Kenrick and the Paulists: A Conflict of Structures and Personalities

1969 ◽  
Vol 38 (1) ◽  
pp. 88-105
Author(s):  
John P. Marschall
Keyword(s):  
United States ◽  
Nineteenth Century ◽  
Native American ◽  
Native Americans ◽  
Catholic Church ◽  
The United States ◽  
Oxford Movement ◽  
Religious Congregation ◽  
History Of ◽  
The Catholic Church

In spite of the nativism that agitated the United States during the second quarter of the nineteenth century, the Catholic Church experienced a noticeable drift of native American converts from other denominations. Between 1841 and 1857 the increased number of converts included a significant sprinkling of Protestant ministers. The history of this movement, which had its paradigm in the Oxford Movement, will be treated more in detail elsewhere. The purpose of this essay is simply to recount the attempt by several converts to establish a religious congregation of men dedicated to the Catholic apostolate among native Americans.

A History of the Catholic Church in the United States

1970 ◽  
Vol 57 (2) ◽  
pp. 400
Author(s):  
John Tracy Ellis ◽  
Thomas T. McAvoy
Keyword(s):  
United States ◽  
Catholic Church ◽  
The United States ◽  
History Of ◽  
The Catholic Church

Native Americans, Law, and Religion in America

2017 ◽  
Author(s):  
Michael P. Guéno
Keyword(s):  
United States ◽  
Native American ◽  
Native Americans ◽  
Federal Government ◽  
The United States ◽  
Human Beings ◽  
Christian Missions ◽  
American Values ◽  
History Of ◽  
The 19Th Century

Religion was a point of cultural conflict, political motivation, and legal justification throughout the European and American colonization of North America. Beginning in the 14th century, Catholic monarchs invoked Christian doctrine and papal law to claim Native American “heathenry” or “infidelity” as legal grounds that legitimized or mandated their policies of military invasion and territorial occupation. More progressive Christian thinkers argued for the recognition of Native Americans as human beings entitled to certain natural-law protections that morally obligated Spain to conquer and convert them for their own benefit. Spain and France worked with the church throughout the 16th and 17th centuries to establish missions throughout seized Native American territories, while English colonists often segregated Native Americans into “praying towns” for their moral benefit or the sanctity of the colonies. After the United States declared independence, American politicians quickly identified dissolution of Native American cultures as a necessary step in undermining tribal saliency and in ensuring the political dominion of state and federal governments. By the 19th century, policymakers were convinced that encouraging Indians to put aside their “savage ways” would help tribal populations achieve cultural and spiritual salvation through Christianity. In 1869, President Grant initiated a “Peace Policy” that granted Christian missions contracts and federal funding to civilize and Christianize the Native American peoples of assigned reservations. The federal government established boarding schools for the children of tribal communities to teach English, Christianity, and occupational skills in order to “Kill the Indian in him and Save the Man.” During the 19th and 20th centuries, federal legislation stripped Native Americans of lands, property, and rights, while federal agencies forbade the practice of indigenous Native American religions. Subsequent courts legitimated the historic claim of European nations to Native American lands pursuant to the “Doctrine of Discovery,” thus ruling these policies either legal or unreviewable. While judicial decisions throughout the 20th century also recognized tribal rights to land, water, and self-government as well as the legal obligation of the federal government to protect tribal resources, these rulings have been inconsistently realized. Throughout the history of the United States, law has articulated, in the language of privilege, right, and moral prescription, American values and visions of ideal relations. As American culture has changed, federal policy has swung back and forth among initiatives to relocate, terminate, assimilate, and appropriate Native American cultures. Religion and law have advanced agendas of conquest and colonization and become means by which Native Americans peoples have resisted those agendas.

