Pub Date : 2019-06-01DOI: 10.5325/JMORAHIST.19.1.0086
Henning Paul Livingstone Karl Rev. Hellmut Rev. Erich Rev. Schlimm, P. Peucker, Livingstone A Thompson, K. Barth, Rev. Hellmut Reichel, Rev. Erich Marx, Rev. Friedrich Gärtner, Rev. Heinrich Gelzer, Rev. Heinz Schmidt, Hans Ruh, Rev. Dr. Walther Günther, Rev. Helmut Bintz, Rev. Dr. Hellmuth Erbe, Rev. Paul Theile, Rev. Dr. Heinz Motel, Gyula Bárcay, Rev. Hans Preiswerk, Dr. Marcus Löw
abstract:On October 12, 1960, a group of German and Swiss Moravians met with Karl Barth to discuss Zinzendorf’s theology. The meeting took place in the building of the Moravian society in Basel, Switzerland. Participants also included several of Barth’s doctoral students. Having abandoned his earlier critical reading of Zinzendorf, Barth had become more appreciative of Zinzendorf’s Christocentrism in his later years. The report of the conversation was published in German and in English in journals of the Moravian Church in 1961. In order to make the text better accessible in preparation for the sixtieth anniversary of the conversation, the English translation is published here.
{"title":"A Moravian Conversation with Karl Barth","authors":"Henning Paul Livingstone Karl Rev. Hellmut Rev. Erich Rev. Schlimm, P. Peucker, Livingstone A Thompson, K. Barth, Rev. Hellmut Reichel, Rev. Erich Marx, Rev. Friedrich Gärtner, Rev. Heinrich Gelzer, Rev. Heinz Schmidt, Hans Ruh, Rev. Dr. Walther Günther, Rev. Helmut Bintz, Rev. Dr. Hellmuth Erbe, Rev. Paul Theile, Rev. Dr. Heinz Motel, Gyula Bárcay, Rev. Hans Preiswerk, Dr. Marcus Löw","doi":"10.5325/JMORAHIST.19.1.0086","DOIUrl":"https://doi.org/10.5325/JMORAHIST.19.1.0086","url":null,"abstract":"abstract:On October 12, 1960, a group of German and Swiss Moravians met with Karl Barth to discuss Zinzendorf’s theology. The meeting took place in the building of the Moravian society in Basel, Switzerland. Participants also included several of Barth’s doctoral students. Having abandoned his earlier critical reading of Zinzendorf, Barth had become more appreciative of Zinzendorf’s Christocentrism in his later years. The report of the conversation was published in German and in English in journals of the Moravian Church in 1961. In order to make the text better accessible in preparation for the sixtieth anniversary of the conversation, the English translation is published here.","PeriodicalId":40312,"journal":{"name":"Journal of Moravian History","volume":"19 1","pages":"122 - 86"},"PeriodicalIF":0.6,"publicationDate":"2019-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45070025","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-01DOI: 10.5325/JMORAHIST.19.1.0025
Lucinda Yang
abstract:The New Madrid earthquakes of 1811–1812 provide a window of cultural opening, religious interchange, and deep emotional bonding among traditional Cherokee people and Moravian missionaries of the Springplace Mission during the most heated period of white encroachment prior to the Indian Removal Act of 1830. This article first examines the state of Cherokee and Moravian negotiations in the decades surrounding the agreement of the Moravian Springplace Mission located in North Georgia’s Cherokee Nation. The article suggests that the New Madrid earthquakes brought about significantly positive social and religious exchanges between the long-term missionaries Anna Rosina and John Gambold, and critical leaders of the Cherokee Nation such as Peggy Vann and Chief Charles Hicks. Through an analysis of the detailed Springplace diary kept during the years 1805–1813, this close reading of cross-cultural relations reveals authentic understanding and friendship only moments before the forced exodus of the Cherokee Nation to the Trail of Tears.
