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By Samson Occom

This quantity brings jointly for the 1st time the recognized writings of the pioneering local American spiritual and political chief, highbrow, and writer, Samson Occom (Mohegan; 1723-1792). the biggest surviving archive of yank Indian writing earlier than Charles Eastman (Santee Sioux; 1858-1939), Occom's writings provide unprecedented perspectives right into a local American highbrow and cultural universe within the period of colonialization and the early usa. His letters, sermons, journals, prose, petitions, and hymns--many of them by no means prior to published--document the emergence of pantribal political cognizance one of the local peoples of recent England in addition to local efforts to evolve Christianity as a device of decolonialization. providing formerly unpublished and newly recovered writings, this assortment greater than doubles to be had local American writing from prior to 1800.

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Extra info for The Collected Writings of Samson Occom, Mohegan: Literature and Leadership in Eighteenth-Century Native America

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22 The Collected Writings of Samson Occom, Mohegan the school to Hanover, New Hampshire. A few months later, in a January 1771 letter accusing Occom of “repeated & aggravated” intemperance, Wheelock lamented that too many of his Native pupils had brought him such disappointment. Occom fiercely rebuked Wheelock in a letter dated July 24, 1771. 21 Failed time and time again by Wheelock, scrutinized and discriminated against by his sponsoring missionary societies, Occom reexamined his relationship to the established schools and churches that directed his early career.

Occom later remembered that Barber “went about among the Indian Wigwams, and where ever he Coud find 7. O’Brien, 9, 211. 8. Tantaquidgeon Zobel, Lasting, 18; L. Brooks, 133, 137; L. Murray, To Do Good, 36–37; Ottery, 34–35; Love, Occom, 22–23. There has been some dispute over whether Sarah Wyacks or Wyoggs was in fact the sister of Samson Occom. An August 2, 1763, letter from Sarah to Samson (CHS) seems to verify the relationship. ” Only when the wave of evangelicalism we now call the Great Awakening crested in Connecticut in the late 1730s and early 1740s did Mohegan people begin to take an interest in Christianity.

Dartmouth and Whitefield both encouraged Occom to obtain Native crafts and curiosities to be given as gifts to English patrons and used to advance the fund-raising effort. Although Occom did carry to Scotland the wampum belt once given him by the Oneida, his surviving sermon notes, letters, and diaries suggest that Occom did not focus on cultivating this public ethnographic appeal. He instead focused his sermons on basic gospel themes. Received affectionately by many of his English auditors, Occom still was made to feel at times like an object of scrutiny and derision.

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