1 00:00:01,320 --> 00:00:04,280 Speaker 1: Welcome to Stuff You Missed in History Class from how 2 00:00:04,320 --> 00:00:14,400 Speaker 1: Stuff Works dot Com. Hello, and welcome to the podcast. 3 00:00:14,520 --> 00:00:18,640 Speaker 1: I'm Holly Fry and I'm Tracy V. Wilson. And it 4 00:00:18,720 --> 00:00:22,200 Speaker 1: is known to almost anyone who has even a passing 5 00:00:22,400 --> 00:00:25,040 Speaker 1: knowledge of history that religious freedom was one of the 6 00:00:25,040 --> 00:00:28,280 Speaker 1: primary tenets of the founding of the United States. But 7 00:00:28,480 --> 00:00:31,440 Speaker 1: as is often the case, that concept isn't always upheld 8 00:00:31,440 --> 00:00:34,720 Speaker 1: in the truest sense. There are a lot of examples, certainly, 9 00:00:35,080 --> 00:00:38,640 Speaker 1: of contentious disputes between believers of different religions all over 10 00:00:38,680 --> 00:00:41,400 Speaker 1: the world, of course, and the US is no exception. 11 00:00:41,440 --> 00:00:44,280 Speaker 1: But today's topic is actually going to be about a 12 00:00:44,479 --> 00:00:50,640 Speaker 1: social experiment in religious conversion which really had extremely altruistic intentions, 13 00:00:51,000 --> 00:00:54,400 Speaker 1: but it just didn't quite pan out, uh. And what 14 00:00:54,440 --> 00:00:56,720 Speaker 1: we're talking about it is what is commonly referred to 15 00:00:56,840 --> 00:01:00,480 Speaker 1: as the Heathen School. So first, full talk a little 16 00:01:00,520 --> 00:01:03,080 Speaker 1: bit just about where the United States was in terms 17 00:01:03,080 --> 00:01:07,679 Speaker 1: of religion in the early eighteen hundreds. During that time, 18 00:01:08,160 --> 00:01:11,960 Speaker 1: the Christian revival movement was growing in America. It was 19 00:01:12,160 --> 00:01:16,000 Speaker 1: known as the Second Great Awakening, and enthusiasm for religion 20 00:01:16,080 --> 00:01:19,399 Speaker 1: came hand in hand with this idea that Christianity was 21 00:01:19,520 --> 00:01:24,240 Speaker 1: the perfect tool for turning so called heathen people's into 22 00:01:24,280 --> 00:01:28,320 Speaker 1: civilized citizens of the world. And to this end, the 23 00:01:28,360 --> 00:01:31,760 Speaker 1: Foreign Mission School in Cornwall, Connecticut was founded. And the 24 00:01:31,800 --> 00:01:35,880 Speaker 1: idea behind this school was that they would draw young 25 00:01:35,920 --> 00:01:38,560 Speaker 1: men from world cultures that were not seen through the 26 00:01:38,640 --> 00:01:43,160 Speaker 1: lens again of eighteen hundreds Americans as properly educated. And 27 00:01:43,240 --> 00:01:45,680 Speaker 1: the idea was that these these young men would come 28 00:01:45,680 --> 00:01:49,440 Speaker 1: to the school, they would be converted to Christianity and educated, 29 00:01:49,720 --> 00:01:51,440 Speaker 1: and then they would be sent back to their native 30 00:01:51,560 --> 00:01:55,600 Speaker 1: lands to spread their new found religion and serve their communities. 31 00:01:56,280 --> 00:02:00,280 Speaker 1: In this way, the Revival movement expected that it would 32 00:02:00,400 --> 00:02:06,200 Speaker 1: so called civilized the world through seated evangelism. And Cornwall 33 00:02:06,280 --> 00:02:08,680 Speaker 1: is located in Litchfield County and it's on the east 34 00:02:08,680 --> 00:02:11,320 Speaker 1: bank of the Housatonic River. And it was chosen as 35 00:02:11,320 --> 00:02:14,079 Speaker 1: the location for the school because it had a reputation 36 00:02:14,160 --> 00:02:17,720 Speaker 1: for fine, upstanding citizens. It was a good community. Uh 37 00:02:17,840 --> 00:02:20,840 Speaker 1: they were willing to assist by donating some facilities in 38 00:02:20,960 --> 00:02:23,560 Speaker 1: land and also help with a little bit of financial assistance. 39 00:02:23,840 --> 00:02:26,400 Speaker 1: And it was also a very beautiful and idyllic setting, 40 00:02:26,440 --> 00:02:28,760 Speaker 1: like the perfect place to go and study and learn 41 00:02:29,160 --> 00:02:30,960 Speaker 1: and grow as a person, which was sort of the 42 00:02:31,000 --> 00:02:33,960 Speaker 1: mindset of the people that were setting up this, uh, 43 00:02:34,000 --> 00:02:38,880 Speaker 1: this whole experiment. This brings us to the school's first student, 44 00:02:39,400 --> 00:02:43,440 Speaker 1: Henry Opuki Hiya, came to the United States from Hawaii 45 00:02:43,760 --> 00:02:46,320 Speaker 1: working as a cabin boy on a trading vessel, and 46 00:02:46,400 --> 00:02:49,000 Speaker 1: he was eighteen when he got to New Haven, Connecticut 47 00:02:49,040 --> 00:02:51,920 Speaker 1: in eighteen ten. He had been brought there by the 48 00:02:51,960 --> 00:02:54,280 Speaker 1: captain of the ship that he worked on, and he 49 00:02:54,360 --> 00:02:57,520 Speaker 1: was a refugee orphan with no family to return to 50 00:02:57,639 --> 00:03:03,440 Speaker 1: in Hawaii, and did oh Pukahi realized that he was 51 00:03:03,639 --> 00:03:05,800 Speaker 1: kind of going to become something of a poster child 52 00:03:05,919 --> 00:03:09,120 Speaker 1: for the fore admission school. It was really him that 53 00:03:09,240 --> 00:03:14,119 Speaker 1: catalyzed the whole thing. The story goes that Yale President 54 00:03:14,160 --> 00:03:18,400 Speaker 1: Timothy Dwight's son, Edwin encountered the eighteen year old Hawaiian 55 00:03:18,639 --> 00:03:23,160 Speaker 1: Hawaiian just weeping on the Yale chapel steps one day. 56 00:03:23,320 --> 00:03:25,960 Speaker 1: Henry told Edwin that he was crying because he did 57 00:03:25,960 --> 00:03:30,040 Speaker 1: not have an education, and the Yale President and his 58 00:03:30,160 --> 00:03:33,200 Speaker 1: peers when they were told this story, we're completely moved 59 00:03:33,240 --> 00:03:36,000 Speaker 1: by this young man's desire to better himself and also 60 00:03:36,080 --> 00:03:38,920 Speaker 1: the fact that he was an orphan, his parents had 61 00:03:38,960 --> 00:03:42,880 Speaker 1: been killed. You know, he really just was a person 62 00:03:42,920 --> 00:03:44,760 Speaker 1: that they all wanted to take care of and and 63 00:03:44,880 --> 00:03:47,440 Speaker 1: sort of see to his best interests as they saw it. 64 00:03:47,640 --> 00:03:50,240 Speaker 1: And so they all took turns housing and educating him. 65 00:03:51,040 --> 00:03:54,200 Speaker 1: And over the next several years, as they took care 66 00:03:54,240 --> 00:03:57,080 Speaker 1: of this foreigner and they shared their knowledge and they 67 00:03:57,080 --> 00:04:01,040 Speaker 1: shared their religion with him, an idea really started to 68 00:04:01,160 --> 00:04:05,120 Speaker 1: swirl socially among them, and it gained ground very quickly. 