Missionary work for the last four weeks. Think about this. Think about the texts we have read and the work we have gone through. Spanish work on missions in south america by looking at we did work with jesuit relations. The we did the novel and adaptation of the novel into a film. We have been into south america, france, japan. We have been doing this for weeks. The question maybe we can start our seminars off with this thursday is why . Why do we spend so much time talking about the jesuits . I have my own reasons and answers to that. I would like you to develop them. May write that down and make a note to yourself. Why are we spending so much time writing but the jesuits . It is something we can start the conversation off with. One of the things i should say as a way to segue into this discussion of i will come back to that. Really do inform and shape Protestant Missionary work in important ways. You guys probably know this from your western civilization course. The protestants and catholics do not exactly get along that well in the 16th and 17th centuries. Whenever protestants look at the expansion and rise of the ons, they look at them the one hand they look at the success of the jesuits and protestants say you guys are talking about thousands of conversions in japan were thousands of conversions in south america. The protestants cry foul and say that is ridiculous. There is no way these people are truly converting. They say that is ridiculous. You are using different tactics. They are not really converted. There is a critique there. On the other hand, protestants are also kind of jealous of the jesuits in the numbers, even if they think they are inflated. The protestants look at the jesuits and the successes they claimed to have and they say that we should be doing the same. For the next several weeks, we will talk about Protestant Missionary work in the 17th and 18th centuries. One thing you should consider is the conspiracy and comparison and contrasts with catholic and protestant ocean area work. Water missionary work. How do they unfold in different ways . Think about those questions as we move forward. , and this is images from that discussion we have been having, today i want to start by talking about a man named john. Usually when you talk about Early English missions to new england in the 17th century, we talked about a guy named john elliott who we will. Export today. I want to talk about who we will explore today. I want to talk about this guy instead. This is an image depicting the death of a man named john n. Nsom on sassamo i kind of expected that. He is definitely not a famous figure, certainly not a famous celebrity. He has a really important he plays an Important Role in the shaping of early new england history in his life and especially his death toward the end of the 17th century. This image is depicting an event 1675. Uary samon his body was found bloated and frozen under an icy pond, half submerged in a town now cold lakeville, massachusetts. If you draw a line from providence, rhode island to plymouth, massachusetts, you would basically come across lakeville south of that line. This is where his body was found. I should say that events like this, like deaths, water oriented deaths, were not uncommon in the colonial age. Originally people thought maybe he drowned. Speculated maybe the guy had a heart attack. He was in his 50s. Life expectancy was not superhigh so maybe he died of natural causes. There was one factor that suggests there was foul play involved. The main factor was a couple of weeks before, John Sassamon had informed english colonial officials that a man named medicom, who was an indian leader, the leader of the wampanoags, also went by the name of philip, he informed english colonial officials that philip was planning a massive attack on english colonial settlements in new england. So sassamon was playing the role of informant, and it looks like he paid dearly for it. Philip himself is a fascinating figure. But John Sassamon is equally fascinating. I want to give you a little bit of background. John sassamon grew up in a white english household. He was a servant to a new englander, he became a converted christian, and eventually became a schoolteacher and interpreter. His talents were recognized pretty early on by english colonial officials to the point that they suggested that he go to college. He actually studied for a time at harvard, so John Sassamon did not graduate, but studied at harvard. A college that was founded in the middle of the 1630s in cambridge. After harvard, he becomes a schoolteacher, a minister, and a preacher. An ambassador, interpreter, and later on him in his life, he will be a kind of secretary for king philip. He is going to be a scribe for king philip. John sassamon is what scholars would call a cultural broker. A cultural broker. Cultural broker is were figures that bridged the gap between two cultures, english and Indian Culture in this case. Youve actually seen cultural brokers work before, in the film silence and in the novel, i can think of two cultural brokers. You think of two cultural brokers of people who interpret, translate . And interpreter the japanese interpreter for the priest. Yes, the japanese interpreter. Remember the scene with the debate between the two, and he can speak portuguese pretty well, but there are certain complexities and nuances in the language that he does not really grasp, and he has the interpreter. There is one more cultural broker, too. Like between rodriguez and converting. Especially at the end. Ferrera seems to be, a cultural broker and it seems that he seems to be much