{"title":"Cherokee and Moravian Relations during the New Madrid Earthquakes, 1811–1812","authors":"Lucinda Yang","doi":"10.5325/JMORAHIST.19.1.0025","DOIUrl":"https://doi.org/10.5325/JMORAHIST.19.1.0025","url":null,"abstract":"abstract:The New Madrid earthquakes of 1811–1812 provide a window of cultural opening, religious interchange, and deep emotional bonding among traditional Cherokee people and Moravian missionaries of the Springplace Mission during the most heated period of white encroachment prior to the Indian Removal Act of 1830. This article first examines the state of Cherokee and Moravian negotiations in the decades surrounding the agreement of the Moravian Springplace Mission located in North Georgia’s Cherokee Nation. The article suggests that the New Madrid earthquakes brought about significantly positive social and religious exchanges between the long-term missionaries Anna Rosina and John Gambold, and critical leaders of the Cherokee Nation such as Peggy Vann and Chief Charles Hicks. Through an analysis of the detailed Springplace diary kept during the years 1805–1813, this close reading of cross-cultural relations reveals authentic understanding and friendship only moments before the forced exodus of the Cherokee Nation to the Trail of Tears.","PeriodicalId":40312,"journal":{"name":"Journal of Moravian History","volume":"19 1","pages":"25 - 44"},"PeriodicalIF":0.6,"publicationDate":"2019-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43322551","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-11-07DOI: 10.5325/JMORAHIST.18.2.0123
P. Peucker
abstract:A distinctive feature of life in early Moravian Bethlehem was the common household or "General Economy." From the beginning of the General Economy in 1742 until its end in 1762, every resident of Bethlehem worked for the common good without pay. In return, the community provided food, lodging, and clothing. At its height, more than 1,000 people were part of the General Economy. Much detail is known about how the General Economy functioned. Less is known about the reasons why Moravians practiced a common household, and where the idea for the Economy originated. Through a close reading of relevant texts and by comparing Bethlehem with other Moravian communities of the time, the author argues that the General Economy was very much part of the ideology of the early Moravians who followed the example of other radical Pietists of the time by separating from the established church and striving to gather true believers and organize them according to the example set by the early Christians. Practicing a common household was considered to be a high (but not necessary) goal of true Christianity.
{"title":"A Family of Love: Another Look at Bethlehem's General Economy","authors":"P. Peucker","doi":"10.5325/JMORAHIST.18.2.0123","DOIUrl":"https://doi.org/10.5325/JMORAHIST.18.2.0123","url":null,"abstract":"abstract:A distinctive feature of life in early Moravian Bethlehem was the common household or \"General Economy.\" From the beginning of the General Economy in 1742 until its end in 1762, every resident of Bethlehem worked for the common good without pay. In return, the community provided food, lodging, and clothing. At its height, more than 1,000 people were part of the General Economy. Much detail is known about how the General Economy functioned. Less is known about the reasons why Moravians practiced a common household, and where the idea for the Economy originated. Through a close reading of relevant texts and by comparing Bethlehem with other Moravian communities of the time, the author argues that the General Economy was very much part of the ideology of the early Moravians who followed the example of other radical Pietists of the time by separating from the established church and striving to gather true believers and organize them according to the example set by the early Christians. Practicing a common household was considered to be a high (but not necessary) goal of true Christianity.","PeriodicalId":40312,"journal":{"name":"Journal of Moravian History","volume":"18 1","pages":"123 - 143"},"PeriodicalIF":0.6,"publicationDate":"2018-11-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42758551","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-11-07DOI: 10.5325/JMORAHIST.18.2.0187
Menja Holtz
abstract:Seven photographs discovered in the Moravian Archives show inhabitants of Moraviantown, Ontario, six Lenape and one European. The photographs were taken in the second half of the nineteenth century, at an early stage of the development of photography. The research about the sitters in the photographs and the particular story of these pictures has brought to light details about the relationship between indigenous and missionary inhabitants of the village. In order to discuss the function of the photographs for the portrayed, for the people who gave them away as gifts, those who received them, and finally those who collected them, we need to look at the context of photographic self-representation of indigenous peoples in North America during the nineteenth century. Contextualizing the photographs means to go through the layers of meanings and interpretations these images underwent in the course of their existence. In looking at them we can learn more about the colonial perception of indigenous people, photographic images, and how the colonial perception has influenced our view on history. The stories of these photographs support the hypothesis that Lenape people used a wide array of strategies to ensure their survival, despite limitations forced upon them by the colonists.
{"title":"An Unexpected Find: Self-Representation in Nineteenth-Century Portrait Photographs of Canadian Lenape","authors":"Menja Holtz","doi":"10.5325/JMORAHIST.18.2.0187","DOIUrl":"https://doi.org/10.5325/JMORAHIST.18.2.0187","url":null,"abstract":"abstract:Seven photographs discovered in the Moravian Archives show inhabitants of Moraviantown, Ontario, six Lenape and one European. The photographs were taken in the second half of the nineteenth century, at an early stage of the development of photography. The research about the sitters in the photographs and the particular story of these pictures has brought to light details about the relationship between indigenous and missionary inhabitants of the village. In order to discuss the function of the photographs for the portrayed, for the people who gave them away as gifts, those who received them, and finally those who collected them, we need to look at the context of photographic self-representation of indigenous peoples in North America during the nineteenth century. Contextualizing the photographs means to go through the layers of meanings and interpretations these images underwent in the course of their existence. In looking at them we can learn more about the colonial perception of indigenous people, photographic images, and how the colonial perception has influenced our view on history. The stories of these photographs support the hypothesis that Lenape people used a wide array of strategies to ensure their survival, despite limitations forced upon them by the colonists.","PeriodicalId":40312,"journal":{"name":"Journal of Moravian History","volume":"18 1","pages":"187 - 220"},"PeriodicalIF":0.6,"publicationDate":"2018-11-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44276887","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-11-07DOI: 10.5325/JMORAHIST.18.2.0159
P. Boon
abstract:This article endeavors to contribute to the debate on the origins of the Fingos. Special attention is given to the Moravian encounters with the Fingos in the 1820s and 1830s. The author argues that Moravian writings, although not objective, can be helpful to contemporary debates in South African historiography. Moravian evidence supports the proposition that the Fingos were not an ethnic unity before their influx into the Cape Colony. Yet on the other hand, it supports that they entered the colony as refugees, and not as forced labor. The Fingo origins were closely linked to the period of the Mfecane. Moravian evidence points to a middle position between the extremes of the current debate about Fingo origins. Their origins were not a monocausal European matter. The switch of allegiance of the Fingos from the Xhosas to the British was a conscious decision. Moravian writings explain that the Fingos consisted of a hodgepodge of refugees. Although no one is objective, in recent historiography the writings of missionaries have been discredited perhaps too easily, and especially the writings of non-English missionaries active in South Africa were scarcely used until present.