69 00:04:06,360 --> 00:04:08,200 Speaker 1: I mean a point out for people who are not 70 00:04:08,280 --> 00:04:11,720 Speaker 1: from the United States that he was a Hawaiian and 71 00:04:11,800 --> 00:04:15,280 Speaker 1: a foreigner. Hawaii at this point was many many, many 72 00:04:15,320 --> 00:04:18,320 Speaker 1: many many years away from becoming a US state. It 73 00:04:18,440 --> 00:04:21,520 Speaker 1: was not part of the United States at this point. Yes, 74 00:04:21,640 --> 00:04:25,039 Speaker 1: it was definitely considered a foreign land and an exotic 75 00:04:25,080 --> 00:04:30,720 Speaker 1: foreign land at that So enthusiasm for missionary work connected 76 00:04:30,760 --> 00:04:34,520 Speaker 1: to the Protestant second grade Awakening was really continuing to swell. 77 00:04:35,080 --> 00:04:38,560 Speaker 1: And at the same time, church leaders recognized that sending 78 00:04:38,640 --> 00:04:43,080 Speaker 1: Anglo Americans into other cultures to spread the word wasn't 79 00:04:43,120 --> 00:04:45,719 Speaker 1: really all that effective. Um. A lot of times these 80 00:04:45,760 --> 00:04:49,720 Speaker 1: missionaries had trouble connecting with indigenous peoples who they were 81 00:04:49,760 --> 00:04:53,640 Speaker 1: trying to convert, and so the idea of educating natives 82 00:04:53,800 --> 00:04:57,000 Speaker 1: of these cultures to return to their homelands to spread 83 00:04:57,040 --> 00:05:00,160 Speaker 1: their newfound knowledge and the Christian religion seemed like the 84 00:05:00,320 --> 00:05:04,880 Speaker 1: right solution. And after all, I mean, Henry uh Opukahya 85 00:05:05,440 --> 00:05:08,039 Speaker 1: had seemed very very happy to convert as part of 86 00:05:08,080 --> 00:05:11,520 Speaker 1: his education. So this plan was really founded in what 87 00:05:11,600 --> 00:05:14,679 Speaker 1: they saw as a successful test case, and that early 88 00:05:14,760 --> 00:05:17,640 Speaker 1: success led to the American Board of Commissioners for Foreign 89 00:05:17,720 --> 00:05:20,839 Speaker 1: Missions to open up this special school where they could 90 00:05:20,920 --> 00:05:23,960 Speaker 1: educate dozens of men like Henry, and they really saw 91 00:05:24,000 --> 00:05:27,640 Speaker 1: it as this great opportunity. So the Foreign Mission School, 92 00:05:27,920 --> 00:05:30,960 Speaker 1: which was located and what's now Cornwall Village, opened in 93 00:05:31,040 --> 00:05:34,920 Speaker 1: eighteen seventeen and it had a dozen students that first year. 94 00:05:35,440 --> 00:05:38,240 Speaker 1: More than half of them were Hawaiian, and the school 95 00:05:38,279 --> 00:05:43,240 Speaker 1: was quickly nicknamed quote the Heathen School, and it did 96 00:05:43,320 --> 00:05:46,479 Speaker 1: quite well. In the second year, enrollment doubled and the 97 00:05:46,560 --> 00:05:50,480 Speaker 1: student body diversified a bit. It also included men from China, 98 00:05:50,600 --> 00:05:54,200 Speaker 1: from India, several Native American nations, and by the third 99 00:05:54,279 --> 00:05:57,159 Speaker 1: year uh it had actually really shifted, whereas in that 100 00:05:57,240 --> 00:06:00,839 Speaker 1: first year the majority had been Hawaiian. More than half 101 00:06:00,880 --> 00:06:04,320 Speaker 1: of the students by year three were Native American, including Choctaw, 102 00:06:04,360 --> 00:06:08,760 Speaker 1: Obnochi and Cherokee men. So while the school is really 103 00:06:08,800 --> 00:06:13,320 Speaker 1: often described as a conversion school and teaching Christian doctrine 104 00:06:13,440 --> 00:06:16,520 Speaker 1: was definitely part of the plan, the curriculum itself was 105 00:06:16,600 --> 00:06:20,760 Speaker 1: really focused on their education. Yeah, they had UH seven 106 00:06:20,760 --> 00:06:24,400 Speaker 1: hour days of study and during this time the men 107 00:06:24,480 --> 00:06:29,359 Speaker 1: were taught geography, calculus, chemistry, Greek, French, and Latin, in 108 00:06:29,400 --> 00:06:32,919 Speaker 1: addition to theology. But outside of class they were still 109 00:06:32,960 --> 00:06:36,719 Speaker 1: sort of in a structured learning situation. There was work 110 00:06:36,760 --> 00:06:39,120 Speaker 1: to be done on the school grounds and they had 111 00:06:39,200 --> 00:06:44,960 Speaker 1: lessons as well in practical skills like surveying, coopering, UH, blacksmithing, 112 00:06:45,560 --> 00:06:48,440 Speaker 1: and of course church attendants was mandatory during this time, 113 00:06:48,480 --> 00:06:50,240 Speaker 1: so they had to go to prayers every day and 114 00:06:50,320 --> 00:06:55,719 Speaker 1: to um uh church lectures. Jedediah Morse wrote about the 115 00:06:55,760 --> 00:06:58,320 Speaker 1: Heathen School and a report to the Secretary of War 116 00:06:58,440 --> 00:07:01,560 Speaker 1: of the United States in eighteen tony and one of 117 00:07:01,600 --> 00:07:04,720 Speaker 1: the things that said was quote as these youths are 118 00:07:04,760 --> 00:07:07,719 Speaker 1: designed for a higher education than is to be expected 119 00:07:07,720 --> 00:07:10,720 Speaker 1: at our mission schools in healing countries. It is deemed 120 00:07:10,720 --> 00:07:13,720 Speaker 1: of no small importance, but they be only such as 121 00:07:13,720 --> 00:07:20,240 Speaker 1: are of suitable age, of docile dispositions, and of promising talents. Yeah, 122 00:07:20,360 --> 00:07:22,880 Speaker 1: he was describing how they really wanted sort of the 123 00:07:22,920 --> 00:07:26,160 Speaker 1: criminal a creme, like the best and most bright and 124 00:07:26,240 --> 00:07:29,520 Speaker 1: promising young men. And the idea was that these men 125 00:07:29,600 --> 00:07:32,160 Speaker 1: would go back into their native lands and not just 126 00:07:32,240 --> 00:07:37,720 Speaker 1: be preachers, but also leaders, educators, health care workers, translators. 