1<!DOCTYPE html> 2<html lang="en" class="no-js no-svg"> 3<head> 4<meta charset="UTF-8"> 5<meta name="viewport" content="width=device-width, initial-scale=1"> 6<link rel="profile" href="https://gmpg.org/xfn/11"> 7
8<script>(function(html){html.className = html.className.replace(/\bno-js\b/,'js')})(document.documentElement);</script>
8 9<title>Papers and Publications – Moravian Studies and Digital Thinking and Praxis</title> 10<meta name='robots' content='max-image-preview:large' /> 11 12<!-- Async WordPress.com Remote Login -->
13<script id="wpcom_remote_login_js"> 14var wpcom_remote_login_extra_auth = ''; 15function wpcom_remote_login_remove_dom_node_id( element_id ) { 16 var dom_node = document.getElementById( element_id ); 17 if ( dom_node ) { dom_node.parentNode.removeChild( dom_node ); } 18} 19function wpcom_remote_login_remove_dom_node_classes( class_name ) { 20 var dom_nodes = document.querySelectorAll( '.' + class_name ); 21 for ( var i = 0; i < dom_nodes.length; i++ ) { 22 dom_nodes[ i ].parentNode.removeChild( dom_nodes[ i ] ); 23 } 24} 25function wpcom_remote_login_final_cleanup() { 26 wpcom_remote_login_remove_dom_node_classes( "wpcom_remote_login_msg" ); 27 wpcom_remote_login_remove_dom_node_id( "wpcom_remote_login_key" ); 28 wpcom_remote_login_remove_dom_node_id( "wpcom_remote_login_validate" ); 29 wpcom_remote_login_remove_dom_node_id( "wpcom_remote_login_js" ); 30 wpcom_remote_login_remove_dom_node_id( "wpcom_request_access_iframe" ); 31 wpcom_remote_login_remove_dom_node_id( "wpcom_request_access_styles" ); 32} 33 34// Watch for messages back from the remote login 35window.addEventListener( "message", function( e ) { 36 if ( e.origin === "https://r-login.wordpress.com" ) { 37 var data = {}; 38 try { 39 data = JSON.parse( e.data ); 40 } catch( e ) { 41 wpcom_remote_login_final_cleanup(); 42 return; 43 } 44 45 if ( data.msg === 'LOGIN' ) { 46 // Clean up the login check iframe 47 wpcom_remote_login_remove_dom_node_id( "wpcom_remote_login_key" ); 48 49 var id_regex = new RegExp( /^[0-9]+$/ ); 50 var token_regex = new RegExp( /^.*|.*|.*$/ ); 51 if ( 52 token_regex.test( data.token ) 53 && id_regex.test( data.wpcomid ) 54 ) { 55 // We have everything we need to ask for a login 56 var script = document.createElement( "script" ); 57 script.setAttribute( "id", "wpcom_remote_login_validate" ); 58 script.src = '/remote-login.php?wpcom_remote_login=validate' 59 + '&wpcomid=' + data.wpcomid 60 + '&token=' + encodeURIComponent( data.token ) 61 + '&host=' + window.location.protocol 62 + '//' + window.location.hostname 63 + '&postid=1566' 64 + '&is_singular='; 65 document.body.appendChild( script ); 66 } 67 68 return; 69 } 70 71 // Safari ITP, not logged in, so redirect 72 if ( data.msg === 'LOGIN-REDIRECT' ) { 73 window.location = 'https://wordpress.com/log-in?redirect_to=' + window.location.href; 74 return; 75 } 76 77 // Safari ITP, storage access failed, remove the request 78 if ( data.msg === 'LOGIN-REMOVE' ) { 79 var css_zap = 'html { -webkit-transition: margin-top 1s; transition: margin-top 1s; } /* 9001 */ html { margin-top: 0 !important; } * html body { margin-top: 0 !important; } @media screen and ( max-width: 782px ) { html { margin-top: 0 !important; } * html body { margin-top: 0 !important; } }'; 80 var style_zap = document.createElement( 'style' ); 81 style_zap.type = 'text/css'; 82 style_zap.appendChild( document.createTextNode( css_zap ) ); 83 document.body.appendChild( style_zap ); 84 85 var e = document.getElementById( 'wpcom_request_access_iframe' ); 86 e.parentNode.removeChild( e ); 87 88 document.cookie = 'wordpress_com_login_access=denied; path=/; max-age=31536000'; 89 90 return; 91 } 92 93 // Safari ITP 94 if ( data.msg === 'REQUEST_ACCESS' ) { 95 console.log( 'request access: safari' ); 96 97 // Check ITP iframe enable/disable knob 98 if ( wpcom_remote_login_extra_auth !== 'safari_itp_iframe' ) { 99 return; 100 } 101 102 // If we are in a "private window" there is no ITP. 103 var private_window = false; 104 try { 105 var opendb = window.openDatabase( null, null, null, null ); 106 } catch( e ) { 107 private_window = true; 108 } 109 110 if ( private_window ) { 111 console.log( 'private window' ); 112 return; 113 } 114 115 var iframe = document.createElement( 'iframe' ); 116 iframe.id = 'wpcom_request_access_iframe'; 117 iframe.setAttribute( 'scrolling', 'no' ); 118 iframe.setAttribute( 'sandbox', 'allow-storage-access-by-user-activation allow-scripts allow-same-origin allow-top-navigation-by-user-activation' ); 119 iframe.src = 'https://r-login.wordpress.com/remote-login.php?wpcom_remote_login=request_access&origin=' + encodeURIComponent( data.origin ) + '&wpcomid=' + encodeURIComponent( data.wpcomid ); 120 121 var css = 'html { -webkit-transition: margin-top 1s; transition: margin-top 1s; } /* 9001 */ html { margin-top: 46px !important; } * html body { margin-top: 46px !important; } @media screen and ( max-width: 660px ) { html { margin-top: 71px !important; } * html body { margin-top: 71px !important; } #wpcom_request_access_iframe { display: block; height: 71px !important; } } #wpcom_request_access_iframe { border: 0px; height: 46px; position: fixed; top: 0; left: 0; width: 100%; min-width: 100%; z-index: 99999; background: #23282d; } '; 122 123 var style = document.createElement( 'style' ); 124 style.type = 'text/css'; 125 style.id = 'wpcom_request_access_styles'; 126 style.appendChild( document.createTextNode( css ) ); 127 document.body.appendChild( style ); 128 129 document.body.appendChild( iframe ); 130 } 131 132 if ( data.msg === 'DONE' ) { 133 wpcom_remote_login_final_cleanup(); 134 } 135 } 136}, false ); 137 138// Inject the remote login iframe after the page has had a chance to load 139// more critical resources 140window.addEventListener( "DOMContentLoaded", function( e ) { 141 var iframe = document.createElement( "iframe" );
142 iframe.style.display = "none"; 143 iframe.setAttribute( "scrolling", "no" ); 144 iframe.setAttribute( "id", "wpcom_remote_login_key" ); 145 iframe.src = "https://r-login.wordpress.com/remote-login.php" 146 + "?wpcom_remote_login=key" 147 + "&origin=aHR0cHM6Ly9rYXRpZWZhdWxsLmNvbQ%3D%3D" 148 + "&wpcomid=60069878" 149 + "&time=" + Math.floor( Date.now() / 1000 ); 150 document.body.appendChild( iframe ); 151}, false ); 152</script>
152 153<link rel='dns-prefetch' href='//s2.wp.com' /> 154<link rel='dns-prefetch' href='//s0.wp.com' /> 155<link rel="alternate" type="application/rss+xml" title="Moravian Studies and Digital Thinking and Praxis » Feed" href="https://katiefaull.com/feed/" /> 156<link rel="alternate" type="application/rss+xml" title="Moravian Studies and Digital Thinking and Praxis » Comments Feed" href="https://katiefaull.com/comments/feed/" /> 157<link rel="alternate" type="application/rss+xml" title="Moravian Studies and Digital Thinking and Praxis » Papers and Publications Category Feed" href="https://katiefaull.com/category/papers-and-publications/feed/" /> 158
158<script type="text/javascript"> 159 /* <![CDATA[ */ 160 function addLoadEvent(func) { 161 var oldonload = window.onload; 162 if (typeof window.onload != 'function') { 163 window.onload = func; 164 } else { 165 window.onload = function () { 166 oldonload(); 167 func(); 168 } 169 } 170 } 171 /* ]]> */ 172 </script>
172 173 <style id="wp-img-auto-sizes-contain-inline-css"> 174img:is([sizes=auto i],[sizes^="auto," i]){contain-intrinsic-size:3000px 1500px} 175/*# sourceURL=wp-img-auto-sizes-contain-inline-css */ 176</style> 177<link crossorigin='anonymous' rel='stylesheet' id='all-css-2-1' href='/wp-content/mu-plugins/jetpack-plugin/sun/modules/infinite-scroll/infinity.css?m=1777406400i&cssminify=yes' type='text/css' media='all' /> 178<style id="wp-emoji-styles-inline-css"> 179 180 img.wp-smiley, img.emoji { 181 display: inline !important; 182 border: none !important; 183 box-shadow: none !important; 184 height: 1em !important; 185 width: 1em !important; 186 margin: 0 0.07em !important; 187 vertical-align: -0.1em !important; 188 background: none !important; 189 padding: 0 !important; 190 } 191/*# sourceURL=wp-emoji-styles-inline-css */ 192</style> 193<style id="wp-block-library-inline-css"> 194:root{--wp-block-synced-color:#7a00df;--wp-block-synced-color--rgb:122,0,223;--wp-bound-block-color:var(--wp-block-synced-color);--wp-editor-canvas-background:#ddd;--wp-admin-theme-color:#007cba;--wp-admin-theme-color--rgb:0,124,186;--wp-admin-theme-color-darker-10:#006ba1;--wp-admin-theme-color-darker-10--rgb:0,107,160.5;--wp-admin-theme-color-darker-20:#005a87;--wp-admin-theme-color-darker-20--rgb:0,90,135;--wp-admin-border-width-focus:2px}@media (min-resolution:192dpi){:root{--wp-admin-border-width-focus:1.5px}}.wp-element-button{cursor:pointer}:root .has-very-light-gray-background-color{background-color:#eee}:root .has-very-dark-gray-background-color{background-color:#313131}:root .has-very-light-gray-color{color:#eee}:root .has-very-dark-gray-color{color:#313131}:root .has-vivid-green-cyan-to-vivid-cyan-blue-gradient-background{background:linear-gradient(135deg,#00d084,#0693e3)}:root .has-purple-crush-gradient-background{background:linear-gradient(135deg,#34e2e4,#4721fb 50%,#ab1dfe)}:root .has-hazy-dawn-gradient-background{background:linear-gradient(135deg,#faaca8,#dad0ec)}:root .has-subdued-olive-gradient-background{background:linear-gradient(135deg,#fafae1,#67a671)}:root .has-atomic-cream-gradient-background{background:linear-gradient(135deg,#fdd79a,#004a59)}:root .has-nightshade-gradient-background{background:linear-gradient(135deg,#330968,#31cdcf)}:root .has-midnight-gradient-background{background:linear-gradient(135deg,#020381,#2874fc)}:root{--wp--preset--font-size--normal:16px;
194--wp--preset--font-size--huge:42px}.has-regular-font-size{font-size:1em}.has-larger-font-size{font-size:2.625em}.has-normal-font-size{font-size:var(--wp--preset--font-size--normal)}.has-huge-font-size{font-size:var(--wp--preset--font-size--huge)}:root .has-text-align-center{text-align:center}:root .has-text-align-left{text-align:left}:root .has-text-align-right{text-align:right}.has-fit-text{white-space:nowrap!important}#end-resizable-editor-section{display:none}.aligncenter{clear:both}.items-justified-left{justify-content:flex-start}.items-justified-center{justify-content:center}.items-justified-right{justify-content:flex-end}.items-justified-space-between{justify-content:space-between}.screen-reader-text{border:0;clip-path:inset(50%);height:1px;margin:-1px;overflow:hidden;overflow-wrap:normal!important;padding:0;position:absolute;width:1px;word-break:normal!important}.screen-reader-text:focus{background-color:#ddd;clip-path:none;color:#444;display:block;font-size:1em;height:auto;left:5px;line-height:normal;padding:15px 23px 14px;text-decoration:none;top:5px;width:auto;z-index:100000}html :where(.has-border-color){border-style:solid}html :where([style^=border-color],[style*=";border-color"],[style*="; border-color"]){border-style:solid}html :where([style^=border-top-color],[style*=";border-top-color"],[style*="; border-top-color"]){border-top-style:solid}html :where([style^=border-right-color],[style*=";border-right-color"],[style*="; border-right-color"]){border-right-style:solid}html :where([style^=border-bottom-color],[style*=";border-bottom-color"],[style*="; border-bottom-color"]){border-bottom-style:solid}html :where([style^=border-left-color],[style*=";border-left-color"],[style*="; border-left-color"]){border-left-style:solid}html :where([style^=border-width],[style*=";border-width"],[style*="; border-width"]){border-style:solid}html :where([style^=border-top-width],[style*=";border-top-width"],[style*="; border-top-width"]){border-top-style:solid}html :where([style^=border-right-width],[style*=";border-right-width"],[style*="; border-right-width"]){border-right-style:solid}html :where([style^=border-bottom-width],[style*=";border-bottom-width"],[style*="; border-bottom-width"]){border-bottom-style:solid}html :where([style^=border-left-width],[style*=";border-left-width"],[style*="; border-left-width"]){border-left-style:solid}html :where(img[class*=wp-image-]){height:auto;max-width:100%}:where(figure){margin:0 0 1em}html :where(.is-position-sticky){--wp-admin--admin-bar--position-offset:var(--wp-admin--admin-bar--height,0px)}@media screen and (max-width:600px){html :where(.is-position-sticky){--wp-admin--admin-bar--position-offset:0px}} 195 196/*# sourceURL=/wp-content/plugins/gutenberg-core/v24.1.0/build/styles/block-library/common.min.css */ 197</style> 198<style id="wp-block-embed-inline-css"> 199.wp-block-embed.alignleft,.wp-block-embed.alignright,.wp-block[data-align=left]>[data-type="core/embed"],.wp-block[data-align=right]>[data-type="core/embed"]{max-width:360px;width:100%}.wp-block-embed.alignleft .wp-block-embed__wrapper,.wp-block-embed.alignright .wp-block-embed__wrapper,.wp-block[data-align=left]>[data-type="core/embed"] .wp-block-embed__wrapper,.wp-block[data-align=right]>[data-type="core/embed"] .wp-block-embed__wrapper{min-width:280px}.wp-block-cover .wp-block-embed{min-height:240px;min-width:320px}.wp-block-group.is-layout-flex .wp-block-embed{flex:1 1 0%;min-width:0}.wp-block-embed{overflow-wrap:break-word}.wp-block-embed :where(figcaption){margin-bottom:1em;margin-top:.5em}.wp-block-embed iframe{max-width:100%}.wp-block-embed__wrapper{position:relative}.wp-embed-responsive .wp-has-aspect-ratio .wp-block-embed__wrapper:before{content:"";display:block;padding-top:50%}.wp-embed-responsive .wp-has-aspect-ratio iframe{bottom:0;height:100%;left:0;position:absolute;right:0;top:0;width:100%}.wp-embed-responsive .wp-embed-aspect-21-9 .wp-block-embed__wrapper:before{padding-top:42.85%}.wp-embed-responsive .wp-embed-aspect-18-9 .wp-block-embed__wrapper:before{padding-top:50%}.wp-embed-responsive .wp-embed-aspect-16-9 .wp-block-embed__wrapper:before{padding-top:56.25%}.wp-embed-responsive .wp-embed-aspect-4-3 .wp-block-embed__wrapper:before{padding-top:75%}.wp-embed-responsive .wp-embed-aspect-1-1 .wp-block-embed__wrapper:before{padding-top:100%}.wp-embed-responsive .wp-embed-aspect-9-16 .wp-block-embed__wrapper:before{padding-top:177.77%}.wp-embed-responsive .wp-embed-aspect-1-2 .wp-block-embed__wrapper:before{padding-top:200%} 200/*# sourceURL=/wp-content/plugins/gutenberg-core/v24.1.0/build/styles/block-library/embed/style.min.css */ 201</style> 202<style id="wp-block-embed-theme-inline-css"> 203.wp-block-embed :where(figcaption){color:#555;font-size:13px;text-align:center}.is-dark-theme .wp-block-embed :where(figcaption){color:hsla(0,0%,100%,.65)}.wp-block-embed{margin:0 0 1em} 204/*# sourceURL=/wp-content/plugins/gutenberg-core/v24.1.0/build/styles/block-library/embed/theme.min.css */ 205</style> 206<style id="wp-block-separator-inline-css"> 207@charset "UTF-8";.wp-block-separator{border:none;border-top:2px solid}:root :where(.wp-block-separator.is-style-dots){height:auto;line-height:1;text-align:center}:root :where(.wp-block-separator.is-style-dots):before{color:currentColor;content:"···";font-family:serif;font-size:1.5em;letter-spacing:2em;padding-left:2em}.wp-block-separator.is-style-dots{background:none!important;border:none!important}
208/*# sourceURL=/wp-content/plugins/gutenberg-core/v24.1.0/build/styles/block-library/separator/style.min.css */ 209</style> 210<style id="wp-block-separator-theme-inline-css"> 211.wp-block-separator.has-css-opacity{opacity:.4}.wp-block-separator{border:none;border-bottom:2px solid;margin-left:auto;margin-right:auto}.wp-block-separator.has-alpha-channel-opacity{opacity:1}.wp-block-separator:not(.is-style-wide):not(.is-style-dots){width:100px}.wp-block-separator.has-background:not(.is-style-dots){border-bottom:none;height:1px}.wp-block-separator.has-background:not(.is-style-wide):not(.is-style-dots){height:2px} 212/*# sourceURL=/wp-content/plugins/gutenberg-core/v24.1.0/build/styles/block-library/separator/theme.min.css */ 213</style> 214<style id="wp-block-table-inline-css"> 215.wp-block-table{overflow-x:auto}.wp-block-table table{border-collapse:collapse;width:100%}.wp-block-table thead{border-bottom:3px solid}.wp-block-table tfoot{border-top:3px solid}.wp-block-table td,.wp-block-table th{border:1px solid;padding:.5em}.wp-block-table .has-fixed-layout{table-layout:fixed;width:100%}.wp-block-table .has-fixed-layout td,.wp-block-table .has-fixed-layout th{word-break:break-word}.wp-block-table.aligncenter,.wp-block-table.alignleft,.wp-block-table.alignright{display:table;width:auto}.wp-block-table.aligncenter td,.wp-block-table.aligncenter th,.wp-block-table.alignleft td,.wp-block-table.alignleft th,.wp-block-table.alignright td,.wp-block-table.alignright th{word-break:break-word}.wp-block-table .has-subtle-light-gray-background-color{background-color:#f3f4f5}.wp-block-table .has-subtle-pale-green-background-color{background-color:#e9fbe5}.wp-block-table .has-subtle-pale-blue-background-color{background-color:#e7f5fe}.wp-block-table .has-subtle-pale-pink-background-color{background-color:#fcf0ef}.wp-block-table.is-style-stripes{background-color:transparent;border-collapse:inherit;border-spacing:0}.wp-block-table.is-style-stripes tbody tr:nth-child(odd){background-color:#f0f0f0}.wp-block-table.is-style-stripes.has-subtle-light-gray-background-color tbody tr:nth-child(odd){background-color:#f3f4f5}.wp-block-table.is-style-stripes.has-subtle-pale-green-background-color tbody tr:nth-child(odd){background-color:#e9fbe5}.wp-block-table.is-style-stripes.has-subtle-pale-blue-background-color tbody tr:nth-child(odd){background-color:#e7f5fe}.wp-block-table.is-style-stripes.has-subtle-pale-pink-background-color tbody tr:nth-child(odd){background-color:#fcf0ef}.wp-block-table.is-style-stripes td,.wp-block-table.is-style-stripes th{border-color:transparent}.wp-block-table.is-style-stripes{border-bottom:1px solid #f0f0f0}.wp-block-table .has-border-color td,.wp-block-table .has-border-color th,.wp-block-table .has-border-color tr,.wp-block-table .has-border-color>*{border-color:inherit}.wp-block-table table[style*=border-top-color] tr:first-child,.wp-block-table table[style*=border-top-color] tr:first-child td,.wp-block-table table[style*=border-top-color] tr:first-child th,.wp-block-table table[style*=border-top-color]>*,.wp-block-table table[style*=border-top-color]>* td,.wp-block-table table[style*=border-top-color]>* th{border-top-color:inherit}.wp-block-table table[style*=border-top-color] tr:not(:first-child){border-top-color:currentColor}.wp-block-table table[style*=border-right-color] td:last-child,.wp-block-table table[style*=border-right-color] th,.wp-block-table table[style*=border-right-color] tr,.wp-block-table table[style*=border-right-color]>*{border-right-color:inherit}.wp-block-table table[style*=border-bottom-color] tr:last-child,.wp-block-table table[style*=border-bottom-color] tr:last-child td,.wp-block-table table[style*=border-bottom-color] tr:last-child th,.wp-block-table table[style*=border-bottom-color]>*,.wp-block-table table[style*=border-bottom-color]>* td,.wp-block-table table[style*=border-bottom-color]>* th{border-bottom-color:inherit}.wp-block-table table[style*=border-bottom-color] tr:not(:last-child){border-bottom-color:currentColor}.wp-block-table table[style*=border-left-color] td:first-child,.wp-block-table table[style*=border-left-color] th,.wp-block-table table[style*=border-left-color] tr,.wp-block-table table[style*=border-left-color]>*{border-left-color:inherit}.wp-block-table table[style*=border-style] td,.wp-block-table table[style*=border-style] th,.wp-block-table table[style*=border-style] tr,.wp-block-table table[style*=border-style]>*{border-style:inherit}.wp-block-table table[style*=border-width] td,.wp-block-table table[style*=border-width] th,.wp-block-table table[style*=border-width] tr,.wp-block-table table[style*=border-width]>*{border-style:inherit;border-width:inherit} 216/*# sourceURL=/wp-content/plugins/gutenberg-core/v24.1.0/build/styles/block-library/table/style.min.css */ 217</style> 218<style id="wp-block-table-theme-inline-css"> 219.wp-block-table{margin:0 0 1em}.wp-block-table td,.wp-block-table th{word-break:normal}.wp-block-table :where(figcaption){color:#555;font-size:13px;text-align:center}.is-dark-theme .wp-block-table :where(figcaption){color:hsla(0,0%,100%,.65)} 220/*# sourceURL=/wp-content/plugins/gutenberg-core/v24.1.0/build/styles/block-library/table/theme.min.css */ 221</style> 222<style id="wp-block-gallery-inline-css"> 223.blocks-gallery-grid:not(.has-nested-images),.wp-block-gallery:not(.has-nested-images){display:flex;flex-wrap:wrap;list-style-type:none;margin:0;padding:0}.blocks-gallery-grid:not(.has-nested-images) .blocks-gallery-image,.blocks-gallery-grid:not(.has-nested-images) .blocks-gallery-item,.wp-block-gallery:not(.has-nested-images) .blocks-gallery-image,.wp-block-gallery:not(.has-nested-images) .blocks-gallery-item{display:flex;flex-direction:column;flex-grow:1;justify-content:center;margin:0 1em 1em 0;position:relative;width:calc(50% - 1em)}.blocks-gallery-grid:not(.has-nested-images) .blocks-gallery-image:nth-of-type(2n),.blocks-gallery-grid:not(.has-nested-images) .blocks-gallery-item:nth-of-type(2n),.wp-block-gallery:not(.has-nested-images) .blocks-gallery-image:nth-of-type(2n),.wp-block-gallery:not(.has-nested-images) .blocks-gallery-item:nth-of-type(2n){margin-right:0}.blocks-gallery-grid:not(.has-nested-images) .blocks-gallery-image figure,.blocks-gallery-grid:not(.has-nested-images) .blocks-gallery-item figure,.wp-block-gallery:not(.has-nested-images) .blocks-gallery-image figure,.wp-block-gallery:not(.has-nested-images) .blocks-gallery-item figure{align-items:flex-end;display:flex;height:100%;justify-content:flex-start;margin:0}.blocks-gallery-grid:not(.has-nested-images) .blocks-gallery-image img,.blocks-gallery-grid:not(.has-nested-images) .blocks-gallery-item img,.wp-block-gallery:not(.has-nested-images) .blocks-gallery-image img,.wp-block-gallery:not(.has-nested-images) .blocks-gallery-item img{display:block;height:auto;max-width:100%;width:auto}.blocks-gallery-grid:not(.has-nested-images) .blocks-gallery-image figcaption,.blocks-gallery-grid:not(.has-nested-images) .blocks-gallery-item figcaption,.wp-block-gallery:not(.has-nested-images) .blocks-gallery-image figcaption,.wp-block-gallery:not(.has-nested-images) .blocks-gallery-item figcaption{background:linear-gradient(0deg,rgba(0,0,0,.7),rgba(0,0,0,.3) 70%,transparent);bottom:0;box-sizing:border-box;color:#fff;font-size:.8em;margin:0;max-height:100%;overflow:auto;padding:3em .77em .7em;position:absolute;text-align:center;width:100%;z-index:2}.blocks-gallery-grid:not(.has-nested-images) .blocks-gallery-image figcaption img,.blocks-gallery-grid:not(.has-nested-images) .blocks-gallery-item figcaption img,.wp-block-gallery:not(.has-nested-images) .blocks-gallery-image figcaption img,.wp-block-gallery:not(.has-nested-images) .blocks-gallery-item figcaption img{display:inline}.blocks-gallery-grid:not(.has-nested-images) figcaption,.wp-block-gallery:not(.has-nested-images) figcaption{flex-grow:1}.blocks-gallery-grid:not(.has-nested-images).is-cropped .blocks-gallery-image a,.blocks-gallery-grid:not(.has-nested-images).is-cropped .blocks-gallery-image img,.blocks-gallery-grid:not(.has-nested-images).is-cropped .blocks-gallery-item a,.blocks-gallery-grid:not(.has-nested-images).is-cropped .blocks-gallery-item img,.wp-block-gallery:not(.has-nested-images).is-cropped .blocks-gallery-image a,.wp-block-gallery:not(.has-nested-images).is-cropped .blocks-gallery-image img,.wp-block-gallery:not(.has-nested-images).is-cropped .blocks-gallery-item a,.wp-block-gallery:not(.has-nested-images).is-cropped .blocks-gallery-item img{flex:1;height:100%;object-fit:cover;width:100%}.blocks-gallery-grid:not(.has-nested-images).columns-1 .blocks-gallery-image,.blocks-gallery-grid:not(.has-nested-images).columns-1 .blocks-gallery-item,.wp-block-gallery:not(.has-nested-images).columns-1 .blocks-gallery-image,.wp-block-gallery:not(.has-nested-images).columns-1 .blocks-gallery-item{margin-right:0;width:100%}@media (min-width:600px){.blocks-gallery-grid:not(.has-nested-images).columns-3 .blocks-gallery-image,.blocks-gallery-grid:not(.has-nested-images).columns-3 .blocks-gallery-item,.wp-block-gallery:not(.has-nested-images).columns-3 .blocks-gallery-image,.wp-block-gallery:not(.has-nested-images).columns-3 .blocks-gallery-item{margin-right:1em;width:calc(33.33333% - .66667em)}.blocks-gallery-grid:not(.has-nested-images).columns-4 .blocks-gallery-image,.blocks-gallery-grid:not(.has-nested-images).columns-4 .blocks-gallery-item,.wp-block-gallery:not(.has-nested-images).columns-4 .blocks-gallery-image,.wp-block-gallery:not(.has-nested-images).columns-4 .blocks-gallery-item{margin-right:1em;width:calc(25% - .75em)}.blocks-gallery-grid:not(.has-nested-images).columns-5 .blocks-gallery-image,.blocks-gallery-grid:not(.has-nested-images).columns-5 .blocks-gallery-item,.wp-block-gallery:not(.has-nested-images).columns-5 .blocks-gallery-image,.wp-block-gallery:not(.has-nested-images).columns-5 .blocks-gallery-item{margin-right:1em;width:calc(20% - .8em)}.blocks-gallery-grid:not(.has-nested-images).columns-6 .blocks-gallery-image,.blocks-gallery-grid:not(.has-nested-images).columns-6 .blocks-gallery-item,.wp-block-gallery:not(.has-nested-images).columns-6 .blocks-gallery-image,.wp-block-gallery:not(.has-nested-images).columns-6 .blocks-gallery-item{margin-right:1em;width:calc(16.66667% - .83333em)}.blocks-gallery-grid:not(.has-nested-images).columns-7 .blocks-gallery-image,.blocks-gallery-grid:not(.has-nested-images).columns-7 .blocks-gallery-item,.wp-block-gallery:not(.has-nested-images).columns-7 .blocks-gallery-image,.wp-block-gallery:not(.has-nested-images).columns-7 .blocks-gallery-item{margin-right:1em;width:calc(14.28571% - .85714em)}.blocks-gallery-grid:not(.has-nested-images).columns-8 .blocks-gallery-image,.blocks-gallery-grid:not(.has-nested-images).columns-8 .blocks-gallery-item,.wp-block-gallery:not(.has-nested-images).columns-8 .blocks-gallery-image,.wp-block-gallery:not(.has-nested-images).columns-8 .blocks-gallery-item{margin-right:1em;width:calc(12.5% - .875em)}.blocks-gallery-grid:not(.has-nested-images).columns-1 .blocks-gallery-image:nth-of-type(1n),.blocks-gallery-grid:not(.has-nested-images).columns-1 .blocks-gallery-item:nth-of-type(1n),.blocks-gallery-grid:not(.has-nested-images).columns-2 .blocks-gallery-image:nth-of-type(2n),.blocks-gallery-grid:not(.has-nested-images).columns-2 .blocks-gallery-item:nth-of-type(2n),.blocks-gallery-grid:not(.has-nested-images).columns-3 .blocks-gallery-image:nth-of-type(3n),.blocks-gallery-grid:not(.has-nested-images).columns-3 .blocks-gallery-item:nth-of-type(3n),.blocks-gallery-grid:not(.has-nested-images).columns-4 .blocks-gallery-image:nth-of-type(4n),.blocks-gallery-grid:not(.has-nested-images).columns-4 .blocks-gallery-item:nth-of-type(4n),.blocks-gallery-grid:not(.has-nested-images).columns-5 .blocks-gallery-image:nth-of-type(5n),.blocks-gallery-grid:not(.has-nested-images).columns-5 .blocks-gallery-item:nth-of-type(5n),.blocks-gallery-grid:not(.has-nested-images).columns-6 .blocks-gallery-image:nth-of-type(6n),.blocks-gallery-grid:not(.has-nested-images).columns-6 .blocks-gallery-item:nth-of-type(6n),.blocks-gallery-grid:not(.has-nested-images).columns-7 .blocks-gallery-image:nth-of-type(7n),.blocks-gallery-grid:not(.has-nested-images).columns-7 .blocks-gallery-item:nth-of-type(7n),.blocks-gallery-grid:not(.has-nested-images).columns-8 .blocks-gallery-image:nth-of-type(8n),.blocks-gallery-grid:not(.has-nested-images).columns-8 .blocks-gallery-item:nth-of-type(8n),.wp-block-gallery:not(.has-nested-images).columns-1 .blocks-gallery-image:nth-of-type(1n),.wp-block-gallery:not(.has-nested-images).columns-1 .blocks-gallery-item:nth-of-type(1n),.wp-block-gallery:not(.has-nested-images).columns-2 .blocks-gallery-image:nth-of-type(2n),.wp-block-gallery:not(.has-nested-images).columns-2 .blocks-gallery-item:nth-of-type(2n),.wp-block-gallery:not(.has-nested-images).columns-3 .blocks-gallery-image:nth-of-type(3n),.wp-block-gallery:not(.has-nested-images).columns-3 .blocks-gallery-item:nth-of-type(3n),.wp-block-gallery:not(.has-nested-images).columns-4 .blocks-gallery-image:nth-of-type(4n),.wp-block-gallery:not(.has-nested-images).columns-4 .blocks-gallery-item:nth-of-type(4n),.wp-block-gallery:not(.has-nested-images).columns-5 .blocks-gallery-image:nth-of-type(5n),.wp-block-gallery:not(.has-nested-images).columns-5 .blocks-gallery-item:nth-of-type(5n),.wp-block-gallery:not(.has-nested-images).columns-6 .blocks-gallery-image:nth-of-type(6n),.wp-block-gallery:not(.has-nested-images).columns-6 .blocks-gallery-item:nth-of-type(6n),.wp-block-gallery:not(.has-nested-images).columns-7 .blocks-gallery-image:nth-of-type(7n),.wp-block-gallery:not(.has-nested-images).columns-7 .blocks-gallery-item:nth-of-type(7n),.wp-block-gallery:not(.has-nested-images).columns-8 .blocks-gallery-image:nth-of-type(8n),.wp-block-gallery:not(.has-nested-images).columns-8 .blocks-gallery-item:nth-of-type(8n){margin-right:0}}.blocks-gallery-grid:not(.has-nested-images) .blocks-gallery-image:last-child,.blocks-gallery-grid:not(.has-nested-images) .blocks-gallery-item:last-child,.wp-block-gallery:not(.has-nested-images) .blocks-gallery-image:last-child,.wp-block-gallery:not(.has-nested-images) .blocks-gallery-item:last-child{margin-right:0}.blocks-gallery-grid:not(.has-nested-images).alignleft,.blocks-gallery-grid:not(.has-nested-images).alignright,.wp-block-gallery:not(.has-nested-images).alignleft,.wp-block-gallery:not(.has-nested-images).alignright{max-width:420px;width:100%}.blocks-gallery-grid:not(.has-nested-images).aligncenter .blocks-gallery-item figure,.wp-block-gallery:not(.has-nested-images).aligncenter .blocks-gallery-item figure{justify-content:center}.wp-block-gallery:not(.is-cropped) .blocks-gallery-item{align-self:flex-start}figure.wp-block-gallery.has-nested-images:where(.is-layout-flex){align-items:normal}.wp-block-gallery.has-nested-images:where(.is-layout-flex) figure.wp-block-image:not(#individual-image){margin:0;width:calc(50% - var(--wp--style--unstable-gallery-gap, 16px)/2)}.wp-block-gallery.has-nested-images:where(.is-layout-flex) figure.wp-block-image{box-sizing:border-box;display:flex;flex-direction:column;flex-grow:1;justify-content:center;max-width:100%}.wp-block-gallery.has-nested-images:where(.is-layout-flex) figure.wp-block-image>a,.wp-block-gallery.has-nested-images:where(.is-layout-flex) figure.wp-block-image>div{flex-direction:column;flex-grow:1;margin:0}.wp-block-gallery.has-nested-images:where(.is-layout-flex) figure.wp-block-image img{display:block;height:auto;max-width:100%!important;width:auto}.wp-block-gallery.has-nested-images:where(.is-layout-flex) figcaption{flex-basis:100%;flex-grow:1;text-align:center}.wp-block-gallery.has-nested-images:where(.is-layout-flex):not(.is-cropped) figure.wp-block-image:not(#individual-image){margin-bottom:auto;margin-top:0}.wp-block-gallery.has-nested-images:where(.is-layout-flex).is-cropped figure.wp-block-image:not(#individual-image){align-self:inherit}.wp-block-gallery.has-nested-images:where(.is-layout-flex).is-cropped figure.wp-block-image:not(#individual-image)>a,.wp-block-gallery.has-nested-images:where(.is-layout-flex).is-cropped figure.wp-block-image:not(#individual-image)>div:not(.components-drop-zone){display:flex}.wp-block-gallery.has-nested-images:where(.is-layout-flex).is-cropped figure.wp-block-image:not(#individual-image) a,.wp-block-gallery.has-nested-images:where(.is-layout-flex).is-cropped figure.wp-block
223-image:not(#individual-image) img{flex:1 0 0%;height:100%;object-fit:cover;width:100%}.wp-block-gallery.has-nested-images:where(.is-layout-flex).columns-1 figure.wp-block-image:not(#individual-image){width:100%}@media (min-width:600px){.wp-block-gallery.has-nested-images:where(.is-layout-flex).columns-3 figure.wp-block-image:not(#individual-image){width:calc(33.33333% - var(--wp--style--unstable-gallery-gap, 16px)*.66667)}.wp-block-gallery.has-nested-images:where(.is-layout-flex).columns-4 figure.wp-block-image:not(#individual-image){width:calc(25% - var(--wp--style--unstable-gallery-gap, 16px)*.75)}.wp-block-gallery.has-nested-images:where(.is-layout-flex).columns-5 figure.wp-block-image:not(#individual-image){width:calc(20% - var(--wp--style--unstable-gallery-gap, 16px)*.8)}.wp-block-gallery.has-nested-images:where(.is-layout-flex).columns-6 figure.wp-block-image:not(#individual-image){width:calc(16.66667% - var(--wp--style--unstable-gallery-gap, 16px)*.83333)}.wp-block-gallery.has-nested-images:where(.is-layout-flex).columns-7 figure.wp-block-image:not(#individual-image){width:calc(14.28571% - var(--wp--style--unstable-gallery-gap, 16px)*.85714)}.wp-block-gallery.has-nested-images:where(.is-layout-flex).columns-8 figure.wp-block-image:not(#individual-image){width:calc(12.5% - var(--wp--style--unstable-gallery-gap, 16px)*.875)}.wp-block-gallery.has-nested-images:where(.is-layout-flex).columns-default figure.wp-block-image:not(#individual-image){width:calc(33.33% - var(--wp--style--unstable-gallery-gap, 16px)*.66667)}.wp-block-gallery.has-nested-images:where(.is-layout-flex).columns-default figure.wp-block-image:not(#individual-image):first-child:nth-last-child(2),.wp-block-gallery.has-nested-images:where(.is-layout-flex).columns-default figure.wp-block-image:not(#individual-image):first-child:nth-last-child(2)~figure.wp-block-image:not(#individual-image){width:calc(50% - var(--wp--style--unstable-gallery-gap, 16px)*.5)}.wp-block-gallery.has-nested-images:where(.is-layout-flex).columns-default figure.wp-block-image:not(#individual-image):first-child:last-child{width:100%}}.wp-block-gallery.has-nested-images:where(.is-layout-flex).alignleft,.wp-block-gallery.has-nested-images:where(.is-layout-flex).alignright{max-width:420px;width:100%}.wp-block-gallery.has-nested-images:where(.is-layout-flex).aligncenter{justify-content:center}.wp-block-gallery.has-nested-images figure.wp-block-image{margin:0;position:relative}.wp-block-gallery.has-nested-images figure.wp-block-image figcaption,.wp-block-gallery.has-nested-images figure.wp-block-image:has(figcaption):before{bottom:0;left:0;max-height:100%;position:absolute;right:0}.wp-block-gallery.has-nested-images figure.wp-block-image:has(figcaption):before{backdrop-filter:blur(3px);content:"";height:100%;mask-image:linear-gradient(0deg,#000 20%,transparent);max-height:3em;pointer-events:none}.wp-block-gallery.has-nested-images figure.wp-block-image figcaption{box-sizing:border-box;color:#fff;font-size:13px;margin:0;overflow:auto;padding:1em;text-align:center;text-shadow:0 0 1.5px #000}.wp-block-gallery.has-nested-images figure.wp-block-image figcaption::-webkit-scrollbar{height:12px;width:12px}.wp-block-gallery.has-nested-images figure.wp-block-image figcaption::-webkit-scrollbar-track{background-color:transparent}.wp-block-gallery.has-nested-images figure.wp-block-image figcaption::-webkit-scrollbar-thumb{background-clip:padding-box;background-color:transparent;border:3px solid transparent;border-radius:8px}.wp-block-gallery.has-nested-images figure.wp-block-image figcaption:focus-within::-webkit-scrollbar-thumb,.wp-block-gallery.has-nested-images figure.wp-block-image figcaption:focus::-webkit-scrollbar-thumb,.wp-block-gallery.has-nested-images figure.wp-block-image figcaption:hover::-webkit-scrollbar-thumb{background-color:hsla(0,0%,100%,.8)}.wp-block-gallery.has-nested-images figure.wp-block-image figcaption{scrollbar-color:transparent transparent;scrollbar-gutter:stable both-edges;scrollbar-width:thin}.wp-block-gallery.has-nested-images figure.wp-block-image figcaption:focus,.wp-block-gallery.has-nested-images figure.wp-block-image figcaption:focus-within,.wp-block-gallery.has-nested-images figure.wp-block-image figcaption:hover{scrollbar-color:hsla(0,0%,100%,.8) transparent}.wp-block-gallery.has-nested-images figure.wp-block-image figcaption{will-change:transform}@media (hover:none){.wp-block-gallery.has-nested-images figure.wp-block-image figcaption{scrollbar-color:hsla(0,0%,100%,.8) transparent}}.wp-block-gallery.has-nested-images figure.wp-block-image figcaption{background:linear-gradient(0deg,rgba(0,0,0,.4),transparent)}.wp-block-gallery.has-nested-images figure.wp-block-image figcaption img{display:inline}.wp-block-gallery.has-nested-images figure.wp-block-image figcaption a{color:inherit}.wp-block-gallery.has-nested-images figure.wp-block-image.has-custom-border img{box-sizing:border-box}.wp-block-gallery.has-nested-images figure.wp-block-image.has-custom-border>a,.wp-block-gallery.has-nested-images figure.wp-block-image.has-custom-border>div,.wp-block-gallery.has-nested-images figure.wp-block-image.is-style-rounded>a,.wp-block-gallery.has-nested-images figure.wp-block-image.is-style-rounded>div{flex:1 1 auto}.wp-block-gallery.has-nested-images figure.wp-block-image.has-custom-border figcaption,.wp-block-gallery.has-nested-images figure.wp-block-image.is-style-rounded figcaption{background:none;color:inherit;flex:initial;margin:0;padding:10px 10px 9px;position:relative;text-shadow:none}.wp-block-gallery.has-nested-images figure.wp-block-image.has-custom-border:before,.wp-block-gallery.has-nested-images figure.wp-block-image.is-style-rounded:before{content:none}:where(.wp-block-gallery.has-nested-images.is-layout-grid)>.blocks-gallery-caption{grid-column:1/-1;text-align:center} 224/*# sourceURL=/wp-content/plugins/gutenberg-core/v24.1.0/build/styles/block-library/gallery/style.min.css */ 225</style> 226<style id="wp-block-gallery-theme-inline-css"> 227.blocks-gallery-caption{color:#555;font-size:13px;text-align:center}.is-dark-theme .blocks-gallery-caption{color:hsla(0,0%,100%,.65)} 228/*# sourceURL=/wp-content/plugins/gutenberg-core/v24.1.0/build/styles/block-library/gallery/theme.min.css */ 229</style> 230<style id="wp-block-heading-inline-css"> 231h1:where(.wp-block-heading).has-background,h2:where(.wp-block-heading).has-background,h3:where(.wp-block-heading).has-background,h4:where(.wp-block-heading).has-background,h5:where(.wp-block-heading).has-background,h6:where(.wp-block-heading).has-background{padding:var(--wp--style--block-background-padding,1.25em 2.375em)}h1.has-text-align-left[style*=writing-mode]:where([style*=vertical-lr]),h1.has-text-align-right[style*=writing-mode]:where([style*=vertical-rl]),h2.has-text-align-left[style*=writing-mode]:where([style*=vertical-lr]),h2.has-text-align-right[style*=writing-mode]:where([style*=vertical-rl]),h3.has-text-align-left[style*=writing-mode]:where([style*=vertical-lr]),h3.has-text-align-right[style*=writing-mode]:where([style*=vertical-rl]),h4.has-text-align-left[style*=writing-mode]:where([style*=vertical-lr]),h4.has-text-align-right[style*=writing-mode]:where([style*=vertical-rl]),h5.has-text-align-left[style*=writing-mode]:where([style*=vertical-lr]),h5.has-text-align-right[style*=writing-mode]:where([style*=vertical-rl]),h6.has-text-align-left[style*=writing-mode]:where([style*=vertical-lr]),h6.has-text-align-right[style*=writing-mode]:where([style*=vertical-rl]){rotate:180deg} 232/*# sourceURL=/wp-content/plugins/gutenberg-core/v24.1.0/build/styles/block-library/heading/style.min.css */ 233</style> 234<style id="wp-block-image-inline-css"> 235.wp-block-image>a,.wp-block-image>figure>a{color:inherit;display:inline-block}.wp-block-image img{box-sizing:border-box;height:auto;max-width:100%;vertical-align:bottom}@media not (prefers-reduced-motion){.wp-block-image img.hide{visibility:hidden}.wp-block-image img.show{animation:show-content-image .4s}}.wp-block-image[style*=border-radius] img,.wp-block-image[style*=border-radius]>a{border-radius:inherit}.wp-block-image.has-custom-border img{box-sizing:border-box}.wp-block-image.aligncenter{text-align:center}.wp-block-image.alignfull>a,.wp-block-image.alignwide>a{width:100%}.wp-block-image.alignfull img,.wp-block-image.alignwide img{height:auto;width:100%}.wp-block-image .aligncenter,.wp-block-image .alignleft,.wp-block-image .alignright,.wp-block-image.aligncenter,.wp-block-image.alignleft,.wp-block-image.alignright{display:table}.wp-block-image .aligncenter>figcaption,.wp-block-image .alignleft>figcaption,.wp-block-image .alignright>figcaption,.wp-block-image.aligncenter>figcaption,.wp-block-image.alignleft>figcaption,.wp-block-image.alignright>figcaption{caption-side:bottom;display:table-caption}.wp-block-image .alignleft{float:left;margin:.5em 1em .5em 0}.wp-block-image .alignright{float:right;margin:.5em 0 .5em 1em}.wp-block-image .aligncenter{margin-left:auto;margin-right:auto}.wp-block-image :where(figcaption){margin-bottom:1em;margin-top:.5em}.wp-block-image.is-style-circle-mask img{border-radius:9999px}@supports (mask-image:none) or (-webkit-mask-image:none){.wp-block-image.is-style-circle-mask img{border-radius:0;mask-image:url('data:image/svg+xml;utf8,<svg viewBox="0 0 100 100" xmlns="http://www.w3.org/2000/svg"><circle cx="50" cy="50" r="50"/></svg>');mask-mode:alpha;mask-position:center;mask-repeat:no-repeat;mask-size:contain}}:root :where(.wp-block-image.is-style-rounded img,.wp-block-image .is-style-rounded img){border-radius:9999px}.wp-block-image figure{margin:0}.wp-lightbox-container{display:flex;flex-direction:column;position:relative}.wp-lightbox-container img{cursor:zoom-in}.wp-lightbox-container img:hover+button{opacity:1}.wp-lightbox-container button{align-items:center;backdrop-filter:blur(16px) saturate(180%);background-color:rgba(90,90,90,.25);border:none;border-radius:4px;cursor:zoom-in;display:flex;height:20px;justify-content:center;opacity:0;padding:0;position:absolute;right:16px;text-align:center;top:16px;width:20px;z-index:100}@media not (prefers-reduced-motion){.wp-lightbox-container button{transition:opacity .2s ease}}.wp-lightbox-container button:focus-visible{outline:3px auto rgba(90,90,90,.25);outline:3px auto -webkit-focus-ring-color;outline-offset:3px}.wp-lightbox-container button:hover{cursor:pointer;opacity:1}.wp-lightbox-container button:focus{opacity:1}.wp-lightbox-container button:focus,.wp-lightbox-container button:hover,.wp-lightbox-container button:not(:hover):not(:active):not(.has-background){background-color:rgba(90,90,90,.25);border:none}.wp-lightbox-overlay{box-sizing:border-box;
