1 00:00:02,400 --> 00:00:04,920 Speaker 1: Hey, everyone, we just wanted to remind all of you 2 00:00:05,000 --> 00:00:08,080 Speaker 1: that we have a live streaming event coming up that 3 00:00:08,119 --> 00:00:10,680 Speaker 1: will be on March tent that eight p m Eastern 4 00:00:10,760 --> 00:00:13,640 Speaker 1: five pm Pacific. We will be talking about some of 5 00:00:13,720 --> 00:00:18,840 Speaker 1: history's weirdest and wildest disputes and feuds and other arguments. 6 00:00:19,680 --> 00:00:23,640 Speaker 1: This is on a platform called Looped, So if you 7 00:00:23,680 --> 00:00:25,799 Speaker 1: have a ticket to the show, you basically get a 8 00:00:25,920 --> 00:00:29,720 Speaker 1: front row seat to our live virtual stage. And then 9 00:00:29,760 --> 00:00:31,680 Speaker 1: we also have as a v if E add on 10 00:00:31,760 --> 00:00:34,120 Speaker 1: a meat and greet with Holly and Meat. You will 11 00:00:34,240 --> 00:00:37,640 Speaker 1: use the Looped app to have a call with each 12 00:00:37,680 --> 00:00:39,880 Speaker 1: of us because we will not be in the exact 13 00:00:39,880 --> 00:00:43,040 Speaker 1: same place when we do this event. So again, that 14 00:00:43,240 --> 00:00:46,599 Speaker 1: is March tenth at eight p m Eastern five pm Pacific. 15 00:00:47,080 --> 00:00:51,120 Speaker 1: You can go to looped live dot com that is 16 00:00:51,320 --> 00:00:53,720 Speaker 1: l O O p E D l i v E 17 00:00:54,000 --> 00:00:57,720 Speaker 1: dot com to buy tickets. We've also got the link 18 00:00:57,800 --> 00:00:59,920 Speaker 1: pinned up at the top of all of our social feeds. 19 00:01:02,960 --> 00:01:06,000 Speaker 1: Welcome to Stuff You Missed in History Class, a production 20 00:01:06,080 --> 00:01:15,280 Speaker 1: of I Heart Radio. Hello and welcome to the podcast. 21 00:01:15,319 --> 00:01:18,880 Speaker 1: I'm Tracy V. Wilson and I'm Holly Fry. This is 22 00:01:18,959 --> 00:01:22,600 Speaker 1: Part two of our episode on Methodist minister and Indigenous 23 00:01:22,680 --> 00:01:26,480 Speaker 1: rights activists, William APIs. APIs was Peaq what and in 24 00:01:26,520 --> 00:01:29,520 Speaker 1: our previous episode we talked about how he was raised 25 00:01:29,560 --> 00:01:32,759 Speaker 1: primarily by a white family before running away and joining 26 00:01:32,760 --> 00:01:36,200 Speaker 1: the militia, fighting in the War of eighteen twelve and 27 00:01:36,240 --> 00:01:39,720 Speaker 1: being ordained in eighteen thirty one. Throughout a lot of 28 00:01:39,720 --> 00:01:43,680 Speaker 1: that time, he had also struggled with alcohol misuse, and consequently, 29 00:01:43,920 --> 00:01:47,440 Speaker 1: after becoming a minister, he was also a temperance activist. 30 00:01:47,520 --> 00:01:51,600 Speaker 1: He set up temperance societies and multiple places where he lived. 31 00:01:52,480 --> 00:01:56,880 Speaker 1: APIs is religious work and writing consistently stressed the inherent 32 00:01:57,000 --> 00:02:00,440 Speaker 1: humanity and worth of Indigenous people, but in eight years 33 00:02:00,480 --> 00:02:03,280 Speaker 1: of his career he also became involved in more direct 34 00:02:03,400 --> 00:02:07,080 Speaker 1: activism and mash p Massachusetts. We're gonna be talking about 35 00:02:07,080 --> 00:02:10,359 Speaker 1: all of that today. As we noted in part one, 36 00:02:10,440 --> 00:02:13,799 Speaker 1: William Apes was traveling all over New England, and often 37 00:02:13,880 --> 00:02:18,880 Speaker 1: the congregations he addressed were racially integrated. Some of them 38 00:02:18,960 --> 00:02:21,160 Speaker 1: had come to see him because of his reputation as 39 00:02:21,160 --> 00:02:24,600 Speaker 1: a minister, while others were more interested in the relative 40 00:02:24,680 --> 00:02:28,120 Speaker 1: novelty of a preacher who looked like him. He was Peaquat, 41 00:02:28,400 --> 00:02:33,160 Speaker 1: and his mother probably also had African ancestry. In eighteen 42 00:02:33,240 --> 00:02:37,640 Speaker 1: thirty one, Apes started preaching to predominantly black congregations in Boston, 43 00:02:38,240 --> 00:02:41,880 Speaker 1: and many of the people there were abolitionists. APIs gave 44 00:02:42,000 --> 00:02:45,639 Speaker 1: one known address on a subject of slavery, although its 45 00:02:45,720 --> 00:02:48,600 Speaker 1: text does not seem to have survived, but it does 46 00:02:48,639 --> 00:02:51,919 Speaker 1: seem like his involvement with the abolitionist movement led him 47 00:02:51,960 --> 00:02:55,480 Speaker 1: to broaden his ideas from a focus on the oppression 48 00:02:55,520 --> 00:02:58,680 Speaker 1: of indigenous people to the oppression of people of color 49 00:02:59,080 --> 00:03:03,239 Speaker 1: all over the world more generally. While in Boston, Aps 50 00:03:03,280 --> 00:03:08,440 Speaker 1: also met Cherokee activist Elias Boudinau. We talked about his namesake, 51 00:03:08,600 --> 00:03:13,440 Speaker 1: lawyer and politician Elias Boudineau in part one this Elias 52 00:03:13,440 --> 00:03:17,760 Speaker 1: boudina had been educated at the Foreign Mission School in Cornwall, Connecticut. 53 00:03:18,400 --> 00:03:20,480 Speaker 1: That was a school that had been established with the 54 00:03:20,520 --> 00:03:24,920 Speaker 1: goal of quote civilizing indigenous students and preparing them to 55 00:03:24,960 --> 00:03:27,959 Speaker 1: be missionaries so they would return to their native communities 56 00:03:28,280 --> 00:03:31,600 Speaker 1: and carry on that work. A lot of this same 57 00:03:31,639 --> 00:03:34,760 Speaker 1: mindset carried over to the systems of boarding schools in 58 00:03:34,800 --> 00:03:38,920 Speaker 1: the US and residential schools in Canada that reached their Peaks. 59 00:03:39,000 --> 00:03:42,920 Speaker 1: A few decades later. We talked about the Foreign Mission 60 00:03:43,040 --> 00:03:46,160 Speaker 1: School on the show back in tween, although we didn't 61 00:03:46,160 --> 00:03:49,720 Speaker 1: really talk about the students later lives in that much detail. 62 00:03:50,480 --> 00:03:53,760 Speaker 1: By the time Boudina and APIs met, Boudineau had started 63 00:03:53,800 --> 00:03:57,800 Speaker 1: a newspaper called Cherokee Phoenix, which published articles in both 64 00:03:57,840 --> 00:04:02,200 Speaker 1: English and Cherokee I. He was advocating against the removal 65 00:04:02,280 --> 00:04:06,760 Speaker 1: of the Cherokee people from the southeastern United States. Apes 66 00:04:06,880 --> 00:04:09,840 Speaker 1: Is preaching and writing were already critical of what he 67 00:04:09,880 --> 00:04:13,720 Speaker 1: saw as the hypocrisy of white Christians, things like trying 68 00:04:13,800 --> 00:04:16,800 Speaker 1: to convert indigenous people to Christianity in the name of 69 00:04:17,200 --> 00:04:22,240 Speaker 1: civilizing them while continuing to treat them as so called heathens. Afterward, 70 00:04:22,920 --> 00:04:26,040 Speaker 1: he became more strident and direct in these criticisms while 71 00:04:26,080 --> 00:04:30,800 Speaker 1: working among black abolitionists and indigenous activists like Buddinau, and 72 00:04:30,960 --> 00:04:34,240 Speaker 1: he faced retaliation for this. In eighteen thirty one, a 73 00:04:34,360 --> 00:04:37,320 Speaker 1: white man broke into his home in Groton, Massachusetts and 74 00:04:37,400 --> 00:04:40,920 Speaker 1: beat him. In eighteen thirty two, he filed suit