127 00:07:38,360 --> 00:07:40,120 Speaker 1: As we said earlier, this was really set up to 128 00:07:40,120 --> 00:07:43,200 Speaker 1: be pretty altruistic. They wanted these men to fill important 129 00:07:43,280 --> 00:07:46,640 Speaker 1: roles and to be contributors to their communities. In addition 130 00:07:46,800 --> 00:07:50,200 Speaker 1: to these gentlemen from the so called heathen cultures, Anglo 131 00:07:50,240 --> 00:07:53,440 Speaker 1: Americans could also go to the school as long as 132 00:07:53,480 --> 00:07:56,040 Speaker 1: they were serious about their studies and could pay their 133 00:07:56,080 --> 00:08:00,400 Speaker 1: own tuition. 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So 153 00:09:00,200 --> 00:09:03,400 Speaker 1: for a while things really went quite well, particularly as 154 00:09:03,440 --> 00:09:06,400 Speaker 1: far as converting the students to Christianity. And in that 155 00:09:06,480 --> 00:09:09,000 Speaker 1: same report to the Secretary of War that Tracy spoke 156 00:09:09,040 --> 00:09:12,960 Speaker 1: about before the ad break, Morse rights quote, nor has 157 00:09:13,000 --> 00:09:16,680 Speaker 1: this instruction been communicated in vain of the thirty one 158 00:09:16,760 --> 00:09:20,600 Speaker 1: Heathen youths, including with the twenty six now at the school. 159 00:09:21,000 --> 00:09:22,840 Speaker 1: And then I'm cutting out a little part where he 160 00:09:22,920 --> 00:09:26,920 Speaker 1: kind of details the makeup of those six. Seventeen of 161 00:09:26,960 --> 00:09:29,079 Speaker 1: them are thought to have given evidence of a living 162 00:09:29,120 --> 00:09:32,360 Speaker 1: faith in the Gospel, and several others are very seriously 163 00:09:32,440 --> 00:09:37,800 Speaker 1: thoughtful on religious concerns. Additionally, the school's what renown was 164 00:09:37,920 --> 00:09:41,720 Speaker 1: spreading outside of New England. In eighteen twenty, a Swiss 165 00:09:41,760 --> 00:09:44,840 Speaker 1: baron sent a donation to the school along with his 166 00:09:44,960 --> 00:09:46,840 Speaker 1: letter of praise for its work, and one of the 167 00:09:46,880 --> 00:09:49,640 Speaker 1: things that letter said was, quote what I have read 168 00:09:49,640 --> 00:09:51,839 Speaker 1: of the Foreign Mission School at Cornwall has given me 169 00:09:51,920 --> 00:09:55,839 Speaker 1: great pleasure, especially as human powers cannot of themselves produce 170 00:09:55,920 --> 00:09:59,720 Speaker 1: the desired effect, but they produced it only as instruments 171 00:09:59,760 --> 00:10:01,840 Speaker 1: of the hands of Him who is the source of 172 00:10:01,880 --> 00:10:05,080 Speaker 1: all good, of love and pure charity. And it is 173 00:10:05,120 --> 00:10:08,400 Speaker 1: thus only that the mind is capable of being fully enlightened. 174 00:10:08,840 --> 00:10:10,840 Speaker 1: I beg you to use the accompanying some of a 175 00:10:10,920 --> 00:10:15,680 Speaker 1: hundred ducats, according to your best judgment, as an external mean, which, 176 00:10:15,720 --> 00:10:19,160 Speaker 1: by divine grace, may impart these spiritual blessings inseparable from 177 00:10:19,160 --> 00:10:23,160 Speaker 1: the attainment of supreme love. Yeah, there was there were 178 00:10:23,200 --> 00:10:26,640 Speaker 1: people in high stature throughout the world that were really, 179 00:10:27,040 --> 00:10:31,120 Speaker 1: you know, pretty impressed at the kind of plan of 180 00:10:31,120 --> 00:10:33,400 Speaker 1: this school and this desire to really better the whole 181 00:10:33,400 --> 00:10:37,040 Speaker 1: world through education and the principle of the school at 182 00:10:37,040 --> 00:10:39,880 Speaker 1: the time, who is Reverend Herman Daggett wrote a note 183 00:10:39,880 --> 00:10:42,280 Speaker 1: of thanks to the Baron and then also to show 184 00:10:42,320 --> 00:10:46,320 Speaker 1: how very effective the school was at educating pupils. He 185 00:10:46,440 --> 00:10:49,880 Speaker 1: also had two of the Cherokee students, named Elias Boudina 186 00:10:50,000 --> 00:10:53,160 Speaker 1: and David Brown, write letters to the Baron as well, 187 00:10:53,760 --> 00:10:56,560 Speaker 1: and both letters are a little bit florid, uh, in 188 00:10:56,800 --> 00:10:58,840 Speaker 1: keeping with the time and also in keeping with you know, 189 00:10:58,960 --> 00:11:01,800 Speaker 1: young men who are you know, kind of just learning 190 00:11:02,080 --> 00:11:04,520 Speaker 1: kind of to write letters of this nature. They're full 191 00:11:04,559 --> 00:11:07,520 Speaker 1: of gracious thanks for the Baron's interests, and also they 192 00:11:07,520 --> 00:11:11,120 Speaker 1: include their thoughts on their schooling. For example, in Brown's letter, 193 00:11:11,160 --> 00:11:13,480 Speaker 1: he writes, it is a matter of joy to us, 194 00:11:13,520 --> 00:11:16,680 Speaker 1: who are Heathens, to contemplate the goodness of God in 195 00:11:16,760 --> 00:11:19,760 Speaker 1: causing his children to have compassion on the poor benighted 196 00:11:19,800 --> 00:11:23,680 Speaker 1: Heathen nations who are yet groaning under the bondage of Satan, 197 00:11:23,800 --> 00:11:27,320 Speaker 1: the deceiver of mankind. Our hearts ought truly to glow 198 00:11:27,400 --> 00:11:30,080 Speaker 1: with praise and gratitude, who our heavenly Father. And you're 199 00:11:30,080 --> 00:11:33,160 Speaker 1: taking such a deep interest for this institution and for 200 00:11:33,200 --> 00:11:38,520 Speaker 1: the welfare of Heathen's universally. In the principle's letter. He 201 00:11:38,640 --> 00:11:41,880 Speaker 1: assures the baron that the students letters are indeed their 202 00:11:41,920 --> 00:11:44,959 Speaker 1: own work and their own words, and they that they 203 00:11:45,000 --> 00:11:49,040 Speaker 1: only had minor corrections of a few words. He seems 204 00:11:49,080 --> 00:11:52,920 Speaker 1: extremely proud of his charges and the great progress that 205 00:11:52,960 --> 00:11:56,800 Speaker 1: they've made in their education. And in letters from family 206 00:11:56,800 --> 00:11:59,839 Speaker 1: members to Brown and Budineau and these are included in 207 00:11:59,880 --> 00:12:03,520 Speaker 1: the report as as part of an appendix, there is 208 00:12:03,679 --> 00:12:07,520 Speaker 1: really great excitement at the adoption of the