Moravian Soundscapes. Sarah Justina Eyerly
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the Furtherance of the Gospel: sold at No.10, Nevil’s Court, Fetter Lane), 37.
41. Richard W. Pointer, Encounters of the Spirit: Native Americans and European Colonial Religion, Religion in North America (Bloomington, IN: Indiana University Press, 2007), 143. Wheeler, To Live Upon Hope.
42. David Zeisberger, “Foreword,” in A Collection of Hymns for the Use of the Delaware Christian Indians, of the Mission of the United Brethren in North America, 2nd ed. (Bethlehem, PA: J. and W. Held, 1847).
43. Wheeler and Eyerly, “Songs of the Spirit,” 1. Also see Pointer, Encounters of the Spirit, 144; and Woodward, “Incline Your Second Ear This Way.”
44. See Wheeler, To Live Upon Hope, 95–104.
45. Paul Peucker, A Time of Sifting: Mystical Marriage and the Crisis of Moravian Piety in the Eighteenth Century, Pietist, Moravian, and Anabaptist Studies (University Park, Pennsylvania: The Pennsylvania State University Press, 2015), 19.
46. For an excellent overview of the use of lots in Moravian communities, see Gillian Lindt Gollin, Moravians in Two Worlds: A Study of Changing Communities (New York: Columbia University Press, 1967).
47. Eventually, the watchwords were standardized and chosen at the beginning of each new year by Church elders by drawing slips of paper randomly from a bowl to represent each day of the calendar year. This is a practice that continues in the Moravian Church to the present day.
48. Sarah Eyerly, “Der Wille Gottes: Musical Improvisation in Eighteenth-Century Moravian Communities,” in Self, Community, World, Moravian Education in a Transatlantic World, ed. Heikki Lempa and Paul Peucker, Studies in Eighteenth-Century America and the Atlantic World (Bethlehem, PA: Lehigh University Press, 2010), 201–227; also see Katherine M. Faull, “Speaking and Truth-Telling: Parrhesia in the 18th-Century Moravian Church,” in Self, Community, World: Moravian Education in a Transatlantic World, 204–230.
49. Wheeler, To Live Upon Hope, 6.
50. Joanne van der Woude, “Polyglot Harmony: Moravians among the Indians,” in “Towards a Transatlantic Aesthetic: Immigration, Translation, and Mourning in the Seventeenth Century” (PhD diss., University of Virginia, 2007).
51. Peucker, A Time of Sifting, 26.
52. Wheeler, To Live Upon Hope, 63.
53. Hans Rollman, Moravian Beginnings in Labrador: Papers from a Symposium Held in Makkovik and Hopedale (St. John’s, Newfoundland: Newfoundland and Labrador Studies, Faculty of Arts Publications, Memorial University, 2009), 135.
54. Peucker, A Time of Sifting, 4–5. The designation “Moravian” was a spiritual designation in the eighteenth century, and was not considered to be associated with race or ethnicity. The mission movement that began in the original community of Herrnhut may have started in Germany, but it has since that time evolved to become a worldwide church denomination. Currently, the African synods constitute more than half of the membership of the Moravian Church. For a discussion of the Moravian missions in Tanzania, see Anna Maria Busse Berger’s article, “Spreading the Gospel of Singbewegung: An Ethnomusicologist Missionary in Tanganyika of the 1930s,” Journal of the American Musicological Society 66, no. 2 (2013): 475–522.