235cursor:zoom-out;height:100vh;left:0;overflow:hidden;position:fixed;top:0;visibility:hidden;width:100%;z-index:100000}.wp-lightbox-overlay .wp-lightbox-close-button{align-items:center;cursor:pointer;display:flex;font-family:inherit;gap:8px;justify-content:center;line-height:1;min-height:40px;min-width:40px;padding:0 4px;position:absolute;right:calc(env(safe-area-inset-right) + 16px);top:calc(env(safe-area-inset-top) + 16px);z-index:5000000}.wp-lightbox-overlay .wp-lightbox-close-button:focus,.wp-lightbox-overlay .wp-lightbox-close-button:hover,.wp-lightbox-overlay .wp-lightbox-close-button:not(:hover):not(:active):not(.has-background){background:none;border:none}.wp-lightbox-overlay .wp-lightbox-close-button:has(.wp-lightbox-close-text:not([hidden])) .wp-lightbox-close-icon svg{height:1em;width:1em}.wp-lightbox-overlay .wp-lightbox-close-icon svg{display:block}.wp-lightbox-overlay .wp-lightbox-navigation-button-next,.wp-lightbox-overlay .wp-lightbox-navigation-button-prev{align-items:center;bottom:16px;cursor:pointer;display:flex;font-family:inherit;gap:4px;justify-content:center;line-height:1;min-height:40px;min-width:40px;padding:0 8px;position:absolute;z-index:2000002}.wp-lightbox-overlay .wp-lightbox-navigation-button-next[hidden],.wp-lightbox-overlay .wp-lightbox-navigation-button-prev[hidden]{display:none}@media (min-width:960px){.wp-lightbox-overlay .wp-lightbox-navigation-button-next,.wp-lightbox-overlay .wp-lightbox-navigation-button-prev{bottom:50%;transform:translateY(-50%)}}.wp-lightbox-overlay .wp-lightbox-navigation-button-next:focus,.wp-lightbox-overlay .wp-lightbox-navigation-button-next:hover,.wp-lightbox-overlay .wp-lightbox-navigation-button-next:not(:hover):not(:active):not(.has-background),.wp-lightbox-overlay .wp-lightbox-navigation-button-prev:focus,.wp-lightbox-overlay .wp-lightbox-navigation-button-prev:hover,.wp-lightbox-overlay .wp-lightbox-navigation-button-prev:not(:hover):not(:active):not(.has-background){background:none;border:none;padding:0 8px}.wp-lightbox-overlay .wp-lightbox-navigation-button-next:has(.wp-lightbox-navigation-text:not([hidden])) .wp-lightbox-navigation-icon svg,.wp-lightbox-overlay .wp-lightbox-navigation-button-prev:has(.wp-lightbox-navigation-text:not([hidden])) .wp-lightbox-navigation-icon svg{display:block;height:1.5em;width:1.5em}.wp-lightbox-overlay .wp-lightbox-navigation-button-prev{left:calc(env(safe-area-inset-left) + 16px)}.wp-lightbox-overlay .wp-lightbox-navigation-button-next{right:calc(env(safe-area-inset-right) + 16px)}.wp-lightbox-overlay .wp-lightbox-navigation-icon svg{vertical-align:middle}.wp-lightbox-overlay .lightbox-image-container{height:var(--wp--lightbox-container-height);left:50%;overflow:hidden;position:absolute;top:50%;transform:translate(-50%,-50%);transform-origin:top left;width:var(--wp--lightbox-container-width);z-index:2000001}.wp-lightbox-overlay .wp-block-image{align-items:center;box-sizing:border-box;display:flex;height:100%;justify-content:center;margin:0;position:relative;transform-origin:0 0;width:100%;z-index:3000000}.wp-lightbox-overlay .wp-block-image img{height:var(--wp--lightbox-image-height);min-height:var(--wp--lightbox-image-height);min-width:var(--wp--lightbox-image-width);width:var(--wp--lightbox-image-width)}.wp-lightbox-overlay .wp-block-image figcaption{display:none}.wp-lightbox-overlay button{background:none;border:none}.wp-lightbox-overlay .scrim{background-color:#fff;height:100%;opacity:.9;position:absolute;width:100%;z-index:2000000}.wp-lightbox-overlay.active{visibility:visible}@media not (prefers-reduced-motion){.wp-lightbox-overlay.active{animation:turn-on-visibility .25s both}.wp-lightbox-overlay.active img{animation:turn-on-visibility .35s both}.wp-lightbox-overlay.show-closing-animation:not(.active){animation:turn-off-visibility .35s both}.wp-lightbox-overlay.show-closing-animation:not(.active) img{animation:turn-off-visibility .25s both}.wp-lightbox-overlay.zoom.active{animation:none;opacity:1;visibility:visible}.wp-lightbox-overlay.zoom.active .lightbox-image-container{animation:lightbox-zoom-in .4s}.wp-lightbox-overlay.zoom.active .lightbox-image-container img{animation:none}.wp-lightbox-overlay.zoom.active .scrim{animation:turn-on-visibility .4s forwards}.wp-lightbox-overlay.zoom.show-closing-animation:not(.active){animation:none}.wp-lightbox-overlay.zoom.show-closing-animation:not(.active) .lightbox-image-container{animation:lightbox-zoom-out .4s}.wp-lightbox-overlay.zoom.show-closing-animation:not(.active) .lightbox-image-container img{animation:none}.wp-lightbox-overlay.zoom.show-closing-animation:not(.active) .scrim{animation:turn-off-visibility .4s forwards}}
235@keyframes show-content-image{0%{visibility:hidden}99%{visibility:hidden}to{visibility:visible}}@keyframes turn-on-visibility{0%{opacity:0}to{opacity:1}}@keyframes turn-off-visibility{0%{opacity:1;visibility:visible}99%{opacity:0;visibility:visible}to{opacity:0;visibility:hidden}}@keyframes lightbox-zoom-in{0%{transform:translate(calc((-100vw + var(--wp--lightbox-scrollbar-width))/2 + var(--wp--lightbox-initial-left-position)),calc(-50vh + var(--wp--lightbox-initial-top-position))) scale(var(--wp--lightbox-scale))}to{transform:translate(-50%,-50%) scale(1)}}@keyframes lightbox-zoom-out{0%{transform:translate(-50%,-50%) scale(1);visibility:visible}99%{visibility:visible}to{transform:translate(calc((-100vw + var(--wp--lightbox-scrollbar-width))/2 + var(--wp--lightbox-initial-left-position)),calc(-50vh + var(--wp--lightbox-initial-top-position))) scale(var(--wp--lightbox-scale));visibility:hidden}} 236/*# sourceURL=/wp-content/plugins/gutenberg-core/v24.1.0/build/styles/block-library/image/style.min.css */ 237</style> 238<style id="wp-block-image-theme-inline-css"> 239:root :where(.wp-block-image figcaption){color:#555;font-size:13px;text-align:center}.is-dark-theme :root :where(.wp-block-image figcaption){color:hsla(0,0%,100%,.65)}.wp-block-image{margin:0 0 1em} 240/*# sourceURL=/wp-content/plugins/gutenberg-core/v24.1.0/build/styles/block-library/image/theme.min.css */ 241</style> 242<style id="wp-block-list-inline-css"> 243ol,ul{box-sizing:border-box}:root :where(.wp-block-list.has-background){padding:var(--wp--style--block-background-padding,1.25em 2.375em)} 244/*# sourceURL=/wp-content/plugins/gutenberg-core/v24.1.0/build/styles/block-library/list/style.min.css */ 245</style> 246<style id="wp-block-paragraph-inline-css"> 247.is-small-text{font-size:.875em}.is-regular-text{font-size:1em}.is-large-text{font-size:2.25em}.is-larger-text{font-size:3em}.has-drop-cap:not(:focus):first-letter{float:left;font-size:8.4em;font-style:normal;font-weight:100;line-height:.68;margin:.05em .1em 0 0;text-transform:uppercase}body.rtl .has-drop-cap:not(:focus):first-letter{float:none;margin-left:.1em}p.has-drop-cap.has-background{overflow:hidden}:root :where(p.has-background){padding:var(--wp--style--block-background-padding,1.25em 2.375em)}:where(p.has-text-color:not(.has-link-color)) a{color:inherit}p.has-text-align-left[style*="writing-mode:vertical-lr"],p.has-text-align-right[style*="writing-mode:vertical-rl"]{rotate:180deg} 248/*# sourceURL=/wp-content/plugins/gutenberg-core/v24.1.0/build/styles/block-library/paragraph/style.min.css */ 249</style> 250<style id="wp-block-library-inline-css-extra"> 251.has-text-align-justify { 252 text-align:justify; 253} 254.has-text-align-justify{text-align:justify;} 255/*# sourceURL=wp-block-library-inline-css */ 256</style> 257 258<style id="classic-theme-styles-inline-css"> 259.wp-block-button__link{background-color:#32373c;border-radius:9999px;box-shadow:none;color:#fff;font-size:1.125em;padding:calc(.667em + 2px) calc(1.333em + 2px);text-decoration:none}.wp-block-file__button{background:#32373c;color:#fff}.wp-block-accordion-heading{margin:0}.wp-block-accordion-heading__toggle{background-color:inherit!important;color:inherit!important}.wp-block-accordion-heading__toggle:not(:focus-visible){outline:none}.wp-block-accordion-heading__toggle:focus,.wp-block-accordion-heading__toggle:hover{background-color:inherit!important;border:none;box-shadow:none;color:inherit;padding:var(--wp--preset--spacing--20,1em) 0;text-decoration:none}.wp-block-accordion-heading__toggle:focus-visible{outline:auto;outline-offset:0}.wp-block-tab:not(.has-text-color){color:inherit!important}.wp-block-tab:not(.has-background){background-color:inherit!important}.wp-block-tab:focus,.wp-block-tab:hover{text-decoration:none}.wp-block-tab:focus-visible{outline:auto;outline-offset:0} 260/*# sourceURL=/wp-content/plugins/gutenberg-core/v24.1.0/build/styles/block-library/classic.min.css */ 261</style> 262 263<style id="coblocks-inline-format-inline-css"> 264.uppercase{text-transform:uppercase} 265/*# sourceURL=coblocks-inline-format-inline-css */ 266</style> 267<link crossorigin='anonymous' rel='stylesheet' id='all-css-12-1' href='/_static/??-eJx9jUsOwjAMRC+EY6UgCAvEWZrEKoG4jWq3hduTLvisurFG1nszuBQIQ6/UK5Y8dakXDIPPQ3gINsY6Y0ESl0ww0mwOGJPolwDRVyYTRHb4V8QT/L
267pGqn8ura4EU0wtZeKKbWlLih1p1eWTQem5rZQ6A96XkUSgXk4Tg97qlqzelS/26KzbN835dH8DjlpbIA==&cssminify=yes' type='text/css' media='all' /> 268<style id="global-styles-inline-css"> 269:root{--wp--preset--aspect-ratio--square: 1;--wp--preset--aspect-ratio--4-3: 4/3;--wp--preset--aspect-ratio--3-4: 3/4;--wp--preset--aspect-ratio--3-2: 3/2;--wp--preset--aspect-ratio--2-3: 2/3;--wp--preset--aspect-ratio--16-9: 16/9;--wp--preset--aspect-ratio--9-16: 9/16;--wp--preset--color--black: #000000;--wp--preset--color--cyan-bluish-gray: #abb8c3;--wp--preset--color--white: #ffffff;--wp--preset--color--pale-pink: #f78da7;--wp--preset--color--vivid-red: #cf2e2e;--wp--preset--color--luminous-vivid-orange: #ff6900;--wp--preset--color--luminous-vivid-amber: #fcb900;--wp--preset--color--light-green-cyan: #7bdcb5;--wp--preset--color--vivid-green-cyan: #00d084;--wp--preset--color--pale-cyan-blue: #8ed1fc;--wp--preset--color--vivid-cyan-blue: #0693e3;--wp--preset--color--vivid-purple: #9b51e0;--wp--preset--gradient--vivid-cyan-blue-to-vivid-purple: linear-gradient(135deg,rgb(6,147,227) 0%,rgb(155,81,224) 100%);--wp--preset--gradient--light-green-cyan-to-vivid-green-cyan: linear-gradient(135deg,rgb(122,220,180) 0%,rgb(0,208,130) 100%);--wp--preset--gradient--luminous-vivid-amber-to-luminous-vivid-orange: linear-gradient(135deg,rgb(252,185,0) 0%,rgb(255,105,0) 100%);--wp--preset--gradient--luminous-vivid-orange-to-vivid-red: linear-gradient(135deg,rgb(255,105,0) 0%,rgb(207,46,46) 100%);--wp--preset--gradient--very-light-gray-to-cyan-bluish-gray: linear-gradient(135deg,rgb(238,238,238) 0%,rgb(169,184,195) 100%);
269--wp--preset--gradient--cool-to-warm-spectrum: linear-gradient(135deg,rgb(74,234,220) 0%,rgb(151,120,209) 20%,rgb(207,42,186) 40%,rgb(238,44,130) 60%,rgb(251,105,98) 80%,rgb(254,248,76) 100%);--wp--preset--gradient--blush-light-purple: linear-gradient(135deg,rgb(255,206,236) 0%,rgb(152,150,240) 100%);--wp--preset--gradient--blush-bordeaux: linear-gradient(135deg,rgb(254,205,165) 0%,rgb(254,45,45) 50%,rgb(107,0,62) 100%);--wp--preset--gradient--luminous-dusk: linear-gradient(135deg,rgb(255,203,112) 0%,rgb(199,81,192) 50%,rgb(65,88,208) 100%);--wp--preset--gradient--pale-ocean: linear-gradient(135deg,rgb(255,245,203) 0%,rgb(182,227,212) 50%,rgb(51,167,181) 100%);--wp--preset--gradient--electric-grass: linear-gradient(135deg,rgb(202,248,128) 0%,rgb(113,206,126) 100%);--wp--preset--gradient--midnight: linear-gradient(135deg,rgb(2,3,129) 0%,rgb(40,116,252) 100%);--wp--preset--font-size--small: 13px;--wp--preset--font-size--medium: 20px;--wp--preset--font-size--large: 36px;--wp--preset--font-size--x-large: 42px;--wp--preset--font-family--albert-sans: 'Albert Sans', sans-serif;--wp--preset--font-family--alegreya: Alegreya, serif;--wp--preset--font-family--arvo: Arvo, serif;--wp--preset--font-family--bodoni-moda: 'Bodoni Moda', serif;--wp--preset--font-family--bricolage-grotesque: 'Bricolage Grotesque', sans-serif;--wp--preset--font-family--cabin: Cabin, sans-serif;--wp--preset--font-family--chivo: Chivo, sans-serif;--wp--preset--font-family--commissioner: Commissioner, sans-serif;--wp--preset--font-family--cormorant: Cormorant, serif;--wp--preset--font-family--courier-prime: 'Courier Prime', monospace;--wp--preset--font-family--crimson-pro: 'Crimson Pro', serif;--wp--preset--font-family--dm-mono: 'DM Mono', monospace;--wp--preset--font-family--dm-sans: 'DM Sans', sans-serif;--wp--preset--font-family--dm-serif-display: 'DM Serif Display', serif;--wp--preset--font-family--domine: Domine, serif;--wp--preset--font-family--eb-garamond: 'EB Garamond', serif;--wp--preset--font-family--epilogue: Epilogue, sans-serif;--wp--preset--font-family--fahkwang: Fahkwang, sans-serif;--wp--preset--font-family--figtree: Figtree, sans-serif;--wp--preset--font-family--fira-sans: 'Fira Sans', sans-serif;--wp--preset--font-family--fjalla-one: 'Fjalla One', sans-serif;--wp--preset--font-family--fraunces: Fraunces, serif;--wp--preset--font-family--gabarito: Gabarito, system-ui;--wp--preset--font-family--ibm-plex-mono: 'IBM Plex Mono', monospace;--wp--preset--font-family--ibm-plex-sans: 'IBM Plex Sans', sans-serif;--wp--preset--font-family--ibarra-real-nova: 'Ibarra Real Nova', serif;--wp--preset--font-family--instrument-serif: 'Instrument Serif', serif;--wp--preset--font-family--inter: Inter, sans-serif;--wp--preset--font-family--josefin-sans: 'Josefin Sans', sans-serif;--wp--preset--font-family--jost: Jost, sans-serif;--wp--preset--font-family--libre-baskerville: 'Libre Baskerville', serif;--wp--preset--font-family--libre-franklin: 'Libre Franklin', sans-serif;--wp--preset--font-family--literata: Literata, serif;--wp--preset--font-family--lora: Lora, serif;--wp--preset--font-family--merriweather: Merriweather, serif;--wp--preset--font-family--montserrat: Montserrat, sans-serif;--wp--preset--font-family--newsreader: Newsreader, serif;--wp--preset--font-family--noto-sans-mono: 'Noto Sans Mono', sans-serif;--wp--preset--font-family--nunito: Nunito, sans-serif;--wp--preset--font-family--open-sans: 'Open Sans', sans-serif;--wp--preset--font-family--overpass: Overpass, sans-serif;--wp--preset--font-family--pt-serif: 'PT Serif', serif;--wp--preset--font-family--petrona: Petrona, serif;--wp--preset--font-family--piazzolla: Piazzolla, serif;--wp--preset--font-family--playfair-display: 'Playfair Display', serif;--wp--preset--font-family--plus-jakarta-sans: 'Plus Jakarta Sans', sans-serif;--wp--preset--font-family--poppins: Poppins, sans-serif;--wp--preset--font-family--raleway: Raleway, sans-serif;--wp--preset--font-family--roboto: Roboto, sans-serif;--wp--preset--font-family--roboto-slab: 'Roboto Slab', serif;--wp--preset--font-family--rubik: Rubik, sans-serif;--wp--preset--font-family--rufina: Rufina, serif;--wp--preset--font-family--sora: Sora, sans-serif;--wp--preset--font-family--source-sans-3: 'Source Sans 3', sans-serif;--wp--preset--font-family--source-serif-4: 'Source Serif 4', serif;--wp--preset--font-family--space-mono: 'Space Mono', monospace;--wp--preset--font-family--syne: Syne, sans-serif;--wp--preset--font-family--texturina: Texturina, serif;--wp--preset--font-family--urbanist: Urbanist, sans-serif;--wp--preset--font-family--work-sans: 'Work Sans', sans-serif;--wp--preset--text-shadow--light: 0.05em 0.05em 0.1em rgba(0, 0, 0, 0.3);--wp--preset--text-shadow--strong: 0.1em 0.1em 0.25em rgba(0, 0, 0, 0.5);--wp--preset--spacing--20: 0.44rem;--wp--preset--spacing--30: 0.67rem;--wp--preset--spacing--40: 1rem;--wp--preset--spacing--50: 1.5rem;--wp--preset--spacing--60: 2.25rem;--wp--preset--spacing--70: 3.38rem;--wp--preset--spacing--80: 5.06rem;--wp--preset--shadow--natural: 6px 6px 9px rgba(0, 0, 0, 0.2);--wp--preset--shadow--deep: 12px 12px 50px rgba(0, 0, 0, 0.4);--wp--preset--shadow--sharp: 6px 6px 0px rgba(0, 0, 0, 0.2);--wp--preset--shadow--outlined: 6px 6px 0px -3px rgb(255, 255, 255), 6px 6px rgb(0, 0, 0);--wp--preset--shadow--crisp: 6px 6px 0px rgb(0, 0, 0);}.wp-block-button{--wp--preset--dimension--25: 25%;--wp--preset--dimension--50: 50%;--wp--preset--dimension--75: 75%;--wp--preset--dimension--100: 100%;}:where(body) { margin: 0; }:where(.is-layout-flex){gap: 0.5em;}:where(.is-layout-grid){gap: 0.5em;}body .is-layout-flex{display: flex;}.is-layout-flex{flex-wrap: wrap;align-items: center;}.is-layout-flex > :is(*, div){margin: 0;}body .is-layout-grid{display: grid;}.is-layout-grid > :is(*, div){margin: 0;}body{padding-top: 0px;padding-right: 0px;padding-bottom: 0px;padding-left: 0px;}:root :where(.wp-element-button, .wp-block-button__link){background-color: #32373c;border-width: 0;color: #fff;font-family: inherit;font-size: inherit;font-style: inherit;font-weight: inherit;letter-spacing: inherit;line-height: inherit;padding-top: calc(0.667em + 2px);padding-right: calc(1.333em + 2px);padding-bottom: calc(0.667em + 2px);padding-left: calc(1.333em + 2px);text-decoration: none;text-transform: inherit;}.has-black-color{color: var(--wp--preset--color--black) !important;}.has-cyan-bluish-gray-color{color: var(--wp--preset--color--cyan-bluish-gray) !important;}.has-white-color{color: var(--wp--preset--color--white) !important;}.has-pale-pink-color{color: var(--wp--preset--color--pale-pink) !important;}.has-vivid-red-color{color: var(--wp--preset--color--vivid-red) !important;}.has-luminous-vivid-orange-color{color: var(--wp--preset--color--luminous-vivid-orange) !important;}.has-luminous-vivid-amber-color{color: var(--wp--preset--color--luminous-vivid-amber) !important;}.has-light-green-cyan-color{color: var(--wp--preset--color--light-green-cyan) !important;}.has-vivid-green-cyan-color{color: var(--wp--preset--color--vivid-green-cyan) !important;}.has-pale-cyan-blue-color{color: var(--wp--preset--color--pale-cyan-blue) !important;}.has-vivid-cyan-blue-color{color: var(--wp--preset--color--vivid-cyan-blue) !important;}.has-vivid-purple-color{color: var(--wp--preset--color--vivid-purple) !important;}.has-black-background-color{background-color: var(--wp--preset--color--black) !important;}.has-cyan-bluish-gray-background-color{background-color: var(--wp--preset--color--cyan-bluish-gray) !important;}.has-white-background-color{background-color: var(--wp--preset--color--white) !important;}.has-pale-pink-background-color{background-color: var(--wp--preset--color--pale-pink) !important;}.has-vivid-red-background-color{background-color: var(--wp--preset--color--vivid-red) !important;}.has-luminous-vivid-orange-background-color{background-color: var(--wp--preset--color--luminous-vivid-orange) !important;}.has-luminous-vivid-amber-background-color{background-color: var(--wp--preset--color--luminous-vivid-amber) !important;}.has-light-green-cyan-background-color{background-color: var(--wp--preset--color--light-green-cyan) !important;}.has-vivid-green-cyan-background-color{background-color: var(--wp--preset--color--vivid-green-cyan) !important;}.has-pale-cyan-blue-background-color{background-color: var(--wp--preset--color--pale-cyan-blue) !important;}.has-vivid-cyan-blue-background-color{background-color: var(--wp--preset--color--vivid-cyan-blue) !important;}.has-vivid-purple-background-color{background-color: var(--wp--preset--color--vivid-purple) !important;}.has-black-border-color{border-color: var(--wp--preset--color--black) !important;}.has-cyan-bluish-gray-border-color{border-color: var(--wp--preset--color--cyan-bluish-gray) !important;}.has-white-border-color{border-color: var(--wp--preset--color--white) !important;}.has-pale-pink-border-color{border-color: var(--wp--preset--color--pale-pink) !important;}.has-vivid-red-border-color{border-color: var(--wp--preset--color--vivid-red) !important;}.has-luminous-vivid-orange-border-color{border-color: var(--wp--preset--color--luminous-vivid-orange) !important;}.has-luminous-vivid-amber-border-color{border-color: var(--wp--preset--color--luminous-vivid-amber) !important;}.has-light-green-cyan-border-color{border-color: var(--wp--preset--color--light-green-cyan) !important;}.has-vivid-green-cyan-border-color{border-color: var(--wp--preset--color--vivid-green-cyan) !important;}.has-pale-cyan-blue-border-color{border-color: var(--wp--preset--color--pale-cyan-blue) !important;}.has-vivid-cyan-blue-border-color{border-color: var(--wp--preset--color--vivid-cyan-blue) !important;}.has-vivid-purple-border-color{border-color: var(--wp--preset--color--vivid-purple) !important;}.has-vivid-cyan-blue-to-vivid-purple-gradient-background{background: var(--wp--preset--gradient--vivid-cyan-blue-to-vivid-purple) !important;}.has-light-green-cyan-to-vivid-green-cyan-gradient-background{background: var(--wp--preset--gradient--light-green-cyan-to-vivid-green-cyan) !important;}.has-luminous-vivid-amber-to-luminous-vivid-orange-gradient-background{background: var(--wp--preset--gradient--luminous-vivid-amber-to-luminous-vivid-orange) !important;}.has-luminous-vivid-orange-to-vivid-red-gradient-background{background: var(--wp--preset--gradient--luminous-vivid-orange-to-vivid-red) !important;}
269.has-very-light-gray-to-cyan-bluish-gray-gradient-background{background: var(--wp--preset--gradient--very-light-gray-to-cyan-bluish-gray) !important;}.has-cool-to-warm-spectrum-gradient-background{background: var(--wp--preset--gradient--cool-to-warm-spectrum) !important;}.has-blush-light-purple-gradient-background{background: var(--wp--preset--gradient--blush-light-purple) !important;}.has-blush-bordeaux-gradient-background{background: var(--wp--preset--gradient--blush-bordeaux) !important;}.has-luminous-dusk-gradient-background{background: var(--wp--preset--gradient--luminous-dusk) !important;}.has-pale-ocean-gradient-background{background: var(--wp--preset--gradient--pale-ocean) !important;}.has-electric-grass-gradient-background{background: var(--wp--preset--gradient--electric-grass) !important;}.has-midnight-gradient-background{background: var(--wp--preset--gradient--midnight) !important;}.has-small-font-size{font-size: var(--wp--preset--font-size--small) !important;}.has-medium-font-size{font-size: var(--wp--preset--font-size--medium) !important;}.has-large-font-size{font-size: var(--wp--preset--font-size--large) !important;}.has-x-large-font-size{font-size: var(--wp--preset--font-size--x-large) !important;}.has-albert-sans-font-family{font-family: var(--wp--preset--font-family--albert-sans) !important;}.has-alegreya-font-family{font-family: var(--wp--preset--font-family--alegreya) !important;}.has-arvo-font-family{font-family: var(--wp--preset--font-family--arvo) !important;}.has-bodoni-moda-font-family{font-family: var(--wp--preset--font-family--bodoni-moda) !important;}.has-bricolage-grotesque-font-family{font-family: var(--wp--preset--font-family--bricolage-grotesque) !important;}.has-cabin-font-family{font-family: var(--wp--preset--font-family--cabin) !important;}.has-chivo-font-family{font-family: var(--wp--preset--font-family--chivo) !important;}.has-commissioner-font-family{font-family: var(--wp--preset--font-family--commissioner) !important;}.has-cormorant-font-family{font-family: var(--wp--preset--font-family--cormorant) !important;}.has-courier-prime-font-family{font-family: var(--wp--preset--font-family--courier-prime) !important;}.has-crimson-pro-font-family{font-family: var(--wp--preset--font-family--crimson-pro) !important;}.has-dm-mono-font-family{font-family: var(--wp--preset--font-family--dm-mono) !important;}.has-dm-sans-font-family{font-family: var(--wp--preset--font-family--dm-sans) !important;}.has-dm-serif-display-font-family{font-family: var(--wp--preset--font-family--dm-serif-display) !important;}.has-domine-font-family{font-family: var(--wp--preset--font-family--domine) !important;}.has-eb-garamond-font-family{font-family: var(--wp--preset--font-family--eb-garamond) !important;}.has-epilogue-font-family{font-family: var(--wp--preset--font-family--epilogue) !important;}.has-fahkwang-font-family{font-family: var(--wp--preset--font-family--fahkwang) !important;}.has-figtree-font-family{font-family: var(--wp--preset--font-family--figtree) !important;}.has-fira-sans-font-family{font-family: var(--wp--preset--font-family--fira-sans) !important;}.has-fjalla-one-font-family{font-family: var(--wp--preset--font-family--fjalla-one) !important;}.has-fraunces-font-family{font-family: var(--wp--preset--font-family--fraunces) !important;}.has-gabarito-font-family{font-family: var(--wp--preset--font-family--gabarito) !important;}.has-ibm-plex-mono-font-family{font-family: var(--wp--preset--font-family--ibm-plex-mono) !important;}.has-ibm-plex-sans-font-family{font-family: var(--wp--preset--font-family--ibm-plex-sans) !important;}.has-ibarra-real-nova-font-family{font-family: var(--wp--preset--font-family--ibarra-real-nova) !important;}.has-instrument-serif-font-family{font-family: var(--wp--preset--font-family--instrument-serif) !important;}.has-inter-font-family{font-family: var(--wp--preset--font-family--inter) !important;}.has-josefin-sans-font-family{font-family: var(--wp--preset--font-family--josefin-sans) !important;}.has-jost-font-family{font-family: var(--wp--preset--font-family--jost) !important;}.has-libre-baskerville-font-family{font-family: var(--wp--preset--font-family--libre-baskerville) !important;}.has-libre-franklin-font-family{font-family: var(--wp--preset--font-family--libre-franklin) !important;}.has-literata-font-family{font-family: var(--wp--preset--font-family--literata) !important;}.has-lora-font-family{font-family: var(--wp--preset--font-family--lora) !important;}.has-merriweather-font-family{font-family: var(--wp--preset--font-family--merriweather) !important;}.has-montserrat-font-family{font-family: var(--wp--preset--font-family--montserrat) !important;}.has-newsreader-font-family{font-family: var(--wp--preset--font-family--newsreader) !important;}.has-noto-sans-mono-font-family{font-family: var(--wp--preset--font-family--noto-sans-mono) !important;}.has-nunito-font-family{font-family: var(--wp--preset--font-family--nunito) !important;}.has-open-sans-font-family{font-family: var(--wp--preset--font-family--open-sans) !important;}.has-overpass-font-family{font-family: var(--wp--preset--font-family--overpass) !important;}.has-pt-serif-font-family{font-family: var(--wp--preset--font-family--pt-serif) !important;}.has-petrona-font-family{font-family: var(--wp--preset--font-family--petrona) !important;}.has-piazzolla-font-family{font-family: var(--wp--preset--font-family--piazzolla) !important;}.has-playfair-display-font-family{font-family: var(--wp--preset--font-family--playfair-display) !important;}.has-plus-jakarta-sans-font-family{font-family: var(--wp--preset--font-family--plus-jakarta-sans) !important;}.has-poppins-font-family{font-family: var(--wp--preset--font-family--poppins) !important;}.has-raleway-font-family{font-family: var(--wp--preset--font-family--raleway) !important;}.has-roboto-font-family{font-family: var(--wp--preset--font-family--roboto) !important;}.has-roboto-slab-font-family{font-family: var(--wp--preset--font-family--roboto-slab) !important;}.has-rubik-font-family{font-family: var(--wp--preset--font-family--rubik) !important;}.has-rufina-font-family{font-family: var(--wp--preset--font-family--rufina) !important;}.has-sora-font-family{font-family: var(--wp--preset--font-family--sora) !important;}.has-source-sans-3-font-family{font-family: var(--wp--preset--font-family--source-sans-3) !important;}.has-source-serif-4-font-family{font-family: var(--wp--preset--font-family--source-serif-4) !important;}.has-space-mono-font-family{font-family: var(--wp--preset--font-family--space-mono) !important;}.has-syne-font-family{font-family: var(--wp--preset--font-family--syne) !important;}.has-texturina-font-family{font-family: var(--wp--preset--font-family--texturina) !important;}.has-urbanist-font-family{font-family: var(--wp--preset--font-family--urbanist) !important;}.has-work-sans-font-family{font-family: var(--wp--preset--font-family--work-sans) !important;}.has-light-text-shadow{text-shadow: var(--wp--preset--text-shadow--light) !important;}.has-strong-text-shadow{text-shadow: var(--wp--preset--text-shadow--strong) !important;} 270:where(.wp-block-gallery.is-layout-flex){gap: var( --wp--style--gallery-gap-default, var( --gallery-block--gutter-size, var( --wp--style--block-gap, 0.5em ) ) );}:where(.wp-block-gallery.is-layout-grid){gap: var( --wp--style--gallery-gap-default, var( --gallery-block--gutter-size, var( --wp--style--block-gap, 0.5em ) ) );} 271/*# sourceURL=global-styles-inline-css */ 272</style> 273 274<link crossorigin='anonymous' rel='stylesheet' id='all-css-14-1' href='/_static/??-eJyVjWEKgzAUgy9kfcyB9s/YWWyJzFmfYp4r3t6O7QDbnwRCvkTy6uKiBjWxB2ZQ1j2I5RIcxKsYoNKTMMpQmh91aQwb3LD1OqVR60hW8tsW7Uj4B/ieF0JCWuLEN3yfb5fu2njf+dY/TyIdS2A=&cssminify=yes' type='text/css' media='all' /> 275<style id="twentyseventeen-style-inline-css"> 276.site-content-contain {background-color: #ffffff; background-image: url(""); background-position: left top; background-size: auto; background-repeat: repeat; background-attachment: scroll; } 277/*# sourceURL=twentyseventeen-style-inline-css */ 278</style> 279<link crossorigin='anonymous' rel='stylesheet' id='all-css-16-1' href='/_static/??-eJx9j0sOwjAMRC9EsChC7QZxljS4ISWxo9qh6u0JCMRn0ZX9RpqRHszZOCZFUtALJhTIpQeda7AI3upBJLAiqAJOBESXiGbOjtO28ga+FlIxORYfSGDCPrKvr3+2PrhW8sgmsrMamH7ADNGGaa06ombrri8GKQSJzyVWoUBDoKBoxE0c49vzz/ExfkrHXXtourbZt914B7Ywa4U=&cssminify=yes' type='text/css' media='all' /> 280<style id="jetpack-global-styles-frontend-style-inline-css"> 281:root { --font-headings: unset; --font-base: unset; --font-headings-default: -apple-system,BlinkMacSystemFont,"Segoe UI",Roboto,Oxygen-Sans,Ubuntu,Cantarell,"Helvetica Neue",sans-serif; --font-base-default: -apple-system,BlinkMacSystemFont,"Segoe UI",Roboto,Oxygen-Sans,Ubuntu,Cantarell,"Helvetica Neue",sans-serif;} 282/*# sourceURL=jetpack-global-styles-frontend-style-inline-css */ 283</style> 284<link crossorigin='anonymous' rel='stylesheet' id='all-css-18-1' href='/wp-content/themes/h4/global.css?m=1420737423i&cssminify=yes' type='text/css' media='all' />
285<script id="wpcom-actionbar-placeholder-js-extra"> 286var actionbardata = {"siteID":"60069878","postID":"0","siteURL":"https://katiefaull.com","xhrURL":"https://katiefaull.com/wp-admin/admin-ajax.php","nonce":"be4a31a26c","isLoggedIn":"","statusMessage":"","statusSubscribed":"","subsEmailDefault":"instantly","proxyScriptUrl":"https://s0.wp.com/wp-content/js/wpcom-proxy-request.js?m=1513050504i&ver=20211021","i18n":{"followedText":"New posts from this site will now appear in your \u003Ca href=\"https://wordpress.com/reader\"\u003EReader\u003C/a\u003E","foldBar":"Collapse this bar","unfoldBar":"Expand this bar","shortLinkCopied":"Copied to clipboard."}}; 287//# sourceURL=wpcom-actionbar-placeholder-js-extra 288</script>
vendor: 1 bytes, line 288
288
289<script id="jetpack-mu-wpcom-settings-js-before"> 290var JETPACK_MU_WPCOM_SETTINGS = {"assetsUrl":"https://s1.wp.com/wp-content/mu-plugins/jetpack-mu-wpcom-plugin/sun/jetpack_vendor/automattic/jetpack-mu-wpcom/src/build/"}; 291//# sourceURL=jetpack-mu-wpcom-settings-js-before 292</script>
vendor: 1 bytes, line 292
292
293<script crossorigin='anonymous' type='text/javascript' src='/_static/??-eJyFi9EOgjAQBH/IclEj9MX4LYgbaNMrtXcV+/eiwcQ3nybZmaUlmWGOiqjkhXJQk/L8rI2XHf04ncAQSuVKuqxDFTxWAJF6Eai835NyOH2fLg6h3PAR/l6Q64aGXfwbGXZj7hVbfOHzvjserO1sa/0LV/lC0Q=='></script>
vendor: 1 bytes, line 293
293
294<script id="rlt-proxy-js-after"> 295 rltInitialize( {"token":null,"iframeOrigins":["https:\/\/widgets.wp.com"]} ); 296//# sourceURL=rlt-proxy-js-after 297</script>
297 298<link rel="EditURI" type="application/rsd+xml" title="RSD" href="https://katiefaull.wordpress.com/xmlrpc.php?rsd" /> 299<meta name="generator" content="WordPress.com" /> 300 301<!-- Jetpack Open Graph Tags --> 302<meta property="og:type" content="website" /> 303<meta property="og:title" content="Papers and Publications – Moravian Studies and Digital Thinking and Praxis" /> 304<meta property="og:url" content="https://katiefaull.com/category/papers-and-publications/" /> 305<meta property="og:site_name" content="Moravian Studies and Digital Thinking and Praxis" /> 306<meta property="og:image" content="https://s0.wp.com/i/blank.jpg?m=1383295312i" /> 307<meta property="og:image:width" content="200" /> 308<meta property="og:image:height" content="200" /> 309<meta property="og:image:alt" content="" /> 310<meta property="og:locale" content="en_US" /> 311<meta name="twitter:creator" content="@KatherineFaull" /> 312<meta name="twitter:site" content="@KatherineFaull" /> 313 314<!-- End Jetpack Open Graph Tags --> 315<link rel="shortcut icon" type="image/x-icon" href="https://s1.wp.com/i/favicon.ico?m=1713425267i" sizes="16x16 24x24 32x32 48x48" /> 316<link rel="icon" type="image/x-icon" href="https://s1.wp.com/i/favicon.ico?m=1713425267i" sizes="16x16 24x24 32x32 48x48" /> 317<link rel="apple-touch-icon" href="https://s2.wp.com/i/webclip.png?m=1713868326i" /> 318<link rel='openid.server' href='https://katiefaull.com/?openidserver=1' /> 319<link rel='openid.delegate' href='https://katiefaull.com/' /> 320<link rel="search" type="application/opensearchdescription+xml" href="https://katiefaull.com/osd.xml" title="Moravian Studies and Digital Thinking and Praxis" /> 321<link rel="search" type="application/opensearchdescription+xml" href="https://s1.wp.com/opensearch.xml" title="WordPress.com" /> 322 <style type="text/css"> 323 .recentcomments a { 324 display: inline !important; 325 padding: 0 !important; 326 margin: 0 !important; 327 } 328 329 table.recentcommentsavatartop img.avatar, table.recentcommentsavatarend img.avatar { 330 border: 0px; 331 margin: 0; 332 } 333 334 table.recentcommentsavatartop a, table.recentcommentsavatarend a { 335 border: 0px !important; 336 background-color: transparent !important; 337 } 338 339 td.recentcommentsavatarend, td.recentcommentsavatartop { 340 padding: 0px 0px 1px 0px; 341 margin: 0px; 342 } 343 344 td.recentcommentstextend { 345 border: none !important; 346 padding: 0px 0px 2px 10px; 347 } 348 349 .rtl td.recentcommentstextend { 350 padding: 0px 10px 2px 0px; 351 } 352 353 td.recentcommentstexttop { 354 border: none; 355 padding: 0px 0px 0px 10px; 356 } 357 358 .rtl td.recentcommentstexttop { 359 padding: 0px 10px 0px 0px; 360 } 361 </style> 362 <meta name="description" content="Posts about Papers and Publications written by Katie Faull" /> 363<link crossorigin='anonymous' rel='stylesheet' id='all-css-2-5' href='/_static/??-eJydzMEKwjAQBNAfMq5iQHsQP0Xqdilp0+zS2RD8exXUs3ibGYZHzQJrcSlOSw2W65gKaBK3nud3J9RC11SYbll5BqElk3XLwIZ+BhYdahYQ96tWSP5+PsOfXkvDKA5ytWCKZ4Lfs7y0y3LeH7vdKcbuEKcHvEhYtw==&cssminify=yes' type='text/css' media='all' /> 364<style id="core-block-supports-inline-css"> 365.wp-block-gallery.wp-block-gallery-1{--wp--style--unstable-gallery-gap:var( --wp--style--gallery-gap-default, var( --gallery-block--gutter-size, var( --wp--style--block-gap, 0.5em ) ) );} 366/*# sourceURL=core-block-supports-inline-css */ 367</style> 368<link crossorigin='anonymous' rel='stylesheet' id='all-css-4-5' href='/wp-content/mu-plugins/jetpack-plugin/sun/modules/tiled-gallery/tiled-gallery/tiled-gallery.css?m=1752872378i&cssminify=yes' type='text/css' media='all' /> 369 370</head> 371 372<body class="archive category category-papers-and-publications category-8807864 wp-embed-responsive wp-theme-pubtwentyseventeen customizer-styles-applied hfeed has-header-image has-sidebar page-two-column colors-light cannot-edit jetpack-reblog-enabled"> 373<div id="page" class="site"> 374 <a class="skip-link screen-reader-text" href="#content"> 375 Skip to content </a> 376 377 <header id="masthead" class="site-header"> 378 379 <div class="custom-header"> 380 381 <div class="custom-header-media"> 382 <div id="wp-custom-header" class="wp-custom-header"><img src="https://katiefaull.com/wp-content/uploads/2018/02/cropped-walker-waves.jpg" width="2000" height="1198" alt="" /></div> </div> 383 384 <div class="site-branding"> 385 <div class="wrap"> 386 387 388 <div class="site-branding-text"> 389 <p class="site-title"><a href="https://katiefaull.com/" rel="home">Moravian Studies and Digital Thinking and Praxis</a></p> 390 391 <p class="site-description">Katie Faull</p> 392 </div><!-- .site-branding-text --> 393 394 395 </div><!-- .wrap --> 396</div><!-- .site-branding --> 397 398</div><!-- .custom-header --> 399 400 <div class="navigation-top"> 401 <div class="wrap"> 402 <nav id="site-navigation" class="main-navigation" aria-label="Top Menu"> 403 <button class="menu-toggle" aria-controls="top-menu" aria-expanded="false"> 404 <svg class="icon icon-bars" aria-hidden="true" role="img"> <use href="#icon-bars" xlink:href="#icon-bars"></use> </svg><svg class="icon icon-close" aria-hidden="true" role="img"> <use href="#icon-close" xlink:href="#icon-close"></use> </svg>Menu </button> 405 406 <div class="menu-menu-container"><ul id="top-menu" class="menu"><li id="menu-item-45" class="menu-item menu-item-type-custom menu-item-object-custom menu-item-home menu-item-45"><a href="https://katiefaull.com/">Home</a></li> 407<li id="menu-item-51" class="menu-item menu-item-type-post_type menu-item-object-page menu-item-home menu-item-51"><a href="https://katiefaull.com/curriculum-vitae/">Curriculum Vitae</a></li> 408<li id="menu-item-224" class="menu-item menu-item-type-taxonomy menu-item-object-category current-menu-ancestor current-menu-parent menu-item-has-children menu-item-224"><a href="https://katiefaull.com/category/research/">Research<svg class="icon icon-angle-down" aria-hidden="true" role="img"> <use href="#icon-angle-down" xlink:href="#icon-angle-down"></use> </svg></a> 409<ul class="sub-menu"> 410 <li id="menu-item-463" class="menu-item menu-item-type-post_type menu-item-object-page menu-item-463"><a href="https://katiefaull.com/moravian-materials/">Moravian Materials</a></li> 411 <li id="menu-item-59" class="menu-item menu-item-type-taxonomy menu-item-object-category current-menu-item menu-item-59"><a href="https://katiefaull.com/category/papers-and-publications/" aria-current="page">Papers and Publications</a></li> 412 <li id="menu-item-58" class="menu-item menu-item-type-custom menu-item-object-custom menu-item-58"><a href="http://www.facstaff.bucknell.edu/faull/memoirs/index.html">Early Digital Scholarship</a></li> 413</ul> 414</li> 415<li id="menu-item-223" class="menu-item menu-item-type-taxonomy menu-item-object-category menu-item-has-children menu-item-223"><a href="https://katiefaull.com/category/teaching/">Teaching<svg class="icon icon-angle-down" aria-hidden="true" role="img"> <use href="#icon-angle-down" xlink:href="#icon-angle-down"></use> </svg></a> 416<ul class="sub-menu"> 417 <li id="menu-item-61" class="menu-item menu-item-type-custom menu-item-object-custom menu-item-61"><a href="http://www.departments.bucknell.edu/german/grmn295/">Early Digital Teaching</a></li> 418</ul> 419</li> 420<li id="menu-item-264" class="menu-item menu-item-type-taxonomy menu-item-object-category menu-item-264">
420<a href="https://katiefaull.com/category/spatial-thinking/">Spatial Thinking</a></li> 421</ul></div> 422 </nav><!-- #site-navigation --> 423 </div><!-- .wrap --> 424 </div><!-- .navigation-top --> 425 426 </header><!-- #masthead --> 427 428 429 <div class="site-content-contain"> 430 <div id="content" class="site-content"> 431 432<div class="wrap"> 433 434 <header class="page-header"> 435 <h1 class="page-title">Category: <span>Papers and Publications</span></h1> </header><!-- .page-header --> 436 437 <div id="primary" class="content-area"> 438 <main id="main" class="site-main"> 439 440 441<article id="post-1566" class="post-1566 post type-post status-publish format-standard hentry category-dh category-papers-and-publications category-spatial-thinking tag-digital-humanities tag-moravian-missions tag-shamokin tag-susquehanna-river"> 442 <header class="entry-header"> 443 <div class="entry-meta"><span class="screen-reader-text">Posted on</span> <a href="https://katiefaull.com/2026/04/27/methodology-to-sacred-confluence-place-religion-and-cultural-exchange-at-the-moravian-mission-of-shamokin-1742-1755/" rel="bookmark"><time class="entry-date published" datetime="2026-04-27T07:47:44-05:00">April 27, 2026</time><time class="updated" datetime="2026-04-27T09:47:49-05:00">April 27, 2026</time></a></div><!-- .entry-meta --><h2 class="entry-title"><a href="https://katiefaull.com/2026/04/27/methodology-to-sacred-confluence-place-religion-and-cultural-exchange-at-the-moravian-mission-of-shamokin-1742-1755/" rel="bookmark">Methodology to âSacred Confluence: Place, Religion, and Cultural Exchange at the Moravian Mission of Shamokin, 1745-1755</a></h2> </header><!-- .entry-header --> 444 445 446 <div class="entry-content"> 447 448<p class="wp-block-paragraph"></p> 449 450 451 452<p class="wp-block-paragraph">Katherine Faull, Moravian University</p> 453 454 455 456<p class="wp-block-paragraph">Moravians and Place: April 28, 2026</p> 457 458 459 460<p class="wp-block-paragraph"><a href="https://docs.google.com/presentation/d/1XfG-8zkrDTqTqptxxvb-vSUKtjru9XcQtUQQtsc7rno/edit?usp=sharing">Moravian Archives talk: Sacred Confluence</a></p> 461 462 463 464<p class="wp-block-paragraph"><strong>The Scholar and the Source</strong></p> 465 466 467 468<p class="wp-block-paragraph">The primary sources for this study are the Shamokin mission diaries, 1742-1755, which I translated and edited for publication as <em>Cultures at the Susquehanna Confluence: The Diaries of the Moravian Mission to the Iroquois Confederacy, 1745-1755</em> (Penn State University Press, 2024), part of the Penn State Series on Anabaptist, Moravian and Pietist Studies. This prior work is methodologically foundational: I know this text as my tongue knows the back of my teeth. Every analytical decision described below was made against that intimate knowledge of the German original and its affective register, developed through over ten years of transcription and translation work.</p> 469 470 471 472<p class="wp-block-paragraph">Translation is, as Gayatri Spivak has argued, the most intimate act of reading. To translate the Shamokin diaries was to inhabit their emotional world: to feel the weight of the German word <em>innig</em> (intimate, heartfelt) in contexts of communion and companionship, and to register the shift to <em>ängstlich</em> (anxious, fearful) as colonial pressure mounted after 1753. That intimacy is not incidental to the methodology but rather foundational.</p> 473 474 475 476<p class="wp-block-paragraph">The broader historical and geographical context for the Shamokin mission is established in the monograph <em>Cultures at the Susquehanna Confluence: The Diaries of the Moravian Mission to the Iroquois Confederacy, 1745-1755</em> (Penn State University Press, 2024). Also my deep research into the later missions on the North Branch, Friedenshütten and Scheschquehannunk (1765-1772), provides the comparative framework for understanding Shamokin’s distinctiveness as a mission place. My paper can be found here: <a href="https://katiefaull.com/2023/10/16/places-of-peace-moravian-missions-on-the-north-branch-of-the-susquehanna-1769-1772/">Places of Peace: Moravian Missions on the North Branch of the Susquehanna 1769-1772</a></p> 477 478 479 480<p class="wp-block-paragraph"><strong>Corpus and Segmentation</strong></p> 481 482 483 484<p class="wp-block-paragraph">The analytical corpus behind the paper âSacred Confluenceâ consists of the Shamokin mission diaries from 1745 to 1755, the peri