{"title":"Moravian Encounters with Refugees in South Africa: A Contribution to the Debate on the Origins of the Fingos","authors":"P. Boon","doi":"10.5325/JMORAHIST.18.2.0159","DOIUrl":"https://doi.org/10.5325/JMORAHIST.18.2.0159","url":null,"abstract":"abstract:This article endeavors to contribute to the debate on the origins of the Fingos. Special attention is given to the Moravian encounters with the Fingos in the 1820s and 1830s. The author argues that Moravian writings, although not objective, can be helpful to contemporary debates in South African historiography. Moravian evidence supports the proposition that the Fingos were not an ethnic unity before their influx into the Cape Colony. Yet on the other hand, it supports that they entered the colony as refugees, and not as forced labor. The Fingo origins were closely linked to the period of the Mfecane. Moravian evidence points to a middle position between the extremes of the current debate about Fingo origins. Their origins were not a monocausal European matter. The switch of allegiance of the Fingos from the Xhosas to the British was a conscious decision. Moravian writings explain that the Fingos consisted of a hodgepodge of refugees. Although no one is objective, in recent historiography the writings of missionaries have been discredited perhaps too easily, and especially the writings of non-English missionaries active in South Africa were scarcely used until present.","PeriodicalId":40312,"journal":{"name":"Journal of Moravian History","volume":"18 1","pages":"159 - 186"},"PeriodicalIF":0.6,"publicationDate":"2018-11-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45213896","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-11-07DOI: 10.5325/JMORAHIST.18.2.0145
Hans J. Rollmann
abstract:The process of assigning personal names throughout Nunatsiavut, Labrador, in response to ecclesiastical and public desiderata is discussed in this article. Naming among the Inuit of Labrador's north coast changed during the eighteenth and nineteenth centuries because of the Moravian mission. The adoption of German Christian names for children and adults was to indicate a religious identity change. The system that existed throughout the nineteenth century paired Christian names. Among married couples, the husband was named together with his wife and the wife with her husband in the possessive case, while the son's name was paired with that of his father and the daughter's name with that of her mother. Atitsiak-based naming among Labrador Inuit extended the kinship group as it had in other Inuit societies. It remained relevant and was accepted also by missionaries since Christian Inuit, unlike European Moravians, had no baptismal witnesses or sponsors who would have felt formal responsibility for the child beyond the primary caregivers. Traditional Christian double names for Moravian Inuit lasted in Labrador until the early 1890s when Christian first names began to be supplemented by surnames in response to governmental needs for bureaucratic identification.
{"title":"The Adoption of Christian Names and Surnames in the Moravian Communities of Nunatsiavut, Labrador","authors":"Hans J. Rollmann","doi":"10.5325/JMORAHIST.18.2.0145","DOIUrl":"https://doi.org/10.5325/JMORAHIST.18.2.0145","url":null,"abstract":"abstract:The process of assigning personal names throughout Nunatsiavut, Labrador, in response to ecclesiastical and public desiderata is discussed in this article. Naming among the Inuit of Labrador's north coast changed during the eighteenth and nineteenth centuries because of the Moravian mission. The adoption of German Christian names for children and adults was to indicate a religious identity change. The system that existed throughout the nineteenth century paired Christian names. Among married couples, the husband was named together with his wife and the wife with her husband in the possessive case, while the son's name was paired with that of his father and the daughter's name with that of her mother. Atitsiak-based naming among Labrador Inuit extended the kinship group as it had in other Inuit societies. It remained relevant and was accepted also by missionaries since Christian Inuit, unlike European Moravians, had no baptismal witnesses or sponsors who would have felt formal responsibility for the child beyond the primary caregivers. Traditional Christian double names for Moravian Inuit lasted in Labrador until the early 1890s when Christian first names began to be supplemented by surnames in response to governmental needs for bureaucratic identification.","PeriodicalId":40312,"journal":{"name":"Journal of Moravian History","volume":"18 1","pages":"145 - 158"},"PeriodicalIF":0.6,"publicationDate":"2018-11-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46720469","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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