55. English translation of “Catalogue of baptized Indians in North America,” MissInd 3191.1, MAB.
56. This study aims to present what Anne Kelly Knowles and Amy Hillier have proposed as a new way of writing history that includes human experiences of space and place and affective geography. Scholars in historical GIS are increasingly interested in mapping frameworks that are capable of visualizing relations, networks, connections, emotions, and nonstandard patterns of movements. But it is my contention that spatial humanities approaches combined with audible histories have the potential to restore an almost multidimensional quality to the past. It is my hope to achieve a more holistic, sensory experience of Moravian mission history by combining the fields of geography, including aural and sound cartography and geographical information systems (GIS) with the fields of sonic and acoustic ecology, sound studies, and musicology. For recent scholarship on historical GIS, see Anne Kelly Knowles and Amy Hillier, eds., Placing History: How Maps, Spatial Data, and GIS Are Changing Historical Scholarship (Redlands, CA: ESRI Press, 2008); David J. Bodenhamer, John Corrigan, and Trevor M. Harris, eds., The Spatial Humanities: GIS and the Future of Humanities Scholarship, The Spatial Humanities (Bloomington, IN: Indiana University Press, 2010); and David J. Bodenhamer, John Corrigan, and Trevor M. Harris, eds., Deep Maps and Spatial Narratives, The Spatial Humanities (Bloomington: Indiana University Press, 2015); Ian Gregory, A Place in History: A Guide to Using GIS in Historical Research, History Data Service (Oakville, CT: David Brown, 2003); Ian Gregory and Alistair Geddes, eds. Toward Spatial Humanities: Historical GIS and Spatial History, The Spatial Humanities (Bloomington, IN: Indiana University Press, 2014); Stephen Daniels et al., Envisioning Landscapes, Making Worlds (London, England: Routledge, 2012); and John Lewis Gaddis, The Landscape of History: How Historians Map the Past (New York: Oxford University Press, 2002).
57. Since maps are best at representing particular points in time, the sound maps that form the Moravian Soundscapes project are sited in 1758. By 1758, most of Bethlehem’s communal and industrial buildings had been completed, with the exception of the Widows’ House and the final addition to the Single Sisters’ House in 1768. Also, 1758 is the year best represented by archival materials (maps, diaries, artistic representations) from the Moravian Archives in Bethlehem. The soundscape compositions embedded in the sound maps are more specifically representative of a typical mid-morning in the month of May 1758. This project is also a part of a new and interdisciplinary field—digital sound studies—that lies at the intersection of sound studies and the digital humanities. For recent works on digital sound studies, see Mary Caton Lingold, Darren Mueller, and Whitney Trettien, eds., Digital Sound Studies (Durham, NC: Duke University Press, 2018); and Rebecca Geoffrey-Schwinden, “Digital Approaches to Historical Acoustemologies: Replication and Reenactment,” in Digital Sound Studies, 231–249. For an excellent discussion of the difficulties involved in writing and researching aural history, see Mark M. Smith’s “Introduction: Onward to Audible Pasts,” in Hearing History, 417–431.
58. Christine DeLucia has argued for the importance of “digging deep in small places over time” and paying attention to artifacts, rituals, and other gestures of human experience. DeLucia, Memory Lands: King Philip’s War and the Place of Violence in the Northeast, Henry Roe Cloud Series on American Indians and Modernity (New Haven: Yale University Press, 2018), 3, 10. Like Karen Halttunen, she advocates for historians to eschew the privileging of bigger histories of early America over smaller histories that are attentive to local and regional place. Karen Halttunen, “Grounded Histories: Land and Landscape in Early America,” The William and Mary Quarterly 68, no. 4 (2011): 513–532. The maps for this book are created with the idea of representing localized and intimate Moravian ideas of space and place. The terms “space” and “place” are used in this book in ways that are reflective of how eighteenth-century Moravians envisioned their communities. “Space” and “place” may represent specific locations in the physical (i.e., human and natural) world, as well as Moravians’ conceptions of the environments they inhabited. However, it is also important to recognize a distinctly spiritual and intangible sense of location, which was an important concept in early Moravian mission communities. In this sense, the terms “space” and “place” are not tied to specific physical locations but represent instead an overlay of the spiritual world onto the physical geography of landscape. Like DeLucia, I hope that the recentering of place as a lens of analysis—rather than time, or the typical periodizations used in academic historical studies—can reveal alternative understandings of the past and geography. DeLucia, Memory Lands, 2–3. Also see Lisa Brooks, “The Primacy of the Present, the Primacy of Place: Navigating the Spiral of History in the Digital World,” PMLA 127, no. 2 (2012): 308–316.
59. After the first mission at Gnadenhütten, Pennsylvania, was destroyed in 1755, it was eventually rebuilt in Ohio in 1772. Moravian scholars typically