English Letters and Indian Literacies: Reading, Writing, and New England Missionary Schools, 175-183

Notes

N o t e s The following abbreviations appear in the notes. AAS American Antiquarian Society, Worcester, Massachusetts CHS Connecticut Historical Society, Hartford, Connecticut CLC Clements Library Collection, Ann Arbor, Michigan Cornwall HS Cornwall Historical Society, Cornwall, Connecticut CSA Connecticut State Archives, Hartford, Connecticut DCA Dartmouth College Archive, Hanover, New Hampshire JHPP John Howard Payne Papers, Newberry Library, Chicago LHS Litchfield Historical Society, Litchfield, Connecticut MA Massachusetts Archive, Boston MHS Massachusetts Historical Society, Boston Preface 1. Kevin McBride’s archaeological work with the Mashantucket Pequot Museum and Research Center has had an enormous impact on the field, while Kathleen Bragdon’s seminal works, Native Writings in Massachusetts (with Ives Goddard 1988) and Native People of Southern New England (1996), have considerably enriched our understanding of the worlds and words of colonial and precolonial Native peoples. Finally, William Simmons’s The Spirit of the New England Tribes (1986) collected materials related to lifeways of early Native peoples from throughout New England. 2. Arnold Krupat, Voice in the Margin; David Brumble, American Indian Autobiography ; David Murray, Forked Tongues; and Hertha Wong, Sending My Heart Back. 3. See Womack’s essay in Reasoning Together, 17−18; although he is talking more specifically about the 1980s, in many English departments this perspective held well into the early years of this century. Jace Weaver’s important book, That the People Might Live, was published in 1997, largely initiating what was to become the dominant mode of Native scholarship for the past decade. 212 Notes to Pages ix–6 4. See, in particular, Deborah Brandt’s concept of “literacy sponsors” in Literacy in American Lives. 5. Eve Tavor Bannet, Empire of Letters (2005); Phillip Round, Removable Type (2010); Matthew Brown, The Pilgrim and the Bee (2007); Matt Cohen, The Networked Wilderness (2010); and Konstantin Dierks, In My Power (2009). 6. Collections include Barry O’Connell’s collection of the writings of William Apess; Joanna Brooks and Samson Occom; Laura J. Murray and Joseph Johnson; and my own critical anthology coedited with Kristina Bross. Analyses include Joanna Brooks, American Lazarus; Kristina Bross, Dry Bones and Indian Sermons; Laura Stevens, Poor Indians; David Murray, Indian Giving; Sandra Gustafson, Eloquence Is Power; Josh Bellin, Demon of the Continent; Bernd Peyer, Tutor’d Mind; and Gordon Sayre, Les Sauvages Americains. 7. Maureen Konkle, Writing Indian Nations; Rachel Wheeler, To Live upon Hope; David Silverman, Faith and Boundaries; Amy Den Ouden, Beyond Conquest; Michael Oberg, Uncas: First of the Mohegans; and Laurel Ulrich, Age of Homespun. 8. See, for example, Lisa Brooks, The Common Pot; Jace Weaver, That the People Might Live; Robert Warrior, The People and the Word; and Daniel Heath Justice, Our Fire Survives the Storm. 9. Siobhan Senier’s forthcoming anthology is a collaboration with tribal editors in defining and shaping literary value within tribal communities. Introduction. Technologies of Literacy Note to epigraph: Letter from George Whitefield (Ojibwe) to Amos Bassett D.D., LHS. 1. See, in particular, Matt Cohen, Networked Wilderness; Joshua Bellin, Medicine Bundle ; Lisa Brooks, Common Pot; and some of my own work, especially Early Native Literacies in New England. 2. See Laurel Ulrich, Midwife’s Tale, pp. 75–80. 3. There are two missionary societies that use this abbreviation: one is the Society for the Propagation of the Gospel in Foreign Parts, which was a Church of England organization founded in 1701. The other is the Society for Propagating the Gospel among the Indians and Others in North America, which began in 1762 as the Society for Propagating Christian Knowledge among the Indians in North America and was reestablished in 1787 with the SPG name. This second group was founded by the New England Calvinists. From 1649 to 1660 the formal name of the society familiarly known as the SPG was the President and Society for the Propagation of the Gospel in New England. After the English Restoration the name became the Company for the Propagation of the Gospel in New England. William Kellaway notes in his book The New England Company that this organization founded in the seventeenth century shared membership with the Society for Propagating Christian Knowledge among the Indians in North America, later the Society for Propagating the Gospel among the Indians and Others in North America, but they are entirely distinct. The New England Company continued to exist after the American Revolution as a Notes to Pages 7–17 213 British organization and funded missions in Canada through...