Bibliographies thématiques / Indians of North America – Religious freedom

Littérature scientifique sur le sujet « Indians of North America – Religious freedom »

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Publié le 25 juillet 2024

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Articles de revues sur le sujet "Indians of North America – Religious freedom"

MUKHAMETZARIPOV, ILSHAT A. « RELIGIOUS COURTS IN THE USA AND CANADA : TYPES, MAIN FUNCTIONS AND INTERACTION WITH THE SECULAR STATE ». Study of Religion, n^o 3 (2020) : 88–96. http://dx.doi.org/10.22250/2072-8662.2020.3.88-96.

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The article reveals the current situation around religious courts, arbitrations and mediation institutions in the states of North America, analyzes their structure, main functions and activities. Catholic and Orthodox church courts, courts and mediation institutions in Protestant churches and denominations, rabbinical and Sharia courts, conflict resolution bodies of Buddhists, Hindus, Mormons, Scientologists are active in the United States. Generally, US authorities do not interfere in their activities if there are no violations of the rights and freedoms of citizens, but sometimes at the state level (Arizona, Wyoming, Indiana, Oklahoma, Tennessee, Texas) the use of religious norms in arbitration courts is prohibited. A similar situation has occurred in Canada, where official religious courts operate legally, but in the provinces of Ontario and Quebec the activity of religious courts in the field of family relations was limited (in many respects due to fears of the formation of a parallel “Sharia justice”) The opinions of North American researchers on this issue are divided: some consider the activities of religious courts as a violation of the principle of secularism and think it necessary to ban their activities, others regard them as the realization of religious freedoms and advocate their preservation in the legislative framework...

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Morrison, Kenneth M. « Indians of Northeastern North America. Christian F. Feest ». History of Religions 29, n^o 1 (août 1989) : 86. http://dx.doi.org/10.1086/463181.

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Johnson, Sylvester A. « Religion and Empire in Transnational Perspective : a Response to Pamela Klassen’s Story of Radio Mind and Jennifer Graber’s Gods of Indian Country ». Numen 67, n^o 2-3 (20 avril 2020) : 298–302. http://dx.doi.org/10.1163/15685276-12341578.

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Abstract This article examines the parallels and contrasts between Pamela Klassen’s and Jennifer Graber’s recent studies of settler colonialism and Indigenous nations of North America. I identify major themes in their analysis and assess the import of their work for the greater understanding of religion, settler-states, and Indigeneity. I note especially the challenge they raise for scholars concerned with missionary friendship with Indians, as both authors complicate facile assumptions about this history.

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Grim, John A. « Cosmology and Native North American Mystical Traditions ». Thème 9, n^o 1 (2 octobre 2002) : 113–42. http://dx.doi.org/10.7202/005687ar.

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ABSTRACT Different indigenous nations in North America provide examples of mystical participation in the processes of creation. Some observers dismiss native communities as fragmented or romantically reimaged as "ecological Indians", yet, the tenacity of their religious insights deserve attention. Intellectually framed in images of interactions between specific peoples with particular geographical places, these images are also embedded in dynamic performances. This paper presents a comparative study of mystical paths among First Peoples in which personal and communal symbols fuse psychic, somatic, and social energies with local landscapes. Experienced as synesthetic intuitions, these images are made more conscious in rituals. These dynamic performances link words, actions, sounds, sights, and sensory observations. Ritualized expressions of native mystical life are themselves interpretive reflections back upon the personal, communal, spiritual, and ecological realms from which they emerge. Native American religious ways, thus, are lifeway complexes that address the limits and problems of the human condition, and foster mature mystical understanding.

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Sadhu, Ravi. « “We are similar, but different” : Contextualizing the Religious Identities of Indian and Pakistani Immigrant Groups ». Journal for Undergraduate Ethnography 11, n^o 1 (19 mars 2021) : 38–55. http://dx.doi.org/10.15273/jue.v11i1.10866.

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This article explores how Indian and Pakistani immigrant groups from the Bay Area in North California relate to and interact with one another. There is limited research on the role of religion in shaping sentiments of distinctiveness or “groupness” among diasporic Indians and Pakistanis in the UK and North America. Through conducting qualitative interviews with 18 Indian and Pakistani immigrants in the Bay Area, I recognized three factors pertaining to religion that were salient in influencing notions of groupness—notions of modernity, sociopolitical factors, and rituals. With respect to these three variables, I flesh out the spectrum of associated groupness; while some factors were linked with high levels of groupness, others enabled the immigrant groups to find commonality with one another. This research is integral to a better understanding of the interactions between South Asians in the diaspora, as well as to gain insight into how these immigrant groups—whose countries of origin share a history of religious conflict—perceive and interact with one another.

