in Hearing History: A Reader, ed. Mark M. Smith (Athens: University of Georgia Press, 2004), 417–431. I have also benefitted from path-breaking work in the field of sound studies by Richard Leppert, Mark M. Smith, Bruce Smith, Douglas Kahn, Alain Corbin, David Samuels, and Steven Feld. See especially Raymond Leppert, The Sight of Sound: Music, Representation, and the History of the Body (Berkeley: University of California Press, 1993); Mark M. Smith, “Introduction: Onward to Audible Pasts,” in Hearing History; Bruce Smith, The Acoustic World of Early Modern England: Attending to the O-Factor (Chicago: University of Chicago Press, 1999); Douglas Kahn, Noise, Water, Meat: A History of Sound in the Arts (Cambridge, MA: MIT Press, 1999); Alain Corbin, “Identity, Bells, and the Nineteenth-Century French Village,” in Hearing History; Corbin, Village Bells: Sound and Meaning in the Nineteenth-Century French Countryside (New York: Columbia University Press, 1998); David W. Samuels, Louise Meintjes, Ana Maria Ochoa, and Thomas Porcello, “Soundscapes: Toward a Sounded Anthropology,” Annual Review of Anthropology 39 (2010): 329–345; Steven Feld, Sound and Sentiment: Birds, Weeping, Poetics, and Song in Kaluli Expression, Publications of the American Folklore Society 5 (Philadelphia: University of Pennsylvania Press, 1982); and Steven Feld and Keith H. Basso, eds., Senses of Place, School of American Research Advanced Seminar Series (Santa Fe, NM: School of American Research Press, 1996).
15. Recent scholarship on Moravian mission work in general includes Stefan Hertrampf, Unsere Indianer-Geschwister waren lichte und vegnügt: Die Herrnhuter Missionare bei den Indianern Pennsylvanias, 1745–1765 (Frankfurt am Main: Peter Lang, 1997); Carola Wessel, Delaware-Indianer und Herrnhuter Missionare im Upper Ohio Valley (Halle: Halle Verlag der Franckeschen Stiftungen im Niemeyer-Verlag, 1997); Jane T. Merritt, At the Crossroads: Indians and Empires on a Mid-Atlantic Frontier, 1700–1763 (Chapel Hill: University of North Carolina Press, 2003); Merritt, “Dreaming of the Savior’s Blood: Moravians and the Indian Great Awakening in Pennsylvania,” The William and Mary Quarterly 54, no. 4 (1997): 723–746; Amy C. Schutt, Peoples of the River Valleys: The Odyssey of the Delaware Indians, Early American Studies (Philadelphia: University of Pennsylvania Press, 2007); Rachel Wheeler, To Live upon Hope: Mohicans and Missionaries in the Eighteenth-Century Northeast (Ithaca, NY: Cornell University Press, 2008); and A. G. Roeber, ed., Ethnographies and Exchanges: Native Americans, Moravians, and Catholics in Early North America, Max Kade German-American Research Institute Series (University Park, PA: Pennsylvania State University Press, 2008).
16. Walter Woodward, “‘Incline Your Second Ear This Way’: Song as a Cultural Mediator in Moravian Mission Towns,” in Ethnographies and Exchanges: Native Americans, Moravians, and Catholics in Early North America, 125–142; Rachel Wheeler and Sarah Eyerly, “Songs of the Spirit: Hymnody in the Moravian Mohican Missions,” Journal of Moravian History 17, no. 1 (2017): 1–26; Rachel Wheeler and Sarah Eyerly, “Singing Box 331: Re-Sounding Eighteenth-Century Mohican Hymns from the Moravian Archives,” The William and Mary Quarterly 76, no. 4 (October, 2019): 649–696.