484od for which diary records survive. The corpus comprises seventeen discrete sections, each written by a single missionary author, as follows:</p> 485 486 487 488<figure class="wp-block-table"><table class="has-fixed-layout"><tbody><tr><td><strong>Section</strong></td><td><strong>Date Range</strong></td><td><strong>Author</strong></td></tr><tr><td>1</td><td>September 13 â November 10, 1745</td><td>Martin Mack</td></tr><tr><td>2</td><td>May 26 â June 28, 1747</td><td>Johannes Hagen</td></tr><tr><td>3</td><td>June 29 â August 2, 1747</td><td>Johannes Hagen</td></tr><tr><td>4</td><td>September 29 â December 31, 1747</td><td>Martin Mack</td></tr><tr><td>5</td><td>January 4 â April 18, 1748</td><td>Joseph Powell</td></tr><tr><td>6</td><td>April 18 â June 28, 1748</td><td>Martin Mack</td></tr><tr><td>7</td><td>November 30, 1748 â January 31, 1749</td><td>David Zeisberger</td></tr><tr><td>8</td><td>April 3 â July 26, 1749</td><td>David Zeisberger</td></tr><tr><td>9</td><td>January 8 â March 5, 1750</td><td>Christian Rauch</td></tr><tr><td>10</td><td>April 14 â June 2, 1753</td><td>Bernhard Grube</td></tr><tr><td>11</td><td>June 4 â July 31, 1753</td><td>Bernhard Grube</td></tr><tr><td>12</td><td>January 11 â July 2, 1754</td><td>David Kliest</td></tr><tr><td>13</td><td>December 19 â 25, 1754</td><td>Heinrich Frey and Gottlieb Roesch</td></tr><tr><td>14</td><td>April 1 â May 31, 1755</td><td>Gottfried Rösler</td></tr><tr><td>15</td><td>June 1 â July 31, 1755</td><td>Gottfried Rösler</td></tr><tr><td>16</td><td>August 1 â September 30, 1755</td><td>Gottfried Rösler</td></tr><tr><td>17</td><td>September â October 1755</td><td>Gottfried Rösler</td></tr></tbody></table></figure> 489 490 491 492<p class="wp-block-paragraph">Each section was treated as a discrete unit of analysis, with equal weighting regardless of authorial identity. This decision was methodologically deliberate. Differential weighting based on prior judgments about individual diarists’ theological sophistication or narrative reliability would have introduced the scholar’s interpretive priors into the coding process before the analysis had begun. Equal treatment preserves the integrity of each authorial voice as a documentary witness in its own right.</p> 493 494 495 496<p class="wp-block-paragraph">The corpus has a structural feature that is itself analytically significant: the coverage is uneven. Significant gaps exist between July 1749 and January 1750, and between March 1750 and April 1753. The rupture year of 1755 is documented entirely by a single author, Gottfried Rösler, across four consecutive sections. The gaps in the record are not simply absences. They reflect the precarity of the mission’s documentary practice, the dependence of that practice on the physical presence of individual missionaries, and the increasing difficulty of sustained residence at Shamokin as colonial violence mounted. The silences speak.</p> 497 498 499 500<p class="wp-block-paragraph">The segmentation by author maps directly onto the argument. The emotional arc from Shikellamy’s years of companionship and protection (Mack, Hagen, Powell, 1745-1748), through the middle period of increasing pressure (Zeisberger, Rauch, Grube, Kliest, 1748-1754), to the rupture year dominated by Rösler’s single sustained voice (1755), emerges from the structure of the corpus itself rather than being imposed upon it retrospectively. Seven diarists across seventeen sections: not a single narrative but a succession of individual documentary witnesses, each bounded by the presence and departure of one missionary at the confluence.</p> 501 502 503 504<p class="wp-block-paragraph"><strong>Emotion Coding and the Plutchik Framework</strong></p> 505 506 507 508<p class="wp-block-paragraph">The emotion coding was carried out using Robert Plutchik’s wheel of emotions as the governing taxonomy. Plutchik’s model organizes eight primary emotions (joy, trust, fear, surprise, sadness, disgust, anger, anticipation) into a graduated spectrum from intense to mild, with each primary emotion shading into adjacent states: ecstatic to joyful to content; frightened to anxious to uncomfortable, and so on.</p> 509 510 511 512<p class="wp-block-paragraph">This framework was not selected arbitrarily. I had applied Plutchik’s wheel in prior digital humanities work on the Moravian <em>Lebenslauf</em> corpus at the Moravian Lives project (moravianlives.org), a database of over 65,000 Moravian memoirs developed from 2014 onward. That earlier application established that Plutchik’s eight primary categories and their gradations map effectively onto the affective vocabulary of eighteenth-century Moravian German. The framework could accommodate the theological specificity of Moravian emotional language without flattening it. The Shamokin diary coding therefore built on a tested and calibrated instrument rather than starting from scratch.</p> 513 514 515 516<p class="wp-block-paragraph"><strong>Human-AI Collaborative Coding</strong></p> 517 518 519 520<p class="wp-block-paragraph">Emotion identification and tagging was carried out collaboratively using Claude (Anthropic, claude.ai, January 2026), a large language model, to identify candidate passages in the diary text where emotion language appeared in proximity to a named place or named person. Each candidate passage was then verified against my own reading of the German original. The philological judgment was mine throughout. Claude operationalized categories I had established; it did not generate them.</p> 521 522 523 524<p class="wp-block-paragraph">I want to be direct about what this means in practice. I brought to the collaboration an editor’s and translator’s knowledge of this specific corpus. Claude brought the capacity to work systematically across a large body of text and to surface patterns that close reading alone might miss. The risk in any AI-assisted coding of historical text is that the tool imposes anachronistic or culturally inappropriate categories on a
524source that requires specialist knowledge to read accurately. In this case, that risk was mitigated by my verification of every tagged passage against the German original, and by the prior calibration of the Plutchik framework against the Moravian memoir corpus.</p> 525 526 527 528<p class="wp-block-paragraph">This is not a claim that the method is perfect. It is a claim that the method is transparent. The decisions about what counts as fear, or trust, or moral injury in these diaries are interpretive decisions. They were made by a scholar who has spent decades reading eighteenth-century Moravian German, not by an algorithm. The algorithm helped me see the patterns. The interpretation of those patterns is mine.</p> 529 530 531 532<p class="wp-block-paragraph">This collaborative model reflects an emerging best practice in digital humanities work with historical manuscript corpora, one that this study seeks to model explicitly. As I have argued elsewhere in relation to the ethical challenges of AI-assisted work with colonial archives (HAVI grant proposal, 2026), the central question is not whether to use AI but how to ensure that the scholar’s interpretive authority governs the tool’s output, rather than the reverse. The Shamokin methodology is one answer to that question: human philological authority at every decision point, AI as a systematic assistant rather than an autonomous interpreter.</p> 533 534 535 536<p class="wp-block-paragraph"><strong>Data Structure and Network Construction</strong></p> 537 538 539 540<p class="wp-block-paragraph">Each tagged passage produced a structured data point consisting of three elements: an emotion coded to Plutchik’s taxonomy, a referent (a named place or named person), and a temporal marker (the year of the diary entry). These triadic data points form the relational dataset from which the network visualizations were constructed.</p> 541 542 543 544<p class="wp-block-paragraph">Four visualizations were developed from this dataset. <a href="http://katiefaull.net/shamokin/shamokin_emotion_wheel.html">The Shamokin Diary Emotion Wheel </a>presents the distribution of emotional states across the full corpus and by individual year, allowing direct comparison between the emotional register of 1747-1748 and 1755. <a href="http://katiefaull.net/shamokin/smithy_network.html">The Smithy Network </a>visualizes the people, emotions, and interactions associated with the blacksmith’s forge across the full period and by selected time ranges, showing the transformation of the forge from a space of companionship and productive work to a site of moral injury and trauma. <a href="http://katiefaull.net/shamokin/river_network.html">The Susquehanna River Network</a> performs the same analysis for the river, revealing its function as a morally neutral, theodical counterpoint to the ethical entanglements of the forge. The combined <a href="https://katiefaull.net/shamokin/shamokin_network.html">Shamokin Diary Network</a> brings people, places, and emotional states together in a single interactive visualization, allowing the relational geography of the mission to be read as a whole.</p> 545 546 547 548<p class="wp-block-paragraph">All four visualizations are interactive, allowing users to filter by time period and by type of relationship or interaction. </p> 549 550 551 552<p class="wp-block-paragraph"><strong>Methodological Stakes</strong></p> 553 554 555 556<p class="wp-block-paragraph">This methodology sits at the intersection of philology, translation studies, and digital humanities. It resists two common reductions: the computational approach that processes historical text without philological grounding, and the close reading approach that cannot scale across a multi-year, multi-author manuscript corpus. The combination of Plutchik’s tested taxonomy, annual segmentation, human-AI collaborative coding, and network visualization allows the emotional geography of the Shamokin mission to be reconstructed at a level of granularity that neither approach could achieve alone.</p> 557 558 559 560<p class="wp-block-paragraph">The method also makes a claim about evidence. Emotion language in the Shamokin diaries is not incidental. It is the primary medium through which the diarists processed their experience of place, person, and divine action. To read the diaries without attending to their affective register is to miss their argument. Therefore, a placeography and personogra
560phy of emotions are not supplementary to the historical analysis. They are its substance.</p> 561 562 563 564<p class="wp-block-paragraph">Finally, this methodology makes a claim about responsibility. To use AI to assist in the analysis of colonial archives is to enter ethically complex territory. The archives themselves are the products of asymmetrical power: European missionaries documenting Indigenous lives, in a language those lives were not lived in, for an institutional readership those lives were not addressed to. To add another layer of algorithmic processing to that already fraught record requires care, transparency, and the constant reassertion of the scholar’s interpretive authority. The method described here is one attempt to exercise that care. But there is much work still to be done. </p> 565 </div><!-- .entry-content --> 566 567 568</article><!-- #post-1566 --> 569 570<article id="post-1471" class="post-1471 post type-post status-publish format-standard hentry category-papers-and-publications tag-bethlehem tag-digital-humanities tag-gods-acre tag-moravian-university"> 571 <header class="entry-header"> 572 <div class="entry-meta"><span class="screen-reader-text">Posted on</span> <a href="https://katiefaull.com/2026/01/21/the-bethlehem-gottesacker-1742/" rel="bookmark"><time class="entry-date published" datetime="2026-01-21T09:47:27-05:00">January 21, 2026</time><time class="updated" datetime="2026-01-22T07:41:49-05:00">January 22, 2026</time></a></div><!-- .entry-meta --><h2 class="entry-title"><a href="https://katiefaull.com/2026/01/21/the-bethlehem-gottesacker-1742/" rel="bookmark">The Bethlehem Gottesacker (1742)</a></h2> </header><!-- .entry-header --> 573 574 575 <div class="entry-content"> 576 577<p class="wp-block-paragraph">On September 6, 2025 the community of Bethlehem, PA celebrated the inscription of nine buildings and the God’s Acre onto the UNESCO World Heritage list as one of four transnational locations of the <a href="https://whc.unesco.org/en/list/1468">Moravian Church Settlements site.</a></p> 578 579 580 581<p class="wp-block-paragraph">The nomination document includes the criterion that “Moravian Church cultural tradition is characterised by the quest for an ordered communal Christian life, as well as by recurrent experiences of migration and a high level of mobility, the settlement congregations acting as places of support for local outreach and missionary work. The continuing presence of Moravian Church communities in each settlement ties the historic structures to the ongoing life of the larger Moravian Church community, which is based on the ideal of a universal fellowship of believers that cuts across all boundaries of nationality, ethnicity, gender, culture, and class.” (Executive Summary)</p> 582 583 584 585<p class="wp-block-paragraph">One of the elements of the World Heritage site is God’s Acre, the burial site started in 1742 by Nicholas von Zinzendorf on the occasion of the sudden death of a visitor to Bethlehem, Johannes Müller from New York. The site contains over 2700 graves of both Moravians and “Strangers”, friends of the community who has asked to be buried there. It follows the pattern established at earlier Moravian congregations where graves are arranged by choir (the homosocial groupings based on gender, marital status and age) and not by family. Each stone is flat, reflecting the Moravian ideal of democracy in death.</p> 586 587 588 589<p class="wp-block-paragraph">Gods Acre allows a visitor to witness something extraordinary. The orderly, flat stones map the global Moravian community that nearly 300 years ago stretched from Greenland to the Caribbean. Here the cultural bridges are visible: Native Americans who spoke multiple languages and navigated between worlds, serving as interpreters and teachers;
589 European Moravians rest alongside African converts, enslaved and free, who carried their own rich traditions into this new spiritual community; Indigenous community members who maintained connections to their Nationâs heritage while embracing the Moravian faith created a fabric of radical integration that was revolutionary for its time. All of these diverse lives lie together in this cemetery, their flat stones embodying the Moravian principle of the “democracy of death.”</p> 590 591 592 593<p class="wp-block-paragraph">Visiting this place, an 18th-century world, where global networks of faith, trade, and cultural exchange converged in a single community, becomes a physically manifest. Each stone marks not only an individual life, but also a node in a vast web of relationships that spanned continents and cultures. This network was recorded in the “Catalog of Baptized Indians” (1742-1764) complied by Peter Boehler, John Heckewelder and finally Joseph Traeger and found in the Moravian Archives, Bethlehem Pa. (Item # 313.4) In a data visualization classes at Bucknell, this archival document became the basis for a database from which network diagrams of the relationships present in that data could be created. An example designed by CS student Khoi Le can be seen here:</p> 594 595 596 597<figure class="wp-block-image size-large"><a href="https://lak231.github.io/baptized_indians_network_diagram/"><img data-attachment-id="1481" data-permalink="https://katiefaull.com/2026/01/21/the-bethlehem-gottesacker-1742/screenshot-2025-10-12-at-9-12-43-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2025/10/screenshot-2025-10-12-at-9.12.43-am.png" data-orig-size="1758,1542" data-comments-opened="1" data-image-title="Screenshot 2025-10-12 at 9.12.43â¯AM" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2025/10/screenshot-2025-10-12-at-9.12.43-am.png?w=525" width="1024" height="898" src="https://katiefaull.com/wp-content/uploads/2025/10/screenshot-2025-10-12-at-9.12.43-am.png?w=1024" alt="" class="wp-image-1481" style="aspect-ratio:1.1403193401713017" srcset="https://katiefaull.com/wp-content/uploads/2025/10/screenshot-2025-10-12-at-9.12.43-am.png?w=1024 1024w, https://katiefaull.com/wp-content/uploads/2025/10/screenshot-2025-10-12-at-9.12.43-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2025/10/screenshot-2025-10-12-at-9.12.43-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2025/10/screenshot-2025-10-12-at-9.12.43-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2025/10/screenshot-2025-10-12-at-9.12.43-am.png?w=1440 1440w, https://katiefaull.com/wp-content/uploads/2025/10/screenshot-2025-10-12-at-9.12.43-am.png 1758w" sizes="(max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a></figure> 598 599 600 601<p class="wp-block-paragraph">If you click on this image you can access the interactive visualization. </p> 602 603 604 605<p class="wp-block-paragraph">What makes Gods Acre truly remarkable is how it embodies what UNESCO recognized as “outstanding universal value to humanity.” The most powerful of these is the principle of equality and human dignity, manifested in what the Moravians called the “democracy of death.” Every person buried here – whether European settler, Native American convert, or African Moravian – receives the same simple, flat headstone. Social status, wealth, race, and background become irrelevant in this final resting place, creating a radical statement of human equality that remains profound today.</p> 606 607 608 609<p class="wp-block-paragraph">This physical equality reflects the broader Moravian commitment to what UNESCO identified as the “ageless values of education, equality, industry, integrity, and spirituality” that shaped this community from 1741 onward. The cemetery’s organization by choir rather than family demonstrates their democratic principles in action – people were grouped by life stage and spiritual community rather than blood relations or social hierarchy. This created a space where a Native American teacher might rest beside a German craftsman, where converted Indigenous families were fully integrated into the community’s spiritual and social structure.</p> 610 611 612 613<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2025/10/indigenous-americans-and-africans-in-the-gottesacker-1.jpg"><img data-attachment-id="1488" data-permalink="https://katiefaull.com/dp2-2/" data-orig-file="https://katiefaull.com/wp-content/uploads/2025/10/indigenous-americans-and-africans-in-the-gottesacker-1.jpg" data-orig-size="5350,7490" data-comments-opened="1" data-image-meta="{"credit":"digital","caption":"Desc: 00000209","title":"DP2-","orientation":"1"}" data-image-title="DP2-" data-image-description="<p>From Moravian Archives, Bethlehem</p> 614" data-image-caption="<p>Map of the Gottesacker, showing the location of Native American Nations and African descended peoples.</p> 615" data-large-file="https://katiefaull.com/wp-content/uploads/2025/10/indigenous-americans-and-africans-in-the-gottesacker-1.jpg?w=525" width="525" height="735" src="https://katiefaull.com/wp-content/uploads/2025/10/indigenous-americans-and-africans-in-the-gottesacker-1.jpg?w=525" alt="" class="wp-image-1488" srcset="https://katiefaull.com/wp-content/uploads/2025/10/indigenous-americans-and-africans-in-the-gottesacker-1.jpg?w=525 525w, https://katiefaull.com/wp-content/uploads/2025/10/indigenous-americans-and-africans-in-the-gottesacker-1.jpg?w=1050 1050w, https://katiefaull.com/wp-content/uploads/2025/10/indigenous-americans-and-africans-in-the-gottesacker-1.jpg?w=107 107w, https://katiefaull.com/wp-content/uploads/2025/10/indigenous-americans-and-africans-in-the-gottesacker-1.jpg?w=214 214w, https://katiefaull.com/wp-content/uploads/2025/10/indigenous-americans-and-africans-in-the-gottesacker-1.jpg?w=768 768w, https://katiefaull.com/wp-content/uploads/2025/10/indigenous-americans-and-africans-in-the-gottesacker-1.jpg?w=731 731w" sizes="(max-width: 525px) 100v
615w, 525px" /></a><figcaption class="wp-element-caption">African and African descended peoples and Native American peoples buried in Gods Acre. Click on the image to enlarge it </figcaption></figure> 616 617 618 619<p class="wp-block-paragraph">The Moravians’ early vision for community represented a movement toward democratization that offered the same standard of living to all members and prioritized the common welfare over individual advantage. In Gods Acre, these values become tangible and permanent, creating a space where visitors can literally walk among the evidence of a community that successfully built bridges across cultural, racial, and linguistic differences. These universal human aspirations for equality, dignity, and community that recognize shared humanity regardless of earthly distinctions remain as relevant today as they were nearly three centuries ago.</p> 620 621 622 623<p class="wp-block-paragraph"><strong>Some of the life stories of those buried here:</strong></p> 624 625 626 627<p class="wp-block-paragraph"><strong>Isaac â Wampanoag/Mahican (Grave #203)</strong></p> 628 629 630 631<p class="wp-block-paragraph">Born at Shekomeko, Isaac’s early life was marked by both loss and the care of the Moravian community. His father was baptized by Brother Rauch at Oley in 1742, but following his father’s death, eight-year-old Isaac found a home in Bethlehem’s Single Brethren’s House, where Brother Cammerhof baptized him. In 1750, he traveled to Gnadenhütten to reunite with his mother, Rebecca, and remained with her until her passing. Afterward, other Native American members of the Gnadenhütten community looked after the orphaned boy. At sixteen, Isaac briefly returned to the Native American community in Wyoming Valley before making his way back to Gnadenhütten. The 1755 attack on that settlement forced him to flee once more to Bethlehem’s Single Brethren’s House. Suffering from consumption, Isaac died there at just eighteen years old, his short life a testament to the resilience of those who navigated between worlds during a tumultuous period in colonial Pennsylvania. </p> 632 633 634 635<p class="wp-block-paragraph"><strong>Eva â Mohican (Grave #241)</strong></p> 636 637 638 639<p class="wp-block-paragraph">Eva was an elderly Mahican widow from Shekomeko whose faith journey spanned some of the most turbulent years of the Moravian mission. Baptized by Peter Boehler in 1743, she and her husband Nicodemus first moved to Bethlehem before settling in Gnadenhütten, where Nicodemus served as Elder. Following his death in 1747, Eva remained in the Gnadenhütten community for eight years until the attack of 1755 forced her to flee. The elderly woman escaped into the woods and, after three days, arrived safely in Bethlehem. In 1758, she relocated to Nain, where she lived out her final years. Eva died at approximately eighty years of age, and in a testament to the bonds she had forged within the Native American Christian community, she was accompanied to God’s Acre by fellow Native converts and laid to rest by Brother Mack. Her life story reflects the extraordinary perseverance of Native American Moravians who maintained their faith through displacement, loss, and danger.</p> 640 641 642 643<p class="wp-block-paragraph"><strong>Michael â Minnisink (Grave #235)</strong></p> 644 645 646 647<p class="wp-block-paragraph">Michael was a great warrior of the Minnisink nation whose appearance told the story of his former life. His face bore intricate tattoos marking his victories in battle: a snake, a totem pole adorned with faces, two crossed spears on one cheek, and the head of a boar on his jawline. Yet this warrior’s life took a dramatic turn when he was “awakened” to the Christian faith at Shekomeko in 1742. Four years later, he came to Bethlehem, and subsequently moved to Gnadenhütten, where he remained until the 1755 attack forced him to flee once more. Michael found refuge in Bethlehem’s Single Brethren’s House, living among the community until his death in 1758 at the age of seventy-two. He died surrounded by his Native American Brethren, who had walked alongside him through his remarkable transformation. To the Moravian community, Michael stood as a powerful example of spiritual conversionâa warrior whose facial markings spoke of one life, while his peaceful final years testified to another. .</p> 648 649 650 651<p class="wp-block-paragraph"><strong>Simeon â Lenape (1686-1756) (Grave #209)</strong></p> 652 653 654 655<p class="wp-block-paragraph">Born at Oak Harbor, New Jersey, Simeon was a renowned healer among his people, respected for his skill as a traditional doctor. His path to the Moravian community began when he moved to Meniolagomek
655a and encountered Moravian missionaries there. He later settled in Gnadenhütten, where his life was changed by the attack of 1755. Nearly blind, the elderly Simeon managed to crawl into the surrounding woods and hide. This experience may have deepened his spiritual conviction, for after reaching the safety of Bethlehem, he chose to be baptized. Simeon lived only one more year, dying in Bethlehem in 1756 at the age of seventy. .</p> 656 657 658 659<p class="wp-block-paragraph"><strong>Anna Maria â Lenape (Grave #151)</strong></p> 660 661 662 663<p class="wp-block-paragraph">Anna Maria’s story is one of determination to return home in her final hours. She had been baptized at Bethlehem alongside her husband, Tobias, and their infant daughter, joining the Moravian community as a family. When she fell gravely ill while living in the forest across the Delaware River, Anna Maria made a request that members of her nation carry her back to Bethlehem. Anna Maria’s desire to die in Bethlehem was fulfilled and she passed away on October 28, 1753. </p> 664 665 666 667<p class="wp-block-paragraph"><strong>Anna Caritas (Nanny) â Shawnee (Grave #196)</strong></p> 668 669 670 671<p class="wp-block-paragraph">Anna Caritas holds the distinction of being celebrated as the “First Fruit of the Shawnee” in the Moravian mission, though her path to Bethlehem was marked by hardship and displacement. While pregnant, she was captured by the Mohawk in North Carolina and taken to the Wyoming Valley, where she lived among the Shawnee community there. Seeking a new life, she left to live among white settlers near the site where Bethlehem would eventually be established, and in 1747 she moved into the growing Moravian town itself. Anna Caritas found work in the washhouse, as she had not learned to spin, and the following year she was baptized by Johannes de Watteville. She married Joseph, a Black brother in the community, and the couple relocated to Fredericktown to build their life together. When war troubles erupted, Anna Caritas briefly took refuge with the Sisters in Bethlehem. At her deathbed, the community gathered to sing hymns to her in both German and her native languageâa fitting tribute to a woman whose life had bridged so many worlds. Her story reflects the complex journeys of Native women who navigated captivity, cultural exchange, interracial marriage, and faith during the colonial era.</p> 672 673 674 675<p class="wp-block-paragraph"><strong>Elizabeth â Arawak (Grave #56)</strong></p> 676 677 678 679<p class="wp-block-paragraph">Elizabeth’s presence in Bethlehem’s God’s Acre is a remarkable testament to the far-reaching extent of the Moravian mission. Born among the Arawak people in Berbice, South America, she was baptized by Moravian missionaries in 1748 when she was approximately seventeen years old. The following year, she made the extraordinary journey from South America to Pennsylvania, traveling to Bethlehem with the missionary W. Zander. Her reasons for undertaking such a voyageâwhether for further religious education, to escape danger, or to serve the missionâremain unclear, but the distance she traveled speaks to her commitment or the circumstances that compelled her northward. Elizabeth’s time in Bethlehem was brief. She died on June 18, 1750, far from her home and her people. Her story is unusual among those buried in God’s Acre, highlighting the truly international scope of the Moravian community and the diverse paths that brought Native peoples from across the Americas to this small Pennsylvania settlement.</p> 680 681 682 683<p class="wp-block-paragraph"><strong>John, alias Tschoop â Mohican (Grave #62)</strong></p> 684 685 686 687<p class="wp-block-paragraph">Known among his people as Wasamapa, John was a Mohican from Shekomeko near the Hudson River in New York State whose influence extended far beyond his lifetime. Converted by Christian Rauch in 1742, John quickly emerged as a teacher among his people, sharing his faith with fellow Mohicans. When the Christianized Mohican community relocated to Bethlehem in 1745, John made the journey with them, but his life was cut short soon after by smallpox. Despite his brief time in Bethlehem, John’s legacy endured in powerful ways. He was celebrated as the “First Fruit of the Mohicans,”
687 symbolizing the beginning of Christian conversion among his nation and is depicted on the First Fruits painting. His story and character are believed to have inspired James Fenimore Cooper’s portrayal of Chingachgook in the 1826 novel <em>The Last of the Mohicans</em>, ensuring that his life reached far beyond the Moravian community. He is buried next to Bishop Cammerhof.</p> 688 689 690 691<p class="wp-block-paragraph"><strong>Peoples of African descent </strong></p> 692 693 694 695<p class="wp-block-paragraph"><strong>Andrew, Ofodobendo Wooma â Igbo (Grave #474)</strong></p> 696 697 698 699<p class="wp-block-paragraph">Andrew’s journey from West Africa to Bethlehem reveals both the brutal realities of enslavement and the unexpected paths some found within the Moravian community. Born in Igboland, he was sold as a child to settle his father’s debtâa transaction that set in motion a life of displacement. Brought to New York and destined for sale and shipment to Madeira, Andrew’s fate changed when Thomas Noble, a merchant and early member of the Moravian Church in New York, purchased him. Noble brought Andrew to Bethlehem and gave him as a gift to Bishop Spangenberg, where he was baptized in 1746.</p> 700 701 702 703<p class="wp-block-paragraph">In Bethlehem, Andrew built a new life. He married Magdalene, a woman from Guinea, and together they raised three children. But Andrew’s story is particularly remarkable for the ministry he developed among his own people. Working alongside Christian Fröhlich on itinerant preaching tours, Andrew traveled to iron industry sites in New Jersey and Pennsylvania, where he preached in Igbo to enslaved workers from his homeland. His skills and dedication earned him an extraordinary privilege: permission to travel alone to Philadelphia to minister to the Igbo community there. Through his preaching, Andrew offered spiritual comfort and connection to those torn from their African homes, speaking to them in their own language and sharing a faith he had found amid his own forced journey. He continued this work until his death in 1779, leaving behind a legacy as both a survivor and a spiritual leader.</p> 704 705 706 707<hr class="wp-block-separator has-alpha-channel-opacity" /> 708 709 710 711<p class="wp-block-paragraph"><strong>Magdalene Beulah Brockdon (Grave #991)</strong></p> 712 713 714 715<p class="wp-block-paragraph">Magdalene’s long life spanned nearly a century and bridged two continents, bearing witness to both profound loss and enduring faith. Born in Little Popo, West Africa, in 1731, she was enslaved at the age of ten and forcibly brought to America. She became the property of Charles Brockden, who partially manumitted her to the Moravians in 1748, allowing her to join the Bethlehem community. There she was baptized. Magdalene married Andrew (Ofodobendo Wooma). The couple had three children, but none survived to adulthood. Magdalene lived a long life, dying in 1820 at the age of eighty-nine. </p> 716 717 718 719<p class="wp-block-paragraph"><strong>Andrew (Grave #341)</strong></p> 720 721 722 723<p class="wp-block-paragraph">Andrew was the infant son of Andrew (Ofodobendo Wooma) and Magdalene, born into the small but significant African community within Bethlehem. He died in 1767 at just one month old</p> 724 725 726 727<p class="wp-block-paragraph"><strong>Christian Gottfried “London” (Grave #197)</strong></p> 728 729 730 731<p class="wp-block-paragraph">Christian Gottfried’s journey from the Guinea Coast to Bethlehem reflects the complex and often difficult intersections of Moravian mission work and the institution of slavery. Born on the Guinea Coast around 1731, he was presented as an enslaved man to Count Zinzendorf during the Count’s time in London in 1749âa “
731gift” that revealed the moral contradictions at the heart of even religious communities. The following year, Christian Gottfried arrived in Bethlehem with a group of about eighty young men led by J. Jordan, and he was put to work as a tanner.</p> 732 733 734 735<p class="wp-block-paragraph">His early years in Bethlehem were marked by profound unhappiness, a young man far from home laboring in unfamiliar circumstances. But in 1751, while suffering from a fever, Christian Gottfried experienced a spiritual turning point and asked to be baptized. Afterward, he was sent to Christiansbrunn to live and work among the Single Brothers, where he appears to have found some measure of community. Despite his enslaved status, Christian Gottfried maintained a correspondence with Zinzendorf, whom he still addressed as his “master,” sending letters that hint at the complicated relationship between the two men. He returned to Bethlehem’s Single Brethren’s House in his final illness, dying of consumption in 1756 at approximately twenty-five years old. His nickname “London” and his letters to Zinzendorf remain as traces of a life caught between enslavement and belonging.</p> 736 737 738 739<p class="wp-block-paragraph"><strong>Corydon (Grave #111)</strong></p> 740 741 742 743<p class="wp-block-paragraph">Corydon’s brief life ended far from his birthplace on the Guinea Coast, but not before he had actively sought a path he believed might offer him something better. Enslaved by Abraham Boemper, a Moravian brother who served as the agent for missions in Surinam and the West Indies, Corydon was between twelve and thirteen years old when he encountered the Moravian community in New York City. Remarkably, it was the young man himself who asked his owner to bring him to Bethlehemâa request that reveals both his agency within the severe constraints of enslavement and perhaps his hope for what the religious community might offer.</p> 744 745 746 747<p class="wp-block-paragraph">Boemper, twice married and wed at the time to the widow Rachel Ysselsteyn, granted Corydon’s request and brought him to the settlement. Tragically, Corydon’s time in Bethlehem was cut short. The Bethlehem Diary entry of August 31, 1748, records his unexpected death from pulmonary edema caused by tuberculosis. Corydon died at approximately thirteen years old’</p> 748 749 750 751<p class="wp-block-paragraph"></p> 752 753 754 755<p class="wp-block-paragraph"><strong>David</strong> (Grave # 1195) non Moravian, buried along Market Street, died 29.8.1831.</p> 756 757 758 759<p class="wp-block-paragraph"><strong>Lydia Ann Wilson</strong>, (grave # 1190) an African American child, died August 2, 1831, buried with the non-Moravians along Market Street.</p> 760 761 762 763<p class="wp-block-paragraph"><strong>James</strong> (grave # 1164) non-Moravian buried along Market Street.</p> 764 765 766 767<p class="wp-block-paragraph"><strong>Magdalene Anton</strong> (1751-66), (grave # 337) girl, born at Bethlehem, daughter of the African American Anton and the Indigenous woman, Elizabeth.</p> 768 769 770 771<p class="wp-block-paragraph"><strong>Daniel (Grave #179)</strong></p> 772 773 774 775<p class="wp-block-paragraph">Daniel’s short life was shaped by the fractured realities of enslaved families in colonial Pennsylvania. Born in 1743 in the household of the Ysselsteins, who enslaved his mother, Hanna, Daniel entered a world where even family bonds were subject to the economics of human property. His father, Joseph (known as “Boston”), labored in the iron mines owned by William Allen, their family separated by the demands of different enslavers.</p> 776 777 778 779<p class="wp-block-paragraph">When Brother Bezold purchased Daniel from the Ysselsteins in 1745, the boy was able to join the Moravian Congregation alongside his mother. He lived in the Children’s Boarding School, where he grew up among other children of the community. In 1752, nine-year-old Daniel witnessed a moment that must have held deep significance: his father’s baptism, a rare gathering of their divided family within the spiritual life of Bethlehem. According to the records kept by Schulz, Daniel “did faithful service in the Nursery,” contributing to the community’s care of its youngest members even as a child himself.</p> 780 781 782 783<p class="wp-block-paragraph">Daniel died that same year at the age of nine and a half. His grave represents one of the many African children born into bondage in early America, yet his story also illuminates the ways enslaved families sought to maintain connections and find meaning within the constraints imposed upon them.</p> 784 785 786 787<p class="wp-block-paragraph">In conjunction with Cory Dieterly, Archivist of Reeves Library at Moravian College, a team of staff and students is developing a <a href="https://my.matterport.com/show/?m=KV9uRPqGHps">virtual map of the site</a> ). Here, visitors can locate the gravemarkers easily and read more about the life stories of those buried there.</p> 788 789 790 791<figure class="wp-block-image size-large"><a href="https://my.matterport.com/show/?m=KV9uRPqGHps"><img data-attachment-id="1533" data-permalink="https://katiefaull.com/2026/01/21/the-bethlehem-gottesacker-1742/screenshot-2026-01-13-at-10-54-58-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-13-at-10.54.58-am.png" data-orig-size="3018,1544" data-comments-opened="1" data-image-title="Screenshot 2026-01-13 at 10.54.58â¯AM" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-13-at-10.54.58-am.png?w=525" width="1024" height="523" src="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-13-at-10.54.58-am.png?w=1024" alt="" class="wp-image-1533" srcset="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-13-at-10.54.58-am.png?w=1024 1024
791w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-13-at-10.54.58-am.png?w=2048 2048w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-13-at-10.54.58-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-13-at-10.54.58-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-13-at-10.54.58-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-13-at-10.54.58-am.png?w=1440 1440w" sizes="(max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a></figure> 792 793 794 795<p class="wp-block-paragraph">References</p> 796 797 798 799<p class="wp-block-paragraph">Map of Gottesacker <a href="https://www.moravianchurcharchives.findbuch.net/pics/X.._Drawings%20and%20Prints._~DP_f_024._~DP_f_024_4.jpg">DP f no 024 4</a></p> 800 801 802 803<p class="wp-block-paragraph">Baptismal Register of âIndiansâ <a href="https://docs.google.com/spreadsheets/d/1BgClYQpVTKtRStD5DvK91gYFSN62uhIH/edit?usp=sharing&ouid=113280994031919543270&rtpof=true&
803sd=true">Catalog of Baptized Indians 1742-1764.xlsx</a></p> 804 805 806 807<p class="wp-block-paragraph"><a href="https://lak231.github.io/baptized_indians_network_diagram/">Network diagram of database</a> </p> 808 809 810 811<figure class="wp-block-embed is-type-wp-embed is-provider-moravian-archives wp-block-embed-moravian-archives"><div class="wp-block-embed__wrapper"> 812<blockquote class="wp-embedded-content" data-secret="wMVoBprN1S"><a href="https://www.moravianchurcharchives.org/digital-access/digital-collection-spotlight-12-gods-acre/">Digital Collection Spotlight #12: God’s Acre</a></blockquote><iframe loading="lazy" class="wp-embedded-content" sandbox="allow-scripts" security="restricted" style="position: absolute; visibility: hidden;" title="“Digital Collection Spotlight #12: God’s Acre” — Moravian Archives" src="https://www.moravianchurcharchives.org/digital-access/digital-collection-spotlight-12-gods-acre/embed/#?secret=jE5gSMNoRl#?secret=wMVoBprN1S" data-secret="wMVoBprN1S" width="525" height="296" frameborder="0" marginwidth="0" marginheight="0" scrolling="no"></iframe> 813</div></figure> 814 </div><!-- .entry-content --> 815 816 817</article><!-- #post-1471 --> 818 819<article id="post-1493" class="post-1493 post type-post status-publish format-standard hentry category-dh category-papers-and-publications category-research category-spatial-thinking tag-digital-humanities tag-moravian-missions tag-place tag-shamokin tag-susquehanna-river"> 820 <header class="entry-header"> 821 <div class="entry-meta"><span class="screen-reader-text">Posted on</span> <a href="https://katiefaull.com/2026/01/10/sacred-confluence-place-religion-and-cultural-exchange-at-the-moravian-mission-of-shamokin-1742-1755/" rel="bookmark"><time class="entry-date published updated" datetime="2026-01-10T09:12:37-05:00">January 10, 2026</time></a></div><!-- .entry-meta --><h2 class="entry-title"><a href="https://katiefaull.com/2026/01/10/sacred-confluence-place-religion-and-cultural-exchange-at-the-moravian-mission-of-shamokin-1742-1755/" rel="bookmark">Sacred Confluence: Place, Religion, and Cultural Exchange at the Moravian Mission of Shamokin, 1742-1755</a></h2> </header><!-- .entry-header --> 822 823 824 <div class="entry-content"> 825 826<p class="wp-block-paragraph">Katherine Faull, Moravian University</p> 827 828 829 830<p class="wp-block-paragraph"><a href="https://churchhistory.org/annualmeeting/annual-meeting-2026/">American Association of Church History Annual Meeting, Chicago 2026</a></p> 831 832 833 834<p class="wp-block-paragraph">This week, members of the leadership team of the <a href="https://www.moravian.edu/institute-moravian-worldheritage">Institute for Moravian History and World Heritage </a>presented a panel on “Moravians and Place” at the annual meeting of the American Association of Church History in Chicago. The panel was organized by Josh Follweiler, current PhD candidate at Princeton University and most recently Associate Pastor at Central Moravian Church, Bethlehem. Panelists were myself, Paul Peucker and Josh, and the chair and respondent was Craig Atwood. The papers provided a fascinating examination of how Moravians in the 18th and 19th century thought about place, whether as town planners, missionaries, or ministers. The specific places that were examined were Herrnhaag in the Wetterau, near Frankfurt in Germany; the early mission place of Shamokin, at the forks of the Susquehanna; and planned Moravian town congregations in Pennsylvania. </p> 835 836 837 838<p class="wp-block-paragraph">In my presentation, I focussed on the recently published <a href="https://www.psupress.org/books/titles/978-0-271-09696-4.html?srsltid=AfmBOooMhggJh2NTBMJJytj8R7IchKIbnMIQv_jw4rW9C0zplh6bbp1_">Shamokin Diaries</a>, analyzing the language of the text to build visual models of relationships between people, place and emotion. These visualizations allow us to explore the change in sentiment related to specific places (the river and the smithy) and people over the period the Moravian missionaries were working at the confluence. I reproduce these visualizations and the talk here.</p> 839 840 841 842<h2 class="wp-block-heading"><strong>The River as Metaphor and Reality </strong></h2> 843 844 845 846<p class="wp-block-paragraph"><strong>I</strong>n 1747, as the Moravian missionary Johannes Hagen was returning up the Susquehanna from a trip to the grist mill at Quittapahilla, he described the river as “
