By Dawn G. Marsh
On July 28, 1797, an aged Lenape lady stood earlier than the newly appointed almsman of Pennsylvania’s Chester County and introduced a short account of her lifestyles. In a tragic irony, Hannah Freeman was once developing her residency—a declare that prepared the ground for her elimination to the poorhouse. eventually, in spite of the fact that, it intended the ultimate elimination from the ancestral land she had so tenaciously maintained. hence used to be William Penn’s “peaceable kingdom” preserved.
A Lenape one of the Quakers reconstructs Hannah Freeman’s background, touring from the times of her grandmothers ahead of ecu cost to the start of the 19th century. the tale that emerges is considered one of patience and resilience, as “Indian Hannah” negotiates existence with the Quaker pals who hire her, entrust their kids to her, search out her therapeutic talents, and, while she is weakened by way of illness and age, deal with her. And but those are an identical buddies whose households have dispossessed hers. attention-grabbing in its personal correct, Hannah Freeman’s lifestyles is additionally notable for its distinct view of a local American girl in a colonial group in the course of a time of dramatic transformation and upheaval. specifically it expands our realizing of colonial heritage and the local event that background frequently renders silent.
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Additional info for A Lenape among the Quakers: The Life of Hannah Freeman
33–5. Featley, Romish Fisher, sig. H4*v. White, Defence of the Way, sig. **7r. Such arguments are approaching the crest of a wave, fuelled by studies of hitherto undervalued forms: compare Molly Murray, ‘“Now I ame a Catholique”: William Alabaster and the Early Modern Catholic Conversion Narrative’, in Ronald Corthell, Frances E. Dolan, Christopher Highley and Arthur F. Marotti (eds), Catholic Culture in Early Modern England (Notre Dame, 2007), pp. 205–6. 114 Faith and Reason Thus religious controversy and debate were encouraged.
127 Logic and learning were valued defensive tools when used to show the truth of one’s cause, but dangerous artifice in the hands of heretics. 128 Further to this was the danger of interaction with heretics, and this will be examined with reference to the reaction against public religious disputation in Chapter 6. But while a comparison of such outward caution with the prevalence of cross-confessional debate paints a contradictory picture, the consensus was one of intelligent moderation, in works and debates we have established to be a necessity.
42–3. Reports of disputation also appeared in private letter exchanges among the laity – see, for example, John Chamberlain, The Letters of John Chamberlain, ed. Norman Egbert McClure (2 vols, Philadelphia, 1939), vol. 2, p. 507. 107 Featley, Romish Fisher, sig. Iiv. 108 Questier, Conversion, pp. 12, 36. , pp. 36–7; Chapter 6 below. 110 But that was not the point. The point was to show that the attempt, in looking to the true faith, was justified and necessary, to give the example of one’s own devotion, and to compete against the false churches that were all working to do the same.
A Lenape among the Quakers: The Life of Hannah Freeman by Dawn G. Marsh