Commemorating the Hawaiian Mission Bicentennial
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Memoirs of Henry Obookiah: a Rhetorical History
JEFFREY K. LYONS Memoirs of Henry Obookiah: A Rhetorical History INTRODUCTION Memoirs of Henry Obookiah by Edwin W. Dwight is the story of a young Hawaiian man from 19th century Hawai'i who lived for only 26 years, and yet whose brief existence changed the course of a nation and the people of Hawai'i (fig. 1). The first edition of the book was published in New Haven, Connecticut, in 1818. Memoirs of Henry Obookiah and a slightly different title, Memoir of Henry Obookiah, have been pub- lished numerous times. A Sunday school edition was printed in 1830, a Hawaiian language translation edition was published in 1867 by the American Tract Society, and other translations were printed in Greek and the language of the Choctaw Indians.1 The Memoirs were pub- lished once again in 1968, on the 150th anniversary of the life of Henry Obookiah2, and most recently, in 1990, by the Women's Board of Missions for the Pacific Islands. The 1990 edition includes research notes by Margaret S. Ehlke which aid in the understanding of the context of the text. There is also an updated introduction by mis- sionary descendant and author Albertine Loomis.3 The significance of the text Memoirs of Henry Obookiah is not the fact that this tiny book—which measures approximately four inches in Jeffrey K. Lyons was born and raised in Hawai'i. He attended Punahou School and grad- uated with a B.B.A. from the University of Hawai'i in 1979. In 1985, he graduated from Regent University with an M.A. -
Thesis-1998D-C289h.Pdf (10.80Mb)
AN HISTORICAL ANALYSIS OF NATIVE AMERICAN HIGHER EDUCATION INSTITUTIONS IN THE UNITED ST ATES by CARY MICHAEL CARNEY Bachelor of Arts University of Tulsa Tulsa, Oklahoma 1969 Master of Business Administration Oklahoma State University Stillwater, Oklahoma 1992 Submitted to the Faculty of the Graduate College of the Oklahoma State University in partial fulfillment of the requirements for the Degree of DOCTOR OF EDUCATION May, 1998 COPYRIGHT By Cary Michael Carney May, 1998 AN HISTORICAL ANALYSIS OF NATIVE AMERICAN HIGHER EDUCATION INSTITUTIONS IN THE UNITED STATES Thesis Approved Thesis Advisor oer;(H~ ii PREFACE Many phases of Native American education have been given extensive and adequate historical treatment. Works are plentiful on the boarding school program, the mission school efforts, and other select aspects of Native American education. Higher education for Indians, however, has received little attention. Select articles, passages, and occasional chapters touch on it, but usually only regarding selected topics or as an adjunct to education in general. There is no thorough and comprehensive history of Native American higher education in the United States. It is hoped this study will satisfy such a need, and prompt others to strive to advance knowledge and analysis in this area and to improve on what is presented here. The scope of this study is higher education for the Indian community, specifically within the continental United States, from the age of discovery to the present. Although, strictly speaking, the colonial period predates the United States, the society and culture of the nation as well as several of its more prominent universities stem from that period. -
Commemorating the Hawaiian Mission Bicentennial
Hawaiian Mission Bicentennial Commemorating the Hawaiian Mission Bicentennial The Second Great Awakening was a Protestant religious revival during the early 19th-century in the United States. During this time, several missionary societies were formed. The American Board of Commissioners for Foreign Missions (ABCFM) was organized under Calvinist ecumenical auspices at Bradford, Massachusetts, on the June 29, 1810. The first of the missions of the ABCFM were to Ceylon (Sri Lanka) and India, as well as to the Cherokee and Choctaw of the southeast US. In October 1816, the ABCFM established the Foreign Mission School in Cornwall, CT, for the instruction of native youth to become missionaries, physicians, surgeons, schoolmasters or interpreters. By 1817, a dozen students, six of them Hawaiians, were training at the Foreign Mission School to become