846no different to look at than a town full of houses, the rocks lie in the water and the water flows criss-cross between them [like a warp and weft]”. Five years earlier, Count Nikolaus von Zinzendorf on his way to the forks of the Susquehanna at Shamokin, Pennsylvania had also described the river in lyrical terms, the “water [was] beautifully transparent, and were it not for smooth rocks in its bed, it would be easily fordable. In crossing, we had therefore to pull up our horses and keep a tight rein.” I begin this investigation of the notion of a sacred confluence with these two quotations from Moravians to set the scene, literally and figuratively, for trying to understand how this group, which in the 18th century was spread across the globe from Greenland to the Caribbean, and from Kazan in Central Asia to Pennsylvania, understood the power of place. For them, did landscapes play a role in the choice of mission in a way that was not only defined by utility and strategic advantage? Did landscapes themselves hold sacred value? And if so, how did this concept differentiate itself from indigenous concepts of sacred landscapes?</p> 847 848 849 850<h2 class="wp-block-heading"><strong>Methodology </strong></h2> 851 852 853 854<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.41.42-am.png"><img data-attachment-id="1496" data-permalink="https://katiefaull.com/2026/01/10/sacred-confluence-place-religion-and-cultural-exchange-at-the-moravian-mission-of-shamokin-1742-1755/screenshot-2026-01-10-at-7-41-42-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.41.42-am.png" data-orig-size="1898,1074" data-comments-opened="1" data-image-title="Screenshot 2026-01-10 at 7.41.42â¯AM" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.41.42-am.png?w=525" loading="lazy" width="1024" height="579" src="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.41.42-am.png?w=1024" alt="" class="wp-image-1496" srcset="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.41.42-am.png?w=1024 1024w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.41.42-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.41.42-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.41.42-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.41.42-am.png?w=1440 1440w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.41.42-am.png 1898w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a></figure> 855 856 857 858<p class="wp-block-paragraph"><strong>The River as Metaphor and Reality </strong></p> 859 860 861 862<p class="wp-block-paragraph">In order to address these questions, I have turned to the language of the Shamokin diary. As a philologist, I work with words. As a digital humanist, I use that language as data to recognize patterns and visualize them. As a translator, I know well that translation is âthe most intimate act of reading’ (Gayatri Spivak). So, with these tools, while transcribing and translating the Moravian mission diaries from Shamokin, Pennsylvania, I was struck by how the mission diarists described the landscape around the confluence (river, islands, bluffs, riffles, riparian buffers) as central to understanding their role. The physical geography of Shamokin constituted a confluence that required constant negotiation, with the forces of nature made manifest in floods and snowstorms, late frosts that destroyed newly planted crops, storms, and even an earthquake. This place shaped a unique mission encounter in which Moravians operated under the Indigenous authority of the Haudenosaunee. This adaptive mission strategy, centred on work rather than worship as primary witness, contrasts sharply with later Moravian missions on the North Branch of the Susquehanna (1765-1772), where mission places were built as intentional communities of worship <strong>and</strong> work and reveals how place determined religious praxis in colonial contact zones.</p> 863 864 865 866<p class="wp-block-paragraph">This paper explores the relationship between emotion, agency, and topography that emerged at Shamokin through the Moravian mission presence from 1742 to 1755, in the critical years preceding the French and Indian War. Drawing on the recently translated and published mission diaries (Faull, 2024), I examine how Shamokin differed from other Moravian settlements in colonial America. Unlike Bethlehem or Gnadenhütten, which were established as intentional communities, Shamokin existed as what Count Zinzendorf recognized as a spiritually strategic location where Moravians operated under explicitly negotiated Indigenous constraints (Merritt, 2003; Pointer, 2020).</p> 867 868 869 870<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.45.55-am.png"><img data-attachment-id="1500" data-permalink="https://katiefaull.com/2026/01/10/sacred-confluence-place-religion-and-cultural-exchange-at-the-moravian-mission-of-shamokin-1742-1755/screenshot-2026-01-10-at-7-45-55-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.45.55-am.png" data-orig-size="1900,1080" data-comments-opened="1" data-image-title="Screenshot 2026-01-10 at 7.45.55â¯AM" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.45.55-am.png?w=525" loading="lazy" width="1024" height="582" src="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.45.55-am.png?w=1024" alt="" class="wp-image-1500" srcset="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.45.55-am.png?w=1024 1024
870w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.45.55-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.45.55-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.45.55-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.45.55-am.png?w=1440 1440w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.45.55-am.png 1900w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a></figure> 871 872 873 874<p class="wp-block-paragraph">The Moravian presence at Shamokin represented a central part of Zinzendorf’s mission plan for North America, which emphasized strategically practised humility and cultural respect (Atwood, 2004). I will show how this humility and respect was manifested in the mission through the lens of indigenous agency. The physical place directly influenced religious practice, with European hymns sung alongside sweat lodge ceremonies, pastoral visits conducted across the frequently swirling, ice-filled river, and Shikellamy, the Oneida sachem with oversight over Shamokin, finding spiritual and physical refuge in the Moravian loghouse while maintaining Indigenous practices. Through the 1747 formal agreements establishing a blacksmith’s shop, the Moravians created a shared sacred space where work itself became a form of witness.</p> 875 876 877 878<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.50.13-am.png"><img data-attachment-id="1505" data-permalink="https://katiefaull.com/2026/01/10/sacred-confluence-place-religion-and-cultural-exchange-at-the-moravian-mission-of-shamokin-1742-1755/screenshot-2026-01-10-at-7-50-13-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.50.13-am.png" data-orig-size="1904,1074" data-comments-opened="1" data-image-title="Screenshot 2026-01-10 at 7.50.13â¯AM" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.50.13-am.png?w=525" loading="lazy" width="1024" height="577" src="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.50.13-am.png?w=1024" alt="" class="wp-image-1505" srcset="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.50.13-am.png?w=1024 1024w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.50.13-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.50.13-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.50.13-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.50.13-am.png?w=1440 1440w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.50.13-am.png 1904w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a></figure> 879 880 881 882<p class="wp-block-paragraph">Building on the work of Jane Merritt, Richard Pointer and Rachel Wheeler that challenge the older historiographical view of Shamokin, where Shamokin was described as a âplace of the prince of darknessâ, the Moravian mission diarists describe a place of challenge, both physical and spiritual, but also of cultural and spiritual exchange. Similarly, Rachel Wheeler describes Mohican Christianity in New England, which she argues represented an intentional spiritual choice that transformed both Native and non-Native spirituality, claiming that the Moravians succeeded where Congregationalists failed partly because they were “culturally non-aggressive” colonial outsiders who lacked expansionist ambitions. This approach enabled genuine mutual learning and spiritual exchange between missionaries and Native peoples. In his recent study of Moravian theology on the margins, Ben Pietrenka claims that these liminal spaces radically upturned hierarchies of power. Indeed, such ruptures have been described by
882Katherine Gerbner in her new book âArchival Irruptionsâ as subversive discourses of power that are documented in the archives and require a radical counterreading of the traditional narratives of mission, race, and colonialization. It is against this backdrop that I investigate today the relations of agency and religion in the marginal place of Shamokin, Pa. </p> 883 884 885 886<p class="wp-block-paragraph">The town of Shamokin had long functioned as a crucial hub in a vast network of Indigenous mobility. The Moravian mission diaries of the 1740s and 50s reveal a constant movement of Indigenous peoples up and down the Susquehanna River: Tuscaroras, Cayugas, Oneidas, Mohawks, Nanticokes, and Lenape peoples are constantly arriving, departing, hunting, and passing through. Thus, Shamokin was not a static settlement but a dynamic crossroads where multiple Native nations intersected with European traders, missionaries, and colonial officials.</p> 887 888 889 890<p class="wp-block-paragraph">The Moravians’ attitude towards Shamokin evolved through contradictory emotions that traced the broader tragedy of Indigenous dispossession in the Susquehanna Valley. Initially, Zinzendorf well understood the importance of the forks of the Susquehanna as a strategic touchpoint with the powerful Haudensaunee Confederacy and its spiritual possibilityâa place where their message of salvation could be spread, where communion could be celebrated, where the gospel might take root among multiple Native nations gathered together. Yet this hope coexisted with frustration over a place that never quite became what they envisioned, where missionary efforts yielded limited lasting results, and safety couldn’t be guaranteed. </p> 891 892 893 894<p class="wp-block-paragraph">Shamokin served practical (if ethically challenging) purposes: a place to develop a relationship of trust with the Haudenosaunee, through building a blacksmithâs shop for gun repairs for Indigenous peoples. The diary is replete with references to a working landscape where Indigenous economies intersected with colonial trade networks, though increasingly on terms dictated by land sales and territorial encroachment. Whereas previous European visitors, such as John Bartram on his visit in 1743, described the place of Shamokin as ideal land for settlement, with its “peach trees, plums, excellent grapes,” and also described the Indigenous people of the area as unable to cultivate it for themselves, the Moravians saw the Indigenous population as politically sophisticated, technologically capable, and spiritually discerning, understanding and respecting their reasons for not cultivating the land according to colonial rules as being rooted in resistance to colonization.</p> 895 896 897 898<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.51.52-am.png"><img data-attachment-id="1508" data-permalink="https://katiefaull.com/2026/01/10/sacred-confluence-place-religion-and-cultural-exchange-at-the-moravian-mission-of-shamokin-1742-1755/screenshot-2026-01-10-at-7-51-52-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.51.52-am.png" data-orig-size="1904,1064" data-comments-opened="1" data-image-title="Screenshot 2026-01-10 at 7.51.52â¯AM" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.51.52-am.png?w=525" loading="lazy" width="1024" height="572" src="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.51.52-am.png?w=1024" alt="" class="wp-image-1508" srcset="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.51.52-am.png?w=1024 1024w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.51.52-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.51.52-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.51.52-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.51.52-am.png?w=1440 1440w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.51.52-am.png 1904w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a><figcaption class="wp-element-caption"><a href="http://katiefaull.net/shamokin/shamokin_emotion_wheel.html">Interactive Visualization at this link </a></figcaption></figure> 899 900 901 902<p class="wp-block-paragraph">The mission diaries reveal the dark reality of such colonial encroachment, evidenced primarily through the chaos of violence and disorder fuelled by alcohol. The diarists record regular drinking & carousing” (9/17/1745), “all night dancing & howling” (11/2/1745) where “Everybody [is] drunk” (6/5/1748, 6/9/1748) with “drunken brawls & fighting” (2/24/1749) causing “Sleepless night for missionaries” (1/11/1749) and culminating in the Penns Creek “Massacre of white neighbors” (10/16/1755) by the Western Delaware who were allied with the French. </p> 903 904 905 906<p class="wp-block-paragraph">The Moravian missionaries at Shamokin thus lived a paradox of witness and persistence amid overwhelming chaos. Between 1747 and 1755, they engaged in relentless physical laborâconstructing two mission houses, laying floors, building chimneys, repairing bridges, and erecting a smithy that became central to their relationship with the Indigenous community. Their documentation of measurements, dates, and improvements suggests both immense commitment to their work and an attempt to create order in an environment beyond their control.</p> 907 908 909 910<p class="wp-block-paragraph">The forge operated as more than a blacksmith shopâit was a tool of engagement and a testament to pragmatic adaptation. The missionaries fixed guns, made charcoal, accepted payment in hides and pelts, and deliberately kept cultivation “at the level of the Indigenous economy”
910 rather than imposing European agricultural models. Yet their economy remained perpetually precarious: starvation diets, crops ruined by frost and hail, with chickens and horses stolen or lost.</p> 911 912 913 914<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.54.42-am.png"><img data-attachment-id="1511" data-permalink="https://katiefaull.com/2026/01/10/sacred-confluence-place-religion-and-cultural-exchange-at-the-moravian-mission-of-shamokin-1742-1755/screenshot-2026-01-10-at-7-54-42-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.54.42-am.png" data-orig-size="1902,1076" data-comments-opened="1" data-image-title="Screenshot 2026-01-10 at 7.54.42â¯AM" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.54.42-am.png?w=525" loading="lazy" width="1024" height="579" src="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.54.42-am.png?w=1024" alt="" class="wp-image-1511" srcset="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.54.42-am.png?w=1024 1024w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.54.42-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.54.42-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.54.42-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.54.42-am.png?w=1440 1440w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.54.42-am.png 1902w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a></figure> 915 916 917 918<p class="wp-block-paragraph">Yet amid this distress, the Moravians maintained remarkably disciplined spiritual practice. They held communion services, foot-washing ceremonies, and, in the 1750s, lovefeasts requiring sugar and tea, Easter dawn services at the turnip field where Brother Hagen had been buried, and services that ran until 2 a.m. The stark contrast is captured in Christmas observed with lovefeast while chaos reigned outside. Their principled Sabbath observanceârefusing to let Indians demand that they work at the forge on those daysâled to “astonishing questions” even as it was criticized for interfering with economic needs. One poignant detail reveals both their vulnerability and their peaceful intervention: a brawl “silenced by missionary’s singing.”</p> 919 920 921 922<p class="wp-block-paragraph">By 1755, the mission’s fragile stability collapsed. Advised to flee (advice “disregarded”), threatened with land claims, facing “bloody action by hostile Indians,” they finally witnessed the “massacre of white neighbors” in October. The mission house and forge were offered for sale with no date givenâa poignant detail suggesting the uncertainty of when they could actually leave.</p> 923 924 925 926<p class="wp-block-paragraph">The archival evidence clearly shows that the Moravians at Shamokin operated within Indigenous political and cultural frameworks, adapting themselves to Native authority, while simultaneously navigating colonial politics. When Shikellamy held a Nanticoke Council in 1747 to address the issue of two Nanticokes who had been shot with arrows, the Moravians participated by preparing food “which they placed before the council”âthus serving the Indigenous political process rather than directing it. Significantly, when the Nanticokes showed reluctance to listen to Shikellamy, the Moravians attributed this to “
926not to some essential notion of their race but rather to them being surrounded by traders,” placing blame on colonial disruption rather than on any inferred Indigenous characteristic.</p> 927 928 929 930<p class="wp-block-paragraph">Cultural exchange flowed in multiple directions. In 1757, Moravian visitors to a Shawnee village on the North Branch were invited to a sweat lodge and accepted, afterwards enjoying an evening concert of European chorales and music for strings played on violins provided by the Indiansâa remarkable scene of reciprocal hospitality and shared musicality. Medical practices also bridged cultures: on July 10, 1747, several Indians came to Brother Hagen to be bled, reflecting a shared humoral worldview where both Moravian and Indigenous medicine understood the body as a system of flows requiring balance.</p> 931 932 933 934<p class="wp-block-paragraph">Yet the missionaries also practised strategic isolation, maintaining strict “aloofness from traders” who were “strictly kept out of the house.” This wasn’t cultural superiority but a survival strategy in an environment where traders brought the twin scourges of alcohol and violence. The Moravians navigated a careful path: adapting to Indigenous authority and participating in Native cultural life while protecting their mission space from the destabilizing forces of the colonial economy. Their approach recognized that the greatest threats to peaceful coexistence came not from Indigenous peoples but from European traders whose liquor traffic undermined the very communities the Moravians sought to serve.</p> 935 936 937 938<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.56.32-am.png"><img data-attachment-id="1513" data-permalink="https://katiefaull.com/2026/01/10/sacred-confluence-place-religion-and-cultural-exchange-at-the-moravian-mission-of-shamokin-1742-1755/screenshot-2026-01-10-at-7-56-32-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.56.32-am.png" data-orig-size="1904,1068" data-comments-opened="1" data-image-title="Screenshot 2026-01-10 at 7.56.32â¯AM" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.56.32-am.png?w=525" loading="lazy" width="1024" height="574" src="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.56.32-am.png?w=1024" alt="" class="wp-image-1513" srcset="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.56.32-am.png?w=1024 1024w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.56.32-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.56.32-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.56.32-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.56.32-am.png?w=1440 1440w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.56.32-am.png 1904w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a><figcaption class="wp-element-caption"><a href="http://katiefaull.net/shamokin/smithy_network.html">Interactive visualization is at this link </a></figcaption></figure> 939 940 941 942<p class="wp-block-paragraph">The smithy at Shamokin was clearly the economic and relational heart of the mission. The Moravians structured its operation to align with Indigenous economic patterns rather than imposing European models. Indians were “kept on the preferred list,” receiving priority service, while payment came in hides and pelts through immediate exchange, avoiding the debt relationships that characterised exploitative trader practices. The forge offered practical services: repairing guns, manufacturing charcoal, and meeting community needs on a self-supporting basis. This economic philosophy extended to their agricultural practices: they explicitly kept “farming activities on the level of Indian economy” and maintained “agricultural enterprises at a minimum.” Rather than establishing a European-style plantation that would signal territorial claims and economic dominance, the Moravians adapted to Indigenous economic patterns, using the smithy as a tool of engagement that served the community without attempting to transform it. </p> 943 944 945 946<p class="wp-block-paragraph">On August 2, 1747, letters from Bethlehem arrived (always a source of joy), but this time with the critical news that agreement had been reached with the Colonial government to build the smithy. Shikellamy calls a council of the Indigenous leaders, which permits Bishop Spangenberg to speak through his letters, composed in Onondaga and signed with his Haudenosaunee name, Tâgirhitonti. That same evening, the Moravians celebrated their first communion, thus demonstrating that work and sacred life were intertwined. Hagen writes in the diary, “How we felt at this communion with our Lord I cannot describe. It was also important to us because it is the first one here in the wilderness, perhaps as long as the forest has stood.” </p> 947 948 949 950<p class="wp-block-paragraph">But the smithy was much more than a place of work- it was central to the Moraviansâ mission at Shamokin, c
950onstructed and operated by them. In this interior space, they controlled who could enter and when, and who could have work done and when. According to the agreement with Shikellamy, it was Indigenous agency that decided whether the warriors needed to pay for the work. The space of the smithy, also, demanded a moral position in which the Moravians could not avoid complicity in the repair of arms. Every decision they made demanded a moral choice and left them no space for passivity in the face of conflict. </p> 951 952 953 954<p class="wp-block-paragraph">Looking at the smithy as a fulcrum of emotion and agency, we can view this diagram which us designed to show emotions connected to the smithy over time. For example, if one wants to talk of an emotional register, the smithy in 1755 is a place of impossible choices for Brother Wesa. A place that had once been a space of Shikellamyâs companionship (1747-8) had become a site of trauma (1755) where Wesa is forced to repair the bloodstained weapons of war.</p> 955 956 957 958<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.59.17-am.png"><img data-attachment-id="1517" data-permalink="https://katiefaull.com/2026/01/10/sacred-confluence-place-religion-and-cultural-exchange-at-the-moravian-mission-of-shamokin-1742-1755/screenshot-2026-01-10-at-7-59-17-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.59.17-am.png" data-orig-size="1902,1078" data-comments-opened="1" data-image-title="Screenshot 2026-01-10 at 7.59.17â¯AM" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.59.17-am.png?w=525" loading="lazy" width="1024" height="580" src="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.59.17-am.png?w=1024" alt="" class="wp-image-1517" srcset="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.59.17-am.png?w=1024 1024w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.59.17-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.59.17-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.59.17-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.59.17-am.png?w=1440 1440w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-7.59.17-am.png 1902w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a><figcaption class="wp-element-caption"><a href="http://katiefaull.net/shamokin/river_network.html">Interactive visualization is at this link </a></figcaption></figure> 959 960 961 962<p class="wp-block-paragraph">If we perform the same analysis for the Susquehanna River, we can see that the river serves as an antidote to the ethical conflict in the smithy. It belongs to the realm of nature, an open force of nature beyond human control in a pre-existing landscape. It acts independently of human will, flooding, freezing, and flowing. Moravians respond to it but do not control it. It also offers a morally neutral territory, carrying warriors up and downstream. It offers danger through its rocks, riffles, and ice floes. Yet it is also deeply embedded in colonial geography, defining the boundaries of lawful settlement. The river has a social function, too, linking Shamokin with the Wyoming Valley (one of Zinzendorfâs original Heiden Collegia).</p> 963 964 965 966<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.01.41-am.png"><img data-attachment-id="1519" data-permalink="https://katiefaull.com/2026/01/10/sacred-confluence-place-religion-and-cultural-exchange-at-the-moravian-mission-of-shamokin-1742-1755/screenshot-2026-01-10-at-8-01-41-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.01.41-am.png" data-orig-size="1904,1074" data-comments-opened="1" data-image-title="Screenshot 2026-01-10 at 8.01.41â¯AM" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.01.41-am.png?w=525" loading="lazy" width="1024" height="577" src="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.01.41-am.png?w=1024" alt="" class="wp-image-1519" srcset="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.01.41-am.png?w=1024 1024
966w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.01.41-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.01.41-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.01.41-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.01.41-am.png?w=1440 1440w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.01.41-am.png 1904w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a><figcaption class="wp-element-caption"><a href="https://katiefaull.net/shamokin/shamokin_network.html">Interactive visualization at this link</a></figcaption></figure> 967 968 969 970<p class="wp-block-paragraph">But not only are places linked to emotion; so are people. First, references to specific places are accompanied by specific sentiments in the diary narrative (of course, there are multiple diarists, and their reactions to people and places also determine the emotional index).</p> 971 972 973 974<p class="wp-block-paragraph">Interestingly, Bethlehem is always seen as a place of refuge, frequently referred to during this period by those on mission work as âdas Kripplein,â the little manger. People are also associated with emotions: Shikellamy is always a friend and protector, and when he dies, his sons, Johan and Logan, inherit his role but are not as intimately involved in the work of the smithy.</p> 975 976 977 978<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.03.43-am.png"><img data-attachment-id="1522" data-permalink="https://katiefaull.com/2026/01/10/sacred-confluence-place-religion-and-cultural-exchange-at-the-moravian-mission-of-shamokin-1742-1755/screenshot-2026-01-10-at-8-03-43-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.03.43-am.png" data-orig-size="1906,1074" data-comments-opened="1" data-image-title="Screenshot 2026-01-10 at 8.03.43â¯AM" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.03.43-am.png?w=525" loading="lazy" width="1024" height="577" src="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.03.43-am.png?w=1024" alt="" class="wp-image-1522" srcset="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.03.43-am.png?w=1024 1024w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.03.43-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.03.43-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.03.43-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.03.43-am.png?w=1440 1440w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.03.43-am.png 1906w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a></figure> 979 980 981 982<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.04.16-am.png"><img data-attachment-id="1523" data-permalink="https://katiefaull.com/2026/01/10/sacred-confluence-place-religion-and-cultural-exchange-at-the-moravian-mission-of-shamokin-1742-1755/screenshot-2026-01-10-at-8-04-16-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.04.16-am.png" data-orig-size="1900,1076" data-comments-opened="1" data-image-title="Screenshot 2026-01-10 at 8.04.16â¯AM" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.04.16-am.png?w=525" loading="lazy" width="1024" height="579" src="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.04.16-am.png?w=1024" alt="" class="wp-image-1523" srcset="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.04.16-am.png?w=1024 1024
982w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.04.16-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.04.16-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.04.16-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.04.16-am.png?w=1440 1440w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.04.16-am.png 1900w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a></figure> 983 984 985 986<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.05.08-am.png"><img data-attachment-id="1525" data-permalink="https://katiefaull.com/2026/01/10/sacred-confluence-place-religion-and-cultural-exchange-at-the-moravian-mission-of-shamokin-1742-1755/screenshot-2026-01-10-at-8-05-08-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.05.08-am.png" data-orig-size="1892,1080" data-comments-opened="1" data-image-title="Screenshot 2026-01-10 at 8.05.08â¯AM" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.05.08-am.png?w=525" loading="lazy" width="1024" height="584" src="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.05.08-am.png?w=1024" alt="" class="wp-image-1525" srcset="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.05.08-am.png?w=1024 1024w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.05.08-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.05.08-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.05.08-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.05.08-am.png?w=1440 1440w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.05.08-am.png 1892w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a></figure> 987 988 989 990<p class="wp-block-paragraph">The sense of sacred place at Shamokin contrasts sharply with that of the Moravian North Branch mission sitesâparticularly Friedenshütten (“Huts of Peace”) (1768-1772) and Scheschquehannunk (1769-1772)âboth established between Pontiac’s Rebellion and the American Revolution. These later “Places of Peace” were intentional Christian communities led by converts such as Johannes Papunhank (a Munsee religious leader baptised by David Zeisberger). Friedenshütten embodied the Moravian mission vision that had eluded Shamokin: a thriving mission town with substantial infrastructure, agricultural prosperity, and a vibrant liturgical life that earned admiration from colonial officials and Indigenous leaders alike. The community erected impressive buildings, including a meeting house with glass windows and a belfry, produced abundant harvests that fed both residents and countless visitors, and grew from fourteen to forty-seven communion participants. Their sophisticated governance structures, bilingual education, and extraordinary hospitalityâextended even when it strained their own resourcesâdemonstrated Indigenous Christian agency and strategic cultural competence. Yet this success contained its own vulnerability. Built on disputed land, caught between competing political pressures, and ultimately forced to abandon everything on May 3, 1772, Friedenshütten revealed the brutal reality that no amount of prosperity, spiritual commitment, or colonial admiration could protect Indigenous peoples from the violence of expansion and the fundamental insecurity of their land rights. Where Shamokin had struggled against chaos, Friedenshütten achieved everything the Moravians envisionedâand still could not survive.</p> 991 992 993 994<p class="wp-block-paragraph">To return to the questions with which I began this presentation: did landscape play a role in the choice of mission in a way that was not only defined by utility and strategic advantage? Did landscapes themselves hold sacred value? And if so, how did this concept differentiate itself from indigenous concepts of sacred landscapes? I would argue that landscape of Shamokin was selected strategically but be
994came sacred though the 8 years of the mission being active there. Shamokin was selected strategically: Shikellamy’s invitation, Six Nations council site, smithy opportunity. But eight years of dwelling transformed it. The missionaries noticed the river’s beauty (“like warp and weft”), tended Brother Hagen’s grave with pre-dawn visits, called their new house “this dear little place” and composed a hymn for it. They left “not without little tear.” Thus landscape accumulated sacredness through relationship, not geography.</p> 995 996 997 998<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.06.28-am.png"><img data-attachment-id="1526" data-permalink="https://katiefaull.com/2026/01/10/sacred-confluence-place-religion-and-cultural-exchange-at-the-moravian-mission-of-shamokin-1742-1755/screenshot-2026-01-10-at-8-06-28-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.06.28-am.png" data-orig-size="1906,1068" data-comments-opened="1" data-image-title="Screenshot 2026-01-10 at 8.06.28â¯AM" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.06.28-am.png?w=525" loading="lazy" width="1024" height="573" src="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.06.28-am.png?w=1024" alt="" class="wp-image-1526" srcset="https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.06.28-am.png?w=1024 1024w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.06.28-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.06.28-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.06.28-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.06.28-am.png?w=1440 1440w, https://katiefaull.com/wp-content/uploads/2026/01/screenshot-2026-01-10-at-8.06.28-am.png 1906w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a></figure> 999 1000 1001 1002<h3 class="wp-block-heading"><strong>BETHLEHEM was a </strong>permanent sacred, always positive across all periods. Letters from there “like honey and balsam.” The place they couldn’t stop longing for.</h3> 1003 1004 1005 1006<p class="wp-block-paragraph"><strong>THE RIVER:</strong> Theodicy sacred. Sacred when God acted through it – the flood became Noah’s ark, dangerous falls became deliverance sites. Natural danger without moral culpability.</p> 1007 1008 1009 1010<p class="wp-block-paragraph"><strong>SHAMOKIN:</strong> Relational sacred. Sacred through Shikellamy’s daily protection, through communion’s “unspeakable proximity.” But this sacredness evaporated when relationships fractured in 1755.</p> 1011 1012 1013 1014<p class="wp-block-paragraph">The emotional geography reveals that the sacred for the Moravians wasn’t fixed in land but in relationships and divine action. How did this understanding differ from Indigenous sacred landscapes? The Shamokin diary shows that both groups navigated the tension between place and the need to be mobile. Therefore, the relationship to place was not simply “fixed” or “portable”. For the Moravians, Christ is portable (they can worship anywhere). However, through the text we can see that their emotions showed a
1014strong longing for Bethlehem, and when crisis arose, it forced a flight to their permanent sacred centre.</p> 1015 1016 1017 1018<p class="wp-block-paragraph">For the INDIGENOUS PEOPLES, place was vital to rituals of identity. For example, the Nanticoke reburied their departedâs bones, the islands in the river were places for council fires and decision making, the land and forest and water were places for the hunt and trade. At the same time the indigenous people demonstrate strategic mobility (seasonal migration, dispersal under pressure) and also, most importantly, exercised agency over who could stay, who had to leave Shamokin. The critical difference was that Moravians <em>could</em> leave because Bethlehem remained secure. Indigenous people maintained protocols through displacement because colonial violence destroyed their sacred places.</p> 1019 1020 1021 1022<p class="wp-block-paragraph">The Moravians sought a “portable sacred” – Christ present anywhere. But the emotional geography of the Shamokin diary reveals they couldn’t escape place through theology, in that they couldn’t worship safely without Indigenous protection (Shikellamy made devotion possible); they couldn’t resolve moral complicity in one place (the forge), so they fled to another (the river) where suffering could be explained theologically. And finally, they couldn’t stop longing for one specific place (Bethlehem).</p> 1023 1024 1025 1026<p class="wp-block-paragraph">Meanwhile, Indigenous people maintained sacred obligations to specific places (returning bones, ritual sites) while strategically adapting to colonial violence – demonstrating not attachment vs. mobility, but agency under impossible circumstances. Colonial violence, not theology or culture, determined who kept their sacred places. The Moravians fled to Bethlehem. Indigenous people were displaced from Shamokin. Both groups’ relationship to landscape was relational, adaptive, and vulnerable – but only one group had a secure sacred center to return to.</p> 1027 1028 1029 1030<p class="wp-block-paragraph">Therefore, landscape mattered beyond utility, but it became sacred through dwelling, not through inherent geography. Landscapes held sacred value for the Moravians – but through relationships, divine action, and community, not fixed spiritual power. This differed from Indigenous concepts – but both groups navigated place/mobility more than simple binaries suggest. The emotional geography reveals that vulnerability, not belief, shaped the sacred landscape. And, at least for a while, Indigenous agency determined who could stay.</p> 1031 </div><!-- .entry-content --> 1032 1033 1034</article><!-- #post-1493 --> 1035 1036<article id="post-1407" class="post-1407 post type-post status-publish format-standard has-post-thumbnail hentry category-papers-and-publications category-spatial-thinking tag-missions tag-moravian-missions tag-susquehanna-river"> 1037 <header class="entry-header"> 1038 <div class="entry-meta"><span class="screen-reader-text">Posted on</span> <a href="https://katiefaull.com/2023/10/16/places-of-peace-moravian-missions-on-the-north-branch-of-the-susquehanna-1769-1772/" rel="bookmark"><time class="entry-date published" datetime="2023-10-16T20:23:42-05:00">October 16, 2023</time><time class="updated" datetime="2026-01-22T07:40:51-05:00">January 22, 2026</time></a></div><!-- .entry-meta --><h2 class="entry-title"><a href="https://katiefaull.com/2023/10/16/places-of-peace-moravian-missions-on-the-north-branch-of-the-susquehanna-1769-1772/" rel="bookmark">Places of Peace: Moravian Missions on the North Branch of the Susquehanna 1769-1772</a></h2> </header><!-- .entry-header --> 1039 1040 <div class="post-thumbnail"> 1041 <a href="https://katiefaull.com/2023/10/16/places-of-peace-moravian-missions-on-the-north-branch-of-the-susquehanna-1769-1772/"> 1042 <img width="2000" height="1200" src="https://katiefaull.com/wp-content/uploads/2019/05/friedenshucc88tten-.png?w=2000&h=1200&crop=1" class="attachment-twentyseventeen-featured-image size-twentyseventeen-featured-image wp-post-image" alt="" decoding="async" loading="lazy" srcset="https://katiefaull.com/wp-content/uploads/2019/05/friedenshucc88tten-.png?w=2000&h=1200&crop=1 2000w, https://katiefaull.com/wp-content/uploads/2019/05/friedenshucc88tten-.png?w=150&h=90&crop=1 150w, https://katiefaull.com/wp-content/uploads/2019/05/friedenshucc88tten-.png?w=300&h=180&crop=1 300w, https://katiefaull.com/wp-content/uploads/2019/05/friedenshucc88tten-.png?w=768&h=461&crop=1 768w, https://katiefaull.com/wp-content/uploads/2019/05/friedenshucc88tten-.png?w=1024&h=614&crop=1 1024w, https://katiefaull.com/wp-content/uploads/2019/05/friedenshucc88tten-.png?w=1440&h=864&crop=1 1440w" sizes="(max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" data-attachment-id="1307" data-permalink="https://katiefaull.com/friedenshucc88tten/" data-orig-file="https://katiefaull.com/wp-content/uploads/2019/05/friedenshucc88tten-.png" data-orig-size="3108,2296" data-comments-opened="1" data-image-title="friedenshucc88tten-" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2019/05/friedenshucc88tten-.png?w=525" /> </a> 1043 </div><!-- .post-thumbnail --> 1044 1045 <div class="entry-content"> 1046 1047<p class="wp-block-paragraph">