less interested, maybe he is forced to do this, but much less interested in spreading the portuguese nationstate and christian religion. Anybody else, especially early in the film who acts as a gateway or doorway into japan . There is a doorway. Prof. Andrews definitely. They cannot get to japan without this character. I think sassamon and that character are more similar. They both reflect the kind of tragic consequences of being a cultural broker in the 17th century. Being caught between these two societies. John sassamon was caught between his rapidly expanding Cultural Society and in new england, and the Indigenous Society feeling the pressure of land loss and cultural change. In the end, we are going to of sasse mannath the death of sassamon is going to ignite the most catastrophic and cataclysmic war in American History. It is a war that we do not talk enough about. So today, what i really want to do is explore how we got there. How did we get to the point where John Sassamons cold body was found under the frozen ice. To do that, we are going to talk about the origins of these missions, their developments, how they contributed to war and conflict, and then i want to spend some time discussing memory. How we memorialize and to think about this going forward. Lets talk a little bit about indians and english in 1630. , that is thed say year of the founding of the Massachusetts Bay colony. We will spend time talking about this by 1630, there are really two puritan groups operating in what is going to become massachusetts. One of them is in plymouth, so those are the pilgrims when you think of thanksgiving and the belt buckles on their hats, that is the pilgrims. The puritans are in boston. They form a Community Called the Massachusetts Bay colony. This is at the time of 1630 when we see mass bay. Remember when we talked about the jesuits relations, we already spent a lot of time discussing native north america, what it looks like, the rise and fall of kingdoms, gender leadership structures, religion, we talked about the importance of visions and dreams to Indigenous Peoples. The power of those things, indigenous religions, all of those things. One of the things i try to impress upon you guys is when you look at north america native in general and native new england before 1630, the societies are not static. Write that down. The societies are not stuck in a state of development. They are not in a standstill state at this point. They are everchanging and they are evolving. And developing. The second thing to understand is that they are not monolithic. They are not a monolithic society. This map kind of says it clearly and although this is not a perfect map, it captures those distinctions. Yet a bunch of different groups. For the southeastern new england indians that were talking about, they shared the algonquian dialect. They share that language branch, but there are important distinctions between tribal communities. Sometimes they forge sometimes they forge we talked about this a couple weeks ago with the Columbian Exchange was. A key concept, a core idea we talked about. It is ok to go back to your notes if you need a couple seconds to do so. Student it is like a three way triangle between the colonies and europe and africa. Slaves would be exported with food going back and forth, and europeans are essentially brought disease over as well. Prof. Andrews yeah, yeah. The Columbian Exchange is the exchange of things like people, but joe, you mentioned things like the goods, animals, diseases. These factors affect Indigenous Peoples even before the arrival of permanent settlements. Even before we get plymouth in 1620 and Massachusetts Bay in 1630, there are traders and explorers and fishermen who are making contact with Indigenous Peoples and their neighbors. When they come, they are spreading ideas, traded goods, and diseases. In 1616, there is a series of epidemics that absolutely wreak havoc among the wampanoag people. A scholar at washington university, david silverman, who is writing a book about this because we do not know as much about this as we should. Somewhere as much 2 3 to up to 90 of the wampanoag was killed diseases evenf before the pilgrims arrived. Should i say right before the pilgrims arrived. What is really important about the native context is when the english arrived, some Indigenous Peoples are going to see them as a problem or a challenge. Some Indigenous Peoples will see them as a potential opportunity. That is something we are going to explore further on down the line. For the english, we had mentioned that they have two main political groups. Plymouth colony, founded in 1620, and mass bay colony in 1630. We do not have a lot of time to go into the background of theology, but we know they are products of the protestant reformation, they are calvinists who believe in predestination, and we know that they strongly feel that europe and in particular, england is not a place where they can thrive. That europe as a whole and england in particular has been tainted and corrupted by the Roman Catholic church. And by the anglican church. For them to create a truly godly community where they can worship, they need to go somewhere else. They end up going to new england. They believe themselves as a chosen people so they look to things like the book of exodus. What happens in the book of exodus . Who were the chosen people in the book of exodus . Liz moses leads the jews out of egypt. Prof. Andrews yeah, moses leads the people into a new promise land for them. You see the same rhetoric in puritan thinking, this is going to be an new land and a new chosen people