against 75 00:04:40,920 --> 00:04:45,000 Speaker 1: a Methodist clergyman named John Reynolds for libel. Reynolds had 76 00:04:45,040 --> 00:04:48,960 Speaker 1: made a bunch of unsubstantiated allegations about APIs doing things 77 00:04:49,000 --> 00:04:54,160 Speaker 1: like buying lottery tickets and misappropriating donated money. It's possible 78 00:04:54,160 --> 00:04:57,480 Speaker 1: that this was connected to Apes not supporting reynolds efforts 79 00:04:57,520 --> 00:05:00,320 Speaker 1: to become an elder in the church. In a eighteen 80 00:05:00,360 --> 00:05:04,960 Speaker 1: thirty three Aps printed the experiences of five Christian Indians 81 00:05:05,000 --> 00:05:08,800 Speaker 1: of the Peaquat tribe. As that title suggests, these were 82 00:05:08,880 --> 00:05:13,160 Speaker 1: five spiritual narratives Aps his own, his wife Mary's written 83 00:05:13,160 --> 00:05:16,159 Speaker 1: in her own words, and those of three women, Hannah, 84 00:05:16,240 --> 00:05:20,080 Speaker 1: Caleb and Wampy, and his aunt Sally George, which were 85 00:05:20,120 --> 00:05:23,520 Speaker 1: presented as having been told to APIs. At the end 86 00:05:23,520 --> 00:05:27,200 Speaker 1: of this collection, Aps also printed an Indians Looking Glass 87 00:05:27,240 --> 00:05:30,480 Speaker 1: for the White Man, which was a scathing essay about 88 00:05:30,520 --> 00:05:34,599 Speaker 1: injustice and religious hypocrisy. We're going to read a significant 89 00:05:34,640 --> 00:05:38,640 Speaker 1: portion of this because it's so evocative of his advocacy 90 00:05:38,680 --> 00:05:42,760 Speaker 1: and his thought process. It began, quote, having a desire 91 00:05:42,839 --> 00:05:45,600 Speaker 1: to place a few things before my fellow creatures who 92 00:05:45,600 --> 00:05:48,160 Speaker 1: are traveling with me to the grave and to that 93 00:05:48,279 --> 00:05:50,919 Speaker 1: God who is the maker and preserver both of the 94 00:05:50,920 --> 00:05:54,280 Speaker 1: white man and the Indian, whose abilities are the same, 95 00:05:54,680 --> 00:05:57,640 Speaker 1: and who are to be judged by one God who 96 00:05:57,680 --> 00:06:01,200 Speaker 1: will show no favor to out word appearances, but will 97 00:06:01,279 --> 00:06:06,320 Speaker 1: judge righteousness now? I ask if degradation has not been 98 00:06:06,400 --> 00:06:10,760 Speaker 1: heaped long enough upon the Indians. He went on to say, quote, 99 00:06:10,800 --> 00:06:13,440 Speaker 1: I know that many say that they are willing, perhaps 100 00:06:13,520 --> 00:06:16,160 Speaker 1: the majority of the people, that we should enjoy our 101 00:06:16,279 --> 00:06:20,160 Speaker 1: rights and privileges as they do. If so, I would ask, 102 00:06:20,320 --> 00:06:23,599 Speaker 1: why are not we protected in our persons and property 103 00:06:23,640 --> 00:06:27,200 Speaker 1: throughout the Union? Is it not because their reigns in 104 00:06:27,200 --> 00:06:30,560 Speaker 1: the breast of many who are leaders a most unrighteous 105 00:06:30,720 --> 00:06:35,159 Speaker 1: unbecoming an impure black principle and as corrupt and unholy 106 00:06:35,240 --> 00:06:39,240 Speaker 1: as it can be. While these very same unfeeling self 107 00:06:39,360 --> 00:06:43,040 Speaker 1: esteemed characters pretend to take the skin as a pretext 108 00:06:43,080 --> 00:06:46,880 Speaker 1: to keep us from our unalienable and lawful rights, I 109 00:06:46,920 --> 00:06:49,560 Speaker 1: would ask you if you would like to be disenfranchised 110 00:06:49,600 --> 00:06:52,159 Speaker 1: from all your rights merely because your skin is white, 111 00:06:52,560 --> 00:06:55,520 Speaker 1: and for no other crime. I'll venture to say, these 112 00:06:55,640 --> 00:06:57,880 Speaker 1: very characters who hold the skin to be such a 113 00:06:57,880 --> 00:07:00,520 Speaker 1: barrier in the way, would be the first to cry 114 00:07:00,520 --> 00:07:06,080 Speaker 1: out injustice, awful, injustice. PAPIs went on to question why 115 00:07:06,200 --> 00:07:09,640 Speaker 1: if white people were somehow superior, where there's so many 116 00:07:09,680 --> 00:07:13,360 Speaker 1: fewer of them than people of color, quote, But reader, 117 00:07:13,760 --> 00:07:16,760 Speaker 1: I acknowledge that this is a confused world, and I 118 00:07:16,800 --> 00:07:19,880 Speaker 1: am not seeking for office, but merely placing before you 119 00:07:20,000 --> 00:07:23,680 Speaker 1: the black inconsistency that you placed before me, which is 120 00:07:23,680 --> 00:07:26,400 Speaker 1: ten times blacker than any skin that you will find 121 00:07:26,440 --> 00:07:29,520 Speaker 1: in the universe. And now let me exhort you to 122 00:07:29,680 --> 00:07:33,160 Speaker 1: do away with that principle, as it appears ten times 123 00:07:33,200 --> 00:07:35,800 Speaker 1: worse in the sight of God and candid men than 124 00:07:35,840 --> 00:07:39,280 Speaker 1: skins of color, more disgraceful than all the skins that 125 00:07:39,400 --> 00:07:43,400 Speaker 1: Jehovah ever made. If black or red skins, or any 126 00:07:43,480 --> 00:07:47,400 Speaker 1: other skin of color is disgraceful to God, it appears 127 00:07:47,440 --> 00:07:51,040 Speaker 1: that he has disgraced himself a great deal, for he 128 00:07:51,120 --> 00:07:54,880 Speaker 1: has made fifteen colored people to one white, and placed 129 00:07:54,920 --> 00:07:58,760 Speaker 1: them here upon this earth. From there he detailed what 130 00:07:58,880 --> 00:08:01,960 Speaker 1: he saw as a core ypocrisy in how many in 131 00:08:02,000 --> 00:08:06,000 Speaker 1: the white Christian community had approached race. Quote. Now let 132 00:08:06,000 --> 00:08:08,560 Speaker 1: me ask you, white man, if it is a disgrace 133 00:08:08,640 --> 00:08:11,400 Speaker 1: for to eat, drink, and sleep with the image of God, 134 00:08:11,840 --> 00:08:14,680 Speaker 1: or sit or walk and talk with them, Or have 135 00:08:14,880 --> 00:08:17,280 Speaker 1: you the folly to think that the white man being 136 00:08:17,400 --> 00:08:21,040 Speaker 1: one in fifteen or sixteen are the only beloved images 137 00:08:21,120 --> 00:08:25,480 Speaker 1: of God assemble all nations together in your imagination, and 138 00:08:25,520 --> 00:08:28,720 Speaker 1: then let the whites be seated amongst them. And then 139 00:08:28,840 --> 00:08:31,000 Speaker 1: let us look for the whites. And I doubt not 140 00:08:31,320 --> 00:08:34,160 Speaker 1: it would be hard finding them, for to the rest 141 00:08:34,160 --> 00:08:37,680 Speaker 1: of the nations they are still but a handful. Now, 142 00:08:37,720 --> 00:08:41,080 Speaker 1: suppose these skins were put together, and each skin had 143 00:08:41,080 --> 00:08:45,080 Speaker 1: its national crimes written upon it, Which skin do you 144 00:08:45,120 --> 00:08:49,280 Speaker 1: think would have the greatest? I will ask one question more? 145 00:08:50,000 --> 00:08:53,520 Speaker 1: Can you charge the Indians with robbing a nation almost 146 00:08:53,600 --> 00:08:57,240 Speaker 1: of their whole continent, and murdering their women and children, 147 00:08:57,280 --> 00:09:00,400 Speaker 1: and then depriving the remainder of their lawful rights that 148 00:09:00,559 --> 00:09:04,280 Speaker 1: nature and God require them to have, and to cap 149 00:09:04,320 --> 00:09:08,600 Speaker 1: the climax, rob another nation to till their grounds and 150 