Christian faith. UM. 209 00:12:07,559 --> 00:12:09,880 Speaker 1: A letter from Budino's mother to her son is really 210 00:12:09,920 --> 00:12:12,800 Speaker 1: quite touching. She indicates in it that she feels that 211 00:12:12,960 --> 00:12:17,280 Speaker 1: his education is actually also her education, and that she 212 00:12:17,360 --> 00:12:20,040 Speaker 1: wants to try to follow his example as a new Christian, 213 00:12:20,080 --> 00:12:22,640 Speaker 1: and that when he returns home to them, she's going to, 214 00:12:22,960 --> 00:12:25,080 Speaker 1: you know, follow his example and do as he says 215 00:12:25,120 --> 00:12:28,240 Speaker 1: and let him be her teacher. One of the larger 216 00:12:28,360 --> 00:12:32,240 Speaker 1: messages of Morse's report, which was told by letters from 217 00:12:32,280 --> 00:12:35,600 Speaker 1: students of the Heathen School, is that Native Americans are 218 00:12:35,640 --> 00:12:39,280 Speaker 1: a worthwhile people that are capable of learning and civilizing. 219 00:12:39,720 --> 00:12:44,280 Speaker 1: So while this is pretty patronizing, um, it's still really 220 00:12:44,320 --> 00:12:47,560 Speaker 1: far ahead of the very common belief at the time 221 00:12:47,640 --> 00:12:50,920 Speaker 1: that Native Americans were so called savages who could not 222 00:12:51,000 --> 00:12:55,160 Speaker 1: be educated. There are many pleas in the included letters 223 00:12:55,160 --> 00:12:59,559 Speaker 1: that the President consider education for Native Americans rather than 224 00:12:59,640 --> 00:13:03,679 Speaker 1: remove bring them to reservations. So for context, this report 225 00:13:03,760 --> 00:13:06,800 Speaker 1: was filed about a decade before the Indian Removal Act 226 00:13:06,800 --> 00:13:10,240 Speaker 1: of eighteen thirty, which led to the forced relocation of 227 00:13:10,280 --> 00:13:14,280 Speaker 1: many Native American tribes. Yeah, that act was really the 228 00:13:14,320 --> 00:13:17,360 Speaker 1: ideas behind it and the sentiment of sort of fear 229 00:13:17,559 --> 00:13:21,319 Speaker 1: and just dismay that the idea that Native Americans were 230 00:13:21,320 --> 00:13:24,480 Speaker 1: on these lands that was brewing for a long time, 231 00:13:24,600 --> 00:13:26,840 Speaker 1: and this was an early effort to try to kind 232 00:13:26,840 --> 00:13:29,680 Speaker 1: of sway that away from like, let's not just push 233 00:13:29,760 --> 00:13:31,640 Speaker 1: all of these people out of the places they live. 234 00:13:31,760 --> 00:13:34,120 Speaker 1: Let's try to figure out a way to work together. 235 00:13:34,720 --> 00:13:37,200 Speaker 1: And student John Ridge wrote in his letter to the 236 00:13:37,240 --> 00:13:40,400 Speaker 1: President that was included with Morseh's report quote, it is 237 00:13:40,400 --> 00:13:43,320 Speaker 1: a known fact that those Indians who have missionaries among 238 00:13:43,400 --> 00:13:45,680 Speaker 1: them and who live on this side of the Mississippi 239 00:13:45,720 --> 00:13:49,439 Speaker 1: are coming up with faster steps to civilization than those 240 00:13:49,480 --> 00:13:52,960 Speaker 1: who have been enticed to move west. The idea of 241 00:13:53,000 --> 00:13:57,360 Speaker 1: evangelizing and civilizing the world both on United States soil 242 00:13:57,440 --> 00:14:01,560 Speaker 1: and abroad through this education program was really popular with 243 00:14:01,679 --> 00:14:06,240 Speaker 1: church leaders and educators, but the Cornwall locals weren't necessarily 244 00:14:06,320 --> 00:14:08,839 Speaker 1: thrilled with the idea of a bunch of foreign people 245 00:14:08,920 --> 00:14:12,840 Speaker 1: in their white Puritan community. One of the concerns whether 246 00:14:12,960 --> 00:14:15,600 Speaker 1: these foreign men were going to come in and form 247 00:14:15,720 --> 00:14:20,600 Speaker 1: romantic relationships with their Puritan daughters. And eventually that is 248 00:14:20,640 --> 00:14:23,080 Speaker 1: exactly what happened, at least in a couple of cases. 249 00:14:23,640 --> 00:14:26,320 Speaker 1: A romance did blossom between John Ridge, who was one 250 00:14:26,360 --> 00:14:29,360 Speaker 1: of the Cherokee students we talked about him just before 251 00:14:29,360 --> 00:14:32,320 Speaker 1: the ad break and the school steward's daughter, whose named 252 00:14:32,320 --> 00:14:35,960 Speaker 1: Sarah Northupp and this courtship, which began in eighteen twenty four, 253 00:14:36,000 --> 00:14:40,320 Speaker 1: did indeed result in a marriage. Uh they convinced Sarah's 254 00:14:40,440 --> 00:14:43,880 Speaker 1: family that they should be married, but the wedding day's 255 00:14:43,960 --> 00:14:48,400 Speaker 1: joy was certainly and not unexpectedly marred by racial tension. 256 00:14:49,440 --> 00:14:51,720 Speaker 1: The couple had to make a hasty getaway and a 257 00:14:51,800 --> 00:14:54,920 Speaker 1: coach to get away from an angry crowd that had gathered. 258 00:14:55,560 --> 00:14:58,600 Speaker 1: But even once they had been carried away from the ceremony, 259 00:14:58,680 --> 00:15:01,400 Speaker 1: they faced a really long journey of problems as they 260 00:15:01,400 --> 00:15:05,520 Speaker 1: traveled to Georgia. All the way to Cherokee Country. The 261 00:15:05,560 --> 00:15:08,600 Speaker 1: couple had to just basically stay on the d L 262 00:15:08,760 --> 00:15:12,160 Speaker 1: to keep from running into trouble. And I feel compelled 263 00:15:12,160 --> 00:15:14,560 Speaker 1: to mentioning in that this is early eighteen hundreds, pre 264 00:15:14,760 --> 00:15:17,640 Speaker 1: Civil War America. So while it's very easy to be 265 00:15:17,800 --> 00:15:21,360 Speaker 1: sort of angered by the racism in play, in historical context, 266 00:15:21,440 --> 00:15:24,320 Speaker 1: this was such an unusual marriage and it was likely 267 00:15:24,320 --> 00:15:26,280 Speaker 1: the first time that any of the people that John 268 00:15:26,280 --> 00:15:29,360 Speaker 1: and Sarah were encountering on the way had ever seen 269 00:15:29,400 --> 00:15:31,320 Speaker 1: such a pair. It's not saying that they had never 270 00:15:31,360 --> 00:15:34,240 Speaker 1: happened before, but they were not common. Just as the 271 00:15:34,320 --> 00:15:37,280 Speaker 1: scandal over the Ridge North Rip marriage was dying down, 272 