1047Lecture delivered at the Dietrich Theater, Tunkhannock, PA on October 15, 2023</p> 1048 1049 1050 1051<p class="wp-block-paragraph">Thank you for the invitation to speak today at the Dietrich Theater in Tunkhannock, standing on the traditional lands of the Munsee, Lenapehoking and Susquehannock Indians. </p> 1052 1053 1054 1055<p class="wp-block-paragraph">I titled this talk âPlaces of Peaceâ and intentionally did not add a question mark. As I will try to show, there were certainly tensions on the North Branch of the Susquehanna River, both in the Moravian Indian villages of Friedenshütten and Scheschquehannunk between the Mahican and Delaware (Unami and Munsee) residents, and with their neighbours, both settlers and Native Americans, and also in outward-facing discussions with the Haudenosaunee to the north, specifically the Cayuga nationâs chief and the Colonial Superintendent of Indian Affairs, Colonel William Johnson. But, since the outbreak of the French and Indian war and the subsequent Pontiacâs Rebellion, the villages were places of relative peace in comparison with the violence and bloodshed that was occurring as a result of increasing racial tensions between the white settlers and ANY Native Americans further down the Susquehanna River.</p> 1056 1057 1058 1059<p class="wp-block-paragraph">What I would like to discuss today is how this place â from the mouth of the Lackawanna up to what is now the New York/Pennsylvania border – was briefly a place of relative stability and environmental wealth for groups of displaced Moravian Indians, Mohican, Unami and Munsee speaking, who were caught up in both the religious awakening that swept up and down the Susquehanna River in the 1740s and the redefinition and renegotiation of tribal identities in Native communities in the Susquehanna Valley.</p> 1060 1061 1062 1063<p class="wp-block-paragraph">To help me in this work, I draw on my own long involvement with the records of the Moravian Church in the North American missions, in particular the deep research for my forthcoming book on the Shamokin mission which predated these North Branch missions by 10-15 years but which contains some of the same actors. Common themes for that research project and this one include the historical work of scholars such as Jane Merritt on the contribution of women missionaries to the intercultural exchanges in Pennsylvania, my own work on trade and missions in early Pennsylvania; the recent revisioning of this time and place by scholars such as Richard Pointer, in his remarkable âbiographyâ of Papunhank, the Munsee religious leader that was published in 2020. Also vital to my work is Amy Schuttâs important essay on tribal identities in Moravian missions on the North Branch; and, as we end today, Rachel Wheeler and Sarah Eyerlyâs reconstructions of the soundscapes of Moravian mission landscapes. Much of this work is based on the deciphering of the archival records of the Moravian Church, held in Bethlehem PA and also available through Gale Cengage online (if you can read archaic German script).</p> 1064 1065 1066 1067<p class="wp-block-paragraph">There are also certain central figures that pervade this work:</p> 1068 1069 1070 1071<ul class="wp-block-list"> 1072<li>The Moravian missionary, David Zeisberger</li> 1073 1074 1075 1076<li>The Munsee “Prophet” (John) Papunhank, baptized into the Moravian Church by Zeisberger</li> 1077 1078 1079 1080<li>Job Chillaway and his brother Billy, residents and later title holders to the lands of Wyalsuing</li> 1081 1082 1083 1084<li>John Woolman, a leading Quaker whose work with Papunhank was central to his religious vision</li> 1085 1086 1087 1088<li>The Moravian missionary couples who worked in Friedenshütten and Scheschquehannunk: Johann and Margeret Jungmann (fluent in Mahican), </li> 1089 1090 1091 1092<li>Johann and Johanna Schmick (who was fluent in Mahican and wrote a Mahican dictionary)</li> 1093 1094 1095 1096<li>Johannes and Marie Roth (who was learning Munsee dialect of Delaware)</li> 1097 1098 1099 1100<li></li> 1101</ul> 1102 1103 1104 1105<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-8.54.26-pm.png"><img data-attachment-id="1409" data-permalink="https://katiefaull.com/2023/10/16/places-of-peace-moravian-missions-on-the-north-branch-of-the-susquehanna-1769-1772/screen-shot-2023-10-16-at-8-54-26-pm/" data-orig-file="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-8.54.26-pm.png" data-orig-size="1584,888" data-comments-opened="1" data-image-title="screen-shot-2023-10-16-at-8.54.26-pm" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-8.54.26-pm.png?w=525" loading="lazy" width="1024" height="574" src="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-8.54.26-pm.png?w=1024" alt="" class="wp-image-1409" srcset="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-8.54.26-pm.png?w=1024 1024
1105w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-8.54.26-pm.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-8.54.26-pm.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-8.54.26-pm.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-8.54.26-pm.png?w=1440 1440w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-8.54.26-pm.png 1584w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a></figure> 1106 1107 1108 1109<p class="wp-block-paragraph">First, who were the Moravians and why were they establishing missions to the Native Americans of the North East in the Colonial period? </p> 1110 1111 1112 1113<p class="wp-block-paragraph">Count Nicholas Ludwig von Zinzendorf was born in Dresden, the capital of Saxony in 1700. Zinzendorf was a descendent of Protestant Austrian nobility and was raised by his grandmother, Henriette Catharine von Gersdorf after his fatherâs death and his motherâs remarriage. His grandmother, an educated and talented woman, exercised great influence on the politics and pietism of the day. Zinzendorf was educated at Franckeâs school in Halle where he first encountered missionaries returning from the Lutheran mission in Tranquebar, India. </p> 1114 1115 1116 1117<p class="wp-block-paragraph">During this period in Halle, he most likely heard about emigration to North America, as in 1702 an entrepreneurial German who had lived in Pennsylvania, Daniel Falckner, had met with the leader of the school and discussed subjects as far-ranging as where the other German settlers lived, to what Native Americans ate, how they hunted, how they raised their children and how one might trade and make money. By 1727 over 20,000 Germans had settled in Pennsylvania in search of financial wealth, and religious and political freedom. </p> 1118 1119 1120 1121<p class="wp-block-paragraph">Zinzendorf developed a quite unique approach to mission work. For example, Zinzendorf claimed that the refusal of some missionaries from other denominations to mix with the non-Christians, or to live at their level of poverty, was contrary to the spirit of Christ and accordingly, baptisms were to be performed individually and not en masse, that the individualâs path to salvation was charted by means of frequent âspeakingsâ with spiritual Helpers from the same cultural and linguistic background as the candidate, and that each person was a member of a small band of people who came together regularly to discuss their spiritual growth, exchange confidences about their personal problems, encourage and forgive each other, and help each other. Such an individualistic approach toward conversion had both its benefits and drawbacks. The benefits showed themselves in the success of the missions. The drawback was that the number of converted remained small.</p> 1122 1123 1124 1125<p class="wp-block-paragraph">In 1742 Zinzendorf travelled to North America and stayed first in Philadelphia and then came up into the Lehigh Valley. From there he made several trips into Indian Country, first to the Mohican village in Shekomeko, Dutchess County NY, then he visited unsuccessfully the Shawnee in the Wyoming Valley, and also he visited Shamokin and met Shikellamy, Madame Montour and Andrew.</p> 1126 1127 1128 1129<p class="wp-block-paragraph">The Moravian mission project was just one of many vectors of colonization of Native American religion and lifeways, but arguably, the most well-meaning. Other groups had already proselytized the Native Americans of the North East, such as the Jesuits and the Presbyterians. Some Native Americans (like Madame Montour) were baptized multiple times and some, like the Oneida, Shikellamy had been baptized in his youth but was drawn to the Moraivans, perhaps especially David Zeisberger, and might well have been baptized before his untimely death in December 1748. The Moravian understanding of conversion and baptism required that each individual non-Christian should feel the call to convert within his or her heart because of the model provided by other Moravians (European or Native American) and also the need to repent. This meant that Moravian conversions were small in number, individualized, and
1129yet also more deeply internalized within Native American communities, to the extent that when asked to move within the vicinity of other non-Chrstian Native villages in the aftermath of Pontiacâs War, leaders such as Papunhank refused, citing the difficulty of maintaining their lives of faith when having to live with non-Christians.</p> 1130 1131 1132 1133<p class="wp-block-paragraph">The mission at Friedenshütten was the result of years-long negotiation and discussion with both the Colonial authorities and also with Papunhank, the Munsee religious leader who had built up a substantial town at Wyalusing in the 1750s. Born probably in 1705, maybe in upstate New York, Papunhankâs life has been masterfully pieced together by historian Richard Pointer who draws heavily on many different manuscript sources in the Moravian archives. Pointer outlines not only his biography but also the context in which he lived: an incredibly complex world of colonial expansion, Native American negotiation, betrayal, trickery, increasing racial tension, a discovery of faith, renewal, and alliance building. His story is definitely that of the Delaware peoples, as they were displaced and removed, âadoptedâ and made into rhetorical women and children by the Six Nations. Renouncing alcohol after the death of his father, Papunhank campaigned to ban the trade in rum. He visited the Society of Friends in Philadelphia (especially Anthony Benezet, the abolitionist and author of influential tracts on the shared humanity of both enslaved Africans and colonized Native Americans) and, according to Pointer, possibly met Shikellamy in Shamokin and witnessed how this effective diplomatic and negotiator for the Six Nations managed to effect a delicate balance between his peopleâs culture and priorities and the rapidly changing landscape of the Colonial period.</p> 1134 1135 1136 1137<p class="wp-block-paragraph">Papunhank desired to found his own village, where his rejection of alcohol and his awakened spirituality could determine the rhythm of life. The availability of good hunting and fertile land and access to the waterways that served as the major routes for trade led him in 1752 to settle on land at Wyalusing and build a substantial settlement. But it was not long before the hostilities of the French and Indian War which erupted in 1755 and the Delawares were split in their loyalties between the French and the British.</p> 1138 1139 1140 1141<p class="wp-block-paragraph">The fate of the Indian Moravians who had been expelled from New York state in 1744 and had moved to Gnadenhütten on the Mahoning and Nain near Bethlehem has been told many times. The hostilities of Pontiacâs Rebellion and the ensuing attacks on any Native American groups in 1763-4, converted or not, meant that the safest place for them was deemed by the Colonial authorities to be the barracks in Philadelphia. The attacks of the Paxton Boys as they were known on the Conestoga Indians in Lancaster County and then the ensuing march on Philadelphia made it clear that the âPeaceable Kingdomâ that William Penn had envisaged was now an impossibility. The perpetrators of the massacre defended their actions in a remonstrance published in 1764, claiming that the violations of the âdistressed and bleedingâ frontier were an affront to the brethren and relatives of the murdered whites. They also accused the Moravian Indians of Nain of sending messages to the Shawnee living on the Great Island to plot further murders of the white settlers along the Susquehanna River. According to historian Kevin Kenny, the Paxton Boys were not the only ones to suspect that the Moravian Indians of Nain were secretly trading with enemy Indians and supplying them with guns and ammunition. The Assemblyâs commissioners also believed that âthere is much reason to suspect the said Moravian Indians have also been principally concerned in the late Murders committed near Bethlehem, in the county of Northamptonâ (Kenny, p. 133) In response to these accusations, in October 1763 restrictions were placed on purchases of gunpowder in Nain, and the commissioners recommended that the Nain Indians be removed to Philadelphia so that their âbehavior may be more closely observed.â (ibid.) To this end, on November 8 1763 a party of 127 Indians from the missions of Nain, Wechquetank, Nazareth and Bethlehem set out for Philadelphia. </p> 1142 1143 1144 1145<p class="wp-block-paragraph">As I have discussed <a href="https://katiefaull.com/2023/06/08/the-nain-schober-house-another-bethlehem-chapter/"> in another talk</a>, the non-Indian residents of Bethlehem viewed the departure of the Indians, not only from the mission villages but also from within the very choirhouses of Bethlehem with ambivalence. Kate Carté has argued that the removal of the Nain and Wechquetank Indians was something accepted by the Bethlehem non-Indian residents and that they did not fight this decision because they had never seen them as part of their community (Engel, For Religion and Profit, p. 184) And, a few weeks after the Moravian Indians arrived in Philadelphia on November 11, they were greeted by a furious mob ready to murder them. Afraid that the Philadelphia barracks would not protect them from the mob, the Moravian Indians were moved to a former âpestilence houseâ on Province Island in the Delaware River. And there they stayed for fifteen months. Conditions were terrible in the prison. Disease was rampant. By the end of 1764, 56 of the Indians had died, nearly half of them children.  </p> 1146 1147 1148 1149<p class="wp-block-paragraph">The fate of the Nain Indians in the Philadelphia barracks was a constant source of concern for the Bethlehem Moravians. Given the political unrest and racial hatred now rampant in the Pennsylvania backcountry, that was spilling into the crowds of the cities of Philadelphia and Lancaster, it was clear that Nain could no longer be the home of Christian Indians. In September of 1764, before even a clear decision had been made as to the fate of the Indians, plans were drawn up to dismantle the buildings. After the leaders of the Indians in the barracks petitioned for their own release, they were permitted to leave the city and arr
1149ived on March 22 1765 back in Bethlehem in deep snow. They were allowed to briefly stop for a week at what remained of their old homes. Six of the fourteen houses were sold to individuals in Bethlehem on March 30, (according to Levering, one was the chapel) and then the following day a farewell lovefeast was held and on April 3 the Moravian Indians left Bethlehem for the apparent safety of Papunhankâs village of Wyalusing on the North Branch.</p> 1150 1151 1152 1153<p class="wp-block-paragraph">How come these baptized Indians, Delaware and Mohican, were invited to come to the North Branch? According to Pointer, the Muncee prophetâs village was losing its inhabitants in the early 1760s; some no longer wanted to hear his message, some were worried at the violence on the frontier and as close as the Wyoming Valley where Teedyuscungâs village had been attacked. At this point of crisis, the Moravian missionary David Zeisberger turned up in Papunhankâs village and accepted his invitation to preach. This fortuitous appearance in 1763 led to Papunhank inviting the Moravians to send a missionary to the upper North Branch; also Papunhank requested that Zeisberger baptize him into the Moravian Church. Upon baptism, he received the name, Johannes. Now a Moravian and also still the leader of his village he also recognized the threat that his people were under and for this reason joined the Nain Indians in the Philadelphia Barracks. Negotiating with the Six Nations and also the Colonial authorities, Johannes Papunhank should also be credited with arranging the removal of the remainder of the Nain Indians to Wyalusing. According to Pointer, Papunhank assumed the leadership of this new Moravian community in June 1765, preaching in the Muncee dialect of the Lenape language and also, it is thought, able to communicate with the Mohican Moravians due to his time at the Philadelphia Barracks. </p> 1154 1155 1156 1157<p class="wp-block-paragraph">The village that became known as Friedenshütten was built in 1766 in a position closer to the river than Papanhunkâs Wyalusing. <a href="https://katiefaull.com/2013/11/16/more-than-a-point-on-a-map/">The mission diary</a> reveals the day-to-day activities that sustained the community both physically and spiritually. From its beginnings in the spring of 1765, when food was scarce, to its dissolution in the summer of 1772, the town supported itself with its gardens of produce, and seasonal hunting and shad fishing. It hosted numerous parties of visiting Indian nations, some very large and very hungry, many coming for political parley, some coming to visit their family members who had converted. Reading the mission diaries that still exist only in manuscript form, a picture emerges of a vibrant community with a multi-lingual school, a Gemeinhaus (church) complete with oil paintings and a bell, log houses with glass windows, bark houses for those who preferred them, fertile kitchen gardens, and canoes tied up along the river bank.</p> 1158 1159 1160 1161<p class="wp-block-paragraph">The numbers in this community kept growing. By the end of 1765 the number was 146, by the end of 1766, 172, and by the end of 1767, 185. The population was made up of almost a third of non-baptized Native Americans, Delaware, Mohican, and also visitors from the Nanticoke, Tuscaroras, and the Cayuga, under whose oversight the lands in Wyalusing fell. Disputes did occasionally arise about the language of worship in Friedenshütten, with the Lenape speakers feeling as though they were at a disadvantage with the preponderance of services being held in Mohican. </p> 1162 1163 1164 1165<p class="wp-block-paragraph">And perhaps for that reason in 1769 a delegation of Delaware Moravians discussed the transfer of their members to the already existing village of Schih-shi-quan-nink (a Delaware name meaning a rattle made of a tortoise shell) about 13 miles upriver (or 3.5 hours on a good day). As Amy Schutt has discussed in her work on tribal identities on the Upper Susquehanna, the possible separation of the two congregations into their linguistic groupings in fact went against the Moravian mission philosophy of converted Indians seeing themselves as âone people.â However, the separation into two congregations helped relations between the two groups. </p> 1166 1167 1168 1169<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.07.42-am.png"><img data-attachment-id="1430" data-permalink="https://katiefaull.com/2023/10/16/places-of-peace-moravian-missions-on-the-north-branch-of-the-susquehanna-1769-1772/screen-shot-2023-10-17-at-8-07-42-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.07.42-am.png" data-orig-size="1592,902" data-comments-opened="1" data-image-title="screen-shot-2023-10-17-at-8.07.42-am" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.07.42-am.png?w=525" loading="lazy" width="1024" height="580" src="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.07.42-am.png?w=1024" alt="" class="wp-image-1430" srcset="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.07.42-am.png?w=1024 1024
1169w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.07.42-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.07.42-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.07.42-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.07.42-am.png?w=1440 1440w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.07.42-am.png 1592w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a></figure> 1170 1171 1172 1173<p class="wp-block-paragraph">Schechschequanunk was a smaller mission village, numbering only 53 individuals, most of whom were not communicant members, and up to half of whom were not baptized. The geographical location of the village, over 20 miles closer to the Munsee settlements on the Chemung River, meant that it attracted frequent visitors from there, many of whom were relatives of those living in the Moravian village. Some visits were also from the extended family of the Montours, especially the granddaughter of Madame Montour, Esther. The picture of âQueenâ Esther that emerges from the mission diaries is not of the bloody avenger of the Wyoming Valley but rather of a leader of the Munsee at a time of political turmoil, colonial negotiation and eventually, with the 1768 Treaty of Fort Stanwix, the prospect of imminent displacement of Native Americans, Christian or not, to lands either under the oversight of the Cayuga (todayâs Ithaca, NY) or further west. </p> 1174 1175 1176 1177<p class="wp-block-paragraph">Regardless of the threat of imminent removal (surveying of the lands began in June 1769) in both communities, the inhabitants sustained themselves according to the hunting and agricultural traditions of their cultures. There are frequent mentions of the hunting parties coming back with deer, bear and elk meat; but also of the interdiction of hunting on Sundays and the abolition of the celebration of the âbisonâ or magic hunting medicine ritual in October 1769. The communities are both plagued by wolves who attack livestock repeatedly and thus necessitate the building of a fence around the Friedenshütten village. In March, the inhabitants (women) would leave for the sugar camps where maple sap was tapped and boiled day and night. Corn was planted in late May, when shad were also fished for. Schoolbooks for English spelling were distributed, and the children were reported to be eager learners, and a new schoolhouse was erected to hold the growing population in Freidenshütten. Johannes Roth would bring communicant members of Scheschquinunk down to Friedenshütten for Communion and Easter celebrations. </p> 1178 1179 1180 1181<p class="wp-block-paragraph">But in amongst all this activity directed towards building a secure and sustainable settlement, the Moravian Indians were frequently reminded of the insecurity of their right to be on this land. Job Chillaway had filed a legal claim to the lands with the Colonial authorities; Chief Gagohunt of the Cayuga was encouraging the Delaware to move north out of Pennsylvania; David Zeisberger was heeding the invitation of other Delaware chiefs to move west into Ohio country, where the precarity of the property rights in Wyalusing would be unimportant. Johannes Papunhank was however committed to staying put. </p> 1182 1183 1184 1185<p class="wp-block-paragraph">Then in September 1771 out of seemingly nowhere, Job Chilloway and others brought accusations of witchcraft against Johannes Panpunhank. This was the final straw in the fight over the land and rights, and although in October chiefs from the Conoy, Nanticoke, Minisink, and Cayuga all refuted the lies told about Papunhankâs sorcery, the distrust stuck. Three weeks later the moving plan to Ohio country was announced which was to be completed by the end of May 1772. Chief Netawatwees of the Delaware council at Gekelemukpechünk had received reports that the way in which the Indians at Wyalusing could live as both Christians and Indians was good and therefore invited them to come west. The message was delivered through Delaware leader Wangomen and then through another leader, Killbuck.</p> 1186 1187 1188 1189<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.09.49-am.png"><img data-attachment-id="1432" data-permalink="https://katiefaull.com/2023/10/16/places-of-peace-moravian-missions-on-the-north-branch-of-the-susquehanna-1769-1772/screen-shot-2023-10-17-at-8-09-49-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.09.49-am.png" data-orig-size="1582,888" data-comments-opened="1" data-image-title="screen-shot-2023-10-17-at-8.09.49-am" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.09.49-am.png?w=525" loading="lazy" width="1024" height="574" src="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.09.49-am.png?w=1024" alt="" class="wp-image-1432" srcset="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.09.49-am.png?w=1024 1024
1189w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.09.49-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.09.49-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.09.49-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.09.49-am.png?w=1440 1440w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.09.49-am.png 1582w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a></figure> 1190 1191 1192 1193<p class="wp-block-paragraph">As the 19th-century historian of the Moravian Church William Reichel writes, âThe order for the survey at Wyalusing in favour of Job Cilloway is dated the 20th of May, 1772.â The survey was made by John Lukens, Surveyor General. 16th Sept 1773. As we can see from this beautiful digitally restored image of the original survey, completed by Bob Lissa here in Tunkhannock and donated by David Buck, the land covered 623 acres and began on the eastern side of the North Branch at the mouth of the Wyalusing Creek, extended up the side of the creek 139 perches and then over and back to the river. It was part of the Proprietories âManor of Pomfretâ but was called Dundee Manor. The price was 784 pounds.</p> 1194 1195 1196 1197<p class="wp-block-paragraph">Why should we be concerned about this history today? </p> 1198 1199 1200 1201<p class="wp-block-paragraph">First, this history of complexity and multi-layered identities compounded by place is still with us today; in the place names, the landscapes, the environment that survives from nearly three hundred years ago. As you know, progress towards restoring the environmental health of the river is being made with the help of DCNR and other non-governmental bodies: dams are being removed and fish ladders are being built to allow for the shad to return. New state parks along the river are being created (Vosburg Neck and PA Highlands â last site of Susquehannock village down in York County).</p> 1202 1203 1204 1205<p class="wp-block-paragraph">Also scholars are using the internet to open up new public-facing research. Indigenous artists, filmmakers, musicians, are writing this history from their perspective for the audience of today. An example is this powerful retelling of the Conestoga Indian massacre.</p> 1206 1207 1208 1209<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.10.58-am.png"><img data-attachment-id="1434" data-permalink="https://katiefaull.com/2023/10/16/places-of-peace-moravian-missions-on-the-north-branch-of-the-susquehanna-1769-1772/screen-shot-2023-10-17-at-8-10-58-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.10.58-am.png" data-orig-size="1564,888" data-comments-opened="1" data-image-title="screen-shot-2023-10-17-at-8.10.58-am" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.10.58-am.png?w=525" loading="lazy" width="1024" height="581" src="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.10.58-am.png?w=1024" alt="" class="wp-image-1434" srcset="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.10.58-am.png?w=1024 1024w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.10.58-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.10.58-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.10.58-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.10.58-am.png?w=1440 1440w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.10.58-am.png 1564w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a></figure> 1210 1211 1212 1213<p class="wp-block-paragraph">Other recent public-facing work that focuses on the links between contemporary Native American populations and this history of peaceful coexistence can be found in the work of Rachel Wheeler and Sarah Eyerly (<a href="https://oireader.wm.edu/open_wmq/singing-box-331/">
1213https://oireader.wm.edu/open_wmq/singing-box-331/</a>).</p> 1214 1215 1216 1217<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.11.41-am.png"><img data-attachment-id="1435" data-permalink="https://katiefaull.com/2023/10/16/places-of-peace-moravian-missions-on-the-north-branch-of-the-susquehanna-1769-1772/screen-shot-2023-10-17-at-8-11-41-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.11.41-am.png" data-orig-size="1572,886" data-comments-opened="1" data-image-title="screen-shot-2023-10-17-at-8.11.41-am" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.11.41-am.png?w=525" loading="lazy" width="1024" height="577" src="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.11.41-am.png?w=1024" alt="" class="wp-image-1435" srcset="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.11.41-am.png?w=1024 1024w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.11.41-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.11.41-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.11.41-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.11.41-am.png?w=1440 1440w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.11.41-am.png 1572w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a></figure> 1218 1219 1220 1221<p class="wp-block-paragraph">They write of this project: âReading more deeply in the mission records made clear that these hymns were a significant element of congregational life in Mohican-Moravian communities such as Shekomeko, New York, and Gnadenhütten, Pennsylvania, in the mid-eighteenth century. They were sung to and by the sick and the dying. They were sung at gravesides. They were sung by men while hunting. They were sung at communal feasts. They were sung for visitors and when traveling to other communities, both Native and European American. They were sung to bring comfort, to call spiritual power, and to create and fortify community.<a href="https://oieahc.wm.edu/digital-projects/oi-reader/singing-box-331-rachel-wheeler-sarah-eyerly/footnotes#1">1</a> And as written documents, the hymnbooks have become important cultural and linguistic records, silently preserving this tradition of Mohican-Moravian hymnody for more than 250 years. As material objects, the hymnbooks in Box 331 are an important, but limited, representation of what was once a living, aural tradition of hymn singing.â</p> 1222 1223 1224 1225<p class="wp-block-paragraph">Careful historical research allows us to reconnect and rework the past into the present. Again, Eyerly and Wheeler have worked with the Stockbridge Mohican Munsee population to âresound the compositions of Josuaâ so we may listen to the past. And in fact today in Nazareth, Dr Eyerly is giving the Zug lecture at the Moravian Historical Society on her book Singing in the Wilderness which includes a collective singing of Moravian hymns in multiple languages. Don’t worry, I wonât ask you to do that!</p> 1226 1227 1228 1229<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.12.13-am.png"><img data-attachment-id="1437" data-permalink="https://katiefaull.com/2023/10/16/places-of-peace-moravian-missions-on-the-north-branch-of-the-susquehanna-1769-1772/screen-shot-2023-10-17-at-8-12-13-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.12.13-am.png" data-orig-size="1560,884" data-comments-opened="1" data-image-title="screen-shot-2023-10-17-at-8.12.13-am" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.12.13-am.png?w=525" loading="lazy" width="1024" height="580" src="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.12.13-am.png?w=1024" alt="" class="wp-image-1437" srcset="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.12.13-am.png?w=1024 1024
1229w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.12.13-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.12.13-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.12.13-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.12.13-am.png?w=1440 1440w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.12.13-am.png 1560w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a></figure> 1230 1231 1232 1233<p class="wp-block-paragraph"><strong>Conclusion</strong></p> 1234 1235 1236 1237<p class="wp-block-paragraph">I conclude my talk today on places of peace in amongst daily reports of war from Ukraine and most recently from Israel and Palestine. One could say that both of these conflicts have at their core claims to land, whose claims predate whose, and who has a right to live on which lands. As one political scientist has recently said in relation to the issue of economic development in the Global South, without clear title to land, no one will or can invest in building industries and infrastructure. This problem is at the root of economic underdevelopment in countries like Haiti. And indeed one can say the same for the desire for economic development here in Colonial Pennsylvania.</p> 1238 1239 1240 1241<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.12.36-am.png"><img data-attachment-id="1438" data-permalink="https://katiefaull.com/2023/10/16/places-of-peace-moravian-missions-on-the-north-branch-of-the-susquehanna-1769-1772/screen-shot-2023-10-17-at-8-12-36-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.12.36-am.png" data-orig-size="1562,892" data-comments-opened="1" data-image-title="screen-shot-2023-10-17-at-8.12.36-am" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.12.36-am.png?w=525" loading="lazy" width="1024" height="584" src="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.12.36-am.png?w=1024" alt="" class="wp-image-1438" srcset="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.12.36-am.png?w=1024 1024w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.12.36-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.12.36-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.12.36-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.12.36-am.png?w=1440 1440w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-17-at-8.12.36-am.png 1562w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a></figure> 1242 1243 1244 1245<p class="wp-block-paragraph">The survey map I show here, also digitally restored thanks to Bob Lissa here in Tunkhannock, is from a collection published by the State of Pennsylvania in 1895 that brought together as many of the land surveys from the Colonial period that had survived a fire in the state printing shop. The volume is entitled Draughts of the Proprietaries Manors. About ten years ago I was handed a copy of this volume with its cover tattered, some pages missing, others covered in river silt from the 1972 flood after Hurricane Agnes inundated the Susquehanna Valley. The donor told me to take it and make good use of it as he knew that I worked on the history of the Susquehanna River. For a long time, the maps lay on the kitchen table of a colleague of mine, waiting for him to help to locate the places on these beautiful drafts on a map of Pennsylvania today. Well, he never quite got around to it. So I showed the volume to another friend, Dave Buck, and, once, thanks to Dave, Bob’s daughter Alianna had done her digital magic, we could work with digitized printouts of the maps. So together we poured over the maps, trying to work out where each Manor might lie. Dave had been trained as a surveyor so he pulled out a pencil and started making calculations about rods, and perches, and chains (which was all quite foreign to me) and turned the maps this way and that to try to make them fit. But they just wouldn’
1245t. So I did some digging around in some databases and found a very helpful article about surveying in early Pennsylvania that confirmed our fears. Some of these terrains were just so hard to traverse, let alone lay down chains to measure, that the surveyor just made it up. Ugh! </p> 1246 1247 1248 1249<p class="wp-block-paragraph">The reason I bring this up is that the non-Native or non-indigenous notion of land ownership is predicated on surveys and measurements and limits and boundaries that give us ârightsâ over that area. But if those boundaries are fictions then what happens? Wyalusing and Friedenshütten were abandoned because the land on which they stood had been âsoldâ or signed over by multiple agents; the Proprietaries, the Six Nations, the Chilloways and Johann Papunhank. The places of peace that were for a short time here on the North Branch became sites of contention. When the Moravian Indians left Friedenhütten for Ohio country, they tolled the chapel bell as they floated the canoes down the river until they turned the bend in the river below Sugar Run and lost sight of their homes at the Huts of Peace.</p> 1250 1251 1252 1253<p class="wp-block-paragraph">Thank you!</p> 1254 </div><!-- .entry-content --> 1255 1256 1257</article><!-- #post-1407 --> 1258 1259<article id="post-1217" class="post-1217 post type-post status-publish format-standard hentry category-papers-and-publications category-research category-spatial-thinking"> 1260 <header class="entry-header"> 1261 <div class="entry-meta"><span class="screen-reader-text">Posted on</span> <a href="https://katiefaull.com/2023/10/16/race-religion-and-iron-african-moravians-and-knowledge-networks-in-the-colonial-mid-atlantic/" rel="bookmark"><time class="entry-date published" datetime="2023-10-16T20:03:06-05:00">October 16, 2023</time><time class="updated" datetime="2026-01-22T07:41:35-05:00">January 22, 2026</time></a></div><!-- .entry-meta --><h2 class="entry-title"><a href="https://katiefaull.com/2023/10/16/race-religion-and-iron-african-moravians-and-knowledge-networks-in-the-colonial-mid-atlantic/" rel="bookmark">Race, Religion, and Iron: African Moravians and Knowledge Networks in the Colonial Mid-Atlantic</a></h2> </header><!-- .entry-header --> 1262 1263 1264 <div class="entry-content"> 1265 <p><img data-attachment-id="1218" data-permalink="https://katiefaull.com/2023/10/16/race-religion-and-iron-african-moravians-and-knowledge-networks-in-the-colonial-mid-atlantic/screen-shot-2018-02-07-at-9-07-11-pm/" data-orig-file="https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-07-11-pm.png" data-orig-size="771,442" data-comments-opened="1" data-image-title="Screen Shot 2018-02-07 at 9.07.11 PM" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-07-11-pm.png?w=525" loading="lazy" class=" wp-image-1218 aligncenter" src="https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-07-11-pm.png" alt="Screen Shot 2018-02-07 at 9.07.11 PM" width="562" height="322" srcset="https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-07-11-pm.png?w=562&h=322 562w, https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-07-11-pm.png?w=150&h=86 150w, https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-07-11-pm.png?w=300&h=172 300w, https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-07-11-pm.png?w=768&h=440 768w, https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-07-11-pm.png 771w" sizes="auto, (max-width: 562px) 100vw, 562px" /></p> 1266<p style="font-weight: 400">While recent scholarship has focused on knowledge transfer from African cultures to the Americas concerning <em>inter alia </em>rice production (see Judith Carney, <em>Black Rice) </em>there has to date been little work that traces the links between the technology of iron production in West Africa and the small Colonial iron forges of the mid-Atlantic region. This paper asks the question about the connection between labor practices in the nascent Colonial iron industry, enslaved peoples of African descent, and the networks of itinerant (Euro- and African-American) Moravian preachers in the mid-Atlantic area in the mid-18th century.</p> 1267<p style="font-weight: 400">Using the methodologies of archival research, GIS mapping and network theory, this paper reveals the relationships between enslaved African populations of the Delaware Valley, iron production, and the organization of African American congregations in Philadelphia and New York, and attempts to trace the way in which these populations were agents of material and spiritual change for peoples of African descent in the Colonial mid-Atlantic</p> 1268<p><span style="font-weight: 400">There are two beginnings to this paper.  One lies in a manuscript memoir I found in the Moravian archives in Bethlehem about 25 years ago that was written by a 20 year old Igbo man who gave his name as Ofodobendo Wooma.  The first line caught me: </span><i><span style="font-weight: 400">â</span></i><i><span style="font-weight: 400">I, Andrew the Moor, was born in Ibo land in the unknown part of Africa and was circumcised according to the custom of my nation when I was eight days old.  My name was Ofodobendo Wooma.”</span></i></p> 1269<p><img data-attachment-id="1220" data-permalink="https://katiefaull.com/2023/10/16/race-religion-and-iron-african-moravians-and-knowledge-networks-in-the-colonial-mid-atlantic/screen-shot-2018-02-07-at-9-10-45-pm/" data-orig-file="https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-10-45-pm.png" data-orig-size="811,445" data-comments-opened="1" data-image-title="Screen Shot 2018-02-07 at 9.10.45 PM" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-10-45-pm.png?w=525" loading="lazy" class=" wp-image-1220 aligncenter" src="https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-10-45-pm.png" alt="Screen Shot 2018-02-07 at 9.10.45 PM" width="708" height="388" srcset="https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-10-45-pm.png?w=708&h=388 708w, https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-10-45-pm.png?w=150&h=82 150w, https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-10-45-pm.png?w=300&h=165 300w, https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-10-45-pm.png?w=768&h=421 768w, https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-10-45-pm.png 811w" sizes="auto, (max-width: 708px) 100vw, 708px" /></p> 1270<p><span style="font-weight: 400">At that time, I carried out extensive research into the history of West Africa, especially Igboland, to try to understand the context into which I could place this unique document. At that time I was also working on the volume that would become âMoravian Womenâs Memoirsâ and had already found, transcribed, and translated Magdaleneâs memoir, written/dictated by the woman from West Africa who would become Andrewâs wife in 1762.  The discovery and subsequent discussion in print of that document invited me into the Atlantic world of the 18th century through African eyes. My article on this memoir and that of Ofodobendoâs later wife, Magdalene, also from West Africa, placed the life writings of these two enslaved Africans firmly within the genre of the slave narrative and traced how Ofodobendo signified (to use Henry Louis Gatesâ term) his life in the tropes of the Christian conversion narrative.  That interpretive path led me into an examination of that other very famous Igbo life narrative, Olaudah Equiano, the authenticity of which has been most famously challenged by Vincent Carretta.  Even prior to Carettaâs work, I had noted with interest that the first chapter of that work echoed or actually quoted Anthony Benezetâs description of the coast and inland of West Africa in his widely read abolitionist work.  Where I wondered had Benezet learned about West Africa?  From the Africans on the quayside in Philadelphia?  From his daughters who lived in Bethlehem as members of the Single SIsters Choir and who lived with Magdalene? And as I began to dig deeper it became more and more clear that the networks of the Colonial period between Quakers, Africans, Moravians, were strong and influential.</sp