00:09:08,679 --> 00:09:12,040 Speaker 1: welter out their days under the lash, with hunger and fatigue, 151 00:09:12,120 --> 00:09:15,839 Speaker 1: under the scorching rays of a burning sun. I should 152 00:09:15,840 --> 00:09:17,880 Speaker 1: look at all the skins, and I know that when 153 00:09:17,920 --> 00:09:20,920 Speaker 1: I cast my eye upon that white skin, and if 154 00:09:20,920 --> 00:09:23,760 Speaker 1: I saw those crimes written upon it, I should enter 155 00:09:23,840 --> 00:09:27,400 Speaker 1: my protest against it immediately and cleave to that which 156 00:09:27,440 --> 00:09:30,200 Speaker 1: is more honorable. And I can tell you that I 157 00:09:30,240 --> 00:09:34,040 Speaker 1: am satisfied with the manner of my creation. Fully, whether 158 00:09:34,080 --> 00:09:37,440 Speaker 1: others are or not. And he went on to say, quote, 159 00:09:37,600 --> 00:09:41,040 Speaker 1: did you ever hear or read of Christ teaching his 160 00:09:41,160 --> 00:09:44,960 Speaker 1: disciples that they ought to despise one because his skin 161 00:09:45,160 --> 00:09:48,760 Speaker 1: was different from theirs? Jesus Christ being a Jew, and 162 00:09:48,800 --> 00:09:52,760 Speaker 1: those of his apostles certainly were not whites. And did 163 00:09:52,800 --> 00:09:56,200 Speaker 1: not he who completed the plan of salvation complete it 164 00:09:56,280 --> 00:09:58,800 Speaker 1: for the whites as well as for the Jews and others? 165 00:09:59,320 --> 00:10:02,120 Speaker 1: And we're not whites the most degraded people on the 166 00:10:02,160 --> 00:10:04,720 Speaker 1: earth at that time, and none were more so, for 167 00:10:04,800 --> 00:10:08,280 Speaker 1: they sacrifice their children too dumb idols. And did not 168 00:10:08,520 --> 00:10:13,040 Speaker 1: Saint Paul labor more abundantly for building up a Christian 169 00:10:13,120 --> 00:10:16,800 Speaker 1: nation amongst you than any of the apostles. And you 170 00:10:16,880 --> 00:10:20,360 Speaker 1: know as well as I that you are not indebted 171 00:10:20,400 --> 00:10:23,840 Speaker 1: to a principle beneath a white skin for your religious services, 172 00:10:23,880 --> 00:10:27,480 Speaker 1: but to a colored one. He also recognized that the 173 00:10:27,520 --> 00:10:32,320 Speaker 1: religion he was espousing was being used for oppression, saying quote, 174 00:10:32,760 --> 00:10:36,720 Speaker 1: I would ask what is all this ado about missionary societies? 175 00:10:36,880 --> 00:10:40,559 Speaker 1: If it be not to christianize those who are not Christians? 176 00:10:40,640 --> 00:10:43,760 Speaker 1: And what is it for to degrade them worse to 177 00:10:43,920 --> 00:10:46,760 Speaker 1: bring them into society where they must welter out their 178 00:10:46,840 --> 00:10:50,080 Speaker 1: days in disgrace merely because their skin is of a 179 00:10:50,120 --> 00:10:53,560 Speaker 1: different complexion. What folly it is to try to make 180 00:10:53,600 --> 00:10:57,280 Speaker 1: the state of human society worse than it is. How 181 00:10:57,320 --> 00:11:00,840 Speaker 1: astonished some maybe at this, But let me ask, is 182 00:11:00,840 --> 00:11:04,960 Speaker 1: it not? So APIs ended this by saying, quote, do 183 00:11:05,040 --> 00:11:09,040 Speaker 1: not get tired, ye noble hearted, Only think how many 184 00:11:09,120 --> 00:11:13,360 Speaker 1: poor Indians want their wounds done up daily. The Lord 185 00:11:13,600 --> 00:11:17,439 Speaker 1: will reward you, and pray you stop. Not till this 186 00:11:17,559 --> 00:11:20,720 Speaker 1: tree of distinction shall be leveled to the earth, and 187 00:11:20,760 --> 00:11:24,960 Speaker 1: the mantle of prejudice torn from every American heart, then 188 00:11:25,160 --> 00:11:29,319 Speaker 1: shall peace pervade the Union. Something else Aps learned about 189 00:11:29,360 --> 00:11:31,880 Speaker 1: in Boston was an effort by the people of Mashp 190 00:11:32,080 --> 00:11:35,720 Speaker 1: to secure their own autonomy and protect their tribal lands. 191 00:11:36,280 --> 00:11:38,320 Speaker 1: So he went to help, and we're going to talk 192 00:11:38,360 --> 00:11:51,120 Speaker 1: about that after a sponsor break. When William APIs got 193 00:11:51,120 --> 00:11:54,200 Speaker 1: to Cape Cod, Massachusetts and May of eighteen thirty three, 194 00:11:54,400 --> 00:11:56,760 Speaker 1: the community of mash P was in the middle of 195 00:11:56,800 --> 00:12:00,800 Speaker 1: a six year dispute with both the Commonwealth of Massachusetts 196 00:12:00,840 --> 00:12:04,640 Speaker 1: and the trustees of Harvard College. Mash P had been 197 00:12:04,720 --> 00:12:07,480 Speaker 1: established during the colonial era as sort of a proto 198 00:12:07,600 --> 00:12:11,840 Speaker 1: reservation for displaced indigenous people. Many of them were wampanag 199 00:12:12,080 --> 00:12:16,000 Speaker 1: but people from other nations were included as well. Initially, 200 00:12:16,200 --> 00:12:19,679 Speaker 1: mash P was supposed to have a set of five overseers, 201 00:12:19,760 --> 00:12:22,840 Speaker 1: and by law, two of them were required to be white, 202 00:12:23,360 --> 00:12:26,679 Speaker 1: but before long all five of the overseers were white, 203 00:12:26,679 --> 00:12:30,120 Speaker 1: which left an indigenous community under the paternalistic control of 204 00:12:30,120 --> 00:12:33,640 Speaker 1: white people without any voice in their own governance or 205 00:12:33,640 --> 00:12:38,240 Speaker 1: the government of Massachusetts. Additionally, by the early nineteenth century, 206 00:12:38,280 --> 00:12:41,520 Speaker 1: the white community was encroaching into mash P and the 207 00:12:41,559 --> 00:12:44,400 Speaker 1: Board of Overseers was not doing anything to stop it. 208 00:12:45,240 --> 00:12:48,520 Speaker 1: The dispute with Harvard went back to seventeen eleven, when 209 00:12:48,520 --> 00:12:52,080 Speaker 1: a man named William Williams, not the same William Williams 210 00:12:52,120 --> 00:12:54,560 Speaker 1: we talked about in Part one I don't think, left 211 00:12:54,559 --> 00:12:57,040 Speaker 1: a bequest. This bequest was meant to pay for a 212 00:12:57,080 --> 00:13:00,959 Speaker 1: minister who would christianize the people of Mashp. The Harvard 213 00:13:01,000 --> 00:13:05,440 Speaker 1: Trustees oversaw this bequest and appointed the minister. By eighteen 214 00:13:05,480 --> 00:13:10,120 Speaker 1: thirty three, the minister was the Reverend Phineas Fish. With 215 00:13:10,280 --> 00:13:13,400 Speaker 1: few exceptions, though the people of Mashp did not think 216 00:13:13,480 --> 00:13:17,040 Speaker 1: Reverend Fish was particularly interested in their spiritual or their 217 00:13:17,080 --> 00:13:19,880 Speaker 1: physical needs, and they also did not care for his preaching. 