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McNally, Michael D. « Tisa Wenger, . We Have a Religion : The 1920s Pueblo Indian Dance Controversy and American Religious Freedom. Chapel Hill : University of North Carolina Press, 2009. $22.95 (paper). » Journal of Religion 90, n^o 3 (juillet 2010) : 433–35. http://dx.doi.org/10.1086/654871.

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Prilutsky, V. V. « THE FIRST MANIFESTO OF AMERICAN ANGLO–ISRAELISM – THE ELECTION SERMON OF EZRA STILES (1783) ». Vestnik Bryanskogo gosudarstvennogo universiteta 07, n^o 02 (30 juin 2023) : 119–25. http://dx.doi.org/10.22281/2413-9912-2023-07-02-119-125.

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The article examines the ideology of Anglo-Israelism in the 1783 sermon «The United States has risen to glory and honor» by the American Congregationalist priest and scientist Ezra Stiles (1727-1795). The analysis of the political, religious, historical and philosophical ideas contained in it is carried out. It is shown that, despite the protection of constitutional rights and religious freedom, the author of the sermon defended the monarchy and was a supporter of the rule of an elected elite, an elected «democratic aristocracy». It seems that the principles of conservative Christianity advocated by Stiles were combined with support for the concept of «a City upon a Hill» in 1630, i.e. ideas about the God-chosen Puritans – the first settlers, who created the New Jerusalem or Zion in America. The author supported the pseudo-historical theory of the origin of ethnic groups. In the United States, he saw a «new Israel», chosen by God, called to command the conquered and subordinate «Canaanites» – the American aborigines. Europeans were considered descendants of the Biblical patriarch Japheth, which corresponded to the existing Christian tradition. In the Indians of the New World, related to the peoples of Siberia, he saw the descendants of representatives of the tribes, expelled by the ancient Israelites after the conquest of Palestine, described in the Bible and scattered throughout the world. In his opinion, the continued mass migration from Europe to America will lead to the decline of the Old World. Immigration will give a new impetus to the development, effective development and economic prosperity of the American continent, where the number of people of European origin will increase significantly. In the future, according to Stiles, there will allegedly be an extinction of races other than Caucasians (Indians and African Americans). Such ideas served as the rationale for American exceptionalism, Western-centrism, Eurocentrism and territorial expansion of the United States.

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Hiltunen, Juha. « Spiritual and religious aspects of torture and scalping among the Indian cultures in Eastern North America, from ancient to colonial times ». Scripta Instituti Donneriani Aboensis 23 (1 janvier 2011) : 115–28. http://dx.doi.org/10.30674/scripta.67402.

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Only a few decades ago a common perception prevailed that the historical Native Americans were very prone to violence and warfare. Scalping and torture were seen as a specific custom attached into their ideology and sociocultural ethos. However in the 1960s a completely reversed picture started to emerge, following the course of other worldwide movements, such as ethnic rights, pan-Indianism, ecological conscience, revisionist historiography and so on. Immediately the Native American people came to be seen as the victims of the European colonialism and the Whites were the bad guys who massacred innocent women and children, either at Sand Creek or in Vietnam. Books were written in which the historians pointed out that the practice of scalping was actually not present in the Americas before the whites came. This theory drew sustenance from some early colonial accounts, especially from the Dutch and New England colonies, where it was documented that a special bounty was offered for Indian scalps. According to this idea, the practice of scalping among the Indians escalated only after this. On the other hand, the blame fell on the Iroquois tribesmen, whose cruel fighting spread terror throughout the seventeenth century, when they expanded an empire in the north eastern wilderness. This accords with those theorists who wanted to maintain a more balanced view of the diffusion of scalping and torture, agreeing that these traits were indeed present in Pre-Columbian America, but limited only to the Iroquoians of the east. Colonial American history has been rewritten every now and then. In the 1980s, and in the field of archaeology especially, a completely new set of insights have arisen. There has been a secondary burial of the myth of Noble Savage and a return of the old Wild Indian idea, but this time stripped of its cartoon stereotypical attachments. The Indians are now seen as being like any other human beings, with their usual mixture of vices and virtues. Understanding this, one may approach such a topic as scalping and torture without more bias than when reading of any practice of atrocities in human history.

