial Tibet. Following accounts offered by Tibetan historians of later periods, these activities have so far been understood as more or less limited to Kamalaśīla’s victorious participation in the historically momentous “Great Debate” at Bsam yas monastery against the Chinese Chan master Heshang Moheyan. This article suggests that he also composed altogether seven of his works – and possibly more – while residing in Tibet, and sketches aspects of his intellectual profile on this basis. While remaining focused on Kamalaśīla, the article also raises wider-ranging questions regarding the activities of Indian Buddhist scholars in imperial Tibet against the backdrop of interconnected histories across South, Central and East Asia.
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SCHWEITZER, IVY. "Native Sovereignty and the Archive: Samson Occom and Digital Humanities." Resources for American Literary Study 38 (January 1, 2015): 21–52. http://dx.doi.org/10.5325/resoamerlitestud.38.2015.0021.

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Abstract This essay describes The Occom Circle, a scholarly digital edition of documents held at Dartmouth College by and about Samson Occom (1723–92), a Mohegan Indian, Presbyterian minister, political activist, and the foremost Native writer in eighteenth-century North America. In its content and method, The Occom Circle puts Native space and activities closer to the center of our early history. Framing this digital humanities project with the themes of Native sovereignty, the politics of archives, and the affordances of the digital, the essay considers how scholars can maintain a feminist and post-/non-colonial approach to the uses of technology to advance what scholars have labeled “ethnic archives” and public-oriented archival projects in the digital age. It argues that Native intellectual sovereignty is processional, that archives can reveal and preserve the often-ephemeral affective structures of colonial relations, and that digital technology can offer methodologies that embrace the evolving nature of knowledge.
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Bracken, Christopher. "The deaths of Moses: The death penalty and the division of sovereignty." Critical Research on Religion 6, no. 2 (June 5, 2018): 168–83. http://dx.doi.org/10.1177/2050303218774894.

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Derrida insists that any effort to think theological–political power “in its possibility” must begin with the death penalty. In this paper, I revisit the death of Moses Paul, “an Indian,” executed in New Haven in 1772 for the murder of Moses Cook, a white man. The Mohegan minister Samson Occom delivered Paul’s execution sermon and accompanied him to the gallows. Revised, Occom’s sermon was one of the first works published by a Native American author in English. Occom suggests there can be a theological–political power that signals itself not by decreeing the death penalty, but by opposing it. Hence sovereignty can be thought, with and against Derrida, as the theologico-political power to restore life. By opposing death to grace, moreover, Occom achieves a division of sovereignties, creating an opening for Indigenous nations within the scaffolding of the settler state. Working in collaboration, then, Occom and Paul produce a political theology.
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Sayre, Gordon M. (Gordon Mitchell). "Collected Writings of Samson Occom, Mohegan: Leadership and Literature in Eighteenth-Century Native America, and: American Indian Nonfiction: An Anthology of Writings, 1760s–1930s (review)." Early American Literature 43, no. 1 (2008): 219–24. http://dx.doi.org/10.1353/eal.2008.0012.

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Dissertations / Theses on the topic "Mohegan Indians"

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Ridley, Sarah Elizabeth. ""That Every Christian May Be Suited": Isaac Watts's Hymns in the Writings of Early Mohegan Writers, Samson Occom and Joseph Johnson." Thesis, University of North Texas, 2017. https://digital.library.unt.edu/ark:/67531/metadc984204/.

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This thesis considers how Samson Occom and Joseph Johnson, Mohegan writers in Early America, used the hymns of English hymnodist, Isaac Watts. Each chapter traces how either Samson Occom or Joseph Johnson's adapted Isaac Watts's hymns for Native communities and how these texts are sites of affective sovereignty.
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Books on the topic "Mohegan Indians"

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Zobel, Melissa Tantaquidgeon. The lasting of the Mohegans. Uncasville, Conn: Mohegan Tribe, 1995.

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2

United States. Congress. Senate. Committee on Indian Affairs (1993- ). Mohegan Nation of Connecticut Land Claim Settlement, S. 2329: Report (to accompany S. 2329). [Washington, D.C.?: U.S. G.P.O., 1994.