218 00:13:20,800 --> 00:13:24,680 Speaker 1: A Wapanag minister known as Blind Joe Amos, who was Baptist, 219 00:13:24,720 --> 00:13:29,280 Speaker 1: had started holding his own services, but Reverend Fish was 220 00:13:29,320 --> 00:13:32,040 Speaker 1: refusing to give up control of the town's meeting house 221 00:13:32,080 --> 00:13:35,600 Speaker 1: for him to use for those services. Amos is usually 222 00:13:35,600 --> 00:13:39,640 Speaker 1: described as the first ordained Mashp Wapanag minister, and he 223 00:13:39,679 --> 00:13:43,760 Speaker 1: had become blind as a child. This dispute became known 224 00:13:43,800 --> 00:13:46,680 Speaker 1: as the Mashp Revolt, although most of it was carried 225 00:13:46,679 --> 00:13:50,280 Speaker 1: out through written documents, petitions to the legislature and the like, 226 00:13:50,600 --> 00:13:53,680 Speaker 1: rather than the kind of physical violence that might usually 227 00:13:53,720 --> 00:13:56,720 Speaker 1: come to mind when you hear the word revolt. William 228 00:13:56,800 --> 00:14:00,160 Speaker 1: Apes was deeply involved in this work, in collaboration and 229 00:14:00,200 --> 00:14:03,320 Speaker 1: with the people of Mashp, who described him in written 230 00:14:03,360 --> 00:14:07,160 Speaker 1: documents as their brother. When APIs got to Mashp, he 231 00:14:07,320 --> 00:14:10,680 Speaker 1: started by meeting with the Reverend Fish and went to 232 00:14:10,720 --> 00:14:13,680 Speaker 1: one of his services. He was surprised when he got 233 00:14:13,720 --> 00:14:16,760 Speaker 1: there that there was nobody there almost to see the 234 00:14:16,800 --> 00:14:19,800 Speaker 1: Reverend Fish preach. But then he discovered that the people 235 00:14:19,840 --> 00:14:22,480 Speaker 1: he had expected to see we're all attending the services 236 00:14:22,520 --> 00:14:25,600 Speaker 1: that were being held. By Joe Amos. Once he realized 237 00:14:25,640 --> 00:14:28,160 Speaker 1: what was going on, he asked the people of Mashp 238 00:14:28,400 --> 00:14:31,120 Speaker 1: what their needs were, and then encouraged them to call 239 00:14:31,160 --> 00:14:34,240 Speaker 1: a full counsel on one that year to discuss their 240 00:14:34,320 --> 00:14:38,000 Speaker 1: grievances and their steps forward. He eventually brought his wife 241 00:14:38,000 --> 00:14:40,880 Speaker 1: and children to Cape Cod as well. One of his 242 00:14:40,960 --> 00:14:43,800 Speaker 1: first steps was to help the Mashp craft a set 243 00:14:43,800 --> 00:14:47,960 Speaker 1: of demands, which they called an Indian Declaration of independence 244 00:14:48,360 --> 00:14:52,880 Speaker 1: to present to the Massachusetts Legislature. These demands read quote, 245 00:14:52,920 --> 00:14:56,720 Speaker 1: resolved that we as a tribe will rule ourselves and 246 00:14:56,800 --> 00:14:59,640 Speaker 1: have the right to do so, for all men are 247 00:14:59,680 --> 00:15:03,480 Speaker 1: born free and equal, says the Constitution of the country. 248 00:15:03,720 --> 00:15:06,600 Speaker 1: Resolved that we will not permit any white man to 249 00:15:06,640 --> 00:15:10,040 Speaker 1: come upon our plantation to cut or carry off wood 250 00:15:10,200 --> 00:15:14,000 Speaker 1: or hay, or any other article without our permission after 251 00:15:14,080 --> 00:15:17,760 Speaker 1: the first of July next. Resolved that we will put 252 00:15:17,880 --> 00:15:21,840 Speaker 1: said resolutions in force after that date July next, with 253 00:15:21,920 --> 00:15:25,359 Speaker 1: the penalty of binding and throwing them from the plantation 254 00:15:25,720 --> 00:15:29,080 Speaker 1: if they will not stay away without They drafted a 255 00:15:29,080 --> 00:15:32,080 Speaker 1: set of demands to send to Harvard as well. Quote 256 00:15:32,520 --> 00:15:35,000 Speaker 1: that we will rule our own tribe and make choice 257 00:15:35,000 --> 00:15:37,840 Speaker 1: of whom we please for our preacher, that we will 258 00:15:37,880 --> 00:15:40,600 Speaker 1: have our own meeting house and place in the pulpit, 259 00:15:40,760 --> 00:15:44,080 Speaker 1: whom we please to preach us, that we will publish 260 00:15:44,120 --> 00:15:46,880 Speaker 1: this to the world. If the above reasons and resolutions 261 00:15:46,880 --> 00:15:49,960 Speaker 1: are not adhered to, and the Reverend Mr Fish discharged 262 00:15:50,560 --> 00:15:53,400 Speaker 1: on June, the people of mash P set up their 263 00:15:53,440 --> 00:15:57,000 Speaker 1: own government and posted no trespassing signs on their land. 264 00:15:57,920 --> 00:16:00,520 Speaker 1: Not long after, a pest learned that agree of white 265 00:16:00,520 --> 00:16:03,720 Speaker 1: men was taking wood from the Mashp wood lot, and 266 00:16:03,800 --> 00:16:06,880 Speaker 1: he and several others went to try to stop them. 267 00:16:07,080 --> 00:16:10,680 Speaker 1: White neighbors complained to the legislature that they were being threatened, 268 00:16:10,840 --> 00:16:15,440 Speaker 1: branding Aps as an outside agitator. Aps was arrested on 269 00:16:15,560 --> 00:16:19,640 Speaker 1: charges of riot, assault and trespass along with several people 270 00:16:19,680 --> 00:16:24,000 Speaker 1: from Mashp. Aps wound up being convicted and sentenced to 271 00:16:24,080 --> 00:16:27,240 Speaker 1: thirty days in jail. He was also ordered to pay 272 00:16:27,280 --> 00:16:30,200 Speaker 1: a fine of one hundred dollars along with a one 273 00:16:30,280 --> 00:16:33,680 Speaker 1: hundred dollar bond to ensure he would keep the peace 274 00:16:33,920 --> 00:16:37,920 Speaker 1: for a period of six months. While jailed, he wrote 275 00:16:37,920 --> 00:16:41,400 Speaker 1: a piece called Memorial of the marshp Indians. That's a 276 00:16:41,480 --> 00:16:43,840 Speaker 1: spelling that was in use at the time, this was 277 00:16:43,880 --> 00:16:47,880 Speaker 1: published in William Lloyd Garrison's abolitionist to newspaper The Liberator 278 00:16:47,960 --> 00:16:51,760 Speaker 1: on February one, eight thirty four. This was addressed to 279 00:16:51,760 --> 00:16:55,160 Speaker 1: the Senate and House of Representatives of the Massachusetts General Court. 280 00:16:55,720 --> 00:16:59,080 Speaker 1: APIs pointed out the disparity between the sympathy the people 281 00:16:59,080 --> 00:17:02,160 Speaker 1: of Massachusetts were showing to the Cherokee who were fighting 282 00:17:02,200 --> 00:17:05,320 Speaker 1: against being removed from their land and what was happening 283 00:17:05,320 --> 00:17:08,399 Speaker 1: in mash b quote. While he are filled with the 284 00:17:08,440 --> 00:17:11,920 Speaker 1: fat of our father's land and enjoy your liberties without molestation, 285 00:17:12,560 --> 00:17:16,200 Speaker 1: will not this honorable body be as benevolent to us 286 00:17:16,240 --> 00:17:20,160 Speaker 1: poor marshp Indians who are sighing and weeping under bondage, 287 00:17:20,400 --> 00:17:24,199 Speaker 1: as he are to the poor Cherokees. This document made 288 00:17:24,240 --> 00:17:27,080 Speaker 1: a number of points that the government had been set 289 00:17:27,119 --> 00:17:30,520 Speaker 1: up for mashp with its board of overseers, was unconstitutional, 290 00:17:31,080 --> 00:17:34,359 Speaker 1: that it had been imposed without the consent of their forefathers, 291 00:17:34,840 --> 00:17:37,240 Speaker 1: that they were not being allowed to worship according to 292 00:17:37,280 --> 00:17:40,119 Speaker 1: their own views and feelings, that they were being kept 293 00:17:40,160 --> 00:17:43,000 Speaker 1: out of their own school and meeting houses on their 294 00:17:43,000 --> 00:17:46,199 Speaker 1: own land, and that their white neighbors were encroaching on 295 00:17:46,240 --> 00:17:50,440 Speaker 1: their land, including taking wood hay and food crops and 296 00:17:50,600 --> 00:17:55,040 Speaker 1: fishing from Mashp waters. This document called for the community 297 00:17:55,080 --> 00:17:57,960 Speaker 1: of Mashp to be able to see to its own governance, 298 