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Тимонин, Максим Анатольевич. « FROM THE HISTORY OF THE AMERICAN STATES CONSTITUTIONAL CONFRONTATION TO PRIVILEGES ». Rule-of-law state : theory and practice 18, n^o 2(68) (4 juillet 2022) : 169–79. http://dx.doi.org/10.33184/pravgos-2022.2.18.

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The current stage of development of complex states is characterized by the growing equality of citizens in the constitutional law sphere. The American experience is particularly important in this regard. Purpose: to analyze the constitutional law aspects of the struggle of the North American states with privileges and immunities for a century – from the late 18th to the late 19th century; to trace the historical roots of religious intolerance, their fixation in the early forms of American constitutionalism, i.e., early state constitutions and colonial charters. Methods: historical, logical, comparative legal, formal dogmatic methods are applied. Results: it is concluded that the achievement of constitutional equality for American citizens has been a joint federal and state endeavor since at least the mid-19th century. Their struggle against privileges and immunities was long and inconsistent, including in relation to religious intolerance. The latter traditionally prevented the establishment of religious freedom in North America since the earliest phase of the colonial period in its history.

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Johnston, David. « Freedom and Orthodoxy ». American Journal of Islam and Society 25, n^o 2 (1 avril 2008) : 131–33. http://dx.doi.org/10.35632/ajis.v25i2.1482.

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Freedom and Orthodoxy is a brilliant apology for dismantling the hegemonicand false pretensions of western universalisms in favor of a world inwhich local groups (e.g., religious communities, regions, and nations) areallowed to construe their own strategies for cultural, political, and economicflourishing. A Moroccan intellectual teaching in the United States(chair of the Department of English, University of NewEngland) and a leadingyoung cultural critic who writes in a lucid and often elegant Englishprose,AnouarMajid’s French cultural background also shines through, judgingby his abundant use of French sources (though not one in Arabic).Building on his previous book, Unveiling Traditions: Postcolonial Islamin a Polycentric World (Duke University Press: 2000), Majid expands anddeepens his historical and philosophical analysis, exhorts both Muslims andwesterners to search their souls, remove the roots of their own cherished certaintiesthat exclude the Other (i.e., fundamentalisms), and engage in the pathof creative dialog. Yet as the book unfolds, it turns out that over 90 percent ofthe material relates to the western universalisms born of the Renaissance andthe Enlightenment – ideals that, in fact, cannot be separated from the historicalrealities of the Reconquista, the Spanish conquest of Latin America, theAnglo-American colonization of North America, and the subsequent genocideof the native population. Even the revolutionary ideals of the Americanand French revolutions, however universal the reach of freedom and humanrights might have been in theory, came to be wedded to a capitalist ideologythat has, in the postcolonial era, become an economic and cultural steamroller,a globalization process that consolidates western hegemony andimposes its secular and consumerist values on the non-western world.Besides the already heavy toll in human suffering,Majid argues that fargreater clashes loom on the horizon if this scenario continues. This bringsus to the remaining 10 percent of his book: although Muslims must takeresponsibility for their own extremists and find ways to reinterpret the traditionalShari`ah in a polycentric world, nevertheless, contemporaryIslamic militancy should be seen as an offshoot of “the triumph of capitalismand its ongoing legacy of conquest” (pp. 213-14). Hence, most of thebook unveils what he has coined “the post-Andalusian paradigm,” or the ...

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Thèses sur le sujet "Indians of North America – Religious freedom"

Smith, William Hoyt. « Trade in molluskan religiofauna between the southwestern United States and southern California / ». view abstract or download file of text, 2002. http://wwwlib.umi.com/cr/uoregon/fullcit?p3055713.

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Thesis (Ph. D.)--University of Oregon, 2002.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 391-421). Also available for download via the World Wide Web; free to University of Oregon users.

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Freeman, Jeffrey B. « The Potential for religious conflict in the United States Military Jeffrey B. Freeman ». Thesis, Monterey, California. Naval Postgraduate School, 2005. http://hdl.handle.net/10945/1793.