00:15:37,440 --> 00:15:40,800 Speaker 1: another courtship was brewing that would really bring things to 273 00:15:40,840 --> 00:15:44,320 Speaker 1: a fever pitch. About a year after John and Sarah 274 00:15:44,400 --> 00:15:48,560 Speaker 1: married and left Cornwall, John's cousin, Elias Boudinau, became involved 275 00:15:48,560 --> 00:15:51,360 Speaker 1: with a girl from a Cornwall family named Harriet Gold. 276 00:15:52,280 --> 00:15:54,800 Speaker 1: The two of them got engaged against the wishes of 277 00:15:54,920 --> 00:15:59,280 Speaker 1: basically everyone around them, which just catalyzed a fury among 278 00:15:59,360 --> 00:16:02,840 Speaker 1: the local Yeah, Harriet was from a really good family, 279 00:16:02,920 --> 00:16:07,320 Speaker 1: which kind of made people even more incensed. Uh and 280 00:16:07,400 --> 00:16:10,400 Speaker 1: Harriet and Elias had to hunker down at her parents 281 00:16:10,440 --> 00:16:13,360 Speaker 1: house for safety, and as they were kind of seeking 282 00:16:13,480 --> 00:16:17,280 Speaker 1: refuge there, a huge crowd, which was actually led by 283 00:16:17,320 --> 00:16:21,320 Speaker 1: Harriet's brother, burned an effigy of the girl who they 284 00:16:21,320 --> 00:16:23,840 Speaker 1: felt was betraying all of them by falling in love 285 00:16:23,840 --> 00:16:28,040 Speaker 1: with a Cherokee man. Even though this had to have 286 00:16:28,120 --> 00:16:31,320 Speaker 1: been terrifying for both of them, they went ahead with 287 00:16:31,360 --> 00:16:33,600 Speaker 1: their engagement as planned, and the two of them got 288 00:16:33,600 --> 00:16:37,640 Speaker 1: married in eighteen six. Asked John and Sarah had done. 289 00:16:37,960 --> 00:16:40,720 Speaker 1: Elias and Harriet made their way to the Cherokee nation 290 00:16:40,800 --> 00:16:45,760 Speaker 1: after they were married. Yeah, they all kind of, all 291 00:16:45,800 --> 00:16:49,560 Speaker 1: four of them ended up kind of living in what 292 00:16:49,720 --> 00:16:52,000 Speaker 1: is now Georgia for a while, as you know, with 293 00:16:52,080 --> 00:16:55,200 Speaker 1: the Cherokee community. Uh. And after that second marriage, the 294 00:16:55,240 --> 00:16:58,520 Speaker 1: community really did not settle back down. There were some 295 00:16:58,640 --> 00:17:03,000 Speaker 1: horrible news reports in the papers that really called the 296 00:17:03,040 --> 00:17:06,800 Speaker 1: women involved some really disparaging things, and in some ways, 297 00:17:06,960 --> 00:17:09,760 Speaker 1: you know, those wedding bells in the second marriage sort 298 00:17:09,760 --> 00:17:12,400 Speaker 1: of served as a death knell for the school as 299 00:17:12,440 --> 00:17:15,040 Speaker 1: pressures continued to mount against it to shut down for 300 00:17:15,080 --> 00:17:17,320 Speaker 1: fear that a third girl would be wooed away from 301 00:17:17,359 --> 00:17:20,119 Speaker 1: her Anglo New England roots, and that it would doom 302 00:17:20,640 --> 00:17:23,639 Speaker 1: more women from their community to raise mixed race children. 303 00:17:25,560 --> 00:17:30,200 Speaker 1: I think most likely the irony of this was lost 304 00:17:30,240 --> 00:17:35,160 Speaker 1: on the people who were angry. I'm one certain that's 305 00:17:35,160 --> 00:17:39,479 Speaker 1: the case. There were also concerns on the parts of 306 00:17:39,480 --> 00:17:42,240 Speaker 1: some of the students families that the climate in Connecticut 307 00:17:42,280 --> 00:17:45,000 Speaker 1: was having an adverse effect on the health of their sons, 308 00:17:45,560 --> 00:17:49,480 Speaker 1: um considering how many of them were for more tropical locations. 309 00:17:49,600 --> 00:17:52,400 Speaker 1: This this isn't entirely surprising, and some of the young 310 00:17:52,440 --> 00:17:54,880 Speaker 1: men attending the school who had come from the Pacific 311 00:17:54,920 --> 00:18:00,439 Speaker 1: Islands did die. Henry Opuuki haya Um is one of 312 00:18:00,480 --> 00:18:03,880 Speaker 1: the students who had died. And while he had traveled 313 00:18:03,920 --> 00:18:07,080 Speaker 1: widely to tell people about the American Board of Commissioners 314 00:18:07,119 --> 00:18:10,000 Speaker 1: for Foreign Missions and the Foreign Mission School, he never 315 00:18:10,040 --> 00:18:12,440 Speaker 1: got to go home to Hawaii as a missionary as 316 00:18:12,480 --> 00:18:16,439 Speaker 1: they had originally intended. He actually died really early in 317 00:18:16,480 --> 00:18:20,719 Speaker 1: the school's history, on February seventeenth, eighteen eighteen yees. So, 318 00:18:20,800 --> 00:18:22,720 Speaker 1: even though he had really been the poster child, and 319 00:18:22,800 --> 00:18:25,560 Speaker 1: remember most of his education had actually happened before the 320 00:18:25,600 --> 00:18:29,399 Speaker 1: school was founded. Uh, he never got to fulfill the 321 00:18:29,440 --> 00:18:32,120 Speaker 1: goal that was kind of set up because of him 322 00:18:32,160 --> 00:18:34,040 Speaker 1: of being able to go back to Hawaii and become 323 00:18:34,040 --> 00:18:37,800 Speaker 1: a missionary. And in addition to being troubling and upsetting, 324 00:18:38,960 --> 00:18:43,119 Speaker 1: of course, losing these students to what is sort of 325 00:18:43,119 --> 00:18:46,800 Speaker 1: often referred to as like a climate related death. Um 326 00:18:46,880 --> 00:18:50,560 Speaker 1: there is it sort of suggests that there were something 327 00:18:50,600 --> 00:18:54,159 Speaker 1: like pneumonia or a fever that they basically just didn't 328 00:18:54,200 --> 00:18:56,800 Speaker 1: deal very well with the cold. Uh. It was also 329 00:18:57,119 --> 00:19:00,800 Speaker 1: a fiscal issue for the school. So remember one of 330 00:19:00,840 --> 00:19:03,080 Speaker 1: the goals of this whole endeavor was that they were 331 00:19:03,080 --> 00:19:06,040 Speaker 1: going to produce missionaries, and if their investment in the 332 00:19:06,160 --> 00:19:09,320 Speaker 1: education of these men never paid off because of premature death, 333 00:19:09,600 --> 00:19:11,840 Speaker 1: then the school was basically wasting its money and it 334 00:19:11,880 --> 00:19:17,480 Speaker 1: couldn't sustain. These three factors, which were community outrage, concerned 335 00:19:17,480 --> 00:19:21,720 Speaker 1: about the health of the students, and fiscal considerations, eventually 336 00:19:21,760 --> 00:19:24,440 Speaker 1: catalyzed the decision on the part of the American Board 337 00:19:24,440 --> 00:19:27,639 Speaker 1: of Commissioners for Foreign Missions to close the Foreign Mission 338 00:19:27,720 --> 00:19:31,600 Speaker 1: School in eighteen six, only nine years after it was founded. 