00:17:58,280 --> 00:18:02,679 Speaker 1: with the board of Overseers just charged. After an extensive 299 00:18:02,760 --> 00:18:05,239 Speaker 1: back and forth, as we said, this dispute went on 300 00:18:05,320 --> 00:18:08,040 Speaker 1: for six years. The people of mash b took up 301 00:18:08,040 --> 00:18:12,679 Speaker 1: their cause during the Massachusetts legislatures General Session, which APIs 302 00:18:12,720 --> 00:18:17,480 Speaker 1: attended along with delegates from Mashp, and Massachusetts did restore 303 00:18:17,600 --> 00:18:22,280 Speaker 1: some autonomy to Mashp, incorporated the area as the Marshp District, 304 00:18:22,680 --> 00:18:25,520 Speaker 1: which was entitled to the same process of self government 305 00:18:25,520 --> 00:18:29,720 Speaker 1: as any other Massachusetts community. In eighteen thirty six, Mashp 306 00:18:29,920 --> 00:18:33,280 Speaker 1: also convinced Harvard to provide them with half the funding 307 00:18:33,320 --> 00:18:36,560 Speaker 1: from that seventeen eleven bequest for them to use to 308 00:18:36,640 --> 00:18:40,680 Speaker 1: hire a clergyman of their choice. Took a lot longer 309 00:18:40,720 --> 00:18:42,600 Speaker 1: to get Reverend Fish to give up control of that 310 00:18:42,680 --> 00:18:46,840 Speaker 1: meeting house, though. In eighteen thirty five, APS published a 311 00:18:46,880 --> 00:18:51,800 Speaker 1: book called Indian Nullification of the Unconstitutional Laws of Massachusetts 312 00:18:52,160 --> 00:18:56,800 Speaker 1: relative to the Marshpe Tribe or the Pretended Riot explained. 313 00:18:57,720 --> 00:19:00,200 Speaker 1: This was a collected work of writing about the events 314 00:19:00,240 --> 00:19:04,199 Speaker 1: in MASHP, assembled in collaboration with the MASHP community and 315 00:19:04,280 --> 00:19:08,359 Speaker 1: representing the work and views of multiple people in the community. 316 00:19:08,400 --> 00:19:12,359 Speaker 1: In a article in the European Journal of American Studies, 317 00:19:12,760 --> 00:19:16,159 Speaker 1: neil Meyer describes this work as quote both a reflection 318 00:19:16,320 --> 00:19:19,440 Speaker 1: on the Christian Indian community and a model of its 319 00:19:19,440 --> 00:19:24,320 Speaker 1: politics in action. The word nullification harkened back to the 320 00:19:24,400 --> 00:19:28,320 Speaker 1: nullification crisis, which started in eighteen twenty eight when South 321 00:19:28,359 --> 00:19:30,920 Speaker 1: Carolina argued that a state had the right to block 322 00:19:31,080 --> 00:19:35,840 Speaker 1: enforcement of federal laws in a dispute over federally imposed tariffs. 323 00:19:36,920 --> 00:19:39,840 Speaker 1: It was a formal connections to the mash P wampanag 324 00:19:39,960 --> 00:19:43,480 Speaker 1: seemed to have ended shortly after this. He had kept 325 00:19:43,520 --> 00:19:46,280 Speaker 1: preaching through all of it, and he had gotten continual 326 00:19:46,359 --> 00:19:49,399 Speaker 1: criticism in the press, along with accusations that he was 327 00:19:49,480 --> 00:19:52,879 Speaker 1: raising money for charity work and keeping it for himself. 328 00:19:52,880 --> 00:19:56,159 Speaker 1: He seemed to have been unfounded. He also had another 329 00:19:56,280 --> 00:19:59,360 Speaker 1: dispute with Reverend Fish and which Fish refused to let 330 00:19:59,440 --> 00:20:02,840 Speaker 1: him use land for a camp meeting. At some point 331 00:20:02,880 --> 00:20:05,679 Speaker 1: after all this, he left Cape Cod, although it seems 332 00:20:05,720 --> 00:20:08,960 Speaker 1: like his wife and children stayed behind. Before we move 333 00:20:09,040 --> 00:20:12,640 Speaker 1: on to the end of APS's life, The eventual incorporation 334 00:20:12,640 --> 00:20:14,800 Speaker 1: of mash p Is a town was not the end 335 00:20:14,840 --> 00:20:17,800 Speaker 1: of the mashp Wampanog's efforts to protect their own land 336 00:20:17,800 --> 00:20:21,520 Speaker 1: and identity as a tribe. In the nineteen seventies, the 337 00:20:21,560 --> 00:20:25,399 Speaker 1: mashp Wampanag We're trying to reclaim some of their ancestral lands, 338 00:20:25,920 --> 00:20:28,680 Speaker 1: and a court ruled that they weren't a tribe anymore, 339 00:20:29,280 --> 00:20:33,760 Speaker 1: that they had quote voluntarily assimilated into the general society 340 00:20:34,240 --> 00:20:38,000 Speaker 1: starting about a decade after the mashp Revolt. The mash 341 00:20:38,080 --> 00:20:41,639 Speaker 1: p Wampanog pushed back on this for decades until finally 342 00:20:41,680 --> 00:20:45,359 Speaker 1: gaining federal recognition as a tribe in two thousand seven. 343 00:20:46,560 --> 00:20:49,760 Speaker 1: But the mash p Wampanog have continued to face ongoing 344 00:20:49,880 --> 00:20:54,240 Speaker 1: struggles with their federal recognition and tribal autonomy. We talked 345 00:20:54,280 --> 00:20:57,160 Speaker 1: about this in our Unearthed episode for the first quarter 346 00:20:57,280 --> 00:21:00,200 Speaker 1: of twenty twenty. After the U S Secretary of the 347 00:21:00,320 --> 00:21:04,760 Speaker 1: Interior announced that the Tribes reservation was going to be disestablished, 348 00:21:05,760 --> 00:21:08,720 Speaker 1: they made I'm still angry about this. They made this 349 00:21:08,800 --> 00:21:11,040 Speaker 1: announcement at four pm on a Friday, in the middle 350 00:21:11,080 --> 00:21:14,520 Speaker 1: of a pandemic. A federal judge ended up issuing a 351 00:21:14,640 --> 00:21:18,639 Speaker 1: pause on that order and described a court decision that 352 00:21:18,720 --> 00:21:23,240 Speaker 1: it rested on quote arbitrary, capricious, an abuse of discretion, 353 00:21:23,560 --> 00:21:28,119 Speaker 1: and contrary to law. In late December, the Department of 354 00:21:28,160 --> 00:21:32,000 Speaker 1: the Interior confirmed the status of the reservation, which includes 355 00:21:32,160 --> 00:21:36,840 Speaker 1: land in Taunton and Mashp, But residents of Taunton, where 356 00:21:36,880 --> 00:21:40,320 Speaker 1: the mash P Wampanag are working toward building a resort casino, 357 00:21:40,880 --> 00:21:45,639 Speaker 1: are using those same arguments to oppose its construction. The 358 00:21:45,760 --> 00:21:48,320 Speaker 1: events of the eighteen thirties that we just talked about 359 00:21:48,359 --> 00:21:51,639 Speaker 1: were also, of course, part of the legal arguments around 360 00:21:51,720 --> 00:21:54,880 Speaker 1: all of this, and those arguments were kind of circular. 361 00:21:55,640 --> 00:21:59,040 Speaker 1: The community of Mashp had organized itself politically in the 362 00:21:59,080 --> 00:22:03,920 Speaker 1: eighteen thirties to advocate for their own autonomy successfully, and 363 00:22:04,000 --> 00:22:07,320 Speaker 1: then opponents to the tribe's recognition argued that the end 364 00:22:07,359 --> 00:22:12,240 Speaker 1: of that advocacy, which again ended because they had completed 365 00:22:12,280 --> 00:22:16,720 Speaker 1: their objectives, signaled an end of the tribe. It's like 366 00:22:16,800 --> 00:22:20,560 Speaker 1: you got what you were after, so you stopped asking 367 00:22:20,640 --> 00:22:22,399 Speaker 1: for things, and that meant you're not a tribe anymore. 