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Polhemus, A. V. Mohegan Indian maps of Montville, Connecticut: A commentary, index, and handy guide relating to the Mohegan tribal lands in Montville, Connecticut. New London, Conn: Nutmeg Publishers, 1992.

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Occom, Samson. The collected writings of Samson Occom, Mohegan: Leadership and literature in eighteenth-century Native America. Oxford: Oxford University Press, 2006.

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Resources, United States Congress House Committee on Natural. Mohegan Nation of Connecticut Land Claims Settlement Act of 1994: Report (to accompany H.R. 4653) (including cost estimate of the Congressional Budget Office). [Washington, D.C.?: U.S. G.P.O., 1994.

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Affairs, United States Congress Senate Committee on Indian. Mohegan Nation of Connecticut Land Claims Settlement Act: Hearing before the Committee on Indian Affairs, United States Senate, One Hundred Third Congress, second session, on S. 2329, to settle certain land claims within the state of Connecticut, August 1, 1994, Washington, DC. Washington: U.S. G.P.O., 1995.

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Mohican Seminar (1st 2000 New York State Museum). Mohican Seminar 1: The continuance, an Algonquian Peoples Seminar : selected research papers, 2000. Albany, N.Y: University of the State of New York, State Education Dept., 2004.

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Zobel, Melissa Tantaquidgeon. Makiawisug: The gift of the little people. [Uncasville, CT]: Little People Publications, 1997.

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Pasquaretta, Paul. Gambling and survival in Native North America. Tucson: University of Arizona Press, 2003.

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United States. Congress. House. Committee on Natural Resources. Subcommittee on Native American Affairs. Mohegan Land Claims Settlement Act: Hearing before the Subcommittee on Native American Affairs of the Committee on Natural Resources, House of Representatives, One Hundred Third Congress, second session, on H.R. 4653, to settle Indian land claims within the state of Connecticut, and for other purposes, hearing held in Washington, DC, June 30, 1994. Washington: U.S. G.P.O., 1994.

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Book chapters on the topic "Mohegan Indians"

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Calcaterra, Angela. "Generational Objects." In Literary Indians, 83–115. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469646947.003.0004.

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This chapter situates popular poet Lydia Huntley Sigourney’s writings not in the national literary marketplace she is known for mastering but among Mohegan tribal nationhood and its locally grounded forms. During the early nineteenth century, US authors turned to Indian subjects to cultivate a literary aesthetic that relied upon exclusive notions of national identity and sentiment. Encounter brought Sigourney into relation with other forms of fellow feeling than US nationalism, the philosophical discourse of sympathy, and the Christian rhetoric of forgiveness. Mohegan, Cherokee, and Choctaw modes of cultivating fellow feeling contributed to an uncommon aesthetic in Sigourney’s writings that unsettles our understanding of American literary nationalism. Sigourney’s work also serves as a point of connection between Mohegan, Cherokee, and Choctaw nationhood, as Cherokee and Choctaw mission students wrote directly to Sigourney to articulate the necessary ties between land and feeling for their Native communities.
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Bushman, Richard Lyman. "Uncas and Joshua." In The American Farmer in the Eighteenth Century. Yale University Press, 2018. http://dx.doi.org/10.12987/yale/9780300226737.003.0005.

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Uncas, the chief of the Mohegans, initially cooperated with the Connecticut government to gain advantage over his native rivals. Uncas assisted in the conquest of the Pequots and agreed to seek Connecticut’s assistance in settling disputes with his Indian enemies in return for English support in intra-Indian disputes. He also granted land to English settlers in New London County where the Hempstead family arrived in 1645. In the following century, the Hempsteads flourished in New London while Mohegan lands continuously shrank and Indian lives were degraded. Because he was unfamiliar with the Connecticut legal system and ways of dealing, Uncas put land sales in the hands of a guardian, Captain John Mason. With the Indian economy crippled, Uncas was forced to sell land as a form of income. After his death, his son Oweneco sold land irresponsibly often under the influence of alcohol. By the time the diary of Joshua Hempstead takes up in 1711, the Mohegans were reduced to one small patch of land in Norwich. Joshua’s diary records the farming economy that effectively took control of the Connecticut landscape, forever excluding the Indians from their once extensive possessions.
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Calcaterra, Angela. "Fire and Chain." In Literary Indians, 47–82. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469646947.003.0003.