339 00:19:32,280 --> 00:19:35,359 Speaker 1: And in total, about one hundred men had been educated 340 00:19:35,920 --> 00:19:38,600 Speaker 1: over the course of those nine years by the Heathen School, 341 00:19:39,000 --> 00:19:42,040 Speaker 1: and some of them did go back to their um lives. 342 00:19:42,040 --> 00:19:43,520 Speaker 1: Some of them went back to their lives and kind 343 00:19:43,560 --> 00:19:47,480 Speaker 1: of abandoned Christianity and went back to their belief system 344 00:19:47,520 --> 00:19:50,280 Speaker 1: that they had lived with in their culture as before. 345 00:19:50,800 --> 00:19:55,680 Speaker 1: So it's an interesting experiment and it's not really something 346 00:19:55,760 --> 00:19:58,960 Speaker 1: you would necessarily call a huge success, but it did 347 00:19:59,160 --> 00:20:04,879 Speaker 1: connect uh Cornwall and this movement to sort of a 348 00:20:04,920 --> 00:20:10,879 Speaker 1: bigger socio political picture that was happening and kind of 349 00:20:10,920 --> 00:20:13,360 Speaker 1: put it in context of the history of the time 350 00:20:13,400 --> 00:20:16,240 Speaker 1: in a really important way. Earlier this year, a book 351 00:20:16,240 --> 00:20:19,440 Speaker 1: by historian John Demos was published about the Heathen School 352 00:20:19,800 --> 00:20:22,280 Speaker 1: and it was entitled The Heathen School, A Story of 353 00:20:22,320 --> 00:20:25,240 Speaker 1: Hope and Betrayal in the Age of the Early Republic, 354 00:20:25,920 --> 00:20:28,720 Speaker 1: and he focuses a lot on the racism showed by 355 00:20:28,800 --> 00:20:32,359 Speaker 1: Anglo Americans to Native Americans, and he characterizes the issue 356 00:20:32,400 --> 00:20:37,000 Speaker 1: this way, quote for the civilizing process imposed a complete 357 00:20:37,000 --> 00:20:40,200 Speaker 1: renunciation of traditional life ways. As such, it was another 358 00:20:40,240 --> 00:20:44,280 Speaker 1: form a cultural form of removal. In the case of Indians, 359 00:20:44,400 --> 00:20:48,240 Speaker 1: it meant essentially this let them become farmers instead of hunters, 360 00:20:48,600 --> 00:20:52,440 Speaker 1: Christians instead of pagans, cultured in the manner of white 361 00:20:52,440 --> 00:20:56,159 Speaker 1: people instead of quote savage. Then maybe, just maybe they 362 00:20:56,160 --> 00:21:00,200 Speaker 1: can be absorbed into the national mainstream. However, by these 363 00:21:00,200 --> 00:21:02,879 Speaker 1: in eighteen thirties, many whites had already given up on 364 00:21:02,880 --> 00:21:07,280 Speaker 1: that possibility it best, It seemed impractical, at worst dangerous, 365 00:21:07,480 --> 00:21:10,960 Speaker 1: and we're coming to favor actual physical removal. Just drive 366 00:21:11,000 --> 00:21:14,200 Speaker 1: them out, send them far away across the Mississippi River 367 00:21:14,240 --> 00:21:17,439 Speaker 1: at least, and leave them entirely to themselves, and then 368 00:21:17,480 --> 00:21:21,879 Speaker 1: in parentheses and let us have their land. Yeah, I mean, 369 00:21:21,920 --> 00:21:24,920 Speaker 1: I think that pretty definitely sums up kind of what 370 00:21:25,000 --> 00:21:28,280 Speaker 1: was going on uh in America at the time, as 371 00:21:28,320 --> 00:21:30,919 Speaker 1: they kind of struggled with this idea of whether or 372 00:21:30,920 --> 00:21:35,360 Speaker 1: not they could absorb these so called savages into culture 373 00:21:35,560 --> 00:21:37,959 Speaker 1: or just push them out. And that was, you know, 374 00:21:38,000 --> 00:21:39,439 Speaker 1: a lot of what was at the heart of this 375 00:21:39,560 --> 00:21:44,199 Speaker 1: school being very experimental and kind of seeming to some 376 00:21:44,400 --> 00:21:46,720 Speaker 1: to really be a ray of hope and a possible 377 00:21:46,760 --> 00:21:50,119 Speaker 1: solution to the problem. Uh. And the body of the 378 00:21:50,119 --> 00:21:57,560 Speaker 1: school's first famous student, Henry Opokohia, was moved in from Cornwall, Connecticut, 379 00:21:57,560 --> 00:22:00,159 Speaker 1: where he had been buried when he died, to u 380 00:22:00,400 --> 00:22:04,280 Speaker 1: Kaikolu Cemetery in South Dakona, and he's honored there with 381 00:22:04,320 --> 00:22:07,080 Speaker 1: a plaque pronouncing him the first Hawaiian to have converted 382 00:22:07,119 --> 00:22:10,399 Speaker 1: to Christianity, and his burial spot is cared for and 383 00:22:10,440 --> 00:22:13,440 Speaker 1: really held in very high honor by many Christian Hawaiians 384 00:22:13,440 --> 00:22:16,360 Speaker 1: their festivals every year that feature it, uh and he's 385 00:22:16,400 --> 00:22:20,240 Speaker 1: considered kind of a hero in many ways. In the 386 00:22:20,280 --> 00:22:25,199 Speaker 1: Cornwall Historical Society hosted an exhibit called Visions and Contradictions 387 00:22:25,280 --> 00:22:29,560 Speaker 1: the Foreign Mission School eighteen seventeen to eighteen. The exhibit 388 00:22:29,640 --> 00:22:32,719 Speaker 1: explored the racial and social tensions which caused the end 389 00:22:32,760 --> 00:22:35,440 Speaker 1: of the school, and the opening was intent was attended 390 00:22:35,480 --> 00:22:38,560 Speaker 1: by descendants of gen Ridge and Sarah Bird Northrop and 391 00:22:38,680 --> 00:22:42,320 Speaker 1: Elias Budinau and Harriet Gold. And one of the reasons 392 00:22:42,400 --> 00:22:44,600 Speaker 1: I wanted to kind of cover this today is that 393 00:22:44,680 --> 00:22:46,960 Speaker 1: I think it's interesting that a lot of times when 394 00:22:46,960 --> 00:22:51,840 Speaker 1: you see this mentioned um just sort of in quick 395 00:22:51,960 --> 00:22:54,199 Speaker 1: drive by form, when people talk about it like online 396 00:22:54,280 --> 00:22:58,040 Speaker 1: or if you see articles, it's really focused on the 397 00:22:58,160 --> 00:23:01,360 Speaker 1: religious aspect of it and can hurting people to Christianity, 398 00:23:01,400 --> 00:23:03,359 