Classical Education and the Brothertown Nation of Indians E. J. Vance (bio) The Brothertown Nation of Indians has long fascinated scholars of eighteenth-century America, and for good reason. Brothertown was a composite tribe created by Christian members of seven Algonquian towns located around the Long Island Sound: Mohegan, Montauk, Charlestown (Narragansett), Niantic, Groton (Pequot), Stonington (Pequot), and Farmington (largely Tunxis). These settlements had close historical and cultural ties to one another and had encountered many of the same challenges over the course of the seventeenth and eighteenth centuries. As these communities witnessed colonists seizing their land and interfering in internal tribal politics, the idea of leaving New England became increasingly appealing. Beginning in the 1770s, influential community leaders rallied Christian members of the towns and purchased land from the Oneidas, one of the Haudenosaunee (Iroquois) Six Nations of central New York. The Revolution cut short their initial attempt to migrate in 1775, but in 1783 they left New England and established Brothertown, a town organized around a combination of Algonquian principles and Connecticut town laws.1 Brothertown has provided ample fuel for studies of how Native Americans adapted Anglo-American concepts such as Christianity and literacy to their own needs.2 However, scholars have chosen not to emphasize an important instance of cultural adaptation that powerfully shaped the Brothertown movement: classical education, that is, formal training in Latin and Greek (also known as Latin education).3 Only a minority of Algonquians from around the Long Island Sound immigrated: in 1784 Brothertown boasted just 150 immigrants, less than 10 percent of the southern New England Indian population.4 Many of these [End Page 138] immigrants had studied at Moor’s Indian Charity School, a Connecticut grammar school for Native Americans, and a significant portion of the movement’s leaders had received a classical education.5 A close examination of their lives and writing reveals the extent to which their classical education shaped their decision to immigrate and the community that resulted. Moor’s Indian Charity School, named after an early donor, was established in 1754 by Eleazar Wheelock, a Congregationalist minister in North Lebanon, Connecticut. Since 1737 Wheelock had supplemented his salary by operating a grammar school, or Latin school, where he prepared Anglo-American boys for college according to the standard classical curriculum of the time. In 1743 he received an unexpected student. Samson Occom, a Mohegan Indian from nearby, had converted to Christianity in 1741 and had taught himself to read using the Bible. However, his literacy was imperfect, and he sought Wheelock out for further training. An arrangement both men thought would last a few weeks lasted four years. Occom proved to be such an exceptional scholar that Wheelock taught him Latin, Greek, and Hebrew, and he would likely have gone on to college had his eyesight not failed. Instead, he was ordained by the Long Island Presbytery in 1759 and became a famous minister, a leader of the Mohegan people, and America’s first published Native American author.6 Occom’s success encouraged Wheelock to replicate the experiment. From 1754 to 1769 Wheelock provided a free education to sixty-six Indians, fifty of them male, and twenty-six of them from the seven settlements that would eventually participate in Brothertown (the remaining forty students were predominantly Delawares, Oneidas, and Mohawks). All the while, he continued to teach Anglo-American boys who paid tuition (“independent scholars”) and others who promised to serve as missionaries in exchange for an education (“charity scholars”).7 The publicity from Moor’s, along with nearly £12,000 that Occom raised in Great Britain between 1766 and 1768, gave Wheelock the financial and political capital to open Dartmouth College in 1769 (a move that even his contemporaries recognized as a shift away from Indian education, despite the fact that Wheelock continued to operate Moor’s in New Hampshire).8 For the most part, Wheelock’s approach to Native American education was typical of Anglo-American and British missionary efforts. He subscribed to the British Protestant conviction that Indians had to assimilate [End Page 139] to a British style of civilization before they could become Christians, and, thus, his primary concern was instilling cultural...
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