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Here in one volume is combined a history of the Quakers in Ireland and in Pennsylvania--a work no less esteemed for its invaluable abstracts of genealogical source materials. The Appendix, comprising fully one-third of the volume, includes biographical sketches and abstracts of certificates of removal received at various monthly meetings, together providing such information as dates of birth, marriage and death, places of residence in Ireland, names of family members, dates of immigration, and places of residence in Pennsylvania.
Mr. Dobson continues with his series of booklets pertaining to unexplored aspects of Scottish genealogy. The first of these new titles is his Scottish Quakers and Early America, the aim of which is to identify members of the Society of Friends in Scotland prior to 1700 and the Scottish origins of many of the Quakers who settled in East Jersey in the 1680s. Quakerism came to Scotland with the Cromwellian occupation of the 1650s. Scottish missionaries eventually spread the faith to various locations throughout the country, including Aberdeen in the Northeast, Edinburgh and Kelso in the southeast, and Hamilton in the west. The Society of Friends never grew to large numbers in Scotland, however, owing to its persecution by both the Episcopal and Presbyterian churches, as well as civic authorities. Understandably, a number of Scottish Quakers ultimately emigrated to the North American colonies; for example, there were some Scottish Quakers among the landowners of West Jersey as early as 1664, and between 1682 and 1685 several shiploads of emigrants left the ports of Leith, Montrose, and Aberdeen for East Jersey. Drawing upon research conducted in both Scotland and the United States in manuscript and in published sources, David Dobson has here amassed all the genealogical data that we know of concerning members of the Society of Friends in Scotland prior to 1700 and the origins of Scottish Quakers living in East New Jersey in the 1680s. While there is great deal of variation in the descriptions of the roughly 500 Scottish Quakers listed in the volume, the entries typically give the individual's name, date or place of birth, and occupation, and sometimes the name of a spouse or date of marriage, name of parents, place and reason for imprisonment in Scotland, place of indenture, date of death, and the source of the information. Without a doubt this is a ground-breaking work on the subject of Scottish emigration to North America during the colonial period.
Could slaves become Christian? If so, did their conversion lead to freedom? If not, then how could perpetual enslavement be justified? In Christian Slavery, Katharine Gerbner contends that religion was fundamental to the development of both slavery and race in the Protestant Atlantic world. Slave owners in the Caribbean and elsewhere established governments and legal codes based on an ideology of "Protestant Supremacy," which excluded the majority of enslaved men and women from Christian communities. For slaveholders, Christianity was a sign of freedom, and most believed that slaves should not be eligible for conversion. When Protestant missionaries arrived in the plantation colonies intending to convert enslaved Africans to Christianity in the 1670s, they were appalled that most slave owners rejected the prospect of slave conversion. Slaveholders regularly attacked missionaries, both verbally and physically, and blamed the evangelizing newcomers for slave rebellions. In response, Quaker, Anglican, and Moravian missionaries articulated a vision of "Christian Slavery," arguing that Christianity would make slaves hardworking and loyal. Over time, missionaries increasingly used the language of race to support their arguments for slave conversion. Enslaved Christians, meanwhile, developed an alternate vision of Protestantism that linked religious conversion to literacy and freedom. Christian Slavery shows how the contentions between slave owners, enslaved people, and missionaries transformed the practice of Protestantism and the language of race in the early modern Atlantic world.
Americans have learned in elementary school that their country was founded by a group of brave, white, largely British Christians. Modern reinterpretations recognize the contributions of African and indigenous Americans, but the basic premise has persisted. This groundbreaking study fundamentally challenges the traditional national storyline by postulating that many of the initial colonists were actually of Sephardic Jewish and Muslim Moorish ancestry. Supporting references include historical writings, ship manifests, wills, land grants, DNA test results, genealogies, and settler lists that provide for the first time the Spanish, Hebrew, Arabic, and Jewish origins of more than 5,000 surnames, the majority widely assumed to be British. By documenting the widespread presence of Jews and Muslims in prominent economic, political, financial and social positions in all of the original colonies, this innovative work offers a fresh perspective on the early American experience.