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The 2004 presidential election seemed to signal growing religious fervor across the political spectrum. Members of the media and pollsters alike were left wondering what went on inside the voting booth. Religion has long played a role in American politics, dating back to the Constitution of the United States of America. When components of government, the military, religion, and society converge, discussion and debate invariably follows. The United States military is a religiously pluralistic institution, with members belonging to an estimated 700 religions. The chaplaincy champions religious accommodation and the military itself supports over 245 faith groups. The chaplaincy is at the core of this religious accommodation since chaplains maintain a dual allegiance, as members of the clergy and as members of the officer corps. As religious diversity grows, the likelihood of controversy increases when, for instance, Indian members of the Native American Church take peyote, Wiccans observe pagan rites on military bases, and Muslim chaplains serve Muslim soldiers who find themselves at war within an Islamic country. This thesis explores some of the challenges inherent in ministering to so many diverse religions, and takes a critical look at areas of potential friction that might cause the Department of Defense to want to take a more attentive look at what such diversity means for the future.

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Sims, Melissa. « Supernatural intervention as an explanation for natural phenomena in Native American mythologies ». Virtual Press, 1995. http://liblink.bsu.edu/uhtbin/catkey/935922.

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Natural phenomena and natural disasters occur across the regions of the United States. While science now provides factual documentation for causes of meteorological and geological events, most Native American tribes lacked scientific explanations of these occurrences. Native Americans, however, sought to explain the effects and often devastation resulting from meteorological and geological events in some manner. The religions and mythologies of many cultures provide explanations for the occurrence of natural phenomena through supernatural intervention. The presentation of myths by geographic region provided the basis for analysis of explanations for natural phenomena. Regional analysis of myths suggests that commonalities exist among Native American Groups experiencing similar meteorological and geological events. Furthermore, common themes span across regional boundaries. For example, the use of a Thunderbird, a large bird with glowing eyes, as an explanation for the occurrence of thunder and storms occurs in every region of the United States. Another common theme is the use of a storm by a supernatural force as punishment for unacceptable behaviors of the earth's inhabitants. The most frequent example of this is the theme of a flood that destroys many inhabitants at some point in the history of the tribe. Often, storms and other natural phenomena have explanations based in the creation myth of the tribe. Another theme in myths regarding natural phenomena is the resolution of opposing forces. In many myths, the opposition exists between humans and nature, weather beings or spirits, or animals and nature. Myths regarding natural phenomena occasionally contain the attempt by humans or animals to gain control over nature or natural elements. The results of this control vary from favorable to unfavorable for those involved. A final theme exhibited in many myths is the function of a supernatural force associated with weather as a guardian, protector, and provider. The belief in these guardians provides Native Americans with assurance that they will be protected, and provided for, especially in times of natural disasters or storms. Research indicates that compilation of myths regarding natural phenomena facilitates regional and cross-cultural analysis and understanding of the role of supernatural intervention in Native American comprehension of natural phenomena.
Department of Anthropology

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Brass, Gregory M. « Respecting "the Medicines" : narrating an aboriginal identity at Nechi House ». Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape2/PQDD_0032/MQ64134.pdf.

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Gutekunst, Jason Alexander. « Wabanaki Catholics ritual song, hybridity, and colonial exchange in seventeenth-century New England and New France / ». Oxford, Ohio : Miami University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1229626549.

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Murton, Stoehr Catherine. « Salvation from empire : the roots of Anishinabe Christianity in Upper Canada ». Thesis, Kingston, Ont. : [s.n.], 2008. http://hdl.handle.net/1974/1324.

