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This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
"[...]enemy, and to place no confidence in him. I told them that such a person deserved to have his own rum thrown into his face. I endeavored to show them how much more useful they might be to themselves and the world if they would but try to educate themselves, and of the respect they would gain by it. Then, addressing the throne of grace, I besought the Lord to have mercy on them and relieve them from the oppressions under which they laboured. Here Mr. Fish cautioned me not to say any thing about oppression, that being, he said, the very thing that made them discontented. They thought themselves oppressed, he observed, but such was not the case. They had already quite liberty enough. I suggested to[...]".
William Apess (1798-1839) (also William Apes before 1837), was an ordained Methodist minister, writer, and activist of mixed-race descent, who was a political and religious leader in Massachusetts. After becoming ordained as a Methodist minister in 1829, he published his autobiography the same year. It is among the first autobiographies by a Native American writer. Apess was part Pequot Indian. An itinerant preacher in New England, Apess visited the Mashpee on Cape Cod in 1833. Hearing their grievances against white overseers and settlers who stole their wood, he helped organize what was called the Mashpee Revolt of 1833-34. Their attempt to regain civil rights was covered sympathetically by the Boston Advocate, while criticized by local journals in Cape Cod. Apess published a book about the experience in 1835, which he summarized as "Indian Nullification." Apess alienated many of his supporters before dying in New York City, New York at age 41, although he has been described as "perhaps the most successful activist on behalf of Native American rights in the antebellum United States William Apess was born in 1798 in Colrain in northwestern Massachusetts to William and Candace Apess of the Pequot tribe. According to his autobiography, Apess' paternal grandfather was white and married a Pequot woman. He claimed descent from King Philip through his mother, who also had European-American and African ancestry. Until the age of five, Apess lived with his family, including two brothers and two sisters, near Colrain. After his parents separated, the children were cared for by their maternal grandparents, who were abusive and suffered from alcoholism. After continued abuse, a neighbor intervened with the town selectmen on behalf of the children. They were taken away for their own safety and indentured to European-American families. The then five-year-old Apess was cared for by his neighbor, Mr. Furman, for a year until he had recovered from injuries sustained while living with his grandparents. His autobiography does not mention any contact with his Pequot relatives for the rest of his childhood. He remarks that he did not see his mother for twenty years after the beating. In contrast, he grew to love his adopted family dearly, despite his status as an indentured servant. When Mrs. Furman's mother died, he writes that "She had always been so kind to me that I missed her quite as much as her children, and I had been allowed to call her mother."[6] Apess was sent to school during the winter for six years to gain an education, while also assisting Furman at work. Mrs. Furman, a Baptist, gave William his first memorable experience with Christianity when he was six, and she discussed with him the importance of going to heaven or hell. Even as a young child, his devotion was ardent. He describes the joy he gained from sermons, and the deep depression he suffered when Mr. Furman eventually forbade him from attending. William was brutally shocked out of this happy period of his life at age eleven, when Mr. Furman discovered his plans to run away. He never really wanted to leave, but, despite his reassurances, the family he had come to regard as his own sold him to Judge James Hillhouse, a member of the Connecticut elite. The elderly judge, being much too old to discipline an unruly and rejected child, quickly sold his indenture to Gen. William Williams, under whom Apess spent four years. It was during these four years that Apess grew increasingly close to the "noisy Methodists," a community composed mostly of mixed-race, black, or poor people considered outcasts
This biography of the Native American writer, activist, and minister “brings Apess nearly fully to life, which no one else, among many scholars, has.” (Barry O’Connell, editor of On Our Own Ground: The Complete Writings of William Apess, a Pequot) The life of William Apess (1798–1839), a Pequot Indian, Methodist preacher, and widely celebrated writer, provides a lens through which to comprehend the complex dynamics of indigenous survival and resistance in the era of America’s early nationhood. Apess’s life intersects with multiple aspects of indigenous identity and existence in this period, including indentured servitude, slavery, service in the armed forces, syncretic engagements with Christian spirituality, and Native struggles for political and cultural autonomy. Even more, Apess offers a powerful and provocative voice for the persistence of Native presence in a time and place that was long supposed to have settled its “Indian question” in favor of extinction. Through meticulous archival research, close readings of Apess’s key works, and informed and imaginative speculation about his largely enigmatic life, Drew Lopenzina provides a vivid portrait of this singular Native American figure. This new biography will sit alongside Apess’s own writing as vital reading for those interested in early American history and indigeneity.
This collection, broad in its scope, explores rich and multi-faceted literary works by and about Native Americans from the “long” early American period to the present. What links these essays is a concern for the ways in which Native Americans have navigated, negotiated, and resisted dominant white ideology since the founding of the Republic. Importantly, these essays are historically situated and consider not only the ways in which indigenous peoples are represented in American literature and history, but pay much needed attention to the actual lived experiences of Native Americans inside and outside of native communities. By addressing cross-cultural protest, resistance to dominant white ideology, the importance to Natives of land and land redress, sovereignty, separatism, and cultural healing, Sovereignty, Separatism, and Survivance contributes to our understanding of the discrepancy between ideological representations of native peoples and the real-life consequences those representations have for the ways in which indigenous peoples live out their daily lives.