1270an></p> 1271<p><span style="font-weight: 400">The story of Andrew/York/Ofodobendo Wooma is an exciting find.  Although the exact date of composition of his memoir is not known, it breaks off after his baptism in 1746, which would mean that he may well have told his life story at the age of 17.  His childhood memories are still fresh, telling of how, at the age of 8 he was exchanged for two goats by his brother, and then sold and resold many times before </span><span style="font-weight: 400">he was transported on a slave ship to Antigua, </span><span style="font-weight: 400">sold to a captain from New York, sold again and then again. At the age of about 12, Ofodobendo–now named âYorkâ– was purchased by Thomas Noble, a wealthy merchant in New York with whom the Moravians were well acquainted and with whom members of the congregation who were traveling between Europe and North America would stay.  This is of course the New York of the infamous âSlave Rebellionâ and one wonders, when York describes his life running the streets, how many of the enslaved Africans he met.  However, York is deeply affected by the faith and love of the Moravians in New York City  and begs to be allowed to go to Bethlehem and be baptized. And then, after numerous entreaties and twists of fate and circumstance, he ends up as the property of Spangenberg in 1746 and is accepted into the congregation in Bethlehem. </span></p> 1272<p><span style="font-weight: 400"><img data-attachment-id="1221" data-permalink="https://katiefaull.com/2023/10/16/race-religion-and-iron-african-moravians-and-knowledge-networks-in-the-colonial-mid-atlantic/screen-shot-2018-02-07-at-9-16-17-pm/" data-orig-file="https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-16-17-pm.png" data-orig-size="396,457" data-comments-opened="1" data-image-title="Screen Shot 2018-02-07 at 9.16.17 PM" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-16-17-pm.png?w=396" loading="lazy" class=" size-full wp-image-1221 alignright" src="https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-16-17-pm.png" alt="Screen Shot 2018-02-07 at 9.16.17 PM" width="396" height="457" srcset="https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-16-17-pm.png 396w, https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-16-17-pm.png?w=130&h=150 130w, https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-16-17-pm.png?w=260&h=300 260w" sizes="auto, (max-width: 396px) 100vw, 396px" /></span></p> 1273<p><span style="font-weight: 400">Andrewâs baptism was the first of an African by the Moravians in Pennsylvania.  The fact of his being the first such fruit meant that a description and indeed transcription of his baptism was sent to Herrnhut. On February 4, 1746, Spangenberg (his owner) opens the ceremony with these words: </span><i><span style="font-weight: 400">âWas der liebe Heiland noch weiter unter uns thut, davor sind wir herzlich gebeugt. Er lässt uns die Freude haben , einen </span></i><i><span style="font-weight: 400">schwarzen</span></i><i><span style="font-weight: 400"> unter uns zu sehen, den Er ins weisse Kleid will einkleiden.â</span></i></p> 1274<p><i><span style="font-weight: 400">We are humbly prostrate before the works of the dear Saviour among us.  He has given us the joy of seeing a Black man among us, whom He wants to dress in white robes.â</span></i></p> 1275<p><em>Spangenberg  then goes on to ask whether Andrew wishes to be baptized and performs the rite of exorcism and then baptism</em></p> 1276<p><em>Frage: Is this yet the Desire of thy Heart to be baptized in the Name of Jesus Christ?</em></p> 1277<p><em>York gab Antwort. Yes.</em></p> 1278<p><em>Frage.  Wilt thou be saved by that Blood which he has shed on the Cross?</em></p> 1279<p><em>Antwort yes</em></p> 1280<p><em>Frage, wilt thou be ruled by our Saviour and follow his Steps? </em></p> 1281<p><em>Antw. Yes.</em></p> 1282<p><em>Now our blessed Saviour is so gracious and loving to Sinners that whoever will be helpd, and wants to be set free from Satan and all his Power, such a one may be free in the Name of Jesus.</em></p> 1283<p><em>Ges. O Jesu Christ all Praise to thee</em></p> 1284<p><em>Die Gemeine stund auf u. Br. Joseph trat zum Täufling und sprach:</em></p> 1285<p><em>In the Name of our Lord and Master Jesus Christ who has purchased thee with his Blood, that thou dost not belong to the Devil and the World.  But thou art hisân. In this powârful Name I command all/// the evil Powers to depart from thee (and leave thy heart to be his Temple and Habitation) and in His name thy Sins are Forgiven unto thee</em></p> 1286<p><span style="font-weight: 400">Why was there such joy to see Andrew, the Black man in the white baptismal robes? Why was this account so carefully transcribed and sent to Herrnhut to Zinzendorf? Most obviously, Andrew’s baptism was a milestone in the success of the Bethlehem congregation in fulfilling its mission to proselytize to the enslaved and indigenous populations of North America. Andrewâs desire to join the Moravian congregation was the direct result of hearing the preachings of Awakened ministers, such as George Whitefield, and lay people in New York. But, as I have argued elsewhere, Andrew may well have had his own reasons for wishing to join the Moravians.</span></p> 1287<p><span style="font-weight: 400">Andrew may well have been the <em>Erstling</em>, but he was not the only African to join the Bethlehem and Nazareth communities.</span></p> 1288<p><span style="font-weight: 400">And here we come to the second beginning of this paper.  About two years ago I was asked to give an interview to the Moravian Historical Society on Andrew as a new exhibition was being mounted on âOther Voicesâ in the Moravian settlements of Bethlehem and Nazareth, and Andrew was to be featured as a representative of the enslaved and free Africans and people of African descent in the colonial period. </span><span style="font-weight: 400">So I looked into the Moravian Archives again for documents about enslaved people and came across a travel diary by Brother Christian Froehlich which recounted his visit to the “Negroes of Brunswick and Long and Staaten Island in February and March 1752. ” </span></p> 1289<p><img data-attachment-id="1223" data-permalink="https://katiefaull.com/2023/10/16/race-religion-and-iron-african-moravians-and-knowledge-networks-in-the-colonial-mid-atlantic/screen-shot-2018-02-07-at-9-26-58-pm/" data-orig-file="https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-26-58-pm.png" data-orig-size="563,802" data-comments-opened="1" data-image-title="Screen Shot 2018-02-07 at 9.26.58 PM" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-26-58-pm.png?w=525" loading="lazy" class=" wp-image-1223 alignleft" src="https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-26-58-pm.png" alt="Screen Shot 2018-02-07 at 9.26.58 PM" width="344" height="490" srcset="https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-26-58-pm.png?w=344&h=490 344w, https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-26-58-pm.png?w=105&h=150 105w, https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-26-58-pm.png?w=211&h=300 211w, https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-26-58-pm.png 563w" sizes="auto, (max-width: 344px) 100vw, 344px" /></p> 1290<p><span style="font-weight: 400">The Moravians had a mission not only to the Native Americans of Pennsylvania and New York but also to the enslaved peoples of the mid-Atlantic.  Prominent in this mission was Christian Froehlich, an itinerant preacher, whose âPlanâ it was to visit the enslaved Africans who were living on the Eastern seaboard, from the plantations of Virginiaâs Tobacco Coast up through Maryland, New Jersey, Pennsylvania, and New York.  In the northern states, many enslaved Africans worked in the forges of Colonial Americaâs  early iron industry, where the iron ore in the hills w
1290as extracted and forged into pig iron for export back to England.</span></p> 1291<p><span style="font-weight: 400">Froehlichâs earlier travel journals of his preaching trips to the enslaved peoples of the mid-Atlantic reveal many things: the frequent antipathy and suspicion in the south towards the very goal of the Moravian itinerant preachers along the Kingâs Waggon Road; the logistical difficulties that needed to be surmounted ; passes that needed to be obtained from the local justices; permission to meet with the enslaved peoples on the plantations or foundries; and fortitude and patience to traverse enormous physical distances, crossing rivers, swamps, and the Chesapeake Bay. These experiences I had already encountered in an earlier 1747 travel diary in which he described his attempt to visit the enslaved peoples on the tobacco plantations on the western shore of the Chesapeake Bay. that had been the focus of <a href="http://paynefroehlich.blogs.bucknell.edu/">a DH class here</a> at Bucknell.</span></p> 1292<p><img data-attachment-id="1224" data-permalink="https://katiefaull.com/2023/10/16/race-religion-and-iron-african-moravians-and-knowledge-networks-in-the-colonial-mid-atlantic/screen-shot-2018-02-07-at-9-31-03-pm/" data-orig-file="https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-31-03-pm.png" data-orig-size="800,456" data-comments-opened="1" data-image-title="Screen Shot 2018-02-07 at 9.31.03 PM" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-31-03-pm.png?w=525" loading="lazy" class=" wp-image-1224 aligncenter" src="https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-31-03-pm.png" alt="Screen Shot 2018-02-07 at 9.31.03 PM" width="588" height="335" srcset="https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-31-03-pm.png?w=588&h=335 588w, https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-31-03-pm.png?w=150&h=86 150w, https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-31-03-pm.png?w=300&h=171 300w, https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-31-03-pm.png?w=768&h=438 768w, https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-31-03-pm.png 800w" sizes="auto, (max-width: 588px) 100vw, 588px" /></p> 1293<p> </p> 1294<p><img data-attachment-id="1225" data-permalink="https://katiefaull.com/2023/10/16/race-religion-and-iron-african-moravians-and-knowledge-networks-in-the-colonial-mid-atlantic/screen-shot-2018-02-07-at-9-33-50-pm/" data-orig-file="https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-33-50-pm.png" data-orig-size="776,461" data-comments-opened="1" data-image-title="Screen Shot 2018-02-07 at 9.33.50 PM" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-33-50-pm.png?w=525" loading="lazy" class=" wp-image-1225 alignright" src="https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-33-50-pm.png?w=300" alt="Screen Shot 2018-02-07 at 9.33.50 PM" width="383" height="227" srcset="https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-33-50-pm.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-33-50-pm.png?w=383 383w, https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-33-50-pm.png?w=766 766w, https://katiefaull.com/wp-content/uploads/2018/02/screen-shot-2018-02-07-at-9-33-50-pm.png?w=150 150w" sizes="auto, (max-width: 383px) 100vw, 383px" />This 1752 document, however, described Froehlichâs visit to the enslaved Africans of New Jersey and New York, a subject that within Moravian studies has hardly been touched at all.  Where there are studies of race and religion, they are of the South and rarely mention the populations of Africans living in the mid-Atlantic.  Froehlichâs first stop on his journey is to the âEisen Schmelzeâ or iron foun
1294dry near Bethlehem, the Durham furnace, owned by Mr Wiliam Allen. H<span style="font-weight: 400">e describes his meetings with Africans working in the iron industry. He writes: </span><i><span style="font-weight: 400">That evening I came to the Iron Forge. It was night.  I saw one of the Negroes who brought me to the overseer.  He accepted me in all friendliness.  He told me that Master Ellen (William Allen) had spoken to him about the Negro Boston and that he wanted to be baptized. He gave him a good report and said he was worthy. He was looking forward to becoming a Christian. Yes, much more than the so-called Christians.  He could trust them all. He had Boston brought to him.  He was happy to see me.  When I told him that he should be baptized he was beside himself.  After supper, I visited the Negroes in their house. I told them something about the dear Lamb and how much he loved also the hearts of the Black people, and that He had spilt his Blood for them also.  They were very quiet and attentive and asked me to visit them more and hold an assembly for them.  They said they were poor Negroes and nobody asked after them much, and about the welfare of their poor souls. I could do nothing but promise them to visit them more often. But I first had to let their masters know. They said they thought their masters would have nothing against it, if they improved themselves, so I commended them to the little Lamb and laid myself happy down to sleep.</span></i></p> 1295<p>From there Froehlich  travels into New Jersey to several other foundries to speak to the Black iron workers, then on to New York, Long Island, Staaten Island to speak to the enslaved peoples who were owned by the Van der Biltâs and the Van Flecks.</p> 1296<p><span style="font-weight: 400">So why was Froehlichâs first stop at the Durham Foundry to discuss the baptism of Baston? I wanted to find out more about this man, so I began to work my way through the baptismal records in the archives for the first 60 years of the community.</span></p> 1297<p><span style="font-weight: 400">According to his memoir and also the baptismal register, Baston or Boston was born in approximately 1715 in Santa Crux, Guinea and was sold at around the age of 13 by his own people to slavers.  At that age he endured the Middle Passage with about 300 of his people and was brought to Charlestown in South Carolina.  There, according to his memoir, he was bought by a shipâs captain because of his being so handsome and taken to England the year that George II ascended the throne (1727).  In 1732 he came back across the Atlantic to Monserrat in the West Indies where he was sold to an American and brought to Durham Furnace in Pennsylvania.  It was here, as the property of William Allen, that he married Hannah, the property of the Ysselstein family who had just moved to Bethlehem.  This marriage was difficult not least because Boston could see Hannah only when on the weekend he could walk the eight miles from the furnace to Bethlehem to see Hanna. However they had a son, Daniel.  Baston was moved by Allen to Maryland to work in a furnace there, but was returned to the Delaware Valley once Allen met Hannah and the child. </span></p> 1298<p><span style="font-weight: 400">So this was the reason Christian Froehlich was visiting the Durham Furnace.  Baston, having visited Bethlehem several times, wanted to be baptized.  Froehlich was securing his ownerâs permission for baptism, which then happened on May 16, 1752 a few months after Froehlichâs visit.</span></p> 1299<p><span style="font-weight: 400">Baston is baptized as Joseph and, after the congregation collects 50 pounds to buy him from William Allen, he is able to join his wife in the congregation.  Hannah and Joseph have seven children, none of whom have children.  Hannah is bought by the congregation and they require Joseph to pay the interest on the loan for her freedom.  If he doesnât she will be returned to the Ysselsteins.</span></p> 1300<p><span style="font-weight: 400">So what about Andrew? At the end of his memoir the choir helper mentions the fact that he likes to speak with his countrymen about being saved.  What however is not mentioned is that at the synod in Germantown in 1747 Andrew petitioned to be Christian Froehlichâs assistant in his ministry to the Africans of the Delaware Valley.  In fact, according to the Single Brethrenâs Diary Andrew n
1300ot only visits the slaves in the iron forges of the Delaware Valley, he also goes to Philadelphia in 1749 where he works as the Spiritual Helper of the Black population there.  </span></p> 1301<p><span style="font-weight: 400">What effect might Andrewâs ministry have had on both Baston working in the Durham Forge and the other Africans in Philadelphia?  According to John Catron, Andrew made numerous trips to Philadelphia between 1748 and 1753, some with either Christian Froehlich or with Brother Boemper and some alone, at times for up to four months.  His work in the city seems to have had some effect on the Black population. 25 Black men and women appear in the Philadelphia Moravian church registers at that time, only six of whom were enslaved peoples.  The Black members identify themselves as âIgboâ, or from âGuineaâ or from St Croix. </span></p> 1302<p><span style="font-weight: 400">That Andrew would have attracted Igbo to the church is not surprising as in later records it is shown that he preferred to keep networks of his âLandsleuteâ alive and would use Igbo to speak to other Igbo in the Delaware Valley and Philadelphia.  In fact, in 1762 he asks to leave Bethlehem so that he can go to these countrymen and live.</span></p> 1303<p><span style="font-size: revert">African-Iron Forges</span></p> 1304<p><span style="font-weight: 400">In the scholarly literature on the colonial mid-Atlantic iron industry it has been claimed that the Underground railroad, that knowledge network of safe places on the road up North to freedom, would frequently pass by iron forges because of the large African labor force that was known to be working there. In 1752, Christian Froehlich makes a point to visit the forges near Bethlehem where the production of iron necessitated large amounts of timber to be felled and a plentiful supply of freshwater close to the source of the iron ore.  One contemporary visitor to the Durham Furnace where Joseph/Boston is working marvels at how efficient the forge is in production as all necessary raw materials are within a close distance from each other and no lengthy hauling is necessary.  </span></p> 1305<p><span style="font-weight: 400">For many historians of the Colonial mid-Atlantic iron industry the presence of enslaved Africans is a passing footnote, mentioned as part of the issues with the lack of a skilled and unskilled labor force to work in the industry.  However, there is also evidence that the enslaved Africans, such as Joseph/Boston came from West African cultures where the production of iron had been an integral part of the social and economic culture of their societies for centuries.  Where the production of iron was embedded in the traditional religions of the Igbo people from whom Andrew came, for example.  There is evidence for iron production in West Africa since the 6th century, with major shrines around Ife to the god of iron âOgunâ. Within these traditional religions, the forge was considered to be a female space, to be worked only by a male forgemaster, although women were permitted to perform other tasks outside the forge. (<a href="http://www.metmuseum.org/toah/hd/iron/hd_iron.htm" rel="nofollow">http://www.metmuseum.org/toah/hd/iron/hd_iron.htm</a>) </span></p> 1306<p><span style="font-weight: 400">Thus the iron forges of the Delaware Valley were the location of high densities of African enslaved workers, and thus also one of the destinations of Andrew and Froehlich.  In the scholarship on labor history in Pennsylvania in the colonial period, researchers have pointed out the problems ironmasters had in keeping white workers in the forges.  Pay, hard work and tough conditions coupled with the distance from urban centers all meant that free labor moved away from iron centers quickly.  Thus forge owners such as William Allen looked to their enslaved workers to produce iron.  However, although earlier scholarship assumed that enslaved Africans would be forced to perform the hard and unskilled labor of extracting and preparing the raw materials, more recent research into the Delaware Valley iron industry draws a contrast with the more southerly Chesapeake iron production industry.  In the Delaware Valley ironmasters trained their African workers to refine and draw iron in their forges, to the point, as John Bezis-Selfa argues âthat slaves were disproportionately represented among forgemen.â (J. Bezis-Selfa, 277)  The presence of so many highly skilled African forgemen has led to speculation that African metallurgical skills played a large role in this phenomenon. Indeed this is another instance of knowledge transfer from Africa to North America. </span></p> 1307<p> </p> 1308<p><span style="font-weight: 400">Looking at the map of West Africa again, this time with the identification of sites of iron making, we see the correlation with Andrew and Josephâs origins.<
1308/span></p> 1309<p><span style="font-weight: 400">Iron had been worked in West Africa since at least 500 CE and European travellers in Africa such as Mungo Park noted the smiths there used tools and methods similar to those in British North America.  It is also not lost on me that Bethlehem was to become the site of the largest blast furnaces in the country.  </span></p> 1310<p><span style="font-weight: 400">Investigation into Andrew as a paradigmatic figure for the diverse voices in early Bethlehem and Nazareth is a vital step towards asking further questions.  There is by some the assumption that slaves would only perform menial forced labor, both in the congregation and outside.  But to claim that is to prolong the prejudiced assumption that Africans could only perform menial tasks and brought with them no skilled knowledge from their homelands.  That, I argue is an error. </span></p> 1311<p><span style="font-weight: 400">The Helpers Conference minutes show lengthy and in depth discussions about the best way to ensure that EVERY member of the congregation could fulfill Godâs (and the Congregationâs) âPlanâ for them.  Subject to the way in which the Lot decided, like every other member of the Congregation, Africans worked in Bethlehem in the colonial industries, trades, and choir houses.  BUT they could also become instrument makers and preachers.  They could hold firearms during times of trouble.  They were also educated and valued for their national knowledge. Hence Andrewâs âPlan, after baptism, to be Christian Froehlichâs Helper and preach to his âLandsleuteâ.  </span></p> 1312<p> </p> 1313<p><b>Primary Sources</b></p> 1314<ul> 1315<li style="font-weight: 400"><i><span style="font-weight: 400">â</span></i><span style="font-weight: 400">Andrewâ, âJosuaâ âMagdaleneâ âRebeccaâ </span><i><span style="font-weight: 400">Memoirs,</span></i><span style="font-weight: 400"> Moravian Archives, Bethlehem</span></li> 1316<li style="font-weight: 400"><i><span style="font-weight: 400">Bethlehem Diary, vols, 7, 16, 17, 27, </span></i><span style="font-weight: 400">Moravian Archive, Bethlehem</span></li> 1317<li style="font-weight: 400"><i><span style="font-weight: 400">Single Brethrenâs Diary, 1744-1752,</span></i><span style="font-weight: 400"> Moravian Archives, Bethlehem</span></li> 1318<li style="font-weight: 400"><span style="font-weight: 400">Box marked </span><i><span style="font-weight: 400">Slaves</span></i><span style="font-weight: 400">, Moravian Archives, Bethlehem</span></li> 1319<li style="font-weight: 400"><span style="font-weight: 400">Travel Diary, Christian Froehlich, 1752</span></li> 1320<li style="font-weight: 400"><span style="font-weight: 400">Travel Diary, Christian Froehlich, 1744</span></li> 1321</ul> 1322<p> </p> 1323<p><b>Secondary sources</b></p> 1324<ul> 1325<li style="font-weight: 400"><span style="font-weight: 400">John Bezis-Selfa, âSlavery and the Disciplining of Free Labor in the Colonial Mid-Atlantic Iron Industryâ </span><i><span style="font-weight: 400">Pennsylvania History</span></i><span style="font-weight: 400"> 64 (1997) 270-286</span></li> 1326<li style="font-weight: 400"><span style="font-weight: 400">Arthur Cecil Bining, </span><i><span style="font-weight: 400">Pennsylvania Iron Manufacture in the Eighteenth Century</span></i><span style="font-weight: 400"> (PHMC, 1973)</span></li> 1327<li style="font-weight: 400"><span style="font-weight: 400">John Catron, âEarly Black-Atlantic Christianity in the Middle Colonies: Social Mobility and Race in Moravian Bethlehemâ </span><i><span style="font-weight: 400">Pennsylvania History </span></i><span style="font-weight: 400">76.3 (2009), 301-345</span></li> 1328<li style="font-weight: 400"><span style="font-weight: 400">Katherine Faull, ââSelf-Encounters: Two Eighteenth-Century African Memoirs from Moravian Bethlehemâ in </span><i><span style="font-weight: 400">Crosscurrents: African-Americans, Africa and Germany in the Modern World</span></i><span style="font-weight: 400">, eds. C. Aisha Blackshire-Belay, Leroy Hopkins, and David MacBride (New York: Camden House, 1998), 29-52; reprinted in Michael J. Drexler and Ed White, </span><i><span style="font-weight: 400">Beyond Douglass: New Perspectives on Early African-American Literature</span></i><span style="font-weight: 400">, </span><i><span style="font-weight: 400">Aperçus: Histories Texts Cultures</span></i><span style="font-weight: 400">
1328. Lewisburg: Bucknell University Press, 2008</span></li> 1329<li style="font-weight: 400"><span style="font-weight: 400">Michael Kennedy, âWorking Agreements: The Use of Sub-Contracting in the Pennsylvania Iron Industry 1725-1789â </span><i><span style="font-weight: 400">Pennsylvania History</span></i><span style="font-weight: 400"> 65.4 (1998), 492-508</span></li> 1330<li style="font-weight: 400"><span style="font-weight: 400">Anne Kelly Knowles, </span><i><span style="font-weight: 400">Mastering Iron: The Struggle to Modernize an American Industry 1800-1868 </span></i><span style="font-weight: 400">(University of Chicago Press, 2013)</span></li> 1331<li style="font-weight: 400"><span style="font-weight: 400">Theodore Kury, âLabor and the Charcoal Iron Industry: The New Jersey-New York Experienceâ </span><i><span style="font-weight: 400">Material Culture </span></i><span style="font-weight: 400">25:3 (1993), 10-33.</span></li> 1332<li style="font-weight: 400"><span style="font-weight: 400">Jill Lepore, </span><i><span style="font-weight: 400">New York Burning: LIberty, Slavery, and Conspiracy in Eighteenth-Century Manhattan</span></i><span style="font-weight: 400"> (Random House, 2005)</span></li> 1333<li style="font-weight: 400"><span style="font-weight: 400">Joseph Levering, </span><i><span style="font-weight: 400">A History of Bethlehem, Pennsylvania 1741-1892</span></i><span style="font-weight: 400"> (Times Publishing, 1903)</span></li> 1334<li style="font-weight: 400"><span style="font-weight: 400">Ronald Lewis, âSlavery on Chesapeake Iron Plantations Before the American Revolutionâ 59.3 (1974), 242-254</span></li> 1335<li style="font-weight: 400"><span style="font-weight: 400">Harry Stocker, </span><i><span style="font-weight: 400">A History of the Moravian Church in New York City</span></i><span style="font-weight: 400">, New York City, 1922</span></li> 1336<li style="font-weight: 400"><span style="font-weight: 400">John Thornton, </span><i><span style="font-weight: 400">A Cultural History of the Atlantic World 1250-1820</span></i><span style="font-weight: 400"> (Cambridge UP, 2012)</span></li> 1337<li style="font-weight: 400"><span style="font-weight: 400">Joseph Walker, âNegro Labor in the Charcoal Iron Industry of Southeastern Pennsylvaniaâ </span><i><span style="font-weight: 400">The Pennsylvania Magazine of History and Biography </span></i><span style="font-weight: 400">93.4 (1969), 466-486</span></li> 1338</ul> 1339<p>Â </p> 1340 1341 1342<figure class="wp-block-image"><img data-attachment-id="1416" data-permalink="https://katiefaull.com/2023/10/16/race-religion-and-iron-african-moravians-and-knowledge-networks-in-the-colonial-mid-atlantic/screen-shot-2023-10-16-at-9-11-24-pm/" data-orig-file="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-9.11.24-pm.png" data-orig-size="1582,880" data-comments-opened="1" data-image-title="Screen Shot 2023-10-16 at 9.11.24 PM" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-9.11.24-pm.png?w=525" loading="lazy" width="1582" height="880" src="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-9.11.24-pm.png" alt="" class="wp-image-1416" srcset="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-9.11.24-pm.png 1582w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-9.11.24-pm.png?w=150&h=83 150w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-9.11.24-pm.png?w=300&h=167 300w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-9.11.24-pm.png?w=768&h=427 768w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-9.11.24-pm.png?w=1024&h=570 1024w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-9.11.24-pm.png?w=1440&h=801 1440w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></figure> 1343 1344 1345 1346 1347 1348 1349 1350 1351 1352 1353 1354 1355 1356 1357 1358<figure class="wp-block-image"><img data-attachment-id="1416" data-permalink="https://katiefaull.com/2023/10/16/race-religion-and-iron-african-moravians-and-knowledge-networks-in-the-colonial-mid-atlantic/screen-shot-2023-10-16-at-9-11-24-pm/" data-orig-file="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-9.11.24-pm.png" data-orig-size="1582,880" data-comments-opened="1" data-image-title="Screen Shot 2023-10-16 at 9.11.24 PM" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-9.11.24-pm.png?w=525" loading="lazy" width="1582" height="880" src="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-9.11.24-pm.png" alt="" class="wp-image-1416" srcset="https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-9.11.24-pm.png 1582w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-9.11.24-pm.png?w=150&h=83 150w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-9.11.24-pm.png?w=300&h=167 300w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-9.11.24-pm.png?w=768&h=427 768w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-9.11.24-pm.png?w=1024&h=570 1024w, https://katiefaull.com/wp-content/uploads/2023/10/screen-shot-2023-10-16-at-9.11.24-pm.png?w=1440&h=801 1440w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></figure> 1359 </div><!-- .entry-content --> 1360 1361 1362</article><!-- #post-1217 --> 1363 1364<article id="post-1349" class="post-1349 post type-post status-publish format-standard hentry category-dh category-papers-and-publications category-research tag-autobiography tag-digital-humanities tag-moravian-missions tag-pennsylvania"> 1365 <header class="entry-header"> 1366 <div class="entry-meta"><span class="screen-reader-text">Posted on</span> <a href="https://katiefaull.com/2022/08/16/race-gender-and-feelings-moravian-religious-sentiments-in-18th-century-north-american-memoirs/" rel="bookmark"><time class="entry-date published" datetime="2022-08-16T11:18:34-05:00">August 16, 2022</time><time class="updated" datetime="2023-10-17T06:48:15-05:00">October 17, 2023</time></a></div><!-- .entry-meta -->
1366<h2 class="entry-title"><a href="https://katiefaull.com/2022/08/16/race-gender-and-feelings-moravian-religious-sentiments-in-18th-century-north-american-memoirs/" rel="bookmark">Race, Gender and Feelings: Moravian Religious Sentiments in 18th century North American Memoirs</a></h2> </header><!-- .entry-header --> 1367 1368 1369 <div class="entry-content"> 1370 1371<p class="wp-block-paragraph">Paper given in November 2021 to mark Professor Wolfgang Breul’s Birthday. A small portion of the results discussed here are published in the Fall 2022 issue of the <a href="https://www.psupress.org/Journals/jnls_JMH.html">Journal of Moravian History</a>.</p> 1372 1373 1374 1375<p class="wp-block-paragraph">Thank you for invitation to present a paper on the subject of âFromme Gefühleâ to celebrate Professor Wolfgang Breulâs significant birthday (albeit a year late!) As we share a birth year, I am well aware of the passing of this milestone myself, but am fortunate enough to be about six months older and therefore marked its passing in the company of friends with good food and wine before Covid forced us all into lockdown!</p> 1376 1377 1378 1379<p class="wp-block-paragraph">We are here to show our indebtedness to Professor Wolfgang Breul for his lifelong research into aspects of Pietism that were not the norm when he began his academic career. Like him, I am intrigued by the questions of how Pietism, as a religion of the heart both challenged Enlightenment concepts of what it means to be human, whether in terms of reason, writing, and scientific enquiry, and also extended the possibilities of human fulfilment to those denied by the philosophers of reason. Those considered not to be fully human because of their sex and race by thinkers such as Kant and Hume, and who were excluded from arenas of political, educational, cultural and economic agency through the hue of skin, hair type, breadth of forehead, or the possession of a uterus, enjoyed perhaps the liberatory potential of Pietismâs promise of universal salvation through a personal relationship with Christ.</p> 1380 1381 1382 1383<p class="wp-block-paragraph">I have devoted much of my professional life to the study of autobiography, gender and race and in particular the genre of the Moravian memoir (<em>Lebenslauf</em>) with its promise to deliver an authentic record of an individual’s life. The custom, introduced by Zinzendorf in the 1750s as a means to bid farewell to the <em>Gemeine</em>, was widely practised throughout the Moravian world and also in the North American congregations of the 18th century. </p> 1384 1385 1386 1387<p class="wp-block-paragraph">What I would like to briefly discuss today is whether an examination of specific corpora of memoirs undermines or confirms the notion of âemotional communitiesâ in the ethnic and cultural groups that made up Colonial and early American congregations. Drawing on a North American corpus, written in German and English by Moravians of European, African, and Native American descent can we detect common emotional responses to recorded life experiences? In what ways do these North American documents reveal fundamental differences in the execution of the promise of the Moravian memoir when we include historically disenfranchised and minoritised populations? In this preliminary examination, I will be using both analogue and computational methods of reading and analysis of archival documents from the digitized and manuscript collections of the Moravian Archives in both Europe and North America <a href="http://moravian.bucknell.edu">(moravian.bucknell.edu</a>).</p> 1388 1389 1390 1391<p class="wp-block-paragraph">Although an enormous corpus (over 65,000) of memoirs exists and is housed primarily in archives in Herrnhut, Germany and Bethlehem, Pennsylvania in the US, but also in smaller less researched collections of documents in many of the Moravian settlements across the world, less than 10% of the material composed between 1750-1850 has been published. </p> 1392 1393 1394 1395<p class="wp-block-paragraph">Over the last 25 years, scholarly interest in the genre of the Moravian âLebenslaufâ has been fueled by first the recognition of autobiography as a genre worthy of scrutiny and second by easier physical access to the main repository of the manuscript sources in the Unity Archives in Herrnhut, Germany. Concurrent with this have been changes in conceptual models in social and religious history, and gender/race theory that see such âego-documentsâ as valuable primary sources to gain a perspective from the social classes that do not usually have a voice in the writing of history, such as women and men of the artisan classes and marginalized peoples who were enslaved or driven from their lands by settler colonists. One
1395constant focus of the critical gaze has been the question of the degree of expressive and emotional freedom allowed each individual to record authentic and unique reflections on lived experience within the memoir. Whereas some critics have argued that the very institutional edict to write a self-narration necessarily limits that act in terms of form, formulation, and individuality, others have argued that the Pietistic environment in which these self-relations were created, encouraged, at least in the 18th century, a balance between the demands of the community and the self. As Peter Vogt has so aptly stated, the Moravian memoir constitutes âa dynamic of reciprocity between individual witness and community identity.â Paul Eakin also discusses such reciprocity in the narration of the self and argues that without a story there is no self, and, in the age of the digital, this self is ânot only reported but performed, certainly by any of us as we tell or write stories of our lives, and perhaps to a surprising degree by the rest of us as we listen to them or read them.â (Eakin 2014, 24)</p> 1396 1397 1398 1399<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.35.57-am.png"><img data-attachment-id="1354" data-permalink="https://katiefaull.com/2022/08/16/race-gender-and-feelings-moravian-religious-sentiments-in-18th-century-north-american-memoirs/screen-shot-2022-08-16-at-11-35-57-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.35.57-am.png" data-orig-size="2878,1166" data-comments-opened="1" data-image-title="screen-shot-2022-08-16-at-11.35.57-am" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.35.57-am.png?w=525" loading="lazy" width="1024" height="414" src="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.35.57-am.png?w=1024" alt="" class="wp-image-1354" srcset="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.35.57-am.png?w=1024 1024w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.35.57-am.png?w=2048 2048w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.35.57-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.35.57-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.35.57-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.35.57-am.png?w=1440 1440w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a></figure> 1400 1401 1402 1403<p class="wp-block-paragraph">So how does this dialectic between the demands of the individual and the community play itself out in the North American memoir in light of promises of liberty in both the US Declaration of Independence and formalized in the motto adopted by the US Moravian Church, ‘In essentials, unity; in non-essentials, liberty; and in all things, love’? The origin of the motto is thought to have come from the 16th-century thinker, Peter Meiderlin, who apparently adopted it from an earlier Catholic bishop, Marc Antonio de Dominis (1560-1624) himself embroiled in the vibrant disputes of the Reformation and Counter-Reformation. It is thus a motto that is not exclusive to the Moravian Church but is rather entwined in the confessional and denominational conflicts of the 16th and 17th centuries, and, according to Craig Atwood, it is a motto also used by other religious groups, such as the Quakers and Evangelical Presbyterians. It is clearly then not a motto that the 18th-century Moravians would have known, either in North America or in Europe. Considered an attempt to transcend sectarian differences, this dictum was first cited in a Moravian context by Augustus Schulze, a professor at Moravian Theological Seminary in 1902 and was then quickly adopted by the American Moravians, with its obvious echoes of the language and intent of foundational documents of the United States. Despite this external origin, the motto serves as a useful summary of the ethics of the Moravian Church in America:<em> e pluribus unum</em>.</p> 1404 1405 1406 1407<p class="wp-block-paragraph">Mottos serve as an externally and internally directed signifier. To outsiders of a group, they signal important beliefs held by the insiders, To the insiders, they act as a reminder of the way in which they live, acting as a kind of shorthand to identity, a glue. Scholars of Moravian history, when anal
1407yzing the identity and modes of cohesion of the Moravian Church, draw heavily on Benedict Andersonâs crucial work, âImagined Communitiesâ (1983). For example, in her foundational study of the âHerrnhuter Brüdergemeineâ as a global community, Gisela Mettele (2009) employs Andersonâs concept of the necessity of âsimultaneityâ and âcommunicationâ (highly appropriate for todayâs Zoom environment) coupled with the importance of language (German) to construct an intellectually satisfying picture of the Moravian Church as an entity that could thrive in the realization of its motto âIn essentials unity, in non-essentials, liberty and in all things loveâ. Similarly, Peter Vogt, in his essay, âEverywhere at homeâ (2006) outlines the pillars on which the transatlantic Moravian Church founded its work. For Vogt, these consist in 1) strong leadership, 2) an effective network of communication, and 3) a uniform system of belief and worship. Vogtâs essay outlines clearly those aspects that he considers most important for such unity in belief and worship.</p> 1408 1409 1410 1411<p class="wp-block-paragraph">If we think of a unifying force within the Moravian Church, let us take as an example, the terminology of Moravian identity. How many of us Moravian scholars have had to include a glossary of terms in any monograph on or edition of Moravian materials? What to Moravians and non-Moravians who have immersed themselves in this history may not need explanation is quite baffling to outsiders. What is a Lovefeast? A Choir? A Singstunde? A Pedilavium? A Sickwaiter? This specialized terminology which exists in German, English, and many of the other languages of the people of the Church, provides, as Vogt argues, âthe connectedness between the members of the community in terms of fraternal kinship tiesâ (Vogt 2006, 18): a kinship based not on blood ties but on a shared vocabulary of faith. Vogt argues that the very concept of the â<em>Gemeine</em>â âimplies the awareness and the concrete experience of being connected to fellow believersâ (19).</p> 1412 1413 1414 1415<p class="wp-block-paragraph">The organization of the Moravian Church was first held together (argues Vogt) by the charismatic personality of its founder, Count Zinzendorf and after his death the Unity Elders Conference saw the organization of the Gemeine as providing a strong and universally recognizable structure within which members could continue to feel connected globally. This âhomogeneityâ, Vogt continues, was also present in the unity of worship and faith. The Singstunde in Salem is the same as the Singstunde in Herrnhut, or Neu Herrnhut in Greenland or Australia, or the Singing Hour in Fulneck, Yorkshire. Coupled with this uniformity of ritual structure is the fact of its communication to all other places in the Moravian world through the <em>Gemeinnachrichten</em> or its successor publications. Extracts from mission reports, memoirs deemed of universal interest, diaries, letters were sent out to the Moravian congregations around the globe. These same reports were read out loud to the congregations, if not completely simultaneously to the hour, but on the same Sunday at the monthly <em>Gemeintag </em>(Vogt 24: Mettele, 145-7). In this way, Onondago and Lenape peoples in Central Pennsylvania could hear about the mission to the Inuit in Greenland; a young Friedrich Schleiermacher in Barby could learn about Heckewelderâs travels through Ohio and up to Detroit; and Anna Anders in Bethlehem could hear about the life of the child, Peter West, born in London in 1751 and who was buried in Fulneck in 1760, in the Gottesacker where Anna herself would be buried in 1803. This unifying ritualistic action of writing, reading, and listening to the lives and actions of others provides, according to Vogt and Mettele, the stability and unifying strength of the expanding Moravian Church across the globe.</p> 1416 1417 1418 1419<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.40.17-am.png"><img data-attachment-id="1357" data-permalink="https://katiefaull.com/2022/08/16/race-gender-and-feelings-moravian-religious-sentiments-in-18th-century-north-american-memoirs/screen-shot-2022-08-16-at-11-40-17-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.40.17-am.png" data-orig-size="3360,1858" data-comments-opened="1" data-image-title="screen-shot-2022-08-16-at-11.40.17-am" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.40.17-am.png?w=525" loading="lazy" width="1024" height="566" src="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.40.17-am.png?w=1024" alt="" class="wp-image-1357" srcset="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.40.17-am.png?w=1024 1024