368 00:22:24,760 --> 00:22:27,560 Speaker 1: We should also take a quick moment to circle back 369 00:22:27,800 --> 00:22:31,280 Speaker 1: to Elias Boudino when William Apes met him. He was 370 00:22:31,400 --> 00:22:34,680 Speaker 1: advocating against the forcible removal of the Cherokee from the 371 00:22:34,760 --> 00:22:38,760 Speaker 1: southeastern United States, but he eventually came to believe that 372 00:22:38,880 --> 00:22:42,520 Speaker 1: removal was inevitable and that instead the Cherokee should work 373 00:22:42,600 --> 00:22:46,360 Speaker 1: to preserve their own rights and sovereignty as much as possible. 374 00:22:46,800 --> 00:22:51,560 Speaker 1: After moving west, along with some other Cherokee, including his 375 00:22:51,800 --> 00:22:55,919 Speaker 1: Foreign Mission school classmate John Ridge, Boudino signed the Treaty 376 00:22:55,960 --> 00:23:00,920 Speaker 1: of New Echota. In this treaty, surround dared seven million 377 00:23:01,000 --> 00:23:05,159 Speaker 1: acres of Cherokee ancestral land in the Southeastern US and 378 00:23:05,280 --> 00:23:09,119 Speaker 1: exchanged for five million dollars and land in Oklahoma. There 379 00:23:09,160 --> 00:23:12,359 Speaker 1: were only about five hundred Cherokee involved in this treaty 380 00:23:13,080 --> 00:23:17,360 Speaker 1: out of the nation's roughly sixteen thousand citizens. They did 381 00:23:17,440 --> 00:23:21,359 Speaker 1: this without the participation or consent of Principal Chief John Ross. 382 00:23:22,359 --> 00:23:25,200 Speaker 1: After this, most of the Cherokee were removed from the 383 00:23:25,280 --> 00:23:28,439 Speaker 1: Southeastern US in a forest relocation that, of course, has 384 00:23:28,480 --> 00:23:33,600 Speaker 1: become known as the Trail of Tears. And on June nine, 385 00:23:33,840 --> 00:23:37,440 Speaker 1: after they had moved to Indian Territory, an unknown group 386 00:23:37,520 --> 00:23:41,840 Speaker 1: of Cherokee attacked and killed Elias Boutineau along with John Ridge, 387 00:23:41,920 --> 00:23:45,440 Speaker 1: and his father, Major Ridge. We will return to the 388 00:23:45,560 --> 00:23:49,080 Speaker 1: last years of Apis's life after another quick sponsor break. 389 00:23:58,840 --> 00:24:03,199 Speaker 1: William Apis's last published work was a eulogy on King Philip, 390 00:24:03,400 --> 00:24:06,720 Speaker 1: which was both an address that he delivered at multiple 391 00:24:06,840 --> 00:24:09,840 Speaker 1: venues and a book that he published. The first time 392 00:24:09,920 --> 00:24:11,840 Speaker 1: that he gave this address was at the Odeon on 393 00:24:11,960 --> 00:24:15,480 Speaker 1: Federal Street in Boston in eighteen thirty six. As we 394 00:24:15,560 --> 00:24:18,640 Speaker 1: talked about in Part one, King Philip was Colonists name 395 00:24:18,720 --> 00:24:22,720 Speaker 1: for Medicom, who was statim of the Wampanog Nation. Apis's 396 00:24:22,800 --> 00:24:25,000 Speaker 1: grandmother had also told him that he was one of 397 00:24:25,080 --> 00:24:29,959 Speaker 1: Medicom's descendants. In the sixteen seventies, the Wampanog Nation had 398 00:24:30,040 --> 00:24:33,440 Speaker 1: fought against the English colonies and their indigenous allies in 399 00:24:33,520 --> 00:24:36,600 Speaker 1: what came to be known as King Philip's War. The 400 00:24:36,680 --> 00:24:39,880 Speaker 1: population of North America was much smaller than it is now, 401 00:24:40,359 --> 00:24:43,080 Speaker 1: and this war has been described as the deadliest war 402 00:24:43,200 --> 00:24:47,080 Speaker 1: in US history in terms of per capita deaths. We 403 00:24:47,200 --> 00:24:51,720 Speaker 1: did an episode about this. In four centuries, the vast 404 00:24:51,920 --> 00:24:55,800 Speaker 1: majority of English language writing about this war and about 405 00:24:55,880 --> 00:24:59,920 Speaker 1: Medicom portrayed him as a villain, with one exception being 406 00:25:00,040 --> 00:25:03,920 Speaker 1: Washington Irving's eighteen nineteen Philip of Poconoka, which we talked 407 00:25:03,920 --> 00:25:07,440 Speaker 1: about on the show last year. Aps on the other hand, 408 00:25:07,600 --> 00:25:11,399 Speaker 1: compared medicons the men who were regarded as great in 409 00:25:11,560 --> 00:25:15,840 Speaker 1: Western history that included Alexander the Great, his father, Philip 410 00:25:15,880 --> 00:25:20,000 Speaker 1: of Macedon, and George Washington, and he argued that medicom 411 00:25:20,240 --> 00:25:23,920 Speaker 1: was a patriot quote. I appeal to the lovers of liberty, 412 00:25:24,400 --> 00:25:27,480 Speaker 1: but those few remaining descendants who now remain as the 413 00:25:27,560 --> 00:25:30,320 Speaker 1: monument of the cruelty of those who came to improve 414 00:25:30,359 --> 00:25:34,119 Speaker 1: our race and correct our errors. And as the immortal 415 00:25:34,240 --> 00:25:37,879 Speaker 1: Washington lives endeared and engraven on the hearts of every 416 00:25:38,000 --> 00:25:42,080 Speaker 1: white in America, never to be forgotten in time. Even 417 00:25:42,280 --> 00:25:45,719 Speaker 1: such is the immortal Philip honored, as held in memory 418 00:25:45,840 --> 00:25:50,199 Speaker 1: by the degraded but yet grateful descendants who appreciate his character. 419 00:25:51,359 --> 00:25:55,840 Speaker 1: So will every patriot, especially in this enlightened age, respect 420 00:25:56,040 --> 00:25:59,280 Speaker 1: the rude yet all accomplished son of the Forest that 421 00:25:59,440 --> 00:26:03,080 Speaker 1: died a order to his cause, though unsuccessful, yet as 422 00:26:03,119 --> 00:26:07,840 Speaker 1: glorious as the American Revolution? Where then shall we place 423 00:26:08,000 --> 00:26:13,240 Speaker 1: the hero of the Wilderness. In this eulogy, APIs walked 424 00:26:13,359 --> 00:26:16,639 Speaker 1: through the history of King Philip's people again, that was 425 00:26:16,720 --> 00:26:20,879 Speaker 1: the colonist's name for Meticom. Tyy talked about the arrival 426 00:26:20,960 --> 00:26:24,399 Speaker 1: of the Pilgrims and the deep hypocrisy and injustice that 427 00:26:24,520 --> 00:26:27,800 Speaker 1: he saw in their actions. Quote how they could go 428 00:26:27,960 --> 00:26:30,440 Speaker 1: to work to enslave a free people and call it 429 00:26:30,600 --> 00:26:35,040 Speaker 1: religion is beyond the power of my imagination and outstrips 430 00:26:35,080 --> 00:26:39,639 Speaker 1: the revelation of God's people. Oh thou pretended, hypocritical Christian? 431 00:26:40,119 --> 00:26:42,879 Speaker 1: Whoever thou art to say? It was the design of 432 00:26:43,040 --> 00:26:45,920 Speaker 1: God that we should murder and slay one another because 433 00:26:45,960 --> 00:26:49,040 Speaker 1: we have the power. Power was not given us to 434 00:26:49,240 --> 00:26:52,959 Speaker 1: abuse each other, but a mere power delegated to us 435 00:26:53,000 --> 00:26:56,360 Speaker 1: by the King of Heaven, a weapon of defense against 436 00:26:56,560 --> 00:26:59,600 Speaker 1: error and evil, and when abuse it will turn to 437 00:26:59,760 --> 00:27:04,240 Speaker 1: our instruction. Mark then the history of nations throughout the world. 438 00:27:05,160 --> 00:27:08,560 Speaker 1: He also explained the historical context for King phillips Or 439 00:27:08,720 --> 00:27:13,600 Speaker 1: from multiple angles, including specific incidents of murders, thefts of 440 00:27:13,760 --> 00:27:17,600 Speaker 1: corn from indigenous graves, broken treaties, and the death of 441 00:27:17,680 --> 00:27:23,359 Speaker 1: Metacomet's brother Wamsuda, who the colonists called Alexander, possibly by poisoning. 