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This Is A New Release Of The Original 1836 Edition.
This volume is a copy of Gookin's 1677 manuscript, "An Historical Account ... of the Christian Indians in New England," made by Jared Sparks (1789-1866) in 1830. (The original manuscript essay cannot be located.) Gookin writes extensively of the movements and sufferings of the Christian Indians during the King Philip's War, 1675 to 1676. He describes, in great detail, Indian tribes and individuals, the captivity of both Indians and colonists, the savage attacks, verbal and physical, against the Christian Indians, and the efforts made by John Eliot (1604-1690) and Gookin to defend them. He also includes copies of orders of various councils in regard to the fate of the Christian Indians, who were finally exiled to Deer Island. Gookin also includes a copy of a 1677 letter from John Eliot, praising this account, and copies of three 1677 certificates, signed by an army officer and two government officials, praising the loyal efforts of the Christian Indians during the war.
John Eliot (1604–90) has been called “the apostle to the Indians.” This book looks at Eliot not from the perspective of modern Protestant “mission” studies (the approach mainly adopted by previous research) but in the historical and theological context of seventeenth-century puritanism. Drawing on recent research on migration to New England, the book argues that Eliot, like many other migrants, went to New England primarily in search of a safe haven to practice pure reformed Christianity, not to convert Indians. Eliot’s Indian ministry started from a fundamental concern for the conversion of the unconverted, which he derived from his experience of the puritan movement in England. Consequently, for Eliot, the notion of New England Indian “mission” was essentially conversion-oriented, Word-centered, and pastorally focused, and (in common with the broader aims of New England churches) pursued a pure reformed Christianity. Eliot hoped to achieve this through the establishment of Praying Towns organized on a biblical model—where preaching, pastoral care, and the practice of piety could lead to conversion—leading to the formation of Indian churches composed of “sincere converts.”
This Is A New Release Of The Original 1836 Edition.
Ninigret (c. 1600–1676) was a sachem of the Niantic and Narragansett Indians of what is now Rhode Island from the mid-1630s through the mid-1670s. For Ninigret and his contemporaries, Indian Country and New England were multipolar political worlds shaped by ever-shifting intertribal rivalries. In the first biography of Ninigret, Julie A. Fisher and David J. Silverman assert that he was the most influential Indian leader of his era in southern New England. As such, he was a key to the balance of power in both Indian-colonial and intertribal relations.Ninigret was at the center of almost every major development involving southern New England Indians between the Pequot War of 1636–37 and King Philip's War of 1675–76. He led the Narragansetts' campaign to become the region's major power, including a decades-long war against the Mohegans led by Uncas, Ninigret's archrival. To offset growing English power, Ninigret formed long-distance alliances with the powerful Mohawks of the Iroquois League and the Pocumtucks of the Connecticut River Valley. Over the course of Ninigret's life, English officials repeatedly charged him with plotting to organize a coalition of tribes and even the Dutch to roll back English settlement. Ironically, though, he refused to take up arms against the English in King Philip’s War. Ninigret died at the end of the war, having guided his people through one of the most tumultuous chapters of the colonial era.
George Washington insisted that his portrait be painted with one. Daniel Boone created a legend with one. Abraham Lincoln shot them on the White House lawn. And Teddy Roosevelt had his specially customized. In this first-of-its-kind book, historian Alexander Rose delivers a colorful, engrossing biography of an American icon: the rifle. Drawing on the words of foot soldiers, inventors, and presidents, based on extensive new research, and spanning from the Revolution to the present day, American Rifle is a balanced, wonderfully entertaining history of the rifle and its place in American culture.
In the seventeenth-century English Atlantic, religious beliefs and practices played a central role in creating racial identity. English Protestantism provided a vocabulary and structure to describe and maintain boundaries between insider and outsider. In this path-breaking study, Heather Miyano Kopelson peels back the layers of conflicting definitions of bodies and competing practices of faith in the puritan Atlantic, demonstrating how the categories of “white,” “black,” and “Indian” developed alongside religious boundaries between “Christian” and “heathen” and between “Catholic” and “Protestant.” Faithful Bodies focuses on three communities of Protestant dissent in the Atlantic World: Bermuda, Massachusetts, and Rhode Island. In this “puritan Atlantic,” religion determined insider and outsider status: at times Africans and Natives could belong as long as they embraced the Protestant faith, while Irish Catholics and English Quakers remained suspect. Colonists’ interactions with indigenous peoples of the Americas and with West Central Africans shaped their understandings of human difference and its acceptable boundaries. Prayer, religious instruction, sexual behavior, and other public and private acts became markers of whether or not blacks and Indians were sinning Christians or godless heathens. As slavery became law, transgressing people of color counted less and less as sinners in English puritans’ eyes, even as some of them made Christianity an integral part of their communities. As Kopelson shows, this transformation proceeded unevenly but inexorably during the long seventeenth century.
No previous work on Eliot’s mission to the Indians has told such a comprehensive and engaging story. Cogley takes a dual approach: he delves into both Eliot’s theological writings and the historical development of Eliot’s missionary work, thereby presenting perspectives that challenge widely accepted assessments of the Puritan mission.
The practiceof archaeology has many different facets: from academia, to government, tocultural resource management, to public media. Considering the place of archaeology in society means understanding the rolesthat archaeology has in the present day and a sense of the contributions thatit can make in each of these areas, both now and in the future. Archaeologistscome to the field to pursue a variety of interests: teaching, examininghistory, preserving the environment, or studying a specialized time period orinterest. The outside world has a number of other expectations of archaeology:preservation, tourism, and education, to name but a few. From a broad and varied background, the editors have compiled a rare group ofcontributors uniquely qualified to address questions about the current state ofarchaeology and its relevance in society. There is no single answer to thequestion of how the field of archaeology should develop, and what it can do forsociety. Instead,the authors in this volume lay out the many ways in which archaeology isrelevant to the present day - considering, for example, climate change, energyexploration, warfare, national identity, the importance of stories and how theyare told, and how and why opportunities to engage with the past throughmuseums, digs, television, classes, and the print media have the formsthey currently do - creating a state-of-the-art tool for archaeologists, policymakers and the public alike to understand the work of many in the fieldand address the challenges we all face.