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This thesis examine the cultural interaction between Anishinabe people, who lived in what is now southern Ontario, and the Loyalists, Euroamerican settlers who moved north from the United States during and after the American Revolution. Starting with an analysis of Anishinabe cultural history before the settlement era the thesis argues that Anishinabe spirituality was not traditionalist. Rather it inclined its practitioners to search for new knowledge. Further, Anishinabe ethics in this period were determined corporately based on the immediate needs and expectations of individual communities. As such, Anishinabe ethics were quite separate from Anishinabe spiritual teachings. Between 1760 and 1815, the Anishinabe living north of the Great Lakes participated in pan-Native resistance movements to the south. The spiritual leaders of these movements, sometimes called nativists, taught that tradition was an important religious virtue and that cultural integration was dangerous and often immoral. These nativist teachings entered the northern Anishinabe cultural matrix and lived alongside earlier hierarchies of virtue that identified integration and change as virtues. When Loyalist Methodists presented their teachings to the Anishinabeg in the early nineteenth century their words filtered through both sets of teachings and found purchase in the minds of many influential leaders. Such leaders quickly convinced members of their communities to take up the Methodist practices and move to agricultural villages. For a few brief years in the 1830s these villages achieved financial success and the Anishinabe Methodist leaders achieved real social status in both Anishinabe and Euroamerican colonial society. By examining the first generation of Anishinabe Methodists who practiced between 1823 and 1840, I argue that many Anishinabe people adopted Christianity as new wisdom suitable for refitting their existing cultural traditions to a changed cultural environment. Chiefs such as Peter Jones (Kahkewahquonaby), and their followers, found that Methodist teachings cohered with major tenets of their own traditions, and also promoted bimadziwin, or health and long life, for their communities. Finally, many Anishinabe people believed that the basic moral injunctions of their own tradition compelled them to adopt Methodism because of its potential to promote bimadziwin.
Thesis (Ph.D, History) -- Queen's University, 2008-07-17 13:59:23.833

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Johnson, Gregory Bruce. « The terms of return : religious discourse and the Native American Graves Protection and Repatriation Act / ». 2003. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3097123.

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Mussell-Oppenheim, Joanne Lisa. « Understanding how First Nation People practice and interpret spirituality when having a terminal illness ». Thesis, 1998. http://hdl.handle.net/2429/8188.

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This qualitative study of eight First Nation participants and five First Nation Elders is to help understand how First Nation people view spirituality and how it is practiced when one has a terminal illness. Spirituality is often so abstract and practiced in various ways that it requires clarity and understanding from the people around them. Health care professionals could improve health care by understanding some of the spiritual aspects practiced when people are within their health care system. The First Nation people's perspectives aim to banish some of the mystery or unawareness that looms around spirituality in order to improve health services. Social workers have little or no information about First Nation beliefs and practices around spirituality when they have a terminal illness. The study is to help health care professionals and people with a terminal illness understand spiritual practices through specific beliefs and examples of how spirituality is practiced.

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Livres sur le sujet "Indians of North America – Religious freedom"

Maroukis, Thomas Constantine. The peyote road : Religious freedom and the Native American Church. Norman : University of Oklahoma Press, 2010.

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R, Wunder John, dir. Native American Cultural and religious freedoms. New York : Garland Pub., 1999.

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R, Wunder John, dir. Native American cultural and religious freedoms. New York : Garland Pub., 1996.

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Christopher, Vecsey, dir. Handbook of American Indian religious freedom. New York : Crossroad, 1991.

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Smith, Huston. A seat at the table : Huston Smith in conversation with Native Americans on religious freedom. Berkeley : University of California Press, 2006.

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Maroukis, Thomas Constantine. The peyote road : Religious freedom and the Native American Church. Norman : University of Oklahoma Press, 2010.

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Maroukis, Thomas Constantine. The peyote road : Religious freedom and the Native American Church. Norman : University of Oklahoma Press, 2010.

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Epps, Garrett. To an unknown God : religious freedom on trial / Garrett Epps. Norman, Okla : University of Oklahoma Press, 2009.

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Epps, Garrett. To an unknown God : Religious freedom on trial. New York : St. Martin's Press, 2001.

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Resources, United States Congress House Committee on Natural. American Indian Religious Freedom Act Amendments of 1994 : Report (to accompany H.R. 4230) (including cost estimate of the Congressional Budget Office). [Washington, D.C. ? : U.S. G.P.O., 1994.

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Chapitres de livres sur le sujet "Indians of North America – Religious freedom"

McNally, Michael D. « Religion as Weapon ». Dans Defend the Sacred, 33–68. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691190907.003.0002.

