The National Uncanny: Indian Ghosts and American Subjects

Abstract

have been overwhelmingly generous both intellectually and personally, while the staff at Baker Library has proved infallible. At the University of New Hampshire, Lisa MacFarlane's warm intelligence and Brigitte Bailey's unfailing good humor have, quite honestly, kept me going. Elsewhere, David Leverenz, Lucy Maddox, Bette Weidman, and Barry O'Connell have read and commented upon various parts of the manuscript, and I thank them for their kindness and their insight. Since my days at Columbia, Robert Ferguson has been my mainstay. Priscilla Wald, now at the University of Washington, has been equally generous as a scholar and a friend.

William Apess, Pequot Pastor: A Native American Revisioning of Christian Nationalism in the Early Republic

“…169, 171-73, 175, 179-80). 17 In the hailstorm of newspaper articles, court proceedings, imprisonments, and appeals that followed, Apess's bitter irony and scathing critiques of white Americans became more polished ( [22], p. 121). In Indian Nullification, Apess's work that documents the "revolt" of the Mashpee and the "nearly hysterical reaction" it provoked, Apess at one point quotes an article from the Boston Advocate which examines the regulatory laws governing the Mashpee Natives: "a Board of five Overseers [exists] .…”

“…104-10). 22 This manner of religious engagement, forming a symbiotic relationship with religion to advance a particular cause, is typical of Native American interaction with Christian religion throughout the history of the United States ( [10], pp. 86, 88-89, 99, 101, 106, 211).…”

“…21 Apess scholars Krupat and Brumble have proposed two such theories which fail to reject this dichotomy. 22 In this section, Wigger discusses how and why Methodism granted authority to "unqualified" preachers. While Apess's utilization of Washington introduced the tension he felt with regards to nationalism, his treatment of the Puritans and Pilgrims, a critical Christian nationalist pillar, reflected his unwillingness to accept its mythical components.…”

“…Apess was familiar with Daniel Webster and Nathaniel Hawthorne and was therefore well-versed in the pro-Pilgrim and pro-Puritan Christian nationalist arguments espoused by them ( [22], p. 112; [27], p. 4). While Apess disagreed markedly with Daniel Webster, Noah Webster, Samuel Gardner Drake, and other revisionist historians on the correct reputation of the Pilgrims, he did agree that current Americans and the nation they inhabit are a product of the Pilgrims' actions.…”

Theorising Gender, Sexuality and Settler Colonialism: An Introduction

“…Yet, as they argue, correlations of indigenous people to settlers represent only a step towards settlers' indigenisation, which is to say, their seemingly inherent belonging to settled land, and that land's capacity to represent them and their way of life. 38 Extant scholarship suggests that routes to settler indigenisation will be explicitly gendered and sexualised.…”