Cover

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pp. 1-1

Title Page, Copyright

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pp. 2-7

Contents

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pp. vii-viii

Illustrations

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pp. ix-xii

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Acknowledgments

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pp. xiii-xvi

As with the conclusion of any long-term, labor-intensive project, one naturally looks back to when it began to take stock of just how much happened in the intervening years. In the case of this project, I feel like an altogether different person than the one who began this research in 2006 and committed to writing this book in 2010. ...

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1. Occom’s Doubts

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pp. 1-11

Though with a different vessel than many readers will envision, akin to most colonial histories of North America, the Brothertown story begins with a crossing of the Atlantic Ocean. ...

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2. Pragmatism and the Archaeology of Colonial Ethnogenesis

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pp. 12-29

In writing the letter excerpted in the epigraph, Joseph Johnson— then a nascent leader in the Brothertown movement—aspired to raise funds for his school among the Tunxis Indians of Farmington, Connecticut. Like all people enmeshed in colonial contexts, Johnson continually refashioned his identity in relation to the “foreign” peoples, ...

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3. Brothertown Histories

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pp. 30-52

So wrote Thomas Commuck from mid-nineteenth-century Brothertown, Wisconsin. Only three decades before, Commuck—a Narragansett Indian—first joined the Brothertown community in their New York settlement just as they were preparing for their next move west. ...

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4. Brothertown Writing: Peopling the Place, Placing the People

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pp. 53-73

As described, Occom saw Brotherton, or “Brothertown” as it came to be known, simply as place rather than as an identity. For him, the newly formed body politic was exactly that—a community linked by shared religious views and approaches to the politics of colonial North America—rather than an emergent ethnic group. ...

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5. Commemoration in the Northeast

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pp. 74-119

Hardship and change were all too familiar for Aaron Poquiantup. He was born a Niantic Indian among the tumult of postrevolutionary New England and spent his childhood and much of his teenage life as part of the Christian Indian communities of coastal Connecticut and Rhode Island. ...

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6. Commemoration in Wisconsin

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pp. 120-161

Hannah Dick’s grave sits in a small cemetery in the northwest corner of Brothertown, Wisconsin, adjacent to the lot where she spent the last twenty-one years of her life. It is the only Brothertown cemetery bounded by stone walls reminiscent of the vernacular architecture of New England. ...

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7. Spatial Practices at Brothertown

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pp. 162-179

In an effort that ultimately led them to current-day Wisconsin, the Brothertown Indians sought out yet another new communal land base in the early nineteenth century. As outlined in chapter 3, they first looked to present-day Indiana, writing the letter quoted above to the leaders of a multitribal community then residing in the area ( Jarvis 2010). ...

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8. Ethnogenesis and Endurance in the Modern World: Toward a Deeper Understanding of Colonial Culture and Native American Identity Politics

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pp. 180-194

Nearly two and a half centuries have passed since Samson Occom began questioning his people’s place in coastal New England, since members of several local tribes gathered at Mohegan to discuss their uncertainties about the future, and since Joseph Johnson went to Oneida in search of a new homeland. ...

References

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pp. 195-212

Index

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pp. 213-218

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About the Author

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pp. 238-238

Craig Cipolla received his PhD in anthropology from the University of Pennsylvania in 2010 and is currently a lecturer at the University of Leicester, where he holds a Marie Curie Research Fellowship and directs both the Centre for Historical Archaeology and the Master’s Program in Historical Archaeology. ...