missionaries to teach the Christian faith to people around the world. One of those was ʻŌpūkahaʻia, a young Hawaiian who came to the US in 1809, who was being groomed to be a key figure in a mission to Hawai‘i. ʻŌpūkahaʻia yearned “with great earnestness that he would (return to Hawaiʻi) and preach the Gospel to his poor countrymen.” Unfortunately, ʻŌpūkahaʻia died unexpectedly at Cornwall on February 17, 1818. The life and memoirs of ʻŌpūkahaʻia inspired other missionaries to volunteer to carry his message to the Hawaiian Islands. On October 23, 1819, the Pioneer Company of ABCFM missionaries from the northeast US, set sail on the Thaddeus for the Hawaiian Islands. They first sighted the Islands and arrived at Kawaihae on March 30, 1820, and finally anchored at Kailua-Kona, April 4, 1820. -
The Life and Work of Sophia Sawyer, 19Th Century Missionary and Teacher Among the Cherokees Teri L
Florida State University Libraries Electronic Theses, Treatises and Dissertations The Graduate School 2005 "Behold Me and This Great Babylon I Have Built": The Life and Work of Sophia Sawyer, 19th Century Missionary and Teacher Among the Cherokees Teri L. Castelow Follow this and additional works at the FSU Digital Library. For more information, please contact [email protected] THE FLORIDA STATE UNIVERSITY COLLEGE OF EDUCATION "BEHOLD ME AND THIS GREAT BABYLON I HAVE BUILT": THE LIFE AND WORK OF SOPHIA SAWYER, 19TH CENTURY MISSIONARY AND TEACHER AMONG THE CHEROKEES By TERI L. CASTELOW A Dissertation submitted to the Department of Educational Leadership and Policy Studies in partial fulfillment of the requirements for the degree of Doctor of Philosophy Degree Awarded: Summer Semester, 2005 The members of the Committee approve the Dissertation of Teri L. Castelow defended on August 12, 2004. ______________________________ Victoria Maria MacDonald Professor Directing Dissertation ______________________________ Elna Green Outside Committee Member ______________________________ Sande Milton Committee Member ______________________________ Emanuel Shargel Committee Member Approved: ___________________________________ Carolyn Herrington, Chair, Department of Educational Leadership and Policy Studies ___________________________________ Richard Kunkel, Dean, College of Education The Office of Graduate Studies has verified and approved the above named committee members. ii ACKNOWLEDGEMENTS I would like to acknowledge the assistance of several people for their support over the extended period it took to complete the degree requirements and dissertation for my Doctor of Philosophy degree. I would like to thank the many friends and family who have offered encouragement along the way and who did not criticize me for being a perpetual student. My parents, Paul and Nora Peasley, provided moral support and encouragement, as well as occasional child-care so I could complete research and dissertation chapters. -
International Bulletin of Missionary Research, Vol 38, No. 4
The Legacy of Samuel J. Mills Jr. David B. Raymond he year 2012 marked the two hundredth anniversary of end slavery in America. All of this he accomplished in a span Tthe origins of the U.S. foreign missionary movement. of less than ten years. So while Mills may not have served on a Much attention was rightly paid to Adoniram Judson, the most mission field, his tireless work to organize and support a variety famous member of the original band of missionaries.1 Unfor- of organizations to assist missionaries in their work of preaching tunately, little has been made of the contribution of Samuel J. the Gospel, both at home and abroad, was foundational to the Mills Jr., the man most historians acknowledge as the “father success of the movement. of the foreign missionary work in Christian America.”2 Part of the reason for this oversight is that Mills, one of the original Mills’s Early Days and Education four missionary candidates who in 1810 petitioned and were accepted by the American BoarD of Commissioners for Foreign Samuel J. Mills Jr. was born April 21, 1783, in TorringforD (now Missions (ABCFM), never served as a foreign missionary. Still, part of Torrington), Connecticut, the last of seven children of no man did more than Mills to support and advance the cause Samuel and Esther Robbins Mills. His father was a respected of Protestant missions from the United States during the move- Congregational minister, noted revivalist, and occasional home ment’s formative years. missionary to the wilds of Vermont. His mother was a devout Mills’s legacy is best summed up by the subtitle of Thomas Christian who dedicated the life of her youngest son to religious Richards’s biography: “Missionary Pathfinder, Pioneer, and service and worked diligently to steer him in that direction. -