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This chapter offers crucial historical context and shows just how freighted the category of religion can be for Native peoples. Religion, or its absence, served as a key instrument in the legalization of the dispossession of North America, first through the legal Doctrine of Christian Discovery, which continues to inform federal Indian law, and second through the criminalization of traditional religions under the federal Indian Bureau's Civilization Regulations from 1883 to 1934. As devastating as the regulations and their assemblage of civilization with a thinly veiled Protestant Christianity were, affected Native people strategically engaged religious freedom discourse to protect those threatened practices that they increasingly argued were their “religions” and protected under religious liberty. Even as the government and missionary sought to curb Native religious practices thought to retard civilization, Euro-Americans began in earnest to fantasize about a Native spirituality that they could collect, admire, and inhabit. But while this awakened Euro-American appreciation for Native cultures served to help lift the formal confines of the Civilization Regulations in the 1930s, it has continued to beset Native efforts to protect collective traditions.

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Marshall, Paul. « Religious Freedom ». Dans Christianity in North America, 350–61. Edinburgh University Press, 2023. http://dx.doi.org/10.1515/9781399507448-034.

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Aziz, Sahar F., et John L. Esposito. « Introduction ». Dans Global Islamophobia and the Rise of Populism, 1–20. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197648995.003.0001.

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Abstract Islamophobia is a rapidly growing problem across the world, arising from a convergence of right-wing populism, xenophobia, and a normalization of anti-Muslim scapegoating. The consequences are devastating for Uyghurs in China indefinitely detained in concentration camps, Indian Muslims attacked in pogroms, and the Rohingya murdered in a genocide. Muslims in the global north, meanwhile, are denied religious freedom and other civil rights on account of their purported corruption of liberal values. The case studies of ten countries across three continents—North America, Europe, and Asia—demonstrate a troubling trend: right-wing politicians, buttressed by civil society groups and conservative media outlets, deploy Islamophobia to intensify the majority ethnic populations’ fears of losing power and wealth. Global Islamophobia in an Era of Populism is the first to tackle these complex, interconnected phenomena through empirically supported analysis by internationally known scholars.

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Wilkinson, A. B. « Introduction ». Dans Blurring the Lines of Race and Freedom, 1–23. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469658995.003.0001.

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The introductory chapter provides an overview of the book, including a discussion of hypodescent and how racial ideas or mixed-race ideologies came out of European colonization in the Western Hemisphere. European “white” supremacist ideology defined monoracial categories of “white,” “Indian,” and “Negro,” along with multiracial categories, such as “Mestizo” and “Mulatto.” The introduction also provides a short history of ethnoracial mixture in the Americas. This section begins with ideas surrounding race and interracial mixture under “New World” colonization initiated by the Spanish and Portuguese in fifteenth- and sixteenth-century Latin America. It continues into French and English colonization efforts in North America and the Caribbean islands in the seventeenth and eighteenth centuries. The introduction looks at how different European immigration patterns, gender, and religion played a role in how socially segregated colonial empires formed under Catholic and Protestant regimes. These factors influenced colonial acceptance or rejection of interracial mixture and mixed-heritage people. The introduction finishes with a chapter overview for the book and a note on racial language.

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Wilkinson, A. B. « The Rise of Hypodescent in Seventeenth-Century English America ». Dans Blurring the Lines of Race and Freedom, 24–58. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469658995.003.0002.

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The first chapter explores the seventeenth-century origins of hypodescent ideology within the English colonial context of the Tidewater Chesapeake of North America and islands in the Atlantic. The chapter examines the origins of mixed-race ideologies and people of blended ancestry, specifically those of mixed African, European, and Native American descent, or a combination thereof. European colonists commonly identified these mixed-heritage people as “Mulattoes” alongside other racial terms, such as “Negro” and “Indian.” This identification of mixed-heritage people in legislation presented their existence as a problem for the emerging colonial labor systems, namely slavery and indentured servitude. As more Africans and Europeans were brought into the colonies, mixed-heritage populations grew. The largest growth was in the Chesapeake provinces of Virginia and Maryland and in the island colonies of the Atlantic, including not only Barbados and Jamaica but also Bermuda and other islands in the Caribbean. The first anti-intermixture laws appear in the 1660s to regulate relationships between “Negroes,” “Indians,” and “whites” and attempted to keep certain groups enslaved or in prolonged bondage.

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Barker, Gordon S. « Revisiting “British Principle Talk” ». Dans Fugitive Slaves and Spaces of Freedom in North America, 34–69. University Press of Florida, 2018. http://dx.doi.org/10.5744/florida/9780813056036.003.0003.