A History of the Catholic Church in the United States

1971 ◽  
Vol 76 (1) ◽  
pp. 183
Author(s):  
Frank T. Reuter ◽  
Thomas T. McAvoy
Keyword(s):  
United States ◽  
Catholic Church ◽  
The United States ◽  
History Of ◽  
The Catholic Church

scholarly journals Le Postmoderne et la « Visibilite » des « Invisibles » : Cas des « Native Americans » dans « This Land » de Roxanne Dunbar-Ortiz

2021 ◽  
Vol 17 (42) ◽  
pp. 100
Author(s):  
Zouankouan Stéphane Beugre
Keyword(s):  
United States ◽  
Native American ◽  
Native Americans ◽  
Cultural Heritage ◽  
American History ◽  
Good Reason ◽  
The United States ◽  
The Status ◽  
History Of ◽  
The Right

Cet article vise à montrer comment dans la philosophie postmoderne et avec le postmoderne, les « native americans » qui étaient « invisibles » dans la période de l’Eurocentrisme sont passés d’une « invisibilité » à une visibilité véritable. Puisque désormais ils ont droit à la parole et donc ils disent leur part de vérité sur l’histoire des États-Unis et sur leurs propres histoires à eux telle que vécues avec les euro-américains. A travers donc les théories de la déconstruction et de l’historicisme, l’étude a fait remarquer que les « native americans » ont une visibilité dans le monde postmoderne et plus précisément aux États-Unis à travers une visibilité liée à la réclamation de leurs terres, à travers une visibilité liée à la réécriture de l’histoire américaine, d’une part à enseigner sur eux et d’autre part à enseigner sur l’origine des États-Unis ; et enfin à travers une visibilité liée à la restauration et la restitution de leur héritage culturel, cet héritage culturel que les survivants des génocides possèdent et font rayonné. Il faut par ailleurs ajouter que ce passage du statut d’invisibles à la visibilité à trois niveaux (réclamation de leurs terres, réécriture de l’histoire américaine, restauration et restitution de leur héritage culturel) marque un tournant décisif dans la vie des États-Unis et c’est à juste titre que Joe Biden, le Président américain a choisi novembre 2021 pour célébrer l’héritage des «Native Americans».   This article aims to show how in postmodern philosophy and with the postmodern, "native americans" who were "invisible" in the period of Eurocentrism went from "invisibility" to true visibility. Since now they have the right to speak and therefore they can tell their share of the truth about the history of the United States and their own stories as they used to live them since their contact with Euro-Americans. So through the theories of deconstruction and historicism, this study pointed out that “native americans” have visibility in the postmodern world and more precisely in the contemporary United States through a visibility linked to the claim of their lands, through a visibility linked to the rewriting of American history, on the one hand that taught about them and on the other hand that taught about the origin of the United States; and finally through a visibility linked to the restoration and restitution of their cultural heritage, this cultural heritage that the survivors of genocides possess and promote proudly. It should also be added that this passage from the status of invisibility to visibility at three levels (claim of their lands, rewriting of American history, restoration and restitution of their cultural heritage) indicates a decisive turning point in the history of the United States and it is with good reason that Joe Biden, the American President, declared November 2021 to celebrate Native American Heritage.

1918

Peyote Effect ◽  
2018 ◽  
pp. 55-62
Author(s):  
Alexander S. Dawson
Keyword(s):  
United States ◽  
Nineteenth Century ◽  
Native American ◽  
Political Activism ◽  
The United States ◽  
Native American Church ◽  
History Of ◽  
Constitutional Protections ◽  
The U.S

Chastened by how close a national ban of peyote came to passing in early 1918, the following October a group of Native American peyotists gathered in El Reno, Oklahoma, in order to found the Native American Church. This chapter explores this remarkable moment of political activism, along with the histories of peyotism in the United States that led to this initiative. The deep history of peyotism north of the border remains somewhat unclear, though we can be certain that the individuals who came together in 1918 to found a church that could, in turn, enjoy constitutional protections were participants in practices that had consolidated in the latter half of the nineteenth century. Their efforts to create an institutionalized church that would be legible to the U.S. government did not immediately bear fruit, as anti-peyotists dominated the Bureau of Indians Affairs (BIA) through the 1920s, though these efforts did begin to see significant success after John Collier became chief of the BIA in 1933.

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