442 00:27:24,160 --> 00:27:27,719 Speaker 1: He also looked at this context more broadly, exploring social 443 00:27:27,800 --> 00:27:32,560 Speaker 1: and political concepts that influenced all of these events. For example, 444 00:27:32,680 --> 00:27:38,000 Speaker 1: he again criticized the removal of indigenous peoples from their lands. Quote, why, 445 00:27:38,280 --> 00:27:41,359 Speaker 1: my brethren, the poor missionaries want money to go and 446 00:27:41,480 --> 00:27:45,160 Speaker 1: convert the poor heathen, as if God could not convert 447 00:27:45,280 --> 00:27:48,880 Speaker 1: them where they were, but must first drive them out. 448 00:27:49,560 --> 00:27:52,720 Speaker 1: If God wants the red men converted, we should think 449 00:27:52,840 --> 00:27:55,240 Speaker 1: that He could do it as well in one places 450 00:27:55,280 --> 00:27:58,639 Speaker 1: and another. But must I say, and shall I say it, 451 00:27:58,760 --> 00:28:01,640 Speaker 1: that missionaries have injured us more than they have done 452 00:28:01,720 --> 00:28:04,959 Speaker 1: us good by degrading us as a people, and breaking 453 00:28:05,040 --> 00:28:08,119 Speaker 1: up our governments and leaving us without any suffrages whatever 454 00:28:08,680 --> 00:28:13,040 Speaker 1: or a legal right among men. Oh, what cursed doctrine 455 00:28:13,160 --> 00:28:16,639 Speaker 1: is this? It most certainly is not fit to civilize 456 00:28:16,680 --> 00:28:20,359 Speaker 1: men with much more to save their souls. And we 457 00:28:20,640 --> 00:28:24,680 Speaker 1: poor Indians want no such missionaries around us. But I 458 00:28:24,720 --> 00:28:28,119 Speaker 1: would suggest one thing, and that is, let the ministers 459 00:28:28,280 --> 00:28:31,240 Speaker 1: and people use the colored people that they have already 460 00:28:31,359 --> 00:28:35,720 Speaker 1: around them like human beings before they go to convert anymore, 461 00:28:36,359 --> 00:28:38,880 Speaker 1: And let them show it in their churches, and let 462 00:28:38,960 --> 00:28:42,000 Speaker 1: them proclaim it upon the housetops. And I would say 463 00:28:42,120 --> 00:28:46,120 Speaker 1: to the benevolent, withhold your hard earnings from them unless 464 00:28:46,160 --> 00:28:49,560 Speaker 1: they do it until they can stop laying their own 465 00:28:49,680 --> 00:28:54,200 Speaker 1: wickedness to God, which is blasphemy. Towards the conclusion of 466 00:28:54,280 --> 00:28:57,880 Speaker 1: this piece, Aps says of Medicam quote, who was Philip 467 00:28:58,000 --> 00:29:00,440 Speaker 1: that made all this display in the world, that put 468 00:29:00,560 --> 00:29:03,840 Speaker 1: an enlightened nation to flight and won so many battles? 469 00:29:04,560 --> 00:29:07,720 Speaker 1: It was a son of nature with nature's talents alone. 470 00:29:08,480 --> 00:29:11,320 Speaker 1: And who did he have to contend with with all 471 00:29:11,440 --> 00:29:14,520 Speaker 1: the combined arts of cultivated talents of the old and 472 00:29:14,600 --> 00:29:18,800 Speaker 1: new world. It was like putting one talent against a thousand, 473 00:29:19,240 --> 00:29:23,880 Speaker 1: and yet Philip, with that accomplished more than all of them. Yea, 474 00:29:24,160 --> 00:29:28,120 Speaker 1: he outdid well disciplined forces of Greece under the command 475 00:29:28,160 --> 00:29:31,800 Speaker 1: of Philip, the Grecian Emperor, For he never was enabled 476 00:29:31,840 --> 00:29:34,440 Speaker 1: to lay such plans of allying the troops of Earth 477 00:29:34,520 --> 00:29:38,200 Speaker 1: together as Philip of Mount Hope did, and even Napoleon 478 00:29:38,440 --> 00:29:43,719 Speaker 1: patterned after him in collecting his forces and surprising the enemy. Washington, 479 00:29:43,840 --> 00:29:46,960 Speaker 1: too pursued many of his plans in attacking the enemy, 480 00:29:47,040 --> 00:29:51,160 Speaker 1: and thereby enabled him to defeat his antagonists and conquer them. 481 00:29:51,840 --> 00:29:55,240 Speaker 1: What then, shall we say, Shall we not do right 482 00:29:55,360 --> 00:29:58,920 Speaker 1: to say that Philip with his one talent outstrips them 483 00:29:58,960 --> 00:30:03,480 Speaker 1: all with their tent housend. William APIs argued for indigenous 484 00:30:03,520 --> 00:30:07,680 Speaker 1: people's sovereignty and multiple contexts, but it's not always clear 485 00:30:07,840 --> 00:30:11,240 Speaker 1: how he imagined that sovereignty would work in practice, and 486 00:30:11,360 --> 00:30:13,200 Speaker 1: that's kind of true. At the end of this piece, 487 00:30:13,880 --> 00:30:18,719 Speaker 1: after tracing through centuries of injustice, including injustices and massacres 488 00:30:18,800 --> 00:30:22,960 Speaker 1: that continued long after King Philip's war, and arguing that 489 00:30:23,080 --> 00:30:27,280 Speaker 1: the quote civilization being offered by missionaries was not civil 490 00:30:27,360 --> 00:30:31,120 Speaker 1: at all, APIs concluded, quote, and so all of my 491 00:30:31,280 --> 00:30:34,640 Speaker 1: people have been treated, whether Christians or not, I say, 492 00:30:34,720 --> 00:30:39,320 Speaker 1: then a different course must be pursued, and different laws 493 00:30:39,560 --> 00:30:43,640 Speaker 1: must be enacted, and all men must operate under one 494 00:30:43,800 --> 00:30:47,000 Speaker 1: general law. And while you ask yourselves what do they 495 00:30:47,120 --> 00:30:49,640 Speaker 1: the Indians want, you have only to look at the 496 00:30:49,800 --> 00:30:52,800 Speaker 1: unjust laws made for them and say, they want what 497 00:30:52,960 --> 00:30:55,880 Speaker 1: I want in order to make men of them good 498 00:30:55,960 --> 00:30:59,240 Speaker 1: and wholesome citizens. And this plan ought to be pursued 499 00:30:59,280 --> 00:31:02,840 Speaker 1: by all mission areas, or not pursued at all. That is, 500 00:31:03,040 --> 00:31:05,760 Speaker 1: not only to make Christians of us, but men which 501 00:31:05,920 --> 00:31:09,520 Speaker 1: plan as yet has never been pursued. And when it 502 00:31:09,680 --> 00:31:12,360 Speaker 1: is I will then throw my might upon the side 503 00:31:12,400 --> 00:31:14,840 Speaker 1: of missions, and do what I can to favorite. But 504 00:31:15,120 --> 00:31:20,000 Speaker 1: this work must begin here first, in New England. Had 505 00:31:20,080 --> 00:31:22,960 Speaker 1: William Apes been able to continue this work through the 506 00:31:23,040 --> 00:31:26,360 Speaker 1: Indian Removal era in the Civil War, it might have 507 00:31:26,440 --> 00:31:29,400 Speaker 1: clarified his thoughts on this in a more practical way. 508 00:31:30,360 --> 00:31:33,480 Speaker 1: But not long after he first delivered this eulogy, he 509 00:31:33,560 --> 00:31:37,080 Speaker 1: seems to have stopped preaching. He republished some of his 510 00:31:37,160 --> 00:31:40,520 Speaker 1: earlier books, possibly just to try to make ends meet. 511 00:31:41,400 --> 00:31:44,840 Speaker 1: Like many other people, after the Panic of eighteen thirty seven, 512 00:31:44,960 --> 00:31:47,240 Speaker 1: he wound up in debt, and he mortgaged most of 513 00:31:47,320 --> 00:31:51,560 Speaker 1: his property, including his personal library of religious texts, some 514 00:31:51,760 --> 00:31:54,920 Speaker 1: of them multi volume works. He went to New York, 515 00:31:55,240 --> 00:31:58,800 Speaker 1: possibly to get away from his creditors. He died in 516 00:31:58,880 --> 00:32:01,400 Speaker 1: New York on April tenth, eighteen thirty nine, at the 517 00:32:01,400 --> 00:32:04,720 Speaker 1: age of only forty one. He had been living in 518 00:32:04,800 --> 00:32:07,680 Speaker 1: a boarding house in Lower Manhattan with a woman described 519 00:32:07,720 --> 00:32:11,600 Speaker 1: as his wife. She's named as Elizabeth. He had reportedly 520 00:32:11,640 --> 00:32:14,320 Speaker 1: been married to her for at least two years. There 521 00:32:14,360 --> 00:32:18,080 Speaker 1: are some unanswered questions. It's possible that this was the 522 00:32:18,120 --> 00:32:19,840 Speaker 1: woman he had already been married to, but with a 523 00:32:19,880 --> 00:32:22,760 Speaker 1: different name given it's possible that he had gotten divorced. 