Mission Stations
Mission Stations The American Board of Commissioners for Foreign Missions (ABCFM), based in Boston, was founded in 1810, the first organized missionary society in the US. One hundred years later, the Board was responsible for 102-mission stations and a missionary staff of 600 in India, Ceylon, West Central Africa (Angola), South Africa and Rhodesia, Turkey, China, Japan, Micronesia, Hawaiʻi, the Philippines, North American native American tribes, and the "Papal lands" of Mexico, Spain and Austria. On October 23, 1819, the Pioneer Company of ABCFM missionaries set sail on the Thaddeus to establish the Sandwich Islands Mission (now known as Hawai‘i). Over the course of a little over 40-years (1820- 1863 - the “Missionary Period”), about 180-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the ABCFM in the Hawaiian Islands. One of the earliest efforts of the missionaries, who arrived in 1820, was the identification and selection of important communities (generally near ports and aliʻi residences) as “Stations” for the regional church and school centers across the Hawaiian Islands. As an example, in June 1823, William Ellis joined American Missionaries Asa Thurston, Artemas Bishop and Joseph Goodrich on a tour of the island of Hawaiʻi to investigate suitable sites for mission stations. On O‘ahu, locations at Honolulu (Kawaiahaʻo), Kāne’ohe, Waialua, Waiʻanae and ‘Ewa served as the bases for outreach work on the island. By 1850, eighteen mission stations had been established; six on Hawaiʻi, four on Maui, four on Oʻahu, three on Kauai and one on Molokai. Meeting houses were constructed at the stations, as well as throughout the district. -
Hawaiian Islands
THE KANAKA AND THEIR ISLES OF SANDWICH And yet — in fact you need only draw a single thread at any point you choose out of the fabric of life and the run will make a pathway across the whole, and down that wider pathway each of the other threads will become successively visible, one by one. — Heimito von Doderer, DIE DÂIMONEN HDT WHAT? INDEX HAWAIIAN ISLANDS SANDWICH ISLANDS “Sandwich Islanders” in Chapter 1, paragraph 3a of WALDEN: Henry Thoreau referred to the Kanaka under the name currently in use in New England: WALDEN: I would fain say something, not so much concerning the Chinese and Sandwich Islanders as you who read these pages, who are said to live in New England; something about your condition, especially your outward condition or circumstances in this world, in this town, what it is, whether it is necessary that it be as bad as it is, whether it cannot be improved as well as not. I have travelled a good deal in Concord; and every where, in shops, and offices, and fields, the inhabitants have appeared to me to be doing penance in a thousand remarkable ways. What I have heard of Brahmins sitting exposed to four fires and looking in the face of the sun; or hanging suspended, with their heads downward, over flames; or looking at the heavens over their shoulders “until it becomes impossible for them to resume their natural position, while from the twist of the neck nothing but liquids can pass into the stomach;” or dwelling, chained for life, at the foot of a tree; or measuring with their bodies, like caterpillars, the breadth of vast empires; or standing on one leg on the tops of pillars, –even these forms of conscious penance are hardly more incredible and astonishing than the scenes which I daily witness. -
The Missionary Work of Samuel A. Worcester
