NOTES
Notes Introduction 1. Excerpt of letter reprinted in Baptist Home Mission Monthly 4:10 (October 1882), 285. 2. H. M. Tupper, “Shaw University: Annual Report of President H. M. Tupper,” reprinted in Baptist Home Mission Monthly 5:5 (May 1883), 102. Emphasis in the original. 3. For more on the Chinese Exclusion Act and its effect on the Chinese in the United States, see Erika Lee, At America’s Gates: Chinese Immigration During the Exclusion Era, 1882–1943 (Chapel Hill: University of North Carolina Press, 2003). 4. William J. Simmons, Men of Mark: Eminent, Progressive and Rising (Cleveland, 1887), 206–207. 5. E. G. Robinson, “Race and Religion on the American Continent,” Baptist Home Mission Monthly 5:3 (March 1883), 49–53. 6. Ibid., 49, 52–53. 7. I use “American Baptist” here and throughout the book to indicate the organizational affiliation of the evangelicals, not to specify their nationality. “American Baptists” thus refers to those individuals associated with the New York-based, northern-dominated American Baptist Home Mission Society. The group’s counterpart is Southern Baptists, which refers to evangelicals affiliated with the Southern Baptist Convention. When I use the lower-case variation (“southern Baptist” or “northern Baptist”), I am referring to geographic location. Members of the ABHMS helped found the American Baptist Anti-Slavery Convention (ABASC) in 1840. ABASC agitation, especially its opposition to the appointment of slaveholding missionaries, precipitated the split of northern and southern Baptists in 1845. For more on the ABASC, see Elon Galusha, “Address to Southern Baptists, delivered 30 April 1840,” reproduced in A. F. Foss and E. Mathews, Facts for Baptist Churches (Utica, N.Y., 1850), 46; Nathaniel Colver, A Review of the Doings of the Baptist Board of Foreign Missions, and of the Triennial Convention, at Baltimore, April, 1841 (n.p., 1841), 46; Henry Yu, Thinking Orientals: Migration, Contact, and Exoticism in Modern America (New York: Oxford University Press, 2001), 21. 8. Robinson, “Race and Religion,” 49. 9. This approach builds upon scholarship in colonial and postcolonial studies that ex- amines the limits of liberal, inclusive colonial policies. See especially Frederick Cooper and Ann Laura Stoler, “Between Metropole and Colony: Rethinking a Research Agenda,” in Tensions of Empire: Colonial Cultures in a Bourgeois World, ed. Cooper and Stoler (Berkeley: University of California Press, 1997), 1–56; Ann Laura Stoler, “Tense and Tender Ties: The Politics of Comparison in North American History and (Post) Colonial Studies,” Journal of American History 88:3 (December 2001), 829–65. Yet as Mary A. Renda perhaps most concisely articulated in a Journal of American History “roundtable” response to an article by Stoler on colonial and postcolonial studies in North American history, such analytical frameworks tend to privilege processes of domination. I share Renda’s concerns. My approach in this book is to balance an analysis of the subtleties of racial domination as engendered by the home mission project with an understanding of, to use Renda again, “the cultural histories” that blacks and Chinese “brought to bear on their experience of domination .” Mary A. Renda, “‘Sentiments of a Private Nature’: A Comment on Ann Laura Stoler’s ‘Tense and Tender Ties,’” Journal of American History 88:3 (December 2001), 886. 10. Robinson, “Race and Religion,” 51–52. 11. Lemuel Moss, “Results of Home Mission Work,” Baptist Home Mission Monthly 5:5 (May 1883), 101. My framework of analysis for the late nineteenth-century home mission movement extends Laurie F. Maffly-Kipp’s excellent work on home missions in the American West. Maffly-Kipp’s examination of California during the antebellum years presents a masterful examination of home mission ideology, but it neglects the experiences and ideas of blacks and, especially, Chinese. Laurie F. Maffly-Kipp, Religion and Society in Frontier California (New Haven, Conn.: Yale University Press, 1994). See also idem, “Assembling Bodies and Souls: Missionary Practices on the Pacific Frontier,” in Practicing Protestants: Histories of Christian Life in America, 1630–1965, ed. Maffly-Kipp, Leigh E. Schmidt, and Mark Valeri (Baltimore: Johns Hopkins University Press, 2006), 51–76. 12. The scholarship that explores white-led, northern home missions to African Americans in the aftermath of the Civil War is particularly rich. See especially Willie Lee Rose, Rehearsal for Reconstruction: The Port Royal Experiment (1964; New York: Oxford University Press, 1976); David M. Reimers, White Protestantism and the Negro (New York: Oxford University Press, 1965); James M. McPherson, The Abolitionist Legacy: From Reconstruction to the NAACP (Princeton, N.J.: Princeton University Press, 1975); Jacqueline...
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