where they can create this new covenant with god to create a truly godly community. There is a famous line from a sermon given by this guy, great image on google with a red sox hat, i thought that was cool. It is from john winthrop, one of the key leaders of the puritan exit is who founds mass bay colony. In the sermon, he has this line where he says, we will consider ourselves as a city upon a hill. The eyes of all people are upon us so that we shall deal falsely with our god and his work we have undertaken and caused him to withdraw his present help from us. We shall open the mouths of enemies to speak evil of the ways of god. We shall shame the faces of many of gods were the servants and because their prayers to be turned into curses upon us until we be consumed by the good land of where we are going. What is he saying there . What is the main point . What do you think he means by a city upon a hill . Model for the rest of the communities. Prof. Andrews thats it. He says when we come to this new land, we will be a shining beacon for the other communities, for everybody else. The city upon a hill idea, raise your hand if you have heard of this phrase before the city upon , a hill . A lot of you because it fills our political discourse and rhetoric. The famous speeches by jfk, ronald reagan, and barack obama have all used this idea. That this is going to be a special place. The stakes are high. It is not just about leaving, but about creating a godly community that will be an example to everybody else. I should mention that this does not believe that they believe in religious toleration. It means they are pursuing their own religious toleration, but other groups that would attack or challenge their religious beliefs were a problem. The puritans were not super open to other beliefs. In fact, there was one guy named Roger Williams who in the argued 16 30s that this was wrong, that there should be a society built on liberty. And the puritans exiled him and threatened to kill him. Anybody know where he goes . Providence. Prof. Andrews here, right . Providence. He founds providence believing the creation of this new community was a moment of divine intervention. You are here because of these types of tensions. That is something the keep in mind. Since the inception of these efforts, missionary work was on paper, a very important part of their discussion and part of their motives. The charter that they use to kind of justify and explain their efforts here, the charter of the Massachusetts Bay colony which is drafted in 1629, it claimed the english colonists would win and insight the knowledge and obedience of the only true god and savior mankind and the christian faith. The symbolism that they choose expressed and visual that same idea. I was thinking about this and i was thinking, you couldve had a lot different things. The symbolism they choose expressed individual forms that same idea. I was thinking about the seal and thinking you could have had different things. You could have had a bible or a hat with a belt buckle on it or a seal. Wouldnt that be weird . American. A native an American Indian as the seal. I want you guys to take a look intois and offer insight why they chose it and what is interesting about this image. What do you note that is oreresting or problematic compelling about this image . What is it trying to communicate to you . The image of like the leaves and how the native, it first comes to mind of adam and eve in the garden and has this utopian the europeannd and standard. Prof. Andrews yeah, good. There is a really strong garden of eden idea that is coming through. We see this with the fig leaves situation and also the nakedness and the nudity. You can read when you see these kinds of images you can read nudity and nakedness in two different ways. If they have an image of an indian as naked, what does that suggest . Imagine you are european you are in london what is your first thought . That they are uncivilized. Prof. Andrews yeah. The first thought, they are uncivilized. They are savage, they are barbaric. They are running around naked. But then, there is another way to read it that is interesting. A deeper way to read it. If you are talking garden of eden and nudity, what is that . Not necessarily uncivilized are on cyber lysed or not necessarily uncivilized or barbaric. Innocence. Prof. Andrews innocence, right . The point that maybe they could be converted christians and maybe they could become good christians. We see we see this you might remember this from the excerpts i think it justifies their cause of coming over and helping to convert these people. Prof. Andrews it serves as a kind of literal justification, justification for the colonial you have already read it, the first week of class. We read the exact phrase. Anybody know . You remember back in the very beginning of the semester when i gave a lecture on the blueprint, mediterranean conversion and the gentiles, we read acts of the apostle. This is from chapter 16 verse 9, acts of the apostles where paul has a dream where the macedonians appear to him and they say to him, come over and help us. The puritans are thinking of this project as st. Paul 2. 