524 00:32:22,800 --> 00:32:26,000 Speaker 1: We don't really know exactly what happened. His cause of 525 00:32:26,120 --> 00:32:29,760 Speaker 1: death was listed as apoplexy, in other words, a stroke, 526 00:32:30,280 --> 00:32:33,040 Speaker 1: and some of his neighbors described him as drinking very 527 00:32:33,120 --> 00:32:36,080 Speaker 1: heavily in his last days. So for a long time 528 00:32:36,680 --> 00:32:41,320 Speaker 1: his death was described as alcohol related, but biographer Philip Gura, 529 00:32:41,480 --> 00:32:44,320 Speaker 1: who's the Life of William ap s Peaquat came out 530 00:32:44,360 --> 00:32:49,720 Speaker 1: in concludes that it was really acute appendicitis. You know, 531 00:32:49,760 --> 00:32:52,600 Speaker 1: there were treatments that were given to him that seemed 532 00:32:52,640 --> 00:32:54,760 Speaker 1: to suggest that that was really the cause, and that 533 00:32:54,840 --> 00:32:57,520 Speaker 1: it was not something that was related to drinking. The 534 00:32:57,640 --> 00:33:01,880 Speaker 1: town of Coleraine, Massachusetts, recently made one William APIs Day, 535 00:33:02,160 --> 00:33:04,520 Speaker 1: that is the anniversary of the day that the mashped 536 00:33:04,600 --> 00:33:10,040 Speaker 1: Declaration of Independence was issued. That was William APIs. Yes, indeed, 537 00:33:10,400 --> 00:33:13,680 Speaker 1: I find him fascinating and I love to get to 538 00:33:13,760 --> 00:33:16,560 Speaker 1: read so much of his writing for this episode. Do 539 00:33:16,680 --> 00:33:19,200 Speaker 1: you also love to get to read a listener mail? 540 00:33:19,640 --> 00:33:21,480 Speaker 1: I do? I have. I have listener mail from Halle 541 00:33:21,560 --> 00:33:23,240 Speaker 1: and Hallie wrote in with a question, and I thought, 542 00:33:23,280 --> 00:33:24,959 Speaker 1: you know, I'm gonna answer this question in case other 543 00:33:25,000 --> 00:33:28,080 Speaker 1: people had the same question, Halle wrote, Hi, I love 544 00:33:28,160 --> 00:33:30,200 Speaker 1: the podcast and thanks so much for everything you do. 545 00:33:30,920 --> 00:33:34,280 Speaker 1: On the most recent episode about Lucy Parsons, though, Tracy 546 00:33:34,360 --> 00:33:37,480 Speaker 1: said that Jane Adams was so different from Lucy Parsons. 547 00:33:37,560 --> 00:33:40,200 Speaker 1: Can you explain what you meant. I thought Jane Adams 548 00:33:40,360 --> 00:33:42,320 Speaker 1: was a radical, and I know the FBI thought she 549 00:33:42,440 --> 00:33:45,120 Speaker 1: was the most dangerous woman in America. That doesn't sound 550 00:33:45,160 --> 00:33:50,120 Speaker 1: too different. Thanks again, Halle. So there's huge overallap between 551 00:33:50,200 --> 00:33:53,680 Speaker 1: the work of Jane Adams and the work of Lucy Parsons. 552 00:33:53,920 --> 00:33:57,120 Speaker 1: They were both really focused on the lives and well 553 00:33:57,200 --> 00:34:01,160 Speaker 1: being of workers and immigrants and poor people, but their 554 00:34:01,240 --> 00:34:04,960 Speaker 1: methods of going about those things we're almost the opposite. Like, 555 00:34:05,160 --> 00:34:08,760 Speaker 1: Jane Adams was a pacifist, she was awarded the Nobel 556 00:34:08,840 --> 00:34:12,880 Speaker 1: Peace Prize. She was a leader in the movement for 557 00:34:12,960 --> 00:34:17,120 Speaker 1: women suffrage. Lucy Parsons was telling people to learn the 558 00:34:17,200 --> 00:34:22,880 Speaker 1: use of dynamite uh and was like kind of mocking 559 00:34:23,400 --> 00:34:27,439 Speaker 1: of feminists and suffragists, Like she really thought the whole 560 00:34:27,520 --> 00:34:30,800 Speaker 1: political system needed to be overthrown completely and that the 561 00:34:30,920 --> 00:34:34,520 Speaker 1: idea that women having the right to vote would would 562 00:34:34,600 --> 00:34:37,279 Speaker 1: solve anything. She thought that was kind of ridiculous, and 563 00:34:37,520 --> 00:34:39,320 Speaker 1: sometimes the way that she spoke about this could be 564 00:34:39,880 --> 00:34:45,040 Speaker 1: pretty insulting. Um so, especially the fact that on one 565 00:34:45,080 --> 00:34:46,920 Speaker 1: hand we have a pacifist, on the other hand, we 566 00:34:46,960 --> 00:34:50,960 Speaker 1: had somebody that like called for active violence. Like it 567 00:34:51,120 --> 00:34:54,000 Speaker 1: was just a totally different mindset of of the way 568 00:34:54,080 --> 00:34:56,960 Speaker 1: that each of them were approaching work that had to 569 00:34:57,040 --> 00:35:00,320 Speaker 1: do with the you know, the lives u uh and 570 00:35:00,600 --> 00:35:02,120 Speaker 1: and well being a lot of a lot of the 571 00:35:02,200 --> 00:35:06,080 Speaker 1: same people. Um. We did an episode, a two parter 572 00:35:06,239 --> 00:35:10,120 Speaker 1: about Jane Adams way back in the in the archive, 573 00:35:10,360 --> 00:35:13,480 Speaker 1: which talks more about a lot of that. Um. But yeah, 574 00:35:13,520 --> 00:35:14,759 Speaker 1: that was what I meant when I was like, these 575 00:35:14,840 --> 00:35:18,600 Speaker 1: they seemed a lot like the opposite was the pacifism 576 00:35:18,760 --> 00:35:21,640 Speaker 1: versus the violence, and then like the suffrage activism versus 577 00:35:21,719 --> 00:35:25,160 Speaker 1: thinking suffragists were kind of ridiculous. Like those were the 578 00:35:25,320 --> 00:35:27,960 Speaker 1: biggest things that were immediately at the front of my 579 00:35:28,040 --> 00:35:31,000 Speaker 1: mind when I said that. So thanks so much for 580 00:35:31,200 --> 00:35:33,759 Speaker 1: to Hallie for sending that note. If anybody else also 581 00:35:33,880 --> 00:35:36,600 Speaker 1: had kind of question marks, now, you know, if you 582 00:35:36,600 --> 00:35:38,200 Speaker 1: would like to write to us about this or any 583 00:35:38,239 --> 00:35:40,839 Speaker 1: other podcast where a history podcast that I Heart Radio 584 00:35:40,960 --> 00:35:42,880 Speaker 1: dot com and you can also find us on social 585 00:35:42,920 --> 00:35:46,080 Speaker 1: media at miss in History. That's where we'll find our Facebook, Twitter, Pinterest, 586 00:35:46,160 --> 00:35:49,759 Speaker 1: and Instagram. And you can subscribe to our show onto 587 00:35:49,800 --> 00:35:51,880 Speaker 1: I Heart Radio app and wherever else you like to 588 00:35:51,920 --> 00:35:59,360 Speaker 1: get podcasts. Stuff you missed in History class is a 589 00:35:59,400 --> 00:36:03,240 Speaker 1: production I Heart Radio. 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