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Chapter 2 analyzes competing aesthetic traditions in the copious letters, journals, and tracts produced by missionaries to the Haudenosaunee (Iroquois; Six Nations) Confederacy in the second half of the eighteenth century. In their interactions with missionaries, Haudenosaunee nations adhered powerfully to aesthetic conventions developed over centuries. A Haudenosaunee-specific understanding of form and eloquence determined how missionaries who worked among them circulated and produced texts and shaped the outcomes of their work. Congregationalist minister and founder of Moor’s Indian Charity School Eleazar Wheelock refused to engage the ethical imperatives of Haudenosaunee eloquence and eventually gave up on his design to convert the Six Nations, despite the insistence of his missionaries Samuel Kirkland and Joseph Johnson on keeping with Haudenosaunee conventions. Meanwhile, Mohegan minister Samson Occom incorporated into English letters Haudenosaunee imagery designed to clarify relations and bring people together, in a remarkable layering of literary traditions.
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Brooks, Joanna. "Petitions and Tribal Documents." In The Collected Writings of Samson Occom, Mohegan, 141–58. Oxford University PressNew York, NY, 2006. http://dx.doi.org/10.1093/oso/9780195170832.003.0004.

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Abstract Throughout his career, Samson Occom used his literacy to help Mohegan, Brotherton, and other Native communities articulate their physical and spiritual needs, defend their traditional territories, and assert their sovereignty. Thirteen petitions and governance documents written in Occom’s hand assert the positions of tribal communities on matters such as the education of Native American children, the right to appoint their own governments, and the defense of their common lands and fishing territories. By adopting the voice of “we” in these documents, Occom subsumed his individual authorship within the collective authority of the tribe. This suggests that Occom and other English-language literate American Indians of his era viewed literacy as a tool to be subscribed in the service of American Indian communities.
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"Brothertown and Religious Autonomy." In New York's Burned-over District, edited by Spencer W. McBride and Jennifer Hull Dorsey, 161–65. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501770531.003.0020.

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This chapter recounts the conflict that arose between the residents of Brothertown and their state-appointed superintendents in early 1799. It talks about the Brothertown Indian community that was organized by Algonquian-speaking Christian Indians and led by the famous Presbyterian minister Samson Occom of the Mohegan nation. It details the arrival of the Brothertown Indians at the Oneida Nation, wherein the state of New York arranged an annuity for the community and the governor appointed superintendents who resided in New York City to manage Brothertown's finances. The chapter mentions the superintendents, Thomas Eddy and Edmund Prior, who had appointed John Dean as the new schoolmaster for Brothertown in 1798. It looks at the Brothertown Peacemakers' petition to the governor objecting to the selection of Dean, arguing that the selection was as an act of proselytizing.
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Brooks, Joanna. "Sermons." In The Collected Writings of Samson Occom, Mohegan, 159–230. Oxford University PressNew York, NY, 2006. http://dx.doi.org/10.1093/oso/9780195170832.003.0005.

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Abstract Over the course of his thirty-year ministerial career, Samson Occom traveled and preached constantly: in England, Ireland, Scotland; in rural Massachusetts, Rhode Island, Vermont, Connecticut, New Jersey, Pennsylvania, and New York, as well as Philadelphia and New York City; among the Iroquois, Lenape, Stockbridge-Mahican, Pequot, Montaukett, and Shinnecock nations; to urban whites, blacks, and Indians; to Anglicans, Presbyterians, Baptists, Seventh-Day Baptists, Free Will Baptists, Moravians, Shakers, and Methodists, as well as the unchurched and the unbelieving. Except for his assignment to the Montaukett community at Long Island, his wintering seasons at home at Mohegan in the 1770s and 1780s, and his final years at Brotherton and New Stockbridge, he was a tireless itinerant who addressed his message to all comers: white, African American, and Native American. His diary suggests that Occom typically preached extemporaneously, working from a single scripture text and the guiding influence of the Spirit.
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Butler, Jon. "African and American Indian Religion." In New World Faiths, 91–109. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195333107.003.0005.

