Notes
Notes Introduction 1. I make the usual acknowledgment of the problems and pitfalls of racial terminology . In the absence of any agreed or wholly acceptable terms I will use "Indian," "Native American," "Native," and "American Indian" interchangeably; "African American," except where I am repeating a period use of "Negro"; and "white" or "European ," with all their inadequacies. 2. See particularly the still-groundbreaking work ofJack D. Forbes, Black Africans and Native Americans: Color, Race and Caste in the Evolution qf Red-Black Peoples (Oxford: Basil Blackwell, 1988), and the extensive work of Daniel Littlefield over many volumes. See also William Loren Katz, Black Indians: A Hidden Heritage (New York: Atheneum, 1986). Among a growing number of studies of particular groups, see Karen I. Blu, The Lumbee Problem: The Making qf an American Indian People (New York: New York University Press, 1980); Kenneth W Porter, The Black Seminoles: History qf a Freedom-Seeking People (Gainesville: University Press of Florida, 1996); Katja May, 4frican Americans and Native Americans in the Creek and Cherokee Nations, 1830s to 1920s: Collision and Collusion (New York: Garland, 1996); Lisa Bier, American Indian and African American People, Communities and Interactions : An Annotated Bibliograplry (Westport, Conn.: Praeger, 2006). 3. Jon Buder, Awash in a Sea qf Faith: Christianizing the American People (Cambridge, Mass.: Harvard University Press, 1990), 156. 4. William Knox, Three Tracts Respecting the Conversion and Instruction qf the Free Indians and Negroe [sic] Slaves in the Colonies, Addressed to the Venerable Societyfor the Propagation qf the Gospel (London, 1768), 6. 5. Knox, Three Tracts, 9, 10. 6. Knox, Three Tracts, 16-17. 7.Joseph Holt Ingraham, Lafitte, the Pirate qf the Gu.lf(London:J. S. Pratt, 1845), 128--29. 8. Ingraham, Lafitte, the Pirate qf the Gulf, 61. 9. Ingraham, Lafitte, the Pirate qf the Gulf, 173. 10. One other striking comparison of the mental and moral capacities of the different races that is set against the politics and policies of Removal and slavery, and chimes with Knox and Ingraham, comes from Alexis de Tocqueville's account in Democracy in America of an encounter with two women, one Indian and one Mrican American, who are looking after a rather demanding young white boy. The Indian woman is proud and self-contained, while the Negro is subservient and seemingly without an identity of her own, other than the one that has been created by her powerless situation, and 150 Notes to Pages 5-12 Tocqueville sees this triangle of relations and capacities as reflecting the larger national situation. See my "The Red and the Black: Autobiography and the Creation of Mixed Blood Identity," in Writing and Race, ed. Tim Youngs (London: Pluto Press, 1995). 11. Joseph Mitchell, The Missionary Pioneer, or A Briif Memoir qf the Life, lAbours and Death qfJohn Stewart (Man qf Colour) Founder, under God qf the Mission among the Ujandotts at Upper Sandusky, Ohio (New York:]. C. Totten, 1827), 68. 12. The earliest such account, that ofJohn Marrant, identifies him as "Black" in the title but makes no further mention of his race at all. A Narrative qf the Lord's WonderfUl Dealings withJohn Marrant, aBlack (Now Going to Preach the Gospel in Nova Scotia). Taken down from his Own Relation, Arranged, Corrected and Published by the Rev. Mr. Aldridge (London, 1785). Karen Weyler has argued that early accounts such as this need to be seen in the context of an eighteenth-century view, in which race is an unstable concept moving between an entity defmed by culture and geographical location to something defined by appearance, skin, and intellectual qualities, as in !he nineteenth century. Karen Weyler, "Race, Redemption, and Captivity in the Narratives of Briton Hammon and John Marrant," in Genius in Bondage: .Literature qf the Early Black Atlantic, ed. Vincent Carretta and Philip Gould (Lexington: University Press of Kentucky, 2001). 13. William Apess, A Son qf the Forest and Other Writings, ed. Barry O'Connell (Amherst: University of Massachusetts Press, 1997), 46. See Laura E. Donaldson, "Son of the Forest, Child of God: William Apess and the Scene of Postcolonial Nativity," in Postcolonial America, ed. Richard C. King (Urbana: University of Illinois Press, 2000), and "Making a Joyful Noise: William Apess and the Search for Postcolonial Method(ism)," in Messy Beginnings: Postcolonialiry and Early American Studies, ed. Malini Johar Schueller and Edward Watts (New Brunswick, NJ.: Rutgers University Press, 2003). Donaldson's work here and in her forthcoming book demonstrates the many ways in which Christianity was creatively adapted and...
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