0. They are engaging in a similar project. What do you think, true or false, they have the seal, the charter, we are going to preach to indians so when they arrive in the 1630s, they put all of their energy into doing that true or false . All false. Prof. Andrews false, right. Nothing happens in the beginning of the 1630s. There are a couple of small attempts, but the real story of indianenglish encounters in the 1630s is trade and war. There are a lot of goods being exchanged and there is also a massive war in southern connecticut, the pequot war in 1637. There is a huge war where english, and their allies, essentially attacking the pequots, they are intermediaries between a variety of trading partners including the english and others. The pequots are one of the most powerful english communities in southern new england, and they essentially attempt to wipe them out. A series of events including one of a huge massacre near modernday mystic, connecticut where the english kill hundreds of innocent women and children and elderly. This is a brutal moment in early new england history. But there is not a lot of missionary work going on in the 1630s. That is going to change largely because of this guy, john eliot, who had a weird al yankovich look to him. John eliot comes over in 1631 and he becomes the pastor, the minister of the Roxbury Church right outside of boston. Definitely, sincerely motivated to engage in missionary work. But realizes there is a fundamental problem before you could even start doing so. The problem was linguistic. It was a language problem. In the 1630s, he set about engaging and learning the algonquian dialect, and in particular, massachusetts. He sets about learning local, indigenous linkages. Indigenous languages. You cannot do that sort of work on your own and he had the help of a couple of people including an indian captive from the pequot war that we just mentioned. And secondly, somebody who was in the 1630s and eventually 1640s, building for himself a reputation as a skilled interpreter. Anybody know who that might be . Who is building for himself a reputation of a skilled interpreter, an indian person who does not come to a very good end. We started the class with. Metacom . Prof. Andrews the other one. John sassamon. Eliot gets helped out by John Sassamon. Spends the 1630s learning indigenous languages, preparing himself, and collaborating with local indians to try to move this forward. In 1640s, he starts to preach to indians around the town of newton with success, and by 1651, eliot and his sponsors along with indian associates, establish the town of natick. The first model fighting town. It was eliots vision and the vision of his supporters that to preach to indians, to really convert indians, there had to be a fundamental revolution, not only in their spirituality but also in their behavior, and their very lifestyles. This we would call civilization. Eliot believed that christianity and civilization had to go hand in hand. It was not just about what you believe about how you acted and how you behave. The best way for eliot, to ensure proper christianity was to establish civilized english towns where indians would come and live, live in english style homes, they would take only one wife, honor the sabbath, they would where english style clothing. Sometimes adopt english names like paul and john and job. A lot of time in the records, you see a mix between english and indigenous names. They would even cut their hair. Eliots program was a Program Designed english spirituality designed to alter english spirituality but also their way of life as well. In these praying towns, at least for a moment, they become kinda successful. By the time of John Sassamons death, there are 14 of them. A lot of them are kind of the older ones, based around the massachusetts indian communities like natick, but other later ones are based around wampanoag communities, like down on cape cod. There is a pretty sizable Christian Community on Marthas Vineyard as well. So it seems during this period, he is having some successes. Estimates range that somewhere between 2000 and 4000 indians have either been converted or were living in these indian towns. Conversion is a loaded term do we have to be somewhat careful about. In these towns, there were native preachers there. John eliot in roxbury, when he would go to natick, it was once or twice a month. Who is doing the actual evangelical work and who is leading the school, who is setting the psalms when they sing . It was indigenous, local preachers. That is something we are talking about on thursday. That is something that we are going to spend a lot more time exploring. A question for you, we have been spending time talking about colonialism and conversion. Lets think a little bit about motivation. We have eliot coming in in the early 1650s throughout the 1660s establishing these towns, we see indian people moving to these towns, it obviously creates tension about indian communities of whether they should or should not move, but we do have indians living in pretty large numbers in these towns. My question to you is why . Can we offer some interpretations as to why people would go to these towns any ideas or possibilities . Imagine if you are living in these communities, why you would go to a praying town . Any ideas . Any interpretations or possibilities as to why they would be interested in this would it be the message of christianity or Something Else . It could be opportunistic to develop with the english. Prof. Andrews that goes back to our first discussion about opportunistic conversions, it could be opportunistic. Established trade with the connection and probably convert just a form a relationship and have goods with them to rely on. Prof. Andrews so part of it might be an economic motivation, part of it might be to engage in trade and get closer access to english trade goods. More trade goods coming in, there could be an economic, opportunistic interpretation. Education opportunistic. What do you mean by that . Most preachers and priests were educated so they could