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Abstract In the mid-1600s, Mohegans living in eastern Connecticut interred several bodies at their principal burial ground, near modern-day Norwich. Along with the body of Lucy Occum, who had been converted to Christianity yet was also a medicine woman, the Mohegans had placed a bowl inlaid with wampum, the brightly colored cylindrical beads often used as currency in Indian transactions. With Hannah Wequot, the daughter of Chief Uncas, a seventeenth-century Mohegan leader, they had buried a bowl carved from a pepperidge tree knot and decorated with the figure of an owl. With a third, unknown Mohegan they had included a small “Hobbomocko” doll used to ward off evil spirits. In 1868, looters invaded the Mohegan burial mound, scattering skeletons and removing hundreds of items buried with them, including the Hobbomocko doll and the bowls buried with Lucy Occum and Hannah Uncas. The looters sold most of the items they retrieved to collectors, and some later found their way to museums.
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Bushman, Richard Lyman. "Sons and Daughters." In The American Farmer in the Eighteenth Century. Yale University Press, 2018. http://dx.doi.org/10.12987/yale/9780300226737.003.0006.

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Out of lands that were once Indian, Hempstead provided for his six sons and four daughters. He accumulated the resources required by expanding his holdings when his children arrived at the age when they were useful workers. He opened a sheep operation in Stonington and brought in new pasture. With bequests from him, all of his children established themselves without moving to a frontier or taking up lands that were in dispute. Hempstead also passed along the subtle skills it took to be a successful farmer and citizen. The Hempsteads flourished on the lands once possessed by the Indians, benefiting from the privileges of imperial families in the European conquest of America. No record exists of Hempstead’s wife passing along skills to her daughters—Abigail Hempstead died in 1716. But the diary of Mary Cooper just across the Sound on Long Island depicts the skills daughters had to master and just as important the endurance required to keep working when fatigued, ill, or discouraged. Indian families had a culture to transmit to the rising generation that was fully as intricate as Hempstead’s, but transmission was hindered by general social decay in Native American society. Against all expectations, Mohegan culture survived and persists to this day.
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Brooks, Joanna. "Prose." In The Collected Writings of Samson Occom, Mohegan, 41–60. Oxford University PressNew York, NY, 2006. http://dx.doi.org/10.1093/oso/9780195170832.003.0002.

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Abstract The occasional writings of Samson Occom provide us rare insights into the intellectual, spiritual, and cultural lives of Northeastern Native peoples in the eighteenth century. Most surviving accounts of American Indian life from this historical period were composed by European visitors to the American colonies or white settlercolonists; these documents often tell us more about the culturally specific preoccupations and prejudices or the political motives of their authors than they do about the indigenous peoples they purport to represent. Occom belonged to the communities he wrote about. Having been reared as a traditional Mohegan, he certainly understood that documenting the ceremonial life and customs of the Montauketts and Mohegans entailed specific cautions and obligations.
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Brooks, Joanna. "“This Indian World” An Introduction to the Writings of Samson Occom." In The Collected Writings of Samson Occom, Mohegan, 3–40. Oxford University PressNew York, NY, 2006. http://dx.doi.org/10.1093/oso/9780195170832.003.0001.

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Abstract For decades, the round box fashioned from the bark of an elm tree and entwined with elaborately carved vines, leaves, and dotted lines was catalogued among the holdings of the Peabody Essex Museum in Salem, Massachusetts, as a typical example of early Native New England handicraft. But emissaries of the Mohegan Nation who visited the museum in 1995 to survey its holdings for possible repatriation saw something more: an important document of a pivotal moment in their tribal history. They took photographs of the elm bark box back to Mohegan territory in Connecticut, to the home of tribal medicine woman Gladys Tantaquidgeon, then 96 years old. Tantaquidgeon recognized in its carved dots and lines traditional symbols of Mohegan migration, and she searched deep within the collective memory of the tribe to remember the particular migration story this box had been carved to record.
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