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Reprint of the original, first published in 1873.
The belief that Native Americans might belong to the fabled “lost tribes of Israel”—Israelites driven from their homeland around 740 BCE—took hold among Anglo-Americans and Indigenous peoples in the United States during its first half century. In Lost Tribes Found, Matthew W. Dougherty explores what this idea can tell us about religious nationalism in early America. Some white Protestants, Mormons, American Jews, and Indigenous people constructed nationalist narratives around the then-popular idea of “Israelite Indians.” Although these were minority viewpoints, they reveal that the story of religion and nationalism in the early United States was more complicated and wide-ranging than studies of American “chosen-ness” or “manifest destiny” suggest. Telling stories about Israelite Indians, Dougherty argues, allowed members of specific communities to understand the expanding United States, to envision its transformation, and to propose competing forms of sovereignty. In these stories both settler and Indigenous intellectuals found biblical explanations for the American empire and its stark racial hierarchy. Lost Tribes Found goes beyond the legal and political structure of the nineteenth-century U.S. empire. In showing how the trope of the Israelite Indian appealed to the emotions that bound together both nations and religious groups, the book adds a new dimension and complexity to our understanding of the history and underlying narratives of early America.
The centrality of religion in the life of the Old South, the strongly religious nature of the sectional controversy over slavery, and the close affinity between religion and antebellum American nationalism all point toward the need to explore the role of religion in the development of southern sectionalism. In Gospel of Disunion Mitchell Snay examines the various ways in which religion adapted to and influenced the development of a distinctive southern culture and politics before the Civil War, adding depth and form to the movement that culminated in secession. From the abolitionist crisis of 1835 through the formation of the Confederacy in 1861, Snay shows how religion worked as an active agent in translating the sectional conflict into a struggle of the highest moral significance. At the same time, the slavery controversy sectionalized southern religion, creating separate institutions and driving theology further toward orthodoxy. By establishing a biblical sanction for slavery, developing a slaveholding ethic for Christian masters, and demonstrating the viability of separation from the North through the denominational schisms of the 1830s and 1840s, religion reinforced central elements in southern political culture and contributed to a moral consensus that made secession possible.