teach them. Prof. Andrews yeah. Yeah. We will talk about this as we move through the course, but the relationship between missionary work and education is really, really critical and really important. One of the things that we see is that sometimes, Indigenous People, whether we are talking about native north america or africa, are other places, they might be interested in missionaries because they bring education. Not as interested in the evangelical aspect of that. We actually mentioned this when we talk about japan briefly, that there were leaders in japan that at one point, welcomed the portuguese in. Or not that interested in portuguese catholicism a very interested in education and trade. So that is a possibility, maybe there is an educational opportunity, that is a possibility as well. Any other ideas . Other stories about conversions and they get an interest of what is actually going on. Prof. Andrews yeah. You mentioned other conversions and other stories, kinship or not that interested in probably has a lot to do with it. If some family members decided to go to a praying town, therell be more pressure on other family members outside of those towns, so whether we call that peer pressure or kinship, or whatever you would use to describe that, that part of an answer, too. Any other ideas or possibilities . What about the message of christianity, what about the idea of we had mentioned, 1616, there is a massive series of epidemics that go through wampanoag country, and there is a new england, another set that happened in the 1630s and 16 40s. Would that have anything to do with it . May be thinking part of what happens after death is comforting. Prof. Andrews yeah, so kind of the message of heaven, that can be a possibility. Also going back to the movie, the last resort when they saw disease breaking out and had no hope. Prof. Andrews when they see smallpox breakout, for example, Indigenous People notice something. They noticed that the english may still get sick, but they have now what we call an immunity to it, but you do not interpret it epidemiologically, you interpret it as divine cosmos. Possibly this english god is in fact stronger than indigenous deities. Or maybe there is something to the fact that these english seem to be expanding so rapidly and they have so Many Political and spiritual power. So maybe it is a part of bridget, you mentioned, maybe it was to create a closer alliance, maybe it was political protection against other indigenous antagonists. There are a lot of Different Reasons and there is not one particular reason why this happened, and one thing we will do in future courses this coming seminar, i will give you guys a document to talk about this on thursday, and we are actually going to look at the confession of one indigenous person, one massachusetts indian who basically explains why he was joining this community. We are going to work through it to get a sense of what is kind of european about this, but what may be distinctly indigenous. There are a lot of Different Reasons why they join and why these things happen. I should also say that, just like with the jesuits, printing is extremely important to the development of these missions. John eliot and his supporters, they know as the jesuits knew, that communicating what was happening on the ground was really important for developing support, getting financial contributions, and you could not just kind of engage in the process of conversion and not boast about it. You actually had to post about it, market this, brand this. That is what eliot and his supporters were doing. Some of the first big pieces of printing that come out of new england are accounts they do get printed in london, but they are accounts of missionary success like tears of repentance. They take different forms, but sometimes there are letters from john eliot or as simple accounts. Sometimes they would summarize indian confessions or told stories, but the point is to try to spread information about the success of these missions. Something really interesting happens in the 1660s. John eliot gets his hands on a Printing Press and it finally comes to colonial new england. What eliot does with it is he works with indigenous interpreters like John Sassamon to create help create a written indigenous language. Indigenous languages were oral languages and there was no written alphabet. John eliot does this and he creates in 1663, he publishes the indian bible in total, the old and new testament. Indian grammar in 1666, again with the help of indian interpreters to help with this linguist a challenge, and then in 1671, he publishes a fascinating what i think is an understudied source. The indian, what is called the indian dialogue, this was published in english. What it was was a series of quasiman in conversations between Indigenous Peoples who are reluctant to convert to christianity and native preachers. It is a dialogue between reluctant christians and evangelical ones. Eliot compiled the indian dialogues from a series of conversations that he had been having with people for decades about the obstacles and roadblocks that Indigenous People face in terms of conversions. So what do i do about marriage, how do i keep the sabbath holy, or if i am an indian leader, how do i keep my political status. They ask a lot of questions about christianity, and john eliots dialogues is like, here is more clear cut answers. One of the most fascinating is king philip. Eliot writes in king philip into indian dialogues. It seems like a simple question and i think the answer is kind of simple, but why would john eliot want that the indian leader, why