Moravian Soundscapes. Sarah Justina Eyerly

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СКАЧАТЬ E. Lassiter, Clyde Ellis, and Ralph Kotay, The Jesus Road: Kiowas, Christianity, and Indian Hymns (Lincoln, NE: University of Nebraska Press, 2002); Michael D. McNally, Ojibwe Singers: Hymns, Grief, and a Native Culture in Motion, Religion in America (New York, NY: Oxford University Press, 2000); Tom Gordon, “Found in Translation: The Inuit Voice in Moravian Music,” Newfoundland and Labrador Studies 22, no. 1 (2007): 287–314; Tom Artiss, “Music and Change in Nain, Nunatsiavut: More White Does Not Always Mean Less Inuit,” Études/Inuit/Studies 38, no. 1/2 (2014): 33–52; and Sarah Eyerly, “Mozart and the Moravians,” Early Music 47, no. 2 (May, 2019): 161–182.

      29. Lisa Brooks, “Digging at the Roots: Locating an Ethical, Native Criticism,” in Reasoning Together: The Native Critics Collective ed. Craig S. Womack, Daniel Heath Justice, and Christopher B. Teuton (Norman: University of Oklahoma Press, 2008), 262, n. 30.

      30. Craig S. Womack, “Theorizing American Indian Experience,” in Reasoning Together: The Native Critics Collective ed. Craig S. Womack, Daniel Heath Justice, and Christopher B. Teuton (Norman: University of Oklahoma Press, 2008), 372.

      31. Juanita Little, a Native Catholic nun, argues for an understanding of her own Catholic experience from a Native perspective: “No one asks can you be Irish and Catholic, or Peruvian and Catholic? What is so incongruous about being Indian and Catholic? . . . I want to tell my people. ‘You can be Indian and you can be Catholic. They are both the same.’ Except that in the Catholic Church, we are members, not just of the tribe, but of the world-wide family.” Juanita Little, “The Story and Faith Journey of a Native Catechist,” in Native and Christian: Indigenous Voices on Religious Identity in the United States and Canada ed. James Treat (Hoboken, NJ: Taylor and Francis, 2012), 218.

      32. See Hoffer, Sensory Worlds of Early America, viii; and Merrell, “Indian History During the English Colonial Era,” in A Companion to Colonial America, ed. Daniel Vickers, Blackwell Companions to American History (Malden, MA: Blackwell Publishers, 2003), 129.

      33. Although this book focuses on the North American missions of the Moravian Church, there were Moravian mission settlements in Central and South America, the Caribbean islands, Greenland, Great Britain and Ireland, continental Europe, Africa, the Middle East, India, Tibet, Siberia, Sri Lanka, Australia, and the Andaman and Nicobar Islands. For more information on the geographic extent of the missions, see Annegrete Nippa, Ethnographie und Herrnhuter Mission: Katalog Zur Ständingen Ausstellung im Völkerkundemuseum Herrnhut, Aussenstelle des Staatlichen Museums für Völkerkunde Dresden (Dresden, Germany: Staatliches Museums für Völkerkunde, 2003), especially the map and table of mission locations on pp. 12–13.

      34. Heiden Collegia, MissInd 217.12b, MAB. The mission plan is also discussed in the Bethlehem Diary on December 24, 1742.

      35. Zinzendorf was one of the first Europeans to travel north of the Kittatinny Mountains and into the river valleys of the Susquehanna and its western and northern branches.

      36. The Heiden Collegia also included a plan for working with German communities in southeastern Pennsylvania by planting churches in Oley, Germantown, Philadelphia, Tulpehocken, and Fredericktown, and by establishing German schools in each area.

      37. For more information on the transatlantic aspects of the Moravian Church, see Peter Vogt, “‘Everywhere at Home’: The Eighteenth-Century Moravian Movement as a Transatlantic Religious Community,” Journal of Moravian History 1 (2006): 7–29.

