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161 Notes Introduction 1 All biblical citations are from the king James Version, unless otherwise noted. 2 Vincent Wimbush, The Bible and African Americans: A Brief History (Appleton, Wis.: Augsburg Fortress, 2002), 4. 3 In The Negro in American Life and Thought: The Nadir, 1877–1901 (New York: Dial, 1954), historian Rayford Logan characterizes the Nadir as America’s lowest point in race relations. Also see Logan’s The Betrayal of the Negro from Rutherford B. Hayes to Woodrow Wilson (Cambridge, Mass.: Da Capo Press, 1997). See Frances Foster, “A Narrative of the Interesting origins and (Somewhat) Surprising Developments of African American Print Culture,” American Literary History (Winter 2005): 712-40, for discussion of the importance of the early black religious press. 4 Wimbush, The Bible and African Americans, 4. Emphasis added. 5 George Aichele et al., The Postmodern Bible: The Bible and Culture Collective (New Haven: Yale University Press, 1995), 286. Chapter 1 1 Phillis Wheatley, “Letter to Rev. Samson occum,” Connecticut Gazette, March 11, 1774. 2 George Whitefield, “Religious Society,” in Selected Sermons of George Whitefield (Philadelphia : Union Press, 1904), 14. 3 Albert J. Raboteau, “African Americans, Exodus, and the American Israel,” in Religion and American Culture: A Reader, ed. David G. Hackett (New York: Routledge, 1995), 82. 4 Regina M. Schwartz, The Curse of Cain: The Violent Legacy of Monotheism (Chicago: University of Chicago Press, 1997), 58. 162 NoTES To PP. 12–20 5 Priscilla Wald, Constituting Americans: Cultural Anxiety and Narrative Form (Durham, N.C.: Duke University Press, 1995), 2. Emphasis in original. 6 Michael Wigglesworth, “God’s Controversy with New England” (1662), in God’s New Israel: Religious Interpretations of American Destiny, ed. Conrad Cherry (Chapel Hill: University of North Carolina Press, 1998), 47. 7 See also Anthony Benezet, Observations on the Inslaving, Importing and Purchasing of Negroes (Germantown: Christopher Sower, 1760); Benjamin Lay, All Slave-Keepers That Keep the Innocent in Bondage, Apostates (Philadelphia: Author, 1737); The Case of Our Fellow-Creatures, the Oppressed Africans, Respectfully Recommended to the Serious Consideration of the Legislature of Great-Britain, by the People Called Quakers (London: James Phillips, 1784). 8 Stewart, a Boston customs official, had taken his slave James Somerset to England in 1769; Lord Mansfield prohibited Stewart from selling Somerset to a slave owner in Jamaica a few years later. 9 Mukhtar Ali Isani, “The Contemporaneous Reception of Phillis Wheatley: Newspaper and Magazine Notices during the Years of Fame, 1765–1774,” Journal of Negro History 85, no. 4 (2000): 269. 10 Phillis Wheatley’s biographer, Vincent Carretta, suggests that Wheatley’s free status “may well have been a concession manipulated by Wheatley from Nathaniel Wheatley in exchange for her promise to return to Boston to care for his mother, her mistress: one promise for another.” Carretta, Introduction to Wheatley, Complete Writings, ed. Vincent Carretta (New York: Penguin, 2001), xxvi–xxvii. 11 Isani, “Contemporaneous Reception.” 12 Isani, “Contemporaneous Reception.” 13 Although Dartmouth College was not established specifically for Native Americans, it offered limited educational opportunities for them. Fewer than 100 Native Americans attended Dartmouth between 1770–1965. In 1970 newly appointed president John G. kemeny renewed the institution’s commitment to education for Native Americans by aggressively recruiting Native American students and establishing the nation’s first Native American Studies program. For further insights, see Colin G. Calloway, “Elezar Wheelock Meets Luther Standing Bear: Native American Studies at Dartmouth,” in Native American Studies in Higher Education: Models for Collaboration between Universities and Indigenous Nations, ed. Duane Champagne and Jay Stauss (Walnut Creek, Ca.: AltaMira Press, 2002), 17–28; Cary Michael Carney, Native American Higher Education in the United States (New Brunswick, N.J.: Transaction Publishers, 1999). 14 “Petition for Freedom to Massachusetts Governor Thomas Gage, His Majesty’s Council , and the House of Representatives, 25 May 1774,” Jeremy Belknap Papers, Massachusetts Historical Society, 2012, accessed July 6, 2012, http://www.masshist.org/ database/589use-onview-id. 15 Vincent Carretta, Introduction to ottobah Cugoano, Thoughts and Sentiments on the Evil and Wicked Traffic of the Slavery and Commerce of the Human Species (1787), ed. Vincent Carretta (New York: Penguin, 2000), xiv. 16 When God introduced the Ten Commandments at Mount Sinai, he reminded the Israelites that he had delivered them out of the land of Egypt, “the house of bondage” (Exod 20:2). 17 In their introduction to Black AtlanticWriters of the Eighteenth Century: Living the New Exodus in England and the Americas (New York: Palgrave Macmillan, 1995), Adam Potkay and Sandra Burr argue that Equiano constructs...

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