would he want him to become a christian. Why does he spent so much time and energy trying to get king philip to become a christian . Why does he make it into the indian dialogues . Then a lot of people will follow their kings. Prof. Andrews yeah. We talked about constantine the very first week and his conversion in the roman and constantines conversion did not mean that christianity was now the official religion of the roman empire, that was going to happen later, now the Roman Emperor is christian, everybody around the roman empire was like, we are going to be christian, too. People convert to christianity because the leader did. There are political and economic incentives to do so. Eliot wants king philip to convert to christianity for that very reason. It is like a trickle down evangelism. King philip could convert, and that would be a huge coup for john eliot. He writes king philip into this text. But philip has absolutely no interest in converting to christianity. At all. In fact, philip will leave at a dramatic and cataclysmic war against new englanders lets go back to John Sassamon for second. Lets think of what philip is upset about. The first is obviously, why is philip so reluctant to embrace christianity. The first and most obvious answer is constant land encroachment. New england is expanding rapidly during the course of the 17th century. Thousands and thousands of people coming in. There is a huge migration, the population of new england itself, you may want to write this down, the population of new england itself goes from 18,000 people in 1640, and this is english settlers by the way, 18,000 english colonists in 1640, to 54,000 english colonists in 1670. Constant land encroachment is a key kind of motivation and a key problem. Enslavement practices. This is a story you do not hear much about, there is more and more Historical Research about this, but new englanders constantly enslaved Indigenous People, and often they would call its servitude, but very frequently, they would enslaved people. One of the thing that happens after the pequot war, the indians get enslaved because pequot war captains get enslaved. They are sent to places like bermuda and the caribbean. Bermuda and the caribbean. Indian sovereignty is a key reason. A tax on indian sovereignty. As massachusetts and plymouth expand, they begin to exercise a political and legal jurisdiction over wampanoag indians and others. The concern over indian sovereignty, legal sovereignty, agency, autonomy, and independence. Finally, there are others as well, but many Indigenous People find the expansion of christianity as a fundamental threat to their way of life. Many Indigenous People saw that christianity was inherently contradictory, inherently problematic. So lets return to this guy, John Sassamon. He is killed in january, 1675. There is a praying, Christian Indian who was apparently the only witness who comes forward and says there are three wampanoag indians who did this. English colonial authorities believe that praying indian. There is a relatively hasty trial and those three wampanoag indians are executed. There are rumors that these indians were directed personally by metacom, a. K. A. , king philip the kill sassamon. King philip responds because think about it this way, legal jurisdiction who is the victim in this crime . John sassamon, ok . According to what we know so far, who are the three perpetrators of the crime . The three indians. And where does it happen . In indian country. What is the argument that king philip is making in 1675 about english jurisdiction . They were on their property. Prof. Andrews yeah. It was an indian victim, indian perpetrators come on indian land, and the english have Legal Authority to try this. So part of it is about sovereignty. Part of it is very much about legal encroachments. The trial is over and these people are executed, these three wampanoags are executed in june of 1675, and king philips war erupts shortly after. I am mentioned, it was arguably the most catastrophic war in American History not by total number of deaths, but in terms of per capita, and terms of the destruction of property, the number of People Killed or wounded per capita both english and indian, you can make the case for this. You can make the case and it is certainly one of the most destructive wars. The war itself took place in the summer of 1675 until the late summer of 1676. It is incredibly violent, incredible carnage. English towns were sacked and destroyed. English settlers were killed and taken captive. Indian villages and crops were burned, indians were massacred and enslaved. It was a redux of the pequot war, indians that get captured get shipped to the caribbean to work on the sugar plantations. Thousands of people are killed in this process. It is an incredibly horrific war. There are stories that come out of english presses of indian that when english were captured or killed, they would make amulets of body parts. When king philip is killed in august of 1676, they chop up his body. King philips body is chopped up, his head is put on a pike and displayed. Body parts given away as war trophies. An incredible amount of violence and barbarity between these groups. Christian indians are caught smacked out in the middle of it. Think back to the beginning story with sassamon, Christian Indians are caught in the middle of it. This is the 20th century depiction of john eliot. Massachusetts colonial authorities believe that even though Christian Indians living in praying towns might not normally be allied with them, even though they are nominally christian, they still could not be