Moravian Soundscapes. Sarah Justina Eyerly
Читать онлайн книгу.
(New York: Oxford University Press, 2012); Olivia Ashley Bloechl, Native American Song at the Frontiers of Early Modern Music, New Perspectives in Music History and Criticism (New York: Cambridge University Press, 2008); Patrick Erben, A Harmony of the Spirits: Translation and the Language of Community in Early Pennsylvania (Chapel Hill: University of North Carolina Press, 2012); Tomlinson, The Singing of the New World: Indigenous Voice in the Era of European Contact; Beverley Diamond, Native American Music in Eastern North America: Experiencing Music, Expressing Culture, Global Music Series (New York: Oxford University Press, 2008); Christine DeLucia, “The Sound of Violence: Music of King Philip’s War and Memories of Settler Colonialism in the American Northeast,” Common-place: The Journal of Early American Life 13, no. 2 (Winter 2013), www.common-place-archives.org/vol-13/no-02/delucia/; Joanna Brooks, “Six Hymns by Samson Occom,” Early American Literature 38, no. 1 (2003): 67–87.
18. Mann, The Power of Song, 260; Daniel Vickers, ed., A Companion to Colonial America, Blackwell Companions to American History (Malden, MA: Blackwell Publishers, 2003), 120. This book is part of a growing body of scholarship that builds on more recent and nuanced studies of Native American communities pre- and post-contact, and historical narratives of the eighteenth century that focus on both Native peoples and colonial settlers. Although missionaries provided the sources at the heart of this project, and those sources must be read carefully and critically for how they may present information on Native Christians, they are still valuable as historical evidence. As Daniel Richter has argued, if we are not prepared to include missionary- and settler-authored sources, then we must assume that whole categories of people will be simply left out of histories of the eighteenth century. Daniel K. Richter, The Ordeal of the Longhouse (Chapel Hill: University of North Carolina Press, 1992), 4–5.
19. See Richard Cullen Rath, How Early America Sounded (Ithaca, NY: Cornell University Press, 2003); Peter Charles Hoffer, Sensory Worlds of Early America (Baltimore, MD: Johns Hopkins University Press, 2003); Geoffrey Baker, Imposing Harmony: Music and Society in Colonial Cuzco; and Sarah Keyes, “‘Like a Roaring Lion’: The Overland Trail as a Sonic Conquest,” The Journal of American History 96, no. 1 (2009): 19–43.
20. Keyes, “The Overland Trail,” 21–22.
21. Alexis de Tocqueville, Democracy in America, 322; quoted in Vine Deloria, Jr., “American Indians and the Wilderness,” in Religions and Environments: A Reader in Religion, Nature and Ecology, ed. Richard Bohannon (London: Bloomsbury, 2014), 87.
22. Matthew Hunter Price, “Methodism and Social Capital on the Southern Frontier, 1760–1830” (PhD diss., Ohio State University, 2014).
23. George Tinker, Missionary Conquest: The Gospel and Native American Cultural Genocide (Minneapolis, MN: Fortress Press, 1993), 9–10.
24. See Sarah Rivett, Unscripted America: Indigenous Languages and the Origins of a Literary Nation, Oxford Studies in American Literary History (New York, NY: Oxford University Press, 2017).
25. Merritt, “Dreaming of the Savior’s Blood,” 736; quoted in Kyle Fisher, “After Gnadenhütten: The Moravian Indian Mission in the Old Northwest, 1782–1812,” Journal of Moravian History 17, no. 1 (2017): 34.
26. Fisher, “After Gnadenhütten,” 34. For recent works on Christian missions and Native communities, see Linford Fisher, The Indian Great Awakening; Joel Martin and Mark Nicholas, eds., Native Americans, Christianity, and the Reshaping of the American Religious Landscape (Chapel Hill: University of North Carolina Press, 2010); K. McCarthy, “Conversion, Identity, and the Indian Missionary,” Early American Literature 38 (2001): 353–370; and Wheeler, To Live Upon Hope.
27. For information on the musical and compositional training of Native American Moravians, and the collaborative process of creating Native-language hymns, see Wheeler and Eyerly, “Songs of the Spirit,” 1–26. See Wheeler, To Live Upon Hope, for a discussion of the indigenization of Christianity in Mohican communities.