      38. From a letter of “Conrad Weiser to a Friend, 1746,” quoted in Memorials of the Moravian Church, William Cornelius Reichel, ed. (Philadelphia: J. B. Lippincott, 1870), 89–90.

      39. Shekomeko was the first mission established in an existing Native community. Bethlehem was the first fully Church-constructed Moravian mission town in North America. For more information about Rauch and the mission at Shekomeko, see Wheeler, To Live Upon Hope.

      40. George Henry Loskiel, History of the Mission of the United Brethren, vol. II (London: printed for the Brethren’s Society for the Furtherance of the Gospel: sold at No.10, Nevil’s Court, Fetter Lane), 37.

      41. Richard W. Pointer, Encounters of the Spirit: Native Americans and European Colonial Religion, Religion in North America (Bloomington, IN: Indiana University Press, 2007), 143. Wheeler, To Live Upon Hope.

      42. David Zeisberger, “Foreword,” in A Collection of Hymns for the Use of the Delaware Christian Indians, of the Mission of the United Brethren in North America, 2nd ed. (Bethlehem, PA: J. and W. Held, 1847).

      43. Wheeler and Eyerly, “Songs of the Spirit,” 1. Also see Pointer, Encounters of the Spirit, 144; and Woodward, “Incline Your Second Ear This Way.”

      44. See Wheeler, To Live Upon Hope, 95–104.

      45. Paul Peucker, A Time of Sifting: Mystical Marriage and the Crisis of Moravian Piety in the Eighteenth Century, Pietist, Moravian, and Anabaptist Studies (University Park, Pennsylvania: The Pennsylvania State University Press, 2015), 19.

      46. For an excellent overview of the use of lots in Moravian communities, see Gillian Lindt Gollin, Moravians in Two Worlds: A Study of Changing Communities (New York: Columbia University Press, 1967).

      47. Eventually, the watchwords were standardized and chosen at the beginning of each new year by Church elders by drawing slips of paper randomly from a bowl to represent each day of the calendar year. This is a practice that continues in the Moravian Church to the present day.

      48. Sarah Eyerly, “Der Wille Gottes: Musical Improvisation in Eighteenth-Century Moravian Communities,” in Self, Community, World, Moravian Education in a Transatlantic World, ed. Heikki Lempa and Paul Peucker, Studies in Eighteenth-Century America and the Atlantic World (Bethlehem, PA: Lehigh University Press, 2010), 201–227; also see Katherine M. Faull, “Speaking and Truth-Telling: Parrhesia in the 18th-Century Moravian Church,” in Self, Community, World: Moravian Education in a Transatlantic World, 204–230.

      49. Wheeler, To Live Upon Hope, 6.

      50. Joanne van der Woude, “Polyglot Harmony: Moravians among the Indians,” in “Towards a Transatlantic Aesthetic: Immigration, Translation, and Mourning in the Seventeenth Century” (PhD diss., University of Virginia, 2007).

      51. Peucker, A Time of Sifting, 26.

      52. Wheeler, To Live Upon Hope, 63.

      53. Hans Rollman, Moravian Beginnings in Labrador: Papers from a Symposium Held in Makkovik and Hopedale (St. John’s, Newfoundland: Newfoundland and Labrador Studies, Faculty of Arts Publications, Memorial University, 2009), 135.

      54. Peucker, A Time of Sifting, 4–5. The designation “Moravian” was a spiritual designation in the eighteenth century, and was not considered to be associated with race or ethnicity. The mission movement that began in the original community of Herrnhut may have started in Germany, but it has since that time evolved to become a worldwide church denomination. Currently, the African synods constitute more than half of the membership of the Moravian Church. For a discussion of the Moravian missions in Tanzania, see Anna Maria Busse Berger’s article, “Spreading the Gospel of Singbewegung: An Ethnomusicologist Missionary in Tanganyika of the 1930s,” Journal of the American Musicological Society 66, no. 2 (2013): 475–522.

      55. English translation of “Catalogue of baptized Indians in North America,” MissInd 3191.1, MAB.

      56. СКАЧАТЬ