THE MISSIONARY WORK OF SAMUEL A. WORCESTER AMONG THE CHEROKEE: 1825-1840 APPROVED: Major Professor r Professor ^.tf^Tector of the Department of History Dean of the Graduate School THE MISSIONARY WORK OF SAMUEL A. WORCESTER AMONG THE CHEROKEE: 1825-1840 THESIS Presented, to the Graduate Council of the North Texas State University in Partial Fulfillment of the Requirements For the Degree of MASTER OF ARTS By Jerran Burris White, B.A, Denton, Texas August, 19 70 TABLE OF CONTENTS Page LIST OF ILLUSTRATIONS iv Chapters I. AMERICAN BOARD OF COMMISSIONERS FOR FOREIGN MISSIONS AND THE CHEROKEE 1 II. SAMUEL A. WORCESTER--THE CHEROKEE MESSENGER 21 III. WORCESTER V. THE STATE OF GEORGIA 37 IV. WORCESTER*S MISSIONARY ACTIVITIES DURING REMOVAL 68 V. ACCOMPLISHMENTS OF THE CHEROKEE MESSENGER. ... 90 APPENDIX 95 A. CHEROKEE POPULATION STATISTICS B. ILLUSTRATIONS BIBLIOGRAPHY ......... .102 Hi LIST OF ILLUSTRATIONS Figure Page 1. The Cherokee Nation in.the East: 1835. ..... 97 2. The Cherokee Alphabet 9 8 3. Cherokee Phoenix. ......99 4. Cherokee Nation in the West: 1840. ...... .100 5. Cherokee Almanac 101 IV CHAPTER I AMERICAN BOARD OF COMMISSIONERS FOR FOREIGN MISSIONS AND THE CHEROKEE The early years of the nineteenth centuty were dynamic, exciting years for the United States. The population was quickly expanding into the trans-Appalachian Westj the nation was firmly establishing itself as an independent country and a world force; increasingly the national philos- ophy became the idea that the nation had a divine origin, a divine inspiration, and a divine authority over the North American continent and any other area of the world to which it might expand.* The nation still reflected the thought of its early settlers, especially the Puritans of New England, There were fears among these people that the deistic-Unitarian influences of the late eighteenth century might corrupt the foundations of religion. -
Africans, Cherokees, and the ABCFM Missionaries in the Nineteenth Century: an Unusual Story of Redemption
Georgia State University ScholarWorks @ Georgia State University History Dissertations Department of History 8-8-2007 Africans, Cherokees, and the ABCFM Missionaries in the Nineteenth Century: An Unusual Story of Redemption Gnimbin Albert Ouattara Follow this and additional works at: https://scholarworks.gsu.edu/history_diss Part of the History Commons Recommended Citation Ouattara, Gnimbin Albert, "Africans, Cherokees, and the ABCFM Missionaries in the Nineteenth Century: An Unusual Story of Redemption." Dissertation, Georgia State University, 2007. https://scholarworks.gsu.edu/history_diss/5 This Dissertation is brought to you for free and open access by the Department of History at ScholarWorks @ Georgia State University. It has been accepted for inclusion in History Dissertations by an authorized administrator of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. AFRICANS, CHEROKEES, AND THE ABCFM MISSIONARIES IN THE NINETEENTH CENTURY: AN UNUSUAL STORY OF REDEMPTION By Gnimbin Albert Ouattara Under the Direction of Charles G. Steffen ABSTRACT My dissertation, “Africans, Cherokees, and the ABCFM Missionaries in the Nineteenth Century: An Unusual Story of Redemption,” assesses the experience of American missionaries in the Cherokee nation and in Western Africa during the nineteenth century. The American Board of Commissioners for Foreign Missions (ABCFM), founded in 1810, was the first successful foreign missionary society in the U.S., and its campaign among the Cherokees served as springboard for its activities in “Western Africa”—Liberia, Ivory Coast, Gabon, and South Africa. Although the Cherokees and the West Africans were two different peoples, the ABCFM used the same method to Christianize them: the Lancasterian method with which the missionaries planned to “civilize” the Cherokees and West Africans before Christianizing them. -
A Christian Nation: How Christianity United the People of the Cherokee Nation