28. See Luke E. Lassiter, Clyde Ellis, and Ralph Kotay, The Jesus Road: Kiowas, Christianity, and Indian Hymns (Lincoln, NE: University of Nebraska Press, 2002); Michael D. McNally, Ojibwe Singers: Hymns, Grief, and a Native Culture in Motion, Religion in America (New York, NY: Oxford University Press, 2000); Tom Gordon, “Found in Translation: The Inuit Voice in Moravian Music,” Newfoundland and Labrador Studies 22, no. 1 (2007): 287–314; Tom Artiss, “Music and Change in Nain, Nunatsiavut: More White Does Not Always Mean Less Inuit,” Études/Inuit/Studies 38, no. 1/2 (2014): 33–52; and Sarah Eyerly, “Mozart and the Moravians,” Early Music 47, no. 2 (May, 2019): 161–182.
29. Lisa Brooks, “Digging at the Roots: Locating an Ethical, Native Criticism,” in Reasoning Together: The Native Critics Collective ed. Craig S. Womack, Daniel Heath Justice, and Christopher B. Teuton (Norman: University of Oklahoma Press, 2008), 262, n. 30.
30. Craig S. Womack, “Theorizing American Indian Experience,” in Reasoning Together: The Native Critics Collective ed. Craig S. Womack, Daniel Heath Justice, and Christopher B. Teuton (Norman: University of Oklahoma Press, 2008), 372.
31. Juanita Little, a Native Catholic nun, argues for an understanding of her own Catholic experience from a Native perspective: “No one asks can you be Irish and Catholic, or Peruvian and Catholic? What is so incongruous about being Indian and Catholic? . . . I want to tell my people. ‘You can be Indian and you can be Catholic. They are both the same.’ Except that in the Catholic Church, we are members, not just of the tribe, but of the world-wide family.” Juanita Little, “The Story and Faith Journey of a Native Catechist,” in Native and Christian: Indigenous Voices on Religious Identity in the United States and Canada ed. James Treat (Hoboken, NJ: Taylor and Francis, 2012), 218.
32. See Hoffer, Sensory Worlds of Early America, viii; and Merrell, “Indian History During the English Colonial Era,” in A Companion to Colonial America, ed. Daniel Vickers, Blackwell Companions to American History (Malden, MA: Blackwell Publishers, 2003), 129.
33. Although this book focuses on the North American missions of the Moravian Church, there were Moravian mission settlements in Central and South America, the Caribbean islands, Greenland, Great Britain and Ireland, continental Europe, Africa, the Middle East, India, Tibet, Siberia, Sri Lanka, Australia, and the Andaman and Nicobar Islands. For more information on the geographic extent of the missions, see Annegrete Nippa, Ethnographie und Herrnhuter Mission: Katalog Zur Ständingen Ausstellung im Völkerkundemuseum Herrnhut, Aussenstelle des Staatlichen Museums für Völkerkunde Dresden (Dresden, Germany: Staatliches Museums für Völkerkunde, 2003), especially the map and table of mission locations on pp. 12–13.
34. Heiden Collegia, MissInd 217.12b, MAB. The mission plan is also discussed in the Bethlehem Diary on December 24, 1742.
35. Zinzendorf was one of the first Europeans to travel north of the Kittatinny Mountains and into the river valleys of the Susquehanna and its western and northern branches.
36. The Heiden Collegia also included a plan for working with German communities in southeastern Pennsylvania by planting churches in Oley, Germantown, Philadelphia, Tulpehocken, and Fredericktown, and by establishing German schools in each area.
37. For more information on the transatlantic aspects of the Moravian Church, see Peter Vogt, “‘Everywhere at Home’: The Eighteenth-Century Moravian Movement as a Transatlantic Religious Community,” Journal of Moravian History 1 (2006): 7–29.
38. From a letter of “Conrad Weiser to a Friend, 1746,” quoted in Memorials of the Moravian Church, William Cornelius Reichel, ed. (Philadelphia: J. B. Lippincott, 1870), 89–90.
39. Shekomeko was the first mission established in an existing Native community. Bethlehem was the first fully Church-constructed Moravian mission town in North America. For more information about Rauch and the mission at Shekomeko, see Wheeler, To Live Upon Hope.
40.