1419w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.40.17-am.png?w=2048 2048w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.40.17-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.40.17-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.40.17-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.40.17-am.png?w=1440 1440w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a></figure> 1420 1421 1422 1423<p class="wp-block-paragraph">But what about that other tenet of the North American Moravian motto, âin non-essentials, libertyâ? What are such non-essentials, and how did liberty manifest itself in the lives of the Moravians? To return to the 18th century: in the light of the origins of this motto, it is clear that the notions of âessentialsâ as outlined by Peter Vogt and Gisela Mettele can be agreed upon. But, in an era prior to the political revolutions of the late 18th century, we must remember that âlibertyâ or âlibertasâ/Freiheit occurred in more of a confessional realm than political. So how might this motto apply to the memoirs from this early period? Critics, such as Gisela Mettele, Stepahnie BöÃ, Christine Lost (and myself) have argued for the importance of the Moravian memoir as a social and theological practice within the church. Mettleâs examination of the memoirs that were circulated in the <em>Gemeinnachrichten</em> and later published in the <em>Nachrichten aus der Brüdergemeine </em>argues for the importance of the uniformity of the published lives to show âsimultus iustus et peccatorâ, the publicly communicated salvific history of the individual as sinner and redeemed. Thus, the individual differences in terms of details of where s/he was born, into which social class s/he was born, which language s/he spoke could all be considered insignificant in comparison with the essential consciousness of oneâs need for salvation. This last point is especially bewildering to those of us in the 21st century when we read autobiographical documents by enslaved peoples or those whose lands were occupied by settler colonists. The commonality with white Moravians consists in the âslavery to sinâ and not in the question of being enslaved or dispossessed and colonized. Within the language and symbology of the Moravian church, there might be a place where some form of liberty has been exercised. I would agree with Peter Vogt about the role of ritual in cementing the far-flung communities together. However, as we have seen from recent work by Rachel Wheeler and Sarah Eylerly, Moravian hymns still are expressions of faith whether they are sung in Mohican, Delaware, German or English. But when it comes to the composition of a memoir, there is inherent within that very act the tension between the individual life and the universal pattern of salvation.</p> 1424 1425 1426 1427<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.41.54-am.png"><img data-attachment-id="1359" data-permalink="https://katiefaull.com/2022/08/16/race-gender-and-feelings-moravian-religious-sentiments-in-18th-century-north-american-memoirs/screen-shot-2022-08-16-at-11-41-54-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.41.54-am.png" data-orig-size="3254,1840" data-comments-opened="1" data-image-title="screen-shot-2022-08-16-at-11.41.54-am" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.41.54-am.png?w=525" loading="lazy" width="1024" height="579" src="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.41.54-am.png?w=1024" alt="" class="wp-image-1359" srcset="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.41.54-am.png?w=1024 1024
1427w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.41.54-am.png?w=2048 2048w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.41.54-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.41.54-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.41.54-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.41.54-am.png?w=1440 1440w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a></figure> 1428 1429 1430 1431<p class="wp-block-paragraph">The worldwide reach of the Moravian church means that Moravian archives preserve some of the earliest âego documentsâ produced by eighteenth-century Africans and Native Americans. And archiving these documents has fulfilled a twofold purpose; that is storing and ordering them in the institutional archival memory of the Church and also, for those who access this archival memory, as a locus of presence and interactivity in the lived memory of the Church. (Haskin 2007, 401) As noted above, the relation of the lives of exemplary believers, as Peter Vogt argues, helped to create âa tangible impression of the invisible church community.â (Vogt 2017, 39) In an examination of several centuriesâ worth of <em>Lebensläufe</em> from the Herrnhut archives, Christine Lost describes the communicative structure of Moravian experience. (Lost 2007; Mettele 2009) as both inwardly and outwardly directed; that is, it serves as a means of self-examination for the writing âIâ, as well as participating in the construction of a communal identity. This dialectic of individual/community (that so influenced Friedrich Schleiermacherâs concept of religious consciousness and ethical action) reflects very much Zinzendorfâs own understanding of the function of the <em>Lebenslauf</em>. The relation of oneâs life within this community serves as an act of witness and testimony to the invisible host of those who had gone before and who were still to come. Additionally, the intersection of religion, cultural and personal memory, (Jan Assmann 2008) introduces a narrative tension into the writing oneâs memoir, as the author balances demands of a personal desire to belong to a social group with the lived realities of one life. </p> 1432 1433 1434 1435<p class="wp-block-paragraph">And maybe we also need to ask, to what extent can there be liberty, what might it look like, and what role does this balancing act play in creating the âuniversal historyâ of the church, as Zinzendorf envisioned it. What happens when the authors of those self-relations belong to otherwise disenfranchised groups within the 18th century; groups such as the enslaved peoples of Africa, the freed and formerly enslaved, the Christianized indigenous peoples from the Moravian mission movement, and women? In what way can the Moravian memoir act as an âauthentic relation of the selfâ and not instead represent the acquisition of a new argot that signals membership in a new group?</p> 1436 1437 1438 1439<p class="wp-block-paragraph">The development of tools in the field of digital humanities affords researchers a way of not only approaching these questions but also of thinking in new ways about how to conceptualize notions of self, narrative, and language. Corpora of memoirs have already been constructed by researchers interested in demographics, religious community, missions, and memoirs in Moravian history (see, for example, Smaby 1988, Mettele 2009, Böà 2016, Lost 2007, van Gent 2012, and Faull 1997 and 2017). The development of digital tools in text analysis, such as <a href="https://voyant-tools.org/" target="_blank" rel="noreferrer noopener">Voyant</a> and <a href="http://www.laurenceanthony.net/software/antconc/" target="_blank" rel="noreferrer noopener">Antconc</a>, permits the investigation of large corpora in search of topic models, keywords, lexical âkeynessâ in comparison to non-Moravian corpora. Looking for meaningful patterns in the exercise of distant reading transforms digital tools into integral parts of the process of understanding the study of Christianity. Furthermore, extracting tagged entities from marked-up texts leads to the possibility of both network visualization and geospatial analysis, allowing such work to expand and ask new questions and find new answers. In many ways, re-enacting the archival drive of the Moravians in the 18th century, the methods of DH permit analyses of both the metadata and the text of large amounts of information that allows the other function of memoir to be fulfilled, the function of lived memory in which the archived materials of the past may become present and interact with others. (Haskin 401) </p> 1440 1441 1442 1443<p class="wp-block-paragraph">The Moravian Lives project is aimed at realizing the potential of DH approaches to opening up the memoir corpus, namely through the construction of a searchable database of the memoir metadata of all the holdings in the main archives of the Moravian Church in Bethlehem, PA and Herrnhut, Germany, and also linking the metadata visualizations with the facsimile and transcribed memoirs and their extracted named entities. </p> 1444 1445 1446 1447<p class="wp-block-paragraph">The Moravian Lives platform provides a means of accessing and analysing corpora with specific parameters of time period, geographical location, gender. As digitized memoirs in the Bethlehem archives have been linked to the search interface, we can access the memoirs of Native American and African American members of the Congregation, members such as Peter and Mary Titus. </p> 1448 1449 1450 1451<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.46.05-am.png"><img data-attachment-id="1363" data-permalink="https://katiefaull.com/2022/08/16/race-gender-and-feelings-moravian-religious-sentiments-in-18th-century-north-american-memoirs/screen-shot-2022-08-16-at-11-46-05-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.46.05-am.png" data-orig-size="3302,1874" data-comments-opened="1" data-image-title="screen-shot-2022-08-16-at-11.46.05-am" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.46.05-am.png?w=525" loading="lazy" width="1024" height="581" src="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.46.05-am.png?w=1024" alt="" class="wp-image-1363" srcset="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.46.05-am.png?w=1024 1024
1451w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.46.05-am.png?w=2048 2048w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.46.05-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.46.05-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.46.05-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.46.05-am.png?w=1440 1440w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a></figure> 1452 1453 1454 1455<p class="wp-block-paragraph">For example, if we search for Mary Titus in the map interface we find the record exists and is linked to the digitized original. The transcription has also been completed, and thus we have access <a href="https://moravian.bucknell.edu/scripto/?scripto_action=transcribe&scripto_doc_id=12008&scripto_doc_page_id=28807">to a digital text</a>. </p> 1456 1457 1458 1459<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.49.31-am.png"><img data-attachment-id="1365" data-permalink="https://katiefaull.com/2022/08/16/race-gender-and-feelings-moravian-religious-sentiments-in-18th-century-north-american-memoirs/screen-shot-2022-08-16-at-11-49-31-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.49.31-am.png" data-orig-size="2114,1778" data-comments-opened="1" data-image-title="screen-shot-2022-08-16-at-11.49.31-am" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.49.31-am.png?w=525" loading="lazy" width="1024" height="861" src="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.49.31-am.png?w=1024" alt="" class="wp-image-1365" srcset="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.49.31-am.png?w=1024 1024w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.49.31-am.png?w=2048 2048w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.49.31-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.49.31-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.49.31-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.49.31-am.png?w=1440 1440w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a></figure> 1460 1461 1462 1463<p class="wp-block-paragraph">Slide 15</p> 1464 1465 1466 1467<p class="wp-block-paragraph">Similarly, if we search for her husband, Peter Titus, we find his memoir on the transcription desk, and <a href="https://moravian.bucknell.edu/scripto/?scripto_action=transcribe&scripto_doc_id=5000001&scripto_doc_page_id=5100002">it has already been transcribed</a> and also <a href="https://moravian.bucknell.edu/scripto/?scripto_action=transcribe&scripto_doc_id=10257&scripto_doc_page_id=20489">Andrewâs memoir </a>which I have published and discussed previously. </p> 1468 1469 1470 1471<p class="wp-block-paragraph">Much work is to be done on the topic of what I have termed âBlack Bethlehemâ but we have been able to digitize the memoirs I have been able to locate so far in a collection on the Moravian Lives transcription desk. Being able to make collections of memoirs allows us to create âcorporaâ or bodies of text on which we can perform computational or algorithmic readings in an attempt to describe and analyse possible patterns of normative expressions. </p> 1472 1473 1474 1475<p class="wp-block-paragraph"> As Jacqueline van Gent has argued in the context of Moravian ego-documents, the expression of emotion in textual sources (letters, memoirs etc) does not necessarily allow us to know what emotion a subject was feeling at the time of composition. Rather, salient emotions reported in these sources adhere to the language rules and expectations of a linguistic (and emotional) community. In the context of the memoirs of enslaved peoples (Andrew and Magdalene), converted non-European peoples can adopt the emotional vocabulary of the Moravians in order to display their membership in the group. The question as to the authenticity of those emotions is a much harder one to answer. However, as mentioned above, as one part of the unity of the Moravian motto, the ânormsâ of Moravian language adhere to expectations for norms that are set through specific practices (praxes within the Moravian congregations).</p> 1476 1477 1478 1479<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.53.35-am.png"><img data-attachment-id="1367" data-permalink="https://katiefaull.com/2022/08/16/race-gender-and-feelings-moravian-religious-sentiments-in-18th-century-north-american-memoirs/screen-shot-2022-08-16-at-11-53-35-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.53.35-am.png" data-orig-size="2670,1460" data-comments-opened="1" data-image-title="screen-shot-2022-08-16-at-11.53.35-am" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.53.35-am.png?w=525" loading="lazy" width="1024" height="559" src="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.53.35-am.png?w=1024" alt="" class="wp-image-1367" srcset="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.53.35-am.png?w=1024 1024
1479w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.53.35-am.png?w=2048 2048w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.53.35-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.53.35-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.53.35-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.53.35-am.png?w=1440 1440w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a><figcaption class="wp-element-caption">Results for key terms from Bethlehem’s English language memoirs</figcaption></figure> 1480 1481 1482 1483<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.55.04-am.png"><img data-attachment-id="1369" data-permalink="https://katiefaull.com/2022/08/16/race-gender-and-feelings-moravian-religious-sentiments-in-18th-century-north-american-memoirs/screen-shot-2022-08-16-at-11-55-04-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.55.04-am.png" data-orig-size="3220,1754" data-comments-opened="1" data-image-title="screen-shot-2022-08-16-at-11.55.04-am" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.55.04-am.png?w=525" loading="lazy" width="1024" height="557" src="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.55.04-am.png?w=1024" alt="" class="wp-image-1369" srcset="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.55.04-am.png?w=1024 1024w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.55.04-am.png?w=2048 2048w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.55.04-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.55.04-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.55.04-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.55.04-am.png?w=1440 1440w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a><figcaption class="wp-element-caption">Results from African-descended men’s memoirs in Bethlehem</figcaption></figure> 1484 1485 1486 1487<p class="wp-block-paragraph">Furthermore, if there are limits to the authenticity of expression, especially within marginalized groups, then can linguistic expression reveal something about our subconscious states?<strong> </strong>Given the limitations expressed above as to the use of conscious selection of vocabulary, psychologist James Pennebakerâs methodology provides a multidimensional lens to analyse language that relies not on the âcontent wordsâ of what we say but on the âfunction wordsâ or stop words, often stripped out of a text when using distant reading techniques, such as Voyant or Antconc. These function words–the articles, prepositions, pronouns, negations, auxiliary verbs, conjunctions, quantifiers, common adverbs–are those parts of speech that we use unconsciously; they are used at very high rates, they are short and hard to detect, they are processed in a different part of the brain than content words, and they are very social. So can this method overcome the problems I outlined above with other computational (and non-computational) methods in the analysis of Moravian memoirs? Can we access subconscious psychological states through the application of Pennebakerâs methods? Running the corpus through the LIWC software we find: (<a href="https://drive.google.com/drive/folders/1iZwLarcAiKWo85qaIrBzYj-sX3f1pmHU?usp=sharing">results here</a>)</p> 1488 1489 1490 1491<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.57.27-am.png"><img data-attachment-id="1372" data-permalink="https://katiefaull.com/2022/08/16/race-gender-and-feelings-moravian-religious-sentiments-in-18th-century-north-american-memoirs/screen-shot-2022-08-16-at-11-57-27-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.57.27-am.png" data-orig-size="3272,1838" data-comments-opened="1" data-image-title="screen-shot-2022-08-16-at-11.57.27-am" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.57.27-am.png?w=525" loading="lazy" width="1024" height="575" src="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.57.27-am.png?w=1024" alt="" class="wp-image-1372" srcset="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.57.27-am.png?w=1024 1024
1491w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.57.27-am.png?w=2048 2048w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.57.27-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.57.27-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.57.27-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.57.27-am.png?w=1440 1440w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a></figure> 1492 1493 1494 1495<p class="wp-block-paragraph"><strong>Looking at this corpus, Women in Bethlehem Archive (German</strong>): there is a significant difference between memoirs by White American women and Native American in terms of positive emotions (including terms such as love, sweet, nice). However, the NegEmo measure (anxiety, sadness, hostility) shows not much variance. Maybe the absence of positive emotion does not necessarily mean that there is a presence of negative emotion. Of the womenâs memoirs from Bethlehem that are in English, we find much more variation in the Authenticity measure — Burger, Baker, Powell, Quitt all show distinctly higher values. Of the men from the Bethlehem Archive who are writing in German, the lowest PosEmo scores in the corpus include Andrewâs memoir. However, one of the highest PosEmo scores belongs to Peter Titus. Andrewâs memoir scores among the highest for NegEmo. Of the men in Bethlehem who write in English there is hardly any variation in PosEmo or NegEmo scores. </p> 1496 1497 1498 1499<figure class="wp-block-image size-large"><a href="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.58.45-am.png"><img data-attachment-id="1374" data-permalink="https://katiefaull.com/2022/08/16/race-gender-and-feelings-moravian-religious-sentiments-in-18th-century-north-american-memoirs/screen-shot-2022-08-16-at-11-58-45-am/" data-orig-file="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.58.45-am.png" data-orig-size="3258,1828" data-comments-opened="1" data-image-title="screen-shot-2022-08-16-at-11.58.45-am" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.58.45-am.png?w=525" loading="lazy" width="1024" height="574" src="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.58.45-am.png?w=1024" alt="" class="wp-image-1374" srcset="https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.58.45-am.png?w=1024 1024w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.58.45-am.png?w=2048 2048w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.58.45-am.png?w=150 150w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.58.45-am.png?w=300 300w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.58.45-am.png?w=768 768w, https://katiefaull.com/wp-content/uploads/2022/08/screen-shot-2022-08-16-at-11.58.45-am.png?w=1440 1440w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></a></figure> 1500 1501 1502 1503<p class="wp-block-paragraph"> Moving now to a small corpus of 12 memoirs by Native Americans, how do these subconscious âscoresâ look? As we know, such texts are very hard to find in the archives. Often the biographical information is hidden behind Europeanized names or racialized monikers, and of this corpus 20 are written in the third person and two in the first person. However, even within the third-person memoirs, we find direct quotations from the speaking or interviewed subject. Running the texts through LIWC we find among the Native American authors that the highest score for âangerâ and ânegative emotionâ is found in âMichaelâs memoir (it can be found on the <a href="http://bdhp.moravian.edu/personal_papers/memoirs/michael/michael.html">BDHP</a> website). </p> 1504 1505 1506 1507<p class="wp-block-paragraph">Michael (we do not have a record of his Native name) came from the Minnisink people and was baptized in Shekomeko by Brother Büttner. Described as a âgreat warriorâ in his memoir, his bravery was depicted on his face in a series of tattoos: a snake, scalps on a pole, two crossed spears and a boar. The Choir Helper of the Single Brethren who records the memoir says âall of it was done very neatly.â Michael, according to the text, refuses to consider the proposed relocation of Christianized Native Americans to the Wyoming Valley. During the French and Indian war, he bolsters up the spirits of the Single Brethren (who were posted on the fences around the Bethlehem settlement) and urges them not to be afraid but rather says, “If you are in good stead with the Savior, you would not be so nervous. Your bad hearts are responsible for your anxiety.” Michael is considered the âcrown of all our baptized in this part of the world, because his holiness progressed after his baptism without many changes and transformations.â So we need to ask ourselves where does the negative emotion and anger come from that reveals itself in the use of function words in Michaelâs memoir? His resistance to being moved out of Bethlehem? His bravery? His choice to become Christianized? </p> 1508 1509 1510 1511<p class="wp-block-paragraph">Or we might look at why the memoir of âIsaac,â a young Mahican/Wampanoag man who died at the age of 18 having been baptized at the age of 11 scores so low for âauthenticity?â. His mother and father had both been baptized by the Moravians. By 14 he had lost both his mother and father to smallpox and fever and was taken in by friends who moved with him first to the Wyoming Valley and then to the Moravian mission of Gnadenhütten. He escaped to Bethlehem after the attack on the mission in November 1755 and was taken into the Single Brethrenâs house where he died the following year of consumption. On his deathbed, the choir helper notes, âAt his request a number of little hymn verses in Indian were sung to him by the Indians present. Shortly before his departure Br. Schmick asked him if he felt Jesusâ Blood in his heart and would gladly go home. To which he responded; â<em>Quame</em>,â that is, âYes.â After that he stretched himself out, laid his hands on his breast and went to sleep for a while.â What I find so interesting in this description is the language in which the verses are sung and that his last words are recorded in Wampanoag.</p> 1512 1513 1514 1515<p class="wp-block-paragraph"><strong>Conclusion</strong></p> 1516 1517 1518 1519<p class="wp-block-paragraph">If we return to the nature of the practice of unity and liberty within the Moravian Church of the 18th century, can we perhaps test those claims by examining the recorded lives of those who belong to non-European groups, especially women? I have tried to show in this brief talk first, the main ways in which scholars have tried to understand the <em>creation</em> of unity within the Moravian Church of the 18th century, through neologisms, specific linguistic tropes, ritual, and simultaneous communication. Then, I examined one of the main means to create unity, that is the writing of a memoir, that definitely follows a
1519specific narrative and emotional pattern which is composed to be read to others. Beyond reading individual memoirs out of primarily genealogical interest or for the subjectâs perceived exemplary significance to the movement, studying the large corpus of Moravian memoirs is only possible if they are published. The Moravian Lives digital project aims to make available through the publishing of the original archival document and its transcription thousands of memoirs. By creating a digital text we make these sources available to scholars to test the claims of universality, of liberty, of unity and love. We make available the lives of those whose very chances at liberty or life at the birth of the United States was not guaranteed and who are indeed still fighting to âbecome Americanâ.</p> 1520 </div><!-- .entry-content --> 1521 1522 1523</article><!-- #post-1349 --> 1524 1525<article id="post-1244" class="post-1244 post type-post status-publish format-standard has-post-thumbnail hentry category-papers-and-publications category-research tag-gender tag-missions tag-networks tag-pennsylvania tag-women"> 1526 <header class="entry-header"> 1527 <div class="entry-meta"><span class="screen-reader-text">Posted on</span> <a href="https://katiefaull.com/2018/03/09/the-hidden-work-of-moravian-wives/" rel="bookmark"><time class="entry-date published" datetime="2018-03-09T09:29:04-05:00">March 9, 2018</time><time class="updated" datetime="2018-03-09T09:40:35-05:00">March 9, 2018</time></a></div><!-- .entry-meta --><h2 class="entry-title"><a href="https://katiefaull.com/2018/03/09/the-hidden-work-of-moravian-wives/" rel="bookmark">The Hidden Work of Moravian Wives</a></h2> </header><!-- .entry-header --> 1528 1529 <div class="post-thumbnail"> 1530 <a href="https://katiefaull.com/2018/03/09/the-hidden-work-of-moravian-wives/"> 1531 <img width="486" height="278" src="https://katiefaull.com/wp-content/uploads/2018/03/an10.png?w=486&h=278&crop=1" class="attachment-twentyseventeen-featured-image size-twentyseventeen-featured-image wp-post-image" alt="" decoding="async" loading="lazy" srcset="https://katiefaull.com/wp-content/uploads/2018/03/an10.png 486w, https://katiefaull.com/wp-content/uploads/2018/03/an10.png?w=150&h=86&crop=1 150w, https://katiefaull.com/wp-content/uploads/2018/03/an10.png?w=300&h=172&crop=1 300w" sizes="(max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" data-attachment-id="1256" data-permalink="https://katiefaull.com/an10/" data-orig-file="https://katiefaull.com/wp-content/uploads/2018/03/an10.png" data-orig-size="486,278" data-comments-opened="1" data-image-title="AN10" data-image-description="" data-image-caption="" data-large-file="https://katiefaull.com/wp-content/uploads/2018/03/an10.png?w=486" /> </a> 1532 </div><!-- .post-thumbnail --> 1533 1534 <div class="entry-content"> 1535 <p style="text-align:center;"><b>The Hidden Work of Moravian Wives:</b></p> 1536<p style="text-align:center;"><b>A Conversation with Anna Nitschmann, Eva Spangenberg, Martha Spangenberg, and Erdmuth von Zinzendorf</b></p> 1537<p style="text-align:center;"><b>Moravian Archives, Bethlehem</b></p> 1538<p style="text-align:center;"><b>February 13, 2018</b></p> 1539<p> </p> 1540<p style="text-align:center;"><b>Katherine Faull, Bucknell University</b></p> 1541<p> </p> 1542<p><b>Introduction</b></p> 1543<p>Thank you for the invitation to talk this evening on the subject of Moravian womenâs work and how it has been âhiddenâ in the records and from the eye of those who study labor history. I am going to talk tonight about the concept of âlaborâ in the colonial period of the Moravian Church, with a special focus on where womenâs work was deemed to occur, how it was described and valued, and how in the historiography of the church this work has been described. I am going to look at the role that female leaders of the church played in defining what constitutes work in the church and how that contribution was later obscured.</p> 1544<p>The notion of concealed labor or hidden work is nothing new to scholars of gender and race where in the historiography of knowledge making and invention, the work of women and minorities has been regularly elided. One only needs to look at the history of discoveries in the field of science to repeatedly come across the trope/meme of the white male scientist working with a lab team that is remarkably male and white in a Nobel Prize winning discovery. See, for example, the discovery of the structure of DNA at the Cavendish laboratories at Cambridge University in 1953, credited to James Watson and Frances Crick which in their own relations of the discovery, hid the contributions of Rosalind Franklinâs earlier research into the crystallography . Or the case of the discovery of the Epstein-Barr virus that can lead to lymphoma also leaps to mind, where the hours of work done by both microbiologist Yvonne Barr and Trinidadian electron microscopist Burt Achong in the laboratory also go without recognition.</p> 1545<p>
1545Within Moravian historiography the contributions of Zinzendorfâs first wife, Erdmuthe Dorothea, have certainly been recognized, probably a product of her class position coming from the nobility. Her contribution to the history of Pietism is investigated in the thoroughly researched, if dated, work of Wilhelm Jannasch. This 1915 biography of the Countess tells the story of her life, marriage with Zinzendorf, her mostly hands off approach to the establishment of the early Gemeine, her willingness for numbers of the Moravian exiles to be employed in her household, her gradual assumption of a working role in the leadership of the congregation, her growing role in the financial management of the church, her assumption of fiscal leadership during the time of Zinzendorfâs exile from Saxony, her assumption of leadership during his time in America, with the travels to London, Denmark, and the Baltic states and then her withdrawal, as Jannasch terms it, upon his return and the ascension of Anna Nitschmann to the role of âMutterâ in the church. etc. Although Jannaschâs work has been more recently supplemented by the appearance of Erika Geigerâs short volume (translated by Julie Tomberlin Weber) it is heavily derivative of the earlier work.</p> 1546<p>Of far more significance to the revised appraisal of the Countessâs work is the scholarly focus on the correspondence networks and the importance of the Reuss family that is being carried out in the University of Jena by Martin Prell; and also the research being carried out on the Countessâ and Benigna von Wattevilleâs correspondence, performed by Marita Gruner at the University of Greifswald.</p> 1547<p>Erdmuthe von Zinzendorfâs willingness to open her household to the members of the fledgling community directly benefited the three other leading women of the early Church I am discussing today. Best known is her support of Anna Nitschmann, who was employed in the Zinzendorf household as a servant and errand girl and then as companion to Benigna von Zinzendorf with whom she later travelled to America. At the same time as Anna Nitschmann is in the Berthelsdorf household, both of Spangenbergâs future wives are also in the fledgling Herrnhut community. Eva Immig, as she was then, was already widowed, was employed as nursemaid to Christian Renatus, and was counted among the first âLaboressesâ of the community among the widows. Like Anna, Martha Spangenberg (or Miksch as she was then) came into the service of the Zinzendorf family in 1727. It is interesting to imagine all four of these leading women in the Moravian church living and /or working under one roof in the late 1720s.</p> 1548<p>As I have outlined in several of my other lectures in Bethlehem last year, evidence of Anna Nitschmannâs work was, after 1760, deliberately hidden by destroying records that pertained to her central role in the leadership and development of the church. Annaâs work consisted of both labor in a material and spiritual sense.</p> 1549<p>In a series of miniatures, presented to Anna to celebrate her 30 years as Eldress to the <i>Gemeine, </i>Anna is depicted as spinning while also receiving the visitation of several leading male theologians of the time. As I discu
1549ssed in my Zug lecture, this trope is significant as a representation of the intersection of both material and spiritual realms of work. The image of Anna receiving the two prominent churchmen at the spinning wheel and in front of the floor loom encapsulates the idea, promoted by Zinzendorf, that the choir houses were the workshops of the divine. In the SS choir houses the spinning and weaving of cloth were two of the most prevalent economic and artisanal activities. I would also argue that in addition to producing vital goods (and income) for the <i>Gemeine </i>and the Choir, spinning and weaving as traditional tropes of womenâs wisdom, also were imbued with spiritual worth.</p> 1550<p>Is this idea put into practice within the congregation? Let us turn to Spangenbergâs first wife, Eva Maria. Maria, as she known within the Gemeine, had been born in Dresden and married her first husband Dr. Christoph Immig, a lawyer, before coming to Herrnhut in 1727. They had two children, one of whom âwent astrayâ and the other died. Eva Maria was one of the first 12 Laborers in the new community and then became the nursemaid to Zinzendorfâs son, Christian Renatus. When her first husband died at the age of 77, Eva Maria became the Pflegerin of the Widows Choir for 12 years. During Zinzendorfâs exile Saxony she became the <i>Vorsteherin</i> of the whole <i>Gemeine</i>, assisting Martin Dober for two years. In 1739, she left Herrnhut and went to Wetteravia, where she married Spangenberg in 1740.</p> 1551<p>Alongside Spangenberg, she was central to the foundation of the Moravian congregations in London and Yorkshire, and worked extensively in England and then in America where she was General-Ãltestin from 1744-1749. According to her memoir, which was written by Spangenberg, she was much loved among the mission populations in America, and in the mission diaries and travel journals, Spangenberg is repeatedly asked by members of the Iroquois and Delaware nations alike, where his wife is and how she is doing. When Eva Maria and Spangenberg left Bethlehem in October 1749, the Brothers and Sisters bathed the streets in tears (to quote from her Ll). Eva Maria died in 1751 in Herrnhuth. Before she died, her lost child, the daughter, came back to her and tended to her in her final illness. She was in her 55th year.</p> 1552<p>So what would have made Eva Maria so beloved to the Bethlehem congregation (although there are signs that this was perhaps not such a universal emotion)?</p> 1553<p>The Spangenbergs arrived in America in October 1744 and came straight to Bethlehem. Anna Nitschmann had left at the turn of year 1742-3, so the memory of her work at the Forks of the Delaware was still strong, and had been regularly kept alive by the reading of her letters from London and Yorkshire. According to the Bethlehem Diary for 1744, Eva Maria immediately travels to Shekomecko (following in the footsteps of Anna) and celebrates a Love feast with the mission workers (the Büttners and Macks) with rolls and chocolate (which we presume she had brought with her from Bethlehem/New York). Upon her return to Bethlehem on December 2, Eva Maria conducts her first Married Sisters ¼ hour service, and then a blessing for pregnant sisters and nursing sisters, and finally a ¼ hour service for the German and English sisters in Bethlehem. Eva Mariaâs work also includes conducting the Speakings for the sisters (of all marital statusâ), leading Lovefeasts for the children, married sisters, and widows.</p> 1554<p>All of this is quite expected for a woman leader in the Moravian church at that time. However, Maria also conducts Lovefeasts for specific groups of women workers. Sisters who work in the laundry, or who spin, or weave, or knit, or sew also have a lovefeast dedicated to them respectively, and this appears to have been Mariaâs own idea. In Oerterâs translation of the 1745 diary he states, âMary made some orders and regulations for the Sisters spinning wool, cotton, flax and tow.â (Jan. 4 1745) At these lovefeasts for the different forms of womenâs work, Maria apparently speaks so powerfully that the Sistersâ production is significantly increased (for example, on January 29 1745 50 sisters at a spinners lovefeast produced record amounts of yarn and also volunteered to strip feathers for the beds of the newborn).</p> 1555<p>
1555Putting to one side the resonant echoes of Ernst Troeltsch and Max Weberâs appraisal of the Moravians economic activity, (<i>Protestant Ethic and the Spirit of Capitalism)</i> for one moment, I would like to think about the spiritualization of womenâs work not in terms of how to produce more for the community but as a foregrounding of the work that the SIsters did. This work, noted in the Diary, is seen as a form of âGottesdienstâ, a service to God and is valued as essential to the mission of the whole community as spiritual work as well as encouraging the ethic of production.</p> 1556<p>Does this concept of womenâs work operate outside the choirhouses? What effect does it have on the missions, for example? I would now like to draw on the manuscript material that informs my work on the Shamokin mission diary. Shamokin, on the forks of the Susquehanna River, was a strategically important point for Native Americans, colonial agents and traders, and Moravians alike. Zinzendorf, Anna Nitschmann, Benigna, and Spangenberg had all visited this place, not least to foster a relationship with Shikellamy, the vice-regent of the Six Nations.</p> 1557<p>In a conference held at the confluence of the North and West Branches of the Susquehanna River in August 1747, the Moravian married couples, Nathaniel and Anna Hagen and Anton and Catharine Schmidt sat down to discu