17. Glenda Goodman, ‘“But They Differ from Us in Sound’: Indian Psalmody and the Soundscape of Colonialism, 1651–75,” The William and Mary Quarterly 69, no. 4 (2012): 793–822; Kristin Dutcher Mann, The Power of Song: Music and Dance in the Mission Communities of Northern New Spain, 1590–1810 (Palo Alto, CA: Stanford University Press; Academy of American Franciscan History, 2010); Geoffrey Baker, Imposing Harmony: Music and Society in Colonial Cuzco (Durham, NC: Duke University Press, 2008); and Geoffrey Baker, “Indigenous Musicians in the Urban ‘Parroquias de Indios’ of Colonial Cuzco, Peru,” Il Saggiatore Musicale 9, no. 1/2 (2002): 39–79. For additional recent scholarship on transcultural musical exchanges involving vocal music and singing practices, see Linford Fisher, The Indian Great Awakening: Religion and the Shaping of Native Cultures in Early America (New York: Oxford University Press, 2012); Olivia Ashley Bloechl, Native American Song at the Frontiers of Early Modern Music, New Perspectives in Music History and Criticism (New York: Cambridge University Press, 2008); Patrick Erben, A Harmony of the Spirits: Translation and the Language of Community in Early Pennsylvania (Chapel Hill: University of North Carolina Press, 2012); Tomlinson, The Singing of the New World: Indigenous Voice in the Era of European Contact; Beverley Diamond, Native American Music in Eastern North America: Experiencing Music, Expressing Culture, Global Music Series (New York: Oxford University Press, 2008); Christine DeLucia, “The Sound of Violence: Music of King Philip’s War and Memories of Settler Colonialism in the American Northeast,” Common-place: The Journal of Early American Life 13, no. 2 (Winter 2013), www.common-place-archives.org/vol-13/no-02/delucia/; Joanna Brooks, “Six Hymns by Samson Occom,” Early American Literature 38, no. 1 (2003): 67–87.
18. Mann, The Power of Song, 260; Daniel Vickers, ed., A Companion to Colonial America, Blackwell Companions to American History (Malden, MA: Blackwell Publishers, 2003), 120. This book is part of a growing body of scholarship that builds on more recent and nuanced studies of Native American communities pre- and post-contact, and historical narratives of the eighteenth century that focus on both Native peoples and colonial settlers. Although missionaries provided the sources at the heart of this project, and those sources must be read carefully and critically for how they may present information on Native Christians, they are still valuable as historical evidence. As Daniel Richter has argued, if we are not prepared to include missionary- and settler-authored sources, then we must assume that whole categories of people will be simply left out of histories of the eighteenth century. Daniel K. Richter, The Ordeal of the Longhouse (Chapel Hill: University of North Carolina Press, 1992), 4–5.
19. See Richard Cullen Rath, How Early America Sounded (Ithaca, NY: Cornell University Press, 2003); Peter Charles Hoffer, Sensory Worlds of Early America (Baltimore, MD: Johns Hopkins University Press, 2003); Geoffrey Baker, Imposing Harmony: Music and Society in Colonial Cuzco; and Sarah Keyes, “‘Like a Roaring Lion’: The Overland Trail as a Sonic Conquest,” The Journal of American History 96, no. 1 (2009): 19–43.
20. Keyes, “The Overland Trail,” 21–22.
21. Alexis de Tocqueville, Democracy in America, 322; quoted in Vine Deloria, Jr., “American Indians and the Wilderness,” in Religions and Environments: A Reader in Religion, Nature and Ecology, ed. Richard Bohannon (London: Bloomsbury, 2014), 87.
22. Matthew Hunter Price, “Methodism and Social Capital on the Southern Frontier, 1760–1830” (PhD diss., Ohio State University, 2014).
23. George Tinker, Missionary Conquest: The Gospel and Native American Cultural Genocide (Minneapolis, MN: Fortress Press, 1993), 9–10.
24. See Sarah Rivett, Unscripted America: Indigenous Languages and the Origins of a Literary Nation, Oxford Studies in American Literary History (New York, NY: Oxford University Press, 2017).
25. Merritt, “Dreaming of the Savior’s Blood,” 736; quoted in Kyle Fisher, “After Gnadenhütten: The Moravian Indian Mission in the Old Northwest, 1782–1812,” Journal of Moravian History 17, no. 1 (2017): 34.
26. Fisher, “After Gnadenhütten,” 34. For recent works on Christian missions and Native communities, see Linford Fisher, The Indian Great Awakening; Joel Martin and Mark Nicholas, eds., Native Americans, Christianity, and the Reshaping of the American Religious Landscape (Chapel Hill: University of North Carolina Press, 2010); K. McCarthy, “Conversion, Identity, and the Indian Missionary,” Early American Literature 38 (2001): 353–370; and Wheeler, To Live Upon Hope.
27. For information on the musical and compositional training of Native American Moravians, and the collaborative process of creating Native-language hymns, see Wheeler and Eyerly, “Songs of the Spirit,” 1–26. See Wheeler, To Live Upon Hope, for a discussion of the indigenization