City University of New York (CUNY) CUNY Academic Works Dissertations and Theses City College of New York 2015 A Christian Nation: How Christianity united the people of the Cherokee Nation Mary Brown CUNY City College How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/cc_etds_theses/372 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] A Christian Nation: How Christianity united the people of the Cherokee Nation. There is not today and never has been a civilized Indian community on the continent which has not been largely made so by the immediate labors of Christian missionaries.1 -Nineteenth century Cherokee Citizen Mary Brown Advisor: Dr. Richard Boles May 7, 2015 “Submitted in partial fulfillment of the requirements for the degree of Master of Fine Arts of the City College of the City University of New York.” 1Timothy Hill, Cherokee Advocate, “Brief Sketch of the Mission History of the Cherokees,” (Tahlequah, OK) April 18, 1864. Table of Contents Thesis: The leaders of the Cherokee Nation during the nineteenth century were not only “Christian”, but they also used Christianity to heavily influence their nationalist movements during the 19th century. Ultimately, through laws and tenets a “Christian nation” was formed. Introduction: Nationalism and the roots Factionalism . Define Cherokee nationalism—citizenship/blood quantum/physical location. The historiography of factionalism and its primary roots. Body: “A Christian Nation”: How Christianity shaped a nation . Christianity and the two mission organizations. -
Commemorating the Hawaiian Mission Bicentennial
Hawaiian Mission Bicentennial Commemorating the Hawaiian Mission Bicentennial The Second Great Awakening was a Protestant religious revival during the early 19th-century in the United States. During this time, several missionary societies were formed. The American Board of Commissioners for Foreign Missions (ABCFM) was organized under Calvinist ecumenical auspices at Bradford, Massachusetts, on the June 29, 1810. The first of the missions of the ABCFM were to Ceylon (Sri Lanka) and India, as well as to the Cherokee and Choctaw of the southeast US. In October 1816, the ABCFM established the Foreign Mission School in Cornwall, CT, for the instruction of native youth to become missionaries, physicians, surgeons, schoolmasters or interpreters. By 1817, a dozen students, six of them Hawaiians, were training at the Foreign Mission School to become missionaries to teach the Christian faith to people around the world. One of those was ʻŌpūkahaʻia, a young Hawaiian who came to the US in 1809, who was being groomed to be a key figure in a mission to Hawai‘i. ʻŌpūkahaʻia yearned “with great earnestness that he would (return to Hawaiʻi) and preach the Gospel to his poor countrymen.” Unfortunately, ʻŌpūkahaʻia died unexpectedly at Cornwall on February 17, 1818. The life and memoirs of ʻŌpūkahaʻia inspired other missionaries to volunteer to carry his message to the Hawaiian Islands. On October 23, 1819, the Pioneer Company of ABCFM missionaries from the northeast US, set sail on the Thaddeus for the Hawaiian Islands. They first sighted the Islands and arrived at Kawaihae on March 30, 1820, and finally anchored at Kailua-Kona, April 4, 1820. -
TEE VINITA LEADER Vinita, Indian Territory Thursday, February 17
TEE VINITA LEADER Vinita, Indian Territory Thursday, February 17, 1898 Volume 3, No. 49 F. S. E. Amos, Editor BILL ARP ON THE INDIAN He relates some History of the Creeks and Cherokees. From the Atlanta Constitution. Fragments of Indian history have accumulated on me of late, and as they concern the Creeks and Cherokees and are of a romantic character, I am constrained to record them. These two tribes are our Indians and nake up quite a chapter in the history of Georgia, Alabama and East Tennessee. North Georgia was espec- ially the home of the Cherokees, as their chiefs lived near Rome as far back as we have their history, and the Greeks, or Muskogees, as they are more properly called, lived south of the Tallapoosa river. These tribes are not to be classed with savages, for they were of a higher grade, and but for the greed of the white man would no doubt have continued to advance in civilization and re- finement under the lead of such chiefs as Ross, Ridge, Boudinot and McIntosh. Everybody is familiar with the story of Pocahontas. Longfellow wrote a beautiful story about Hiawatha, and William E. Richards penned several pretty legends about the Indian girls of Tallulah falls, and so I will pen the story of John Ridge and Boudinot- as given to me. This story was sent to me by Mrs. Ellen N. Gibbs, of Crystal Lake, Ill. Her mother, Mrs. Taylor, who died in 1878, wrote this romantic sketch in 1877, when she was 76 years of age, and left it for her children who have often heard her repeat it.