Speaker 1: which is certainly a huge part of it. But what 399 00:23:03,520 --> 00:23:05,720 Speaker 1: really shut the school down and made it kind of 400 00:23:05,760 --> 00:23:09,639 Speaker 1: important culturally were the racial tensions around it. And I 401 00:23:09,640 --> 00:23:11,520 Speaker 1: feel like John Dimos's book was one of the first 402 00:23:11,600 --> 00:23:15,399 Speaker 1: to really address that and not necessarily make it so 403 00:23:15,480 --> 00:23:21,200 Speaker 1: much about like the um conversion that was part of it. 404 00:23:21,200 --> 00:23:23,160 Speaker 1: It was kind of interesting, and it really does make 405 00:23:23,200 --> 00:23:27,160 Speaker 1: it a pretty interesting kind of cog in the bigger 406 00:23:27,160 --> 00:23:29,919 Speaker 1: wheel of racial tensions that was going on in the 407 00:23:30,000 --> 00:23:33,320 Speaker 1: United States at the time. Yeah, And I really I 408 00:23:33,359 --> 00:23:38,639 Speaker 1: feel like in my public school education, especially UM, all 409 00:23:38,760 --> 00:23:44,280 Speaker 1: the discussions about this period of American history UM and 410 00:23:44,520 --> 00:23:49,400 Speaker 1: relationships between the Anglo Americans and the Native Americans, or 411 00:23:49,440 --> 00:23:54,760 Speaker 1: between Anglo Americans and slaves and people from Africa, really 412 00:23:56,040 --> 00:23:59,359 Speaker 1: I didn't talk about a sort of obvious part of 413 00:23:59,400 --> 00:24:01,760 Speaker 1: all of that out, which is that the people who 414 00:24:01,760 --> 00:24:05,399 Speaker 1: were in power, regardless of whether they're actually the majority, 415 00:24:05,440 --> 00:24:08,160 Speaker 1: are the people who kind of set the standard of 416 00:24:08,240 --> 00:24:13,159 Speaker 1: what is quote civilized and what is quote educated, like 417 00:24:13,920 --> 00:24:19,600 Speaker 1: what is okay to be on the spectrum um Ah. 418 00:24:19,760 --> 00:24:25,080 Speaker 1: I don't think I really grasped until much later, UM 419 00:24:25,080 --> 00:24:29,200 Speaker 1: that that's a really subjective measurement and that it's it's 420 00:24:29,359 --> 00:24:32,840 Speaker 1: definitely set by whoever is in the most power. So 421 00:24:32,920 --> 00:24:36,080 Speaker 1: when we talk about how um these people really did, 422 00:24:36,359 --> 00:24:40,119 Speaker 1: they were working with with good intentions, we're not trying 423 00:24:40,160 --> 00:24:44,520 Speaker 1: to excuse things that they did that were racist or patronizing, 424 00:24:45,000 --> 00:24:47,280 Speaker 1: but to really put it in the context at the 425 00:24:47,320 --> 00:24:49,720 Speaker 1: time of like, they were part of the group that 426 00:24:49,840 --> 00:24:52,880 Speaker 1: was in power, and so the rules that they followed 427 00:24:52,920 --> 00:24:56,040 Speaker 1: were considered to be the right ones. Yeah, and they were, 428 00:24:56,560 --> 00:24:58,560 Speaker 1: at least in the case of this school, they were 429 00:24:58,560 --> 00:25:01,199 Speaker 1: trying to use their powers in a good way. It 430 00:25:01,280 --> 00:25:04,600 Speaker 1: was just misguided, but in context it was the best 431 00:25:04,600 --> 00:25:10,520 Speaker 1: they could do. So sort of similarly to when we 432 00:25:10,560 --> 00:25:14,720 Speaker 1: talked about the Treaty of White Tangy, like, it was 433 00:25:14,840 --> 00:25:19,679 Speaker 1: also in some ways an improvement and some of the 434 00:25:19,760 --> 00:25:24,000 Speaker 1: more horrifying and terrible things that went on in relationships 435 00:25:24,119 --> 00:25:30,480 Speaker 1: between European European people of European descent and Native Americans. Yeah, 436 00:25:30,600 --> 00:25:34,959 Speaker 1: I mean, you can certainly make the case that, um, 437 00:25:35,000 --> 00:25:39,359 Speaker 1: at least these people were sort of considering these people, uh, 438 00:25:39,720 --> 00:25:44,040 Speaker 1: Native Americans as maybe not potential equals, but closer to 439 00:25:44,160 --> 00:25:46,080 Speaker 1: it than they had been viewed by most people at 440 00:25:46,119 --> 00:25:49,280 Speaker 1: that point, at least, more like human beings and like 441 00:25:50,000 --> 00:25:53,399 Speaker 1: animals the case with a lot of people. Do you 442 00:25:53,480 --> 00:25:55,840 Speaker 1: have some listener mail to move us away from this 443 00:25:57,600 --> 00:25:59,080 Speaker 1: it's a little heavy. It's one of those topics we 444 00:25:59,119 --> 00:26:02,680 Speaker 1: could talk about for a long time because it's it's big, 445 00:26:03,640 --> 00:26:06,520 Speaker 1: big issues that continued to reverbering, and we continue to 446 00:26:06,560 --> 00:26:11,000 Speaker 1: discuss both locally and globally. You know, it's and there's 447 00:26:11,040 --> 00:26:14,480 Speaker 1: never an easy answer unfortunately. Uh So, I have a 448 00:26:14,560 --> 00:26:17,080 Speaker 1: fun piece of listener mail from our listener Andy, and 449 00:26:17,119 --> 00:26:21,200 Speaker 1: it is about our Klondike Big inch Land promotion podcast. 450 00:26:21,600 --> 00:26:23,760 Speaker 1: And he says, Hi, just listen to your truly fascinating 451 00:26:23,840 --> 00:26:27,399 Speaker 1: podcast on the Quaker Klondike Big inch Land promotion. And 452 00:26:27,440 --> 00:26:29,800 Speaker 1: I thought the entire thing was great law school material. 453 00:26:29,920 --> 00:26:32,240 Speaker 1: And then you mentioned something I literally studied on the 454 00:26:32,280 --> 00:26:35,159 Speaker 1: first day of my contracts class in law school, the 455 00:26:35,200 --> 00:26:39,760 Speaker 1: Pepsi Harrier commercial lawsuit, which was Leonard versus PepsiCo, and 456 00:26:39,800 --> 00:26:42,359 Speaker 1: it was filed by someone who acquired seven million points 457 00:26:42,400 --> 00:26:44,960 Speaker 1: mostly through purchase, and attempted to trade them in for 458 00:26:45,000 --> 00:26:48,040 Speaker 1: an actual harrier. As you can imagine, Pepsi told him 459 00:26:48,040 --> 00:26:49,919 Speaker 1: the commercial was meant to be funny and not an 460 00:26:49,920 --> 00:26:54,040 Speaker 1: actual offer. He surprisingly, or not surprisingly, the court held 461 00:26:54,040 --> 00:26:57,119 Speaker 1: in Pepsi's favor with the following language. In light of 462 00:26:57,119 --> 00:27:00,720 Speaker 1: the harrier jets well documented, well document to function in 463 00:27:00,760 --> 00:27:04,679 Speaker 1: attacking and destroying surface and air targets, armed reconnaissance and 464 00:27:04,760 --> 00:27:09,600 Speaker 1: air interdiction, and offensive and defensive anti aircraft warfare. Depiction 465 00:27:09,640 --> 00:27:11,159 Speaker 1: of such a jet as a way to get to 466 00:27:11,160 --> 00:27:13,840 Speaker 1: school in the morning is clearly not serious, even if, 467 00:27:13,880 --> 00:27:17,119 Speaker 1: as plaintiff contends, the jet is capable of being acquired 468 00:27:17,200 --> 00:27:20,200 Speaker 1: in a form that eliminates its potential for military use. 469 00:27:20,680 --> 00:27:22,639 Speaker 1: I found the commercial on YouTube and have linked to 470 00:27:22,680 --> 00:27:24,760 Speaker 1: it below. We will include that in the show notes. 