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This chapter explores the meaning of fugitive slave freedom in Canada West during the antebellum and Civil War era by examining the legal framework relating to slavery and race that emerged in what is now modern-day Ontario. Changes in statutory law, jurisprudence, and British free soil diplomacy will be addressed, revealing the evolution of Canada West as a safe haven from which few fugitive slaves were taken by slave catchers or state-sanctioned extradition. The chapter discusses what freedom on the ground meant for early black Canadians in terms of political rights, access to courts, education, landownership, employment, religious worship, participation in the militia, and the enjoyment of public places and services. Particular attention is given to the agency exercised by fugitive slave refugees and other black Canadians in shaping their own freedom and building new lives for themselves and their children, in sustaining Canada West as a beacon of freedom for others still enslaved in the American South, and in combatting race prejudice, which at times differed little from that prevailing south of the border.

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Davis, Paul K. « Quebec 13 September 1759 ». Dans 100 Decisive Battles, 244–47. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195143669.003.0057.

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Abstract After the defeat of the Spanish Armada in 1588, England began to seriously pursue a policy of colonization in North America. Unlike the Spanish who went to the New World mainly for conquest and riches, the English primarily went to North America to escape a variety of problems at home, mostly poverty and religious persecution. The English colonies along the eastern coast of North America were slow in growing, but were strong enough to divert most potential rivals elsewhere. The French, slightly behind the English in their pursuit of colonies, went to the remaining open region of North America, Canada. There the only resource that the French could exploit were furs. Unlike the Spanish or the English, whose attitudes toward the American Indian population were cavalier at best, the French saw the Indians as a source of supply.

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Peucker, Paul. « The Moravians ». Dans The Oxford Handbook of Early Evangelicalism, 117—C6.P238. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780190863319.013.7.

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Abstract The Moravian Church originated in 1722, when Protestant refugees from Moravia founded the town of Herrnhut on the estate of Count Nikolaus Ludwig von Zinzendorf. Herrnhut developed into an independent religious community, only loosely connected to the local Lutheran parish church under the leadership of Zinzendorf, who was not only their secular lord but also their spiritual leader. This “renewed Moravian Church” quickly spread through the European continent, Britain, and North America. Moravian missionaries went to the enslaved in the Caribbean, to the Inuit in Greenland and Labrador, to the American Indians, and to the Khoi in southern Africa. Within a few decades, Herrnhut had become the center of one of the significant religious transatlantic movements of the eighteenth century, attracting Germans, Dutch, English, Scandinavians, American Indians, and enslaved men and women in the Caribbean.

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Hutchins, Zachary McLeod. « Fighting for, and against, the British ». Dans Before Equiano, 133–59. University of North Carolina PressChapel Hill, NC, 2022. http://dx.doi.org/10.5149/northcarolina/9781469671543.003.0005.

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Abstract Enslaved black Africans in colonial North America without a royal pedigree often identified as foreigners, and they recognized their allegiance—to one or another European state—as a potentially liberating form of power. The black African men accused of setting New York on fire in 1741 reported that their motive in doing so was to secure the aid of France and Spain in escaping from British enslavement. Briton Hammon, by contrast, pledged his allegiance to Great Britain during the Seven Years’ War and framed the story of his captivity among Indians and in Cuba as an expression of loyalty to British ideals of freedom. In his Narrative, Hammon demonstrates that the slave narrative began as an attempt to situate the enslaved within a network of foreign states, deploying diplomacy in order to achieve freedom or other personal gain.

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Butler, Jon. « Worlds Old and New ». Dans New World Faiths, 1–20. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195333107.003.0001.

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Abstract The French Jesuit Pierre de Charlevoix was fascinated by the religious customs of the Algonquian-speaking Indians of southern Canada and northern New York and New England. In his two-volume Journal of a Voyage to North-America (1761), Charlevoix related many stories about Algonquian religion that seemed both wonderful and strange. Charlevoix was especially intrigued by Algonquian dreaming and its dramatic effect among traditional Algonquian believers. He was particularly taken by a story told to him by French Jesuit missionaries working among the Algonquian Indians. An Algonquian man dreamed that he had been a prisoner held by Algonquian enemies. When he awoke, he was confused and afraid. What did the dream mean? When he consulted the Algonquian shaman, the ﬁgure who mediated between humans, the gods, and nature, the shaman told him he had to act out the implications of the dream. The man had himself tied to a post, and other Algonquians burned several parts of his body, just as would have happened had his captivity been real.

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