1557ss how the blacksmith’s shop that was to be established there was to be run. The first article on the agenda that had been drawn up by Spangenberg was the stipulation that “When the Indians bring something for our Sisters to sew, they will accept it with thanks, and willingness and require nothing as payment.”FOOTNOTE: Footnote Five months later, when they were joined by the married couple Joseph and Martha Powell, this same topic appeared as the first item of business in their conference. The Sisters were to accept sewing from the Indians and require nothing in return.</p> 1558<p>While this might seem like a small incidental detail in the larger artisan economy of the Pennsylvania Backcountry, I would argue that the work and skills of the Moravian Married Sisters who came with their husbands to the “frontier” country of Pennsylvania in the first half of the eighteenth century were central to the Moravian and Native American understanding of how an exchange of services and goods, whether it be sewing, blacksmithing, shoe or mocassin making, grinding corn and baking could take place. The Married Sistersâ participation in an artisan economy both extends the previous notion of âwomenâs workâ that I have outlined and also challenges the long held notion that women’s role in this early settlement period was primarily as part of the “household economy,” in which women were employed in the raising of crops, production of food and clothing, within an autarkic economy of the settlersâ log home.</p> 1559<p>Because of the Moravian notion of the âmarriage militant,â many of these Brothers took their Sisters (wives) with them into the mission field to work with the female indigenous populations .  However, the Moravian mission in Shamokin, Pennsylvania (1747-55) was not set up as a mission village but rather as a blacksmithâs shop to serve the Iroquois and their protected tribes, the Delaware, Tutelo, Conoy, and Shawnee. The Moravian smithy at Shamokin was established because of its usefulness to the Six Nations, and, as such, its existence at the confluence of the North and West Branches of the Susquehanna River, the intersection of eleven Indian paths, offers an interesting and anomalous microstudy of the artisan in the backcountry.</p> 1560<p>Shikellamy was quite explicit in his expectations of how the smithy would be run. In a slightly earlier conference with Brother Martin Mack in April of 1747 held at Shamokin, the Oneida chief and emissary of the Five Nations, stipulated that the work done at the smith for the Five Nations should be done for free when the Iroquois are travelling down river to war with the Catawba. He stated explicitly, “I desire, T’girketonti (Spangenberg’s Iroquois name) my brother, that when something is done to their flints that it is done for free, because they have nothing with which to pay. However, when they return, and they have something done, then they would have to pay for it.”FOOTNOTE: Footnote</p> 1561<p>In August 1747, at the conference held at Shamokin to set down the conditions of the establishment of the smithy there Spangenberg prescribed that the Moravians were to maintain themselves there “auf Indianisch Art.” That meant that only the Three Sisters (beans, corn, squash) could be planted, no wheat, rye, or oats, and nothing that would make the place seem like a European plantation. All accounts were to be held by Brother Hagen or Joseph Powell; the blacksmith Anton Schmidt had to meet with him at the end of every day and go through the transactions of the day. The price of services had to be set so that one Indian does not get charged more than another, and the accounts were then sent on to the <i>Sozietät für die Heyden</i> (the Society for the Heathen), that paid for the blacksmith’s supplies.</p> 1562<p>At the Confluence, there was also the presence and agency of the Moravian sisters. In the literature on Moravian artisans and missionaries there is plenty of discussion of the role the men played in the development of settlements, a rural economy that goes beyond that of exchange, but almost no mention of what their wives were doing, what kind of work did they have and did it contribute to this rural economy? While the literature on Morav
1562ian missions is large, the multiple challenges and opportunities for cross-cultural trade and knowledge transfer that the Moravian sisters enjoyed, has only recently become the focus of study for historians such as Jane Merritt, Amy Schutt, Gunlög Fur, Rachel Wheeler, and Alison Duncan Hirsch.FOOTNOTE: Footnote In the Shamokin Diary we find evidence of Native, <i>métis and Euro American womenâs involvement in trade, care, and mission on an intimate level. Despite the dearth of official records of womenâs activities, speech, and agency, from mission diaries we are able to delineate womenâs experience as moving beyond the traditional notion of them as refugees for financial, religious, or ethnic reasons or as silent companions of fathers, husbands, masters, or maybe brothers. In Merrittâs discussions of Anna Mack, Anna Smith, and Rowena McClintonâs studies of Moravian womenâs mission to the Cherokee women, and Alison Duncan Hirschâs study of some of the women around the Susquehanna Confluence, the discussion focuses on women and cross-cultural communication, the inter-relation of religious concepts, notions of gender, and medical and pastoral concepts of the body. </i></p> 1563<p>Based on evidence from the Moravian mission diary from Shamokin I argue that there existed an artisan economy of sorts in which the skills of both the brothers and the sisters were sought after and exchanged with the Native American and Euro-American population. From the archival records, it is clear that the Married Sisters participated in an exchange economy, where sewing skills, for example, were vital in order to receive gifts of food and medicine from the local Native population. Married Sisters were central to the mission both because of their knowledge of Native American languages, their ability to communicate with the Native women around the blacksmith’s shop, and also because of their own artisanal skills, such as sewing and baking. These skills brought them into an economy of trade and also knowledge.</p> 1564<p>So how might this relate to the lovefeasts for the knitters, spinners, weavers, and launderers? In her 1995 book on artisans on the North Carolina backcountry, Johanna Miller Lewis argues (somewhat controversially) that women who practiced traditionally female skills such as spinning, sewing, weaving, or knitting for profit commonly have not been classified as artisans by historians.âFOOTNOTE: Footnote Miller Lewis ascribes this to the fact that women did not receive the same training as male artisans, and if they did, it was within the home, invisible to the historical record of craftsmenâs books, journeymenâs passes, and guild records. Furthermore, many historians considered womenâs artisanal skills as âmerelyâ part of the housewifeâs duties and therefore not an income-generating skill. However, recent studies of rural populations in, for example, Ireland during the Great Potato Famine, have shown that womenâs skills were central to the survival of rural populations in times of crisis and famine (Irish famine and women lace makers, for example). Challenging the dominant notion of the âhousehold economyâ that has held sway over early modern economic history and its autarkic self-sufficiency, Miller Lewis argues for a more nuanced understanding of womenâs participation in a backcountry economy where their skills in textile production and repair was also key to the survival of the family and also the community.FOOTNOTE: Footnote I would like to argue that what is presented as a paradigm for womenâs work in the image of Anna Nitschmann spinning as she receives the eminent theologians, and in Mariaâs institution of lovefeasts celebrating the work of women, provided many of the Married Sisters at Shamokin (and elsewhere) with precisely the model of work as Gottesdienst that women outside the Moravian church might have received within the household economy. The difference in the Moravian training was that womenâs artisanal skills were taught not for the benefit of a more nuclear âhousehold,â but rather for the larger âoikosâ of the mission settlement; and, as such, these skills were both a form of womenâs spiritual knowledge and income generating.</p> 1565<p>So, how crucial were the women’s contributions to this artisan economy? Did the sewing, the baking, the interpreting and negotiating help the mission in Shamokin?</p> 1566<p>Towards the end of the existence of the mission at Shamokin, the picture of the place has changed. The Moravians now have livestock, cows and calves, and are thinking about getting a bull. A new mission house has been built further from the river and closer to a spring. Letters between Shamokin and Bethlehem talk of the need for sugar and tea (for the Moravian Lovefeasts), of wine and bread for communion; new trousers and shirts; the skins received in payment (racoon and deer) are being transported back to Bethlehem through intermediaries, such as Michael Schäffer, a shoemaker who lives 5 miles down the Tulpehocken Path.</p> 1567<p>The Married Sisters have gone. The mission has become a plantation, it services the flints of the traders and white settlers and its original purpose has been lost. Spangenberg wonders if they shouldn’t just shut up shop, sell the house and its contents that are no longer needed to Conrad Weiser, slaughter the livestock and sell the meat.</p> 1568<p>The end of the Shamokin mission almost coincides with the arrival of Martha Spangenberg in America. In the little literature that exists on her, scholars such as Beverly Smaby and Hartmut Lehmann concur that she understood âwomenâs workâ in a very different manner than her husbandâs first wife. Where Eva Maria was seen as a leader, much after the model of Anna Nitschmann and Erdmuthe von Zinzendorf, Martha is described as quiet and staying in Spangenbergâs shadow.</p> 1569<p>Martha Elisabeth Spangenberg was born in 1708 in Berthelsdorf and came into the service of Benigna von Zinzendorf 1727. In 1730 she married Mattheus Miksch and they had two children. In 1733 Mattheus was sent to St. Croix as one of the first missionaries there but Martha w
1569as very reluctant to go and preferred to stay behind with their two children in the congregation in Herrnhut. When Mattheus died in St. Croix in 1734 Martha moves into the Widowâs House as their Laboress for sixteen years until in 1750 she is called to London in 1750 to work with the widows there. Then in 1752 it is suggested that she marry Spangenberg. Martha is initially reluctant because she is very happy living and working with the widows. However, she finally agrees and in 1754 proceeds to work with him in North America. As Craig Atwood has outlined in his article on Spangenberg in colonial America, Martha and Joseph worked here to stabilize and consolidate the communityâs affairs through the difficulties of the French and Indian War and after the deaths of Zinzendorf and Anna, the dismantling of the General Economy. They return to Europe via Philadelphia in 1762.</p> 1570<p>As I have argued in the introduction to my recent translation of the Instructions to the Choir Helpers, it is clear that Martha worked with her husband in the composition of the Instructions for the Single, Married, and Widowed Sisters. In 1764, she is one of the Sisters who is given the task of discussing womenâs issues in the synod when they come up. However, Marthaâs work with her husband appears to have not always been so welcome to the sisters. For example, in 1771 after the Spangenbergs have returned to Herrnhut, the Single Sisters write a letter to the Unity Elders Conference complaining that Brother Spangenberg and Martha are conducting the monthly Speakings with them rather than their Choir Helpers. Although I need to examine the archival record still to unearth more of Marthaâs work, it is already clear from the Instructions and then this letter, that it consisted in implementing the Choir Principles and Instructions that she and her husband were formulating. At the close of her wonderful article on Female Piety in Bethlehem, Beverly Smaby makes the point that the dismantling of womenâs power and valued work as spiritual leaders was the work of Spangenberg, and that if it was a man, Zinzendorf, who gave women this power, it was also a man, Spangenberg, who took it away. I would refine this claim somewhat and argue that the positive and vital value ascribed to womenâs spiritual and material work was modeled and encouraged by Erdmuthe von Zinzendorf and followed by a multitude of extraordinarily talented women and also integrated into the economic and spiritual economy of the congregations and missions. And it is also a woman who helps to redefine what womenâs work should consist of after Anna Nitschmannâs and Erdmutheâs deaths, and that seems to be Martha Spangenberg.</p> 1571 </div><!-- .entry-content --> 1572 1573 1574</article><!-- #post-1244 --> 1575 1576<article id="post-1242" class="post-1242 post type-post status-publish format-standard has-post-thumbnail hentry category-papers-and-publications category-research tag-missions tag-women"> 1577 <header class="entry-header"> 1578 <div class="entry-meta"><span class="screen-reader-text">Posted on</span> <a href="https://katiefaull.com/2018/03/09/anna-nitschmann-in-the-world/" rel="bookmark"><time class="entry-date published" datetime="2018-03-09T09:25:02-05:00">March 9, 2018</time><time class="updated" datetime="2018-03-09T09:34:15-05:00">March 9, 2018</time></a></div><!-- .entry-meta --><h2 class="entry-title"><a href="https://katiefaull.com/2018/03/09/anna-nitschmann-in-the-world/" rel="bookmark">Anna Nitschmann in the World</a></h2> </header><!-- .entry-header --> 1579 1580 <div class="post-thumbnail"> 1581 <a href="https://katiefaull.com/2018/03/09/anna-nitschmann-in-the-world/"> 1582 <img width="2000" height="1200" src="https://katiefaull.com/wp-content/uploads/2018/03/gs_703.jpg?w=2000&h=1200&crop=1" class="attachment-twentyseventeen-featured-image size-twentyseventeen-featured-image wp-post-image" alt="" decoding="async" loading="lazy" srcset="https://katiefaull.com/wp-content/uploads/2018/03/gs_703.jpg?w=2000&h=1200&crop=1 2000w, https://katiefaull.com/wp-content/uploads/2018/03/gs_703.jpg?w=150&h=90&crop=1 150w, https://katiefaull.com/wp-content/uploads/2018/03/gs_703.jpg?w=300&h=180&crop=1 300w, https://katiefaull.com/wp-content/uploads/2018/03/gs_703.jpg?w=768&h=461&crop=1 768w, https://katiefaull.com/wp-content/uploads/2018/03/gs_703.jpg?w=1024&h=614&crop=1 1024w, https://katiefaull.com/wp-content/uploads/2018/03/gs_703.jpg?w=1440&h=864&crop=1 1440w" sizes="(max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" data-attachment-id="1254" data-permalink="https://katiefaull.com/gs_703/" data-orig-file="https://katiefaull.com/wp-content/uploads/2018/03/gs_703.jpg" data-orig-size="2892,2264" data-comments-opened="1" data-image-meta="{"caption":"Dateiformat: DCS\rErzeugt von: LinoColor\rDatum: Don, 6. Apr 2000, 8:39 Uhr\rName: Zinz2000_Kg_135/R2","orientation":"1"}" data-image-title="GS_703" data-image-description="" data-image-caption="<p>Dateiformat: DCS<br /> 1583Erzeugt von: LinoColor<br /> 1584Datum: Don, 6. Apr 2000, 8:39 Uhr<br /> 1585Name: Zinz2000_Kg_135/R2</p> 1586" data-large-file="https://katiefaull.com/wp-content/uploads/2018/03/gs_703.jpg?w=
1586525" /> </a> 1587 </div><!-- .post-thumbnail --> 1588 1589 <div class="entry-content"> 1590 <p style="text-align:center;"><b>Anna Nitschmann in the World: Leader, Preacher, Sister</b></p> 1591<p style="text-align:center;"><b>Zug lecture</b></p> 1592<p style="text-align:center;"><b>Bethlehem, October 2017</b></p> 1593<p>At the news of the deaths in May 1760 in Herrnhut of both her closest companion and colleague, Anna Nitschmann and the leader of the Renewed Church, Count Nikolaus von Zinzendorf. Anna Piesch Seidel writes in her memoir,</p> 1594<p>âNow I was completely orphaned, and the grief and worry in my poor soul was great, not only because of these two people, but also primarily because the settlements and choirs had now lost their lead sheep and [because of] how things would go in the future. My anxious thoughts and premonitions did unfortunately come true in considerable measure, and to my inexpressible pain, I had to witness that these dear people were almost completely forgotten, especially the dear Mama [Anna Nitschmann].â (MAB)</p> 1595<p>I begin my lecture today with this poignant quotation not to retrace the steps taken by scholars before me, such as Beverly Smaby (in whose article this quotation appeared) and Paul Peucker, to show both how and why the Moravian church leadership after 1760 took deliberate steps to not only dismantle female leadership in the church but also to purge the archival record of an traces of that leadership (that passage is actually heavily scored out in the original memoir of Anna Piesch). Rather I would like to begin to rebuild the picture of Anna Nitschmann as a religious leader, who in other times might not have had her legacy scrubbed away and her influence denied.</p> 1596<p>In my previous lectures on Anna Nitschmann, held here in Bethlehem last spring during my tenure as Visiting Scholar at the Centre for Moravian Studies, I began this exploration. I outlined first how Anna Nitschmann had been depicted in the scant scholarship that exists on her to date. I spoke about how Anna Nitschmannâs time in America changed both Zinzendorfâs estimation of her abilities as leader and led to her subsequent elevation to Mother of the Church. I also investigated in more detail Anna Nitschmannâs activities in America, that led to her change in role in the church. I have delineated the way in which Anna Nitschmann was sent out to America with her father before Zinzendorf and was tasked with speaking to the disparate groups of Lutheran and Reformed emigrants here whom Zinzendorf wished to unite in a vision of his âphiladelphian churchâ. Here, Anna Nitschmann learned English in the space of a year, held conferences with Lutheran and Separatist leaders of religious communities such as Ephrata Cloister, the Dunkers, the New Mooners, the Schwenkfelders (with whom she actually lived in Falcknerâs Swamp). Her presence attracted unmarried young women to listen to her speak of Christ. She met the Delaware Indians who lived around what was to become Nazareth, and, once Zinzendorf and his party arrived in Philadelphia, she worked with all these groups to attempt to secure acceptance of Zinzendorfâs bold plan.</p> 1597<p>Although my research is still at its early stages, the documents that I have found here in Bethlehem and also in Herrnhut, serve to contradict the traditional image of this extraordinary woman in Moravian history. Most often depicted as a âshepherdess of soulsâ or as the companion of Zinzendorf, almost never is she described as a female religious leader in her own right. The iconography of Anna Nitschmann is one laden with ribbons, and flowers, and little birds, hearkening back to the symbology of the Sifting Perio
1597d. Scholarly comment on her recently discovered sermons to the Single Sisters remark on the importance of finding a womanâs homilies to other women but also tend to dismiss them as derivativeâ âtypically Moravian and ânothing new.â</p> 1598<p>Those of us who have been involved in feminist scholarship for most of our careers will recognize these terms as ones that a male-dominated critical discourse has traditionally used to dismiss womenâs contributions to art, literature, science, music, engineering and religion. One only has to read Virginia Woolfâs classic âA Room of Oneâs Ownâ to see that her incisive criticisms of patriarchal historiography are still unfortunately valid. Whereas the leaders of the post-Zinzendorfian church may have used as an excuse the need to improve the image of the Moravian Church to its contemporaries (see Smaby, 164 Female Piety) what excuse can todayâs church posit? Why, when the Moravian Church has ordained women bishops for twenty years, is there no mention of the woman who preceded them all?</p> 1599<p><b>Slide 2 Sammelbild</b></p> 1600<p>Clearly, Anna Nitschmannâs contemporaries thought of her very differently than those that came after her. Let us take this picture as a paradigm of their esteem. Here we see a picture presented to Anna Nitschmann in 1745 by the Single Sisters on the occasion of her 30th birthday. 18 scenes from Annaâs life up to the age of 30 are included that are clearly considered to be iconic for the single woman who now, in 1745, was considered the âMother of the Churchâ.</p> 1601<p>Starting from top left we see Anna as a 7 year old being forced to attend the catholic church in Moravia; next right, as the shepherdess of her fatherâs sheep while still in Fulnek; then her exile walking three weeks through the forests and mountains to Herrnhut in 1725; being received by Countess Henriette Katharina von Gersdorf.</p> 1602<p>On the second row we see Anna living in the castle in Berthelsdorf with her parents and working as an errand girl: here she is warming a little soup for Benigna von Zinzendorf (who is in Annaâs care); next, Anna attends a meeting of the womenfolk of Herrnhut led by Erdmuthe in 1727 and is deeply moved; next, Zinzendorf comforts Anna after the news of her brother Melchiorâs death in 1729; next we see Anna being elected to the position of Eldress of all the Sisters in 1730 by Erdmuthe v. Z.</p> 1603<p>The next row shows Anna being introduced to the Single Sisters by Zinzendorf; then, in 1735 Anna at the spinning wheel (with a floorloom in the background) receiving distinguished visitors, such as here Zinzendorf, Layritz, Steinhofer and Oetinger (I will return to this picture); Anna attending her first Communion service in the church in Berthelsdorf in 1727; Anna with Zinzendorf, Benigna and Christian Renatus at the foot of the Ronneburg in 1736.</p> 1604<p>On the fourth row we see Anna travelling with Erdmuthe v.Z. through Holland to London in 1737. This is supposed to be the coast of CAlais, from whence they are departing for Dover; then we see Anna visiting Zinzendorfâs mother in Berlin with her second husband, Prussian field marshal Dubislav Gunomar von Natzmer. In miniature #15 we see Anna saying goodbye to the Single Sisters Choir in Marienborn in 1740 (note the handkerchiefs) prior to her departure to America, then her leaving on a ship with her father for America in late 1740. The miniature is quite famous as it shows Anna âpreachingâ to a group of Quakers in Philadelphia after her arrival, and then the final picture is of a meeting between Zinzendorf and Anna in a Pennsylvanian forest in 1741, that even the artist admits never took place. At the center bottom of the series we see an angel holding a portrait of Anna Nitschmann, which is being admired by a group of non-Europeans. We will also come back to Annaâs meaning for the non-European world.</p> 1605<p>This exquisite artwork reveals not only the esteem in which Anna Nitschmann was held by her Choir-the Single Sisters- but also the events of her life to date that caused them to hold her in that esteem. Her simple beginnings, her flight to Herrnhut at the age of 10, her election at the tender age of 14 to the office of Eldress, her closeness to the aristocratic Zinzendorf family, the fact that she is visited repeatedly by leading church figures, her preaching to both men and women, and her bravery in the mission field.</p> 1606<p>What I would like to talk about today are two moments in Anna Nitschmannâs life between 1735 and 1742, (so while she is still in her 20s) when she displays those characteristics of a leader of the church, as a leader of women, and as a religious leader in the model of other women religious leaders in the western church; figures like Hildegard von Bingen, Mechthild von Magdeburg, and the 17th century Madame de Guyon. There is evidence that Anna Nitschmann studied these medieval mystics and later Pietistic thinkers before she left Herrnhut with the Zinzendorf family. Not only was she visited by leading figures of pietism to discu
1606ss these ideas, she also corresponded with them. So, rather then look at the depiction of Anna at the spinning wheel in the presence of Oetinger and Steinhofer as a kind of visual translation of the trope of the visitation of the Magi to Christ, maybe we could re-interpret that moment as a pivotal one in Annaâs life.</p> 1607<p>After that meeting, Anna Nitschmann considered taking the path of contemplation and seclusion but was persuaded by Zinzendorf to take the path of Christian action in the world as we can see from her memoir, which has served as the basis for much of the scholarship on her to date. Unfortunately, this precious document did not appear in print in German until 84 years after her death (and then in extracts) and the only translation into English is 139 years old, appearing in the Messenger in 1878, again in abstracts. However, of this visit at the spinning wheel in 1735, when she is just 20 years old, Anna writes (in the translation published in the Messenger):</p> 1608<p>âOn the 24th of November, 1735, my twentieth birthday, the Savior revealed himself in a most powerful manner to my soul. A short time before, some brethren had advised me to read the life of St. Theresa, by Madame Guyon, a French mystic writer. I was delighted with the book and wished to follow in St. Theresaâs footsteps. There were precious truths set forth in the volume: but the all-essential point was wanting-that point in which all the other doctrines of Godâs Word centre-the ransom price paid for our sins, the atonement made by our Savior for a guilty world. Conventual life, I gradually perceived, would not have suited me, though I was not insensible to its attractions. I saw that to spend my days immured in a cell would ill become one whose calling it is to work and do battle for Christ. OUR SAVIOR LED ME TO SEE THIS, THOUGH FOR A WHOLE quarter of a YEAR my mind was more or less unhinged and distracted by various thoughts and fancies which call for shame and humiliation. Thus I had my trials; but the Friend whom my soul loved helped me out of all my difficulties , and showed me that my safest course was to become as a little child.â (Messenger p. 447)</p> 1609<p>I find this passage remarkable for several reasons. First, what spurred this contact with her from two of the leading figures in Württemberg Pietism at that time? Why would they not only have written to her but also made the trip across the German states to visit her (at her spinning wheel and loom)? Second, Anna here recognizes the need for spiritual leadership in the practise of her faith and the need for a revised theology of action. Oetinger and Steinhofer were already well known to Zinzendorf and his family. Friedrich Christoph Oetinger (1702-1782) had studied philosophy and Lutheran theology at Tübingen University and was a devout reader of Jakob Boehme, the German mystic. In 1730, he had already visited Count Zinzendorf in Herrnhut where he had remained for a few months, teaching Hebrew and Greek.  He is best known perhaps as the German translator of Immanuel Swedenborgâs works, an involvement that brought him censure from his church superiors. His second cousin, Friedrich Christoph Steinhofer (1706-1761) was also a Lutheran theologian who visited Herrnhut and Zinzendorf for the first time in 1731. Zinzendorf accompanied Steinhofer on his trip to Württemberg in 1731 and recognized that he was a potential ally of the Moravians and saw that he received a position in Ebersdorf as the Court Preacher of his brother in law, Heinrich XXIX von Reuss-Plauen zu Ebersdorf. From 1735 on, Steinhofer was the minister in Ebersdorf in the Vogtland. Although Steinhofer later left the Moravians, he was for a time, a bishop in the congregation for the âLutheranâ tropus.</p> 1610<p>This visit, represented on this miniature, was apparently not a singular occurrence. From newly catalogued records at the Unity Archives in Herrnhut, we find that the correspondence between these two churchmen and Anna Nitschmann stretches over a period of at least two years, between 1735 and 1737. Unfortunately, Annaâs responses are not available. I cannot wait to read these letters and try to work out what was siad during these conversations.
1610</p> 1611<p>A clue might be given in scholar of Pietism Doug Shantzâs essay on âWomen, Men, and their experience of Godâ in which he examines Anna Nitschmannâs early memoir in the light of the history of spiritual narratives, looking for ways in which male and female discourse about the relationship to Christ might differ. Comparing August Willhelm Francke and Anna Nitschmannâs pietistic autobiographies, and drawing on the theories of scholars of the genre such as Paul Eakin and James Olney, Shantz highlights the images and tropes typical to mystical womenâs writings in Annaâs memoir. He describes Anna as âfollowing the wayâ set out for her by her âBridegroomâ. As we can see from Annaâs own words cited above, she is deeply moved by the writing of St Theresa. She is, according to Shantz, also following the way set out for her by these Catholic mystics because a Protestant tradition âwas not yet available to herâ (p. 35) Although Shantz does not follow up on this insight in any way, Anna herself does in her memoir. She sees the need to enhance the writings of Catholic mysticism with a deeply Lutheran consciousness of the debt she owes to Christ for salvation. Interestingly it is at exactly this time that Anna Nitschmann to compose her own hymns. She was especially productive as a hymn writer between the years of 1735 and 1748, composing while in Germany, England and North America. In fact, the 1741 Herrnhuter Gesangbuch contains 56 hymns of her composition, the most famous of which is Nr. 1027 “Verlobter König”. Hymn writing, according to Zinzendorf, is humanityâs way of speaking to God. And I would argue that after this meeting in 1735 one of the choices to Chrsitian action that Anna Nitschmann makes is to provide a devotional and linguistic model for the Single Sisters to express their devotion to Christ, their commitment to service, and their sisterhood to her.</p> 1612<p>If we take a brief look at the hymns that are composed by Anna Nitschmann during this period that are still in the German Herrnhuter Gesangbuch, we find eleven are still included. Thematically, the texts speak of humility, dependence on Christ for protection and guidance, the sacrifice of Christ, the nature of a Christian life of action (described by Anna as âlike a lamb in the home, and a lion, when I roamâ Hymn 385), and devotion to the Congregation.</p> 1613<p>The second moment that I would like to examine is that which follows five years after Annaâs âcrisisâ of 1735; namely, Annaâs activities in America. According to Aaron Foglemanâsvolume, <i>Jesus is Femal</i>e, Anna Nitschmannâs âbeing like a lion when she roamedâ occasioned some of the most virulent opposition to the Moravians among the Lutheran settlers and their leaders in Pennsylvania. He takes as evidence for this claim, Alexander Volckâs 1750 anti-Moravian tract, where one of deeds that proves the âBosheitenâ or wickednesses of the sect known as Herrnhuter, is that women performed the sacrament of baptism. Volck writes that when Anna Nitschmann was here in Pennsylvania there are accounts, some eye-witness, of her administering the sacrament of baptism to women: Anna Maria Seybold in particular. As there is plenty of evidence, Volck continues, for Moravian women participating in the âdistributioâ of the sacraments at communion, so why would anyone doubt that Anna Nitschmann also would perform baptisms? Of course, to take the words of one the most virulent opponents of the Moravians as reliable would be risky; were it not for the ample evidence of Anna Nitschmannâs remarkable ministry prior to this point in 1742.</p> 1614<p>Early on, the leaders of the Moravian church recognized Annaâs abilities as a potential leader in the nascent mission field of North America. In 1740, both Zinzendorf and August Spangenberg decided that Anna (at age 25) should accompany her father to the American colonies to work among the German-speaking people here. Both men considered Annaâs gender to be a decisive factor in their choice, in that it would allow her to better speak with the âhaughty and independentâ colonists (FRIES 1924). So, in July 1740, Anna wrote her farewell letter to the <i>Gemeine</i>, in anticipation that she would never return.FOOTNOTE: Footnote</p> 1615<p>As I have argued before, Anna Nitschmannâs years in America were pivotal. They were a turning point in her own realization of her calling, in Zinzendorfâs estimation of her abilities, and also in the practice of her female leadership of the church. Although in 1740, before coming to America, Anna Nitschmann resigned from her office as General Eldress of the women because she was uncertain what would greet her in the New World, her time in North America solidified her reputation as one of Pietismâs most important women leaders. Anna Nitschmann left for America with David Nitschmann Episc., her father, David Nitschmann Sr, Christian Fröhlich, and Johanna Molther in late summer 1740. After an arduous journey, they arrived in Philadelphia on December 15, 1740 and travelled immediately to the Moraviansâ newly purchased lands in N
1615azareth, Pennsylvania. Their arrival was known to many of the other German sects settled in the province, such as the Brethren at Ephrata Cloister, and they subsequently came to visit with them. Annaâs âplanâ, set out for her by Ziznendorf, was to work with these disparate groups, in the hope that her words, rather than those of a man, would bring them together in a truly âphiladelphianâ ideal. To this end, Anna and her father travelled around Pennsylvania in the summer of 1741, visiting <i>inter alia</i> Conrad Beissel at Ephrata Cloister and the Associated Brethren of Skippack.</p> 1616<p>During her time here in Pennsylvania, Anna regularly wrote letters back to Herrnhut, to Benigna von Zinzendorf, to the Single Sisters Choir, and to those she had left in charge of that choir. In a letter dated April 1741, she described her activities among the peoples of Pennsylvania, a place that is a huge confusion âein gar grosses Gewirreâ of different sects and varying religious opinions. Despite this âAtlantic Babel,â Anna recognized that the German-speaking people here were waiting for salvation. In the three months since her arrival, she had already gathered 20 young women who sought the Savior; and eagerly anticipated the school that she and Benigna were to found. (R.14.A.no.26) Although she was living with and working for one of the Brethren of Skippack, she visited the Nazareth tract regularly, and noticed the many Native Americans who visited her. As she was working to clear the land, she was helped by the Native girls and young women to carry wood and water. O Benigna, she wrote, if only you were here to work with them!</p> 1617<p>Annaâs magnetic presence attracted many other young women. So, despite the plan that a single sisters choir should not be founded in Bethlehem, Anna had other ideas. Not only did she gather 20 young women together, she was quite militant in her defense of their unmarried state (remember, she herself had refused marriage several times at this point). For example, in another letter back to Herrnhut in April 1741, Anna congratulated Sister Brosel that she has refused the offer of marriage. In November 1741, Anna returned to Germantown to set up the Girls School with Anna Margarethe Bechtel and to await Zinzendorfâs arrival. On December 9, 1741, almost exactly a year after Annaâs arrival in America, Zinzendorf and his daughter, Benigna, arrived in Germantown. Due to his lack of both financial and linguistic preparation, the Count deferred to Anna, who used the unspent money she had been given in Herrnhut to help the Count. Zinzendorf also relied heavily on Annaâs knowledge of English to communicate with the other German settlers in the province. As Zinzendorf embarked on his plan to proselytize to the Native Americans and to try to unite the German sects in the colonies, Anna became a crucial factor in his success.</p> 1618<p>In the year of working with Zinzendorf in America, Anna Nitschmann accompanied him on his three journeys to the backcountry to meet with the Native American nations and also with the women who were either already working as interpreters for the Colonial government or who could work as missionaries because of their linguistic skills in Native languages (such as Anna Rau, later Mack, who spoke fluent Mohican. In January 1743, just over two years after she arrived in America, Anna embarked on the return trip to Europe. Her work in Pennsylvania was foundational: “If others reaped the harvest it was she that sowed the seed, and her name should be written in capitals in the church history of Pennsylvania, instead of being only casually mentioned !” (FRIES 1924, 134) On board the ship from New York to Dover, Anna writes back to Bethlehem: âAs I never shall forget Pensilvania in generall so I think I shall remember thee also⦠an ever Dear Church of Sinnersâ¦.. It is very weighty to me, that even from out of the English Nation, which hath Erred for so many years, trying many and various ways the Lord should gather a little Flock and bring it to rest on his Holy Wounds.â Life on board was rough, but in a separate letter to Brother Anton Seiffert dated March 1743 Anna describes her journey back to Europe. They Set sail on January 20 from New York and within 6 days had formed a Sea Cong. (they chose Elders). Everyone was seasick except Br Andrew the Negro and his wife. After experiencing two great storms that washed them onto a sand bank where wicked sailors tried to take advantage of them, they arrived Feb. 17 1743 in Dover and then continued on to London on Feb. 19.</p> 1619<p>As outlined in my previous lectures, the leadership that Anna showed in North America came to the fore in her work in England directly after that North American trip. After a brief stay in London with Brother Hutton, Anna travelled with Zinzendorf and his daughter north by stage coach to Yorkshire, where Anna began her work among the single sisters. Anna writes of this time that the people (sometimes in crowds of over 1000) were e like âhungry beesâ , eager to hear her speaking about her experiences in Pennsylvania, and especially her stories of the American Indians. Once back in London, Anna met with and preached (in English) to a group of 30 young women in the Fetter Lane Chapel, where she once again captivated them with her words. If they were not already members of the Fetter Lane Society, they now quickly joined. Anna writes: âOn Sunday I held a Qr of an Hour with 30 young women together with 3 Bands. I with 10 Laborers and the 2 others with each 10 Sisters. I can make use of my little English here very well.â And, she tells these English women, perhaps as a form of challenge,, âDonât you know, my Dr. Br. that the Bethlehem Brethren and Sisters are remarkable above all others?â</p> 1620<p>All this success had its results. At the 1744 Synod at Marienborn it was decided that from then on, that Anna Nitschmann, as General Eldress of the women should receive the title âMutterâ of the whole Congregation. Anna was considered to be working as the Vice-Regent of the Holy Spirit. By so doing she finally ousted Zinzendorfâs wife, Erdmuthe, from this position.</p> 1621<p><b>Conclusion</b></p> 1622<p>In his precious, slim 1919 volume on Zinzendorf and women, that contemporary debates on womenâs voting rights within the Moravian church occasioned, archivist of the church Otto Uttendörfer researched the tradition of womenâs agency within the Unity of the Brethren. Uttendörfer cites at great length Zinzendorfâs speeches and sermons to the married and single men and women on the topic of gender. In this volume, Uttendörfer is not interested in discussing the âmarital mysteryâ of Zinzendorfâs theology or Sifting period language. Rather he focuses on the theory and practice of women in the church. The earliest extant text on this topic, Uttendörfer claims, is Zinzendorfâs speech to the women in Philadelphia in 1742 where he expounds on the moral and religious ideal of women. Women in Christianity, he argues, are blessed by the fact that they can hold inside them, contained and gestated, God, the Divine. Resonant of the Orthodox name for Mary, the Theotokos, Zinzendorf calls on women to conceive of themselves as carriers of the Divine. His sermons on women should also be heard by men, as men need to learn from women the way of the divine. The single sisters choir houses are to be seen as âPropheten-Schulenâ, places where women lead not cloistered lives, but are educated to be leaders of faith.</p> 1623<p>I return to the image of Anna receiving the two prominent churchmen at the spinning wheel and in front of the floor loom. In these SS choir houses the spinning and weaving of cloth were two of the most prevalent economic and artisanal activities. I would also argue that in addition to producing vital goods (and income) for the <i>Gemeine </i>and the Choir, spinning and weaving are also traditional tropes of womenâs wisdom. As we know from classical and medieval literature, the image of women at the loom has for 1000s of years signified an alternative realm of knowledge generation. Whether Penelope in the Odyssey, Clytemnestra in the Oresteia, or Christine de Pizan in the City of Women, the creation of cloth is also a creation of knowledge and narrative.FOOTNOTE: Footnote Anna Nitschmannâs weaving, depicted in the celebration of her 30 years as an Eldress of the church, is an image of her other realm of knowledge acquisition and transmission. Listening to the words of the visiting Pietist scholars, Anna continues to work. If the choir houses are to be considered as the workshops of the divine, then it is no surprise that Zinzendorf also considers them to contain prophets and priests. By his definition, prophets are those who further the work of the choir; they have the authority to lead the choir in the right direction; and priests are those who work with the spiritual well-being of the choir. Thus for Zinzendorf, priestesses are eldresses, and prophets are female disciples (Jüngerinnen). Uttendörfer himself points to Zinzendorfâs extraordinary reliance upon women; a Quäckerish trait not approved of by all the leaders of the church, and that later led to the restrictions of womenâs roles. But for Zinzendorf, Anna Nitschmann was both a priestess and a prophetess,</p> 1624<p>Anna Nitschmannâs legacy to the history of Pietism lies in her significant contribution to several branches of the Moravian Church; primarily mission work, hymnody, and religious leadership. And Annaâs efficacy in the mission field was enormous. Although severely under-researched, archival evidence reveals that her interactions with American Indians in Pennsylvania were effective and long lasting, and her work establishing the Girls School in Philadelphia with Anna Margaretha Bechtel (m.n. Büttner, Jungmann) was foundational.</p> 1625<p>By 1755, just five years before her untimely death, the minutes of the Synod of Single Sisters Choirs, at which both Anna Nitschmann and Zinzendorf spoke, show that the membership around the world of the choir that Anna had founded totalled approximately 3
1625000, with SS choirs in Greenland, England, North America, the German states, Ireland, the Baltic states (almost 800 just there). The registers for the following year show a growth to 4200. At this synod, Zinzendorf remarks that he himself wishes he were a single sister!</p> 1626<p>The depiction of the non-Europeans staring at Annaâs picture with reverence is actually accurate. There is archival evidence from the diaries of the Single Sisters choirs established in the mission world that portraits of Anna were distributed as far afield as Greenland. We might well ask why when she never visited those places? And the archival records show that Anna Nitschmann corresponded with the Single Sisters throughout the mission world: North America, naturally, as she was well remembered for her leadership here; the Danish West Indies, Greenland, South Africa, West Africa, Persia and Egypt, and even in the diaspora, such as Poland,</p> 1627<p>Why is a reconsideration of Anna Nitschmann important? For women today she can act as a role model, as a paradigmatic female leader, as a pioneering female missionary to the Native Americans of Pennsylvania and New York, as the composer of hymns, as a woman who not only valued the agency of women but who worked with single women throughout most of her life to ensure that they saw their own strength and salvific value to the redemption of the world. Anna Nitschmann as a reader and thinker is perhaps a new icon that needs to be added to her gallery of tropes.</p> 1628 </