471 00:27:25,400 --> 00:27:26,720 Speaker 1: He goes on to say it's a shame I didn't 472 00:27:26,720 --> 00:27:29,359 Speaker 1: get to study the Quaker klondyke Land promotion, as there 473 00:27:29,440 --> 00:27:32,000 Speaker 1: must be fabulous cases in both the property and contract 474 00:27:32,000 --> 00:27:36,040 Speaker 1: areas that have arisen over the years. I'm actually we 475 00:27:36,119 --> 00:27:38,800 Speaker 1: got a lot of letters about this Pepsi promotion, and 476 00:27:38,800 --> 00:27:41,600 Speaker 1: I'm so glad because I don't think Tracy was. But 477 00:27:41,680 --> 00:27:43,560 Speaker 1: I was conflating it in my head with like the 478 00:27:43,600 --> 00:27:47,320 Speaker 1: Coke rewards thing, so I was kind of confusing two 479 00:27:47,480 --> 00:27:50,120 Speaker 1: promotions that were not the same thing at all. Yeah, 480 00:27:50,160 --> 00:27:51,760 Speaker 1: I was so glad because that was the thing I 481 00:27:51,800 --> 00:27:54,879 Speaker 1: remembered spontaneously while we were literally in the studio, and 482 00:27:54,920 --> 00:27:56,800 Speaker 1: I got back to look it up. So the fact 483 00:27:56,840 --> 00:27:58,879 Speaker 1: that so many people immediately knew what it was and 484 00:27:58,920 --> 00:28:00,720 Speaker 1: told us meant that I didn't have to go look 485 00:28:00,720 --> 00:28:03,359 Speaker 1: it up, and that made me really happy. Yeah, and 486 00:28:03,400 --> 00:28:07,560 Speaker 1: I was really really pleased, uh because Andy's email included 487 00:28:08,080 --> 00:28:11,080 Speaker 1: the quote from the court on the judgment in the matter, 488 00:28:11,119 --> 00:28:13,399 Speaker 1: which I really really loved. And I also wanted to 489 00:28:13,400 --> 00:28:17,200 Speaker 1: give a shout out to another listener whose name is Zoe, 490 00:28:17,359 --> 00:28:21,359 Speaker 1: and she mailed us a beautiful postcard from uh Tough 491 00:28:21,359 --> 00:28:25,720 Speaker 1: Copy Palace Museum, and she was talking about her dismay 492 00:28:26,359 --> 00:28:28,919 Speaker 1: during her trip to Turkey that when they were on 493 00:28:28,960 --> 00:28:32,359 Speaker 1: their museum tours, the the tour audio was always really 494 00:28:32,400 --> 00:28:35,600 Speaker 1: brief and sort of perfunctory, and also that they never 495 00:28:35,600 --> 00:28:38,880 Speaker 1: talked about any of the uh fabulous women in history. 496 00:28:38,920 --> 00:28:41,240 Speaker 1: So it's a beautiful postcard. Thank you, thank you, thank you. 497 00:28:41,280 --> 00:28:44,440 Speaker 1: So Zoe keeping that one at my desk. Tracy can 498 00:28:44,440 --> 00:28:46,920 Speaker 1: find me for it if she wants it. Um. If 499 00:28:46,960 --> 00:28:49,360 Speaker 1: you would like to write to us, you can do 500 00:28:49,440 --> 00:28:52,080 Speaker 1: so at our email, which is History Podcast at house 501 00:28:52,120 --> 00:28:54,320 Speaker 1: to Works dot com. You can connect with us at 502 00:28:54,320 --> 00:28:57,480 Speaker 1: Facebook dot com, slash missed in History, on Twitter at 503 00:28:57,520 --> 00:29:01,560 Speaker 1: misst in history, at ms in history dot tumbler dot com, 504 00:29:01,640 --> 00:29:06,040 Speaker 1: and on pinterest dot com. Slash missed in History. Uh. 505 00:29:06,120 --> 00:29:09,400 Speaker 1: You can also purchase stuff you missed in History class 506 00:29:09,440 --> 00:29:13,760 Speaker 1: t shirts, mugs, phone cases, and several other things that 507 00:29:13,880 --> 00:29:16,720 Speaker 1: missed in History dot spreadshirt dot com. There's some really 508 00:29:16,720 --> 00:29:19,040 Speaker 1: fun stuff there. If you would like to learn a 509 00:29:19,080 --> 00:29:21,800 Speaker 1: little bit more related to some of the topics we 510 00:29:21,840 --> 00:29:24,160 Speaker 1: talked about today, you can go to our parents site, 511 00:29:24,200 --> 00:29:26,480 Speaker 1: how Stuff Works, and type in missionaries and you will 512 00:29:26,480 --> 00:29:30,120 Speaker 1: find an article called how missionaries work. After the failure 513 00:29:30,160 --> 00:29:32,320 Speaker 1: of the Heathen School, things went pretty much back to 514 00:29:32,920 --> 00:29:36,760 Speaker 1: Anglo Americans being missionaries. Uh. And you can also go 515 00:29:36,880 --> 00:29:39,840 Speaker 1: to our website Missed in History dot com and you 516 00:29:39,840 --> 00:29:42,920 Speaker 1: can get show notes. We will include links to your 517 00:29:42,960 --> 00:29:45,400 Speaker 1: research from the episode. One of them has a cool 518 00:29:45,520 --> 00:29:50,200 Speaker 1: link to a a little paper cutout craft project you 519 00:29:50,240 --> 00:29:51,840 Speaker 1: can do where you build your own model of the 520 00:29:51,840 --> 00:29:54,760 Speaker 1: heath In school and well point that out in the 521 00:29:54,800 --> 00:29:58,080 Speaker 1: show notes. UH. And if you can think of anything 522 00:29:58,120 --> 00:29:59,640 Speaker 1: else that you would like to learn more about, you 523 00:29:59,680 --> 00:30:01,320 Speaker 1: can do that at our parent website, which is how 524 00:30:01,360 --> 00:30:03,400 Speaker 1: stiff works dot com. We hope you visit us at 525 00:30:03,400 --> 00:30:10,480 Speaker 1: our website, which is missed in History dot com for 526 00:30:10,600 --> 00:30:12,920 Speaker 1: more on this and thousands of other topics. Is it, 527 00:30:13,000 --> 00:30:16,960 Speaker 1: how stuff works, dot com, m