trusted. They decide to round them up and essentially put them in internment camps. That is in the fall of 1675. The purpose of these camps is to corral them and keep them in a tight spot where they can be supervised. But if any of you know Boston Harbor in the winter, it gets extremely cold. It is barren, it is bleak, and they have basically no firewood, no chance to grow things. No shelter. No water. Dozens and dozens of indians die on dear water. Today, it is a Wastewater Treatment plants. It is a reflection of how they treated the Christian Indians. What happens to them afterwards . After the war with all of this destruction, english colonists have an even more hardened set of stereotypes about Indigenous Peoples. Runofthemill english colonists are much less willing to donate to missionary supports. John eliot faces an uphill battle to try and get support for these indian missionary communities. One of the things that happens is that these praying towns get dissolved, either abandoned or destroyed by the war. After the war, only four of them get reconstituted. Natick gets reconstituted as a praying indian town, but essentially operates as a reservation. It operates as an indian reservation rather than the central focus on a praying town. Over time, the process of disposession is going to work overtime. There is a study of this natick massachusetts that indians who live in natick after king philips war over several generations, they eventually get dispossessed over time. Eventually these missionary programs fizzle away. I do want to talk a little bit about the legacy here and the way in which the past, it very much still remains with us today. The way in which the legacy, the legacy of these encounters is still visible. You guys actually may not notice this, but i hope you notice this after this lesson, you see these types of markers all over the place. All around new england, you see indian place names. Some of them are specifically tied to this history that we explored today, so they are names of things like public parks, towns, mascots, road and street names, golf courses, and even restaurant and motels. This is the mural, this image that we have here is actually a mural that was put up during the new deal, the 1930s. That was part of economic project to support artists, and it tells a very specific story about native pasts. Sassamon natick golf course named specifically after John Sassamon. A street that cuts through right near the native mall, and the speen family was a pretty wellknown and prominent family of Indian Christian ministers in natick. The name is still kind of there. Of course, the famous king philip motor inn. So you see these things and i am sure that some of you live and towns that have things like a king philip drive and things like that. These names are everywhere and they continue in some ways. Even your licenses have reflections and continuations of these legacies. Up in the top left corner, whats that . That is the seal of the commonwealth of massachusetts. The current seal is based on the previous Massachusetts Bay colony seal. It has taken out the come over and help us, but the native American Imagery and motif is still there. But native peoples did not disappear. That is one really important thing to say and recognize. Really significant and important attempts to kind of wrestle with this memory and legacy, but also to make this path or visible and native peoples more visible today as well. This is an example, an image of a wedding. There is an annual powwow in natick held by natick, praying indians. And also efforts to rejuvenate indigenous cultures through language reclamation projects. As a result of disposession, land loss, and cultural change , one of the things is that Indigenous Peoples lose their languages. They become a product of colonial processes. There is an attempt by the wampanoags to engage this process of language reclamation. They are turning to these 17thcentury texts, which are problematic, but they give important insight of how to reconstitute languages. They go back to these texts in order to help the culture continue to thrive. For our purposes, as we move forward and talk about later protestant missionaries and the later part of the 17th and 18th centuries, it is important that these motifs continue to pervade these discussions. On the right, you have a seal from this group known as the society of the propagation of the gospel in foreign parts. This is an anglican organization founded in 1701 right at the dawn of the 18th century. It is certainly not the exact same type of image, but there are some similarities. We have the largerthanlife man on a boat bringing sacred scripture, the bible to these people. This is kind of like generically Indigenous People. But what we do see here is we see some latin transients any idea what that might say . I will tell you right now you do not need to know the latin to have the answer. No clue . Latin. Not focus on the i would focus on the comparison between the images. Come over and help us . It is latin for come over and help us. So once again we see this imagery. This rhetoric. Scripture being reinvoked again when we see the rise of this kind of organization in the early part of the 18th century. That is another story we will get to later. Have a great day. We will see you later. Listen to lectures in history on the go by streaming our podcasts anywhere, anytime. Youre watching American History tv, only on cspan3. We are inside the made in america exhibit at the Henry Ford Museum to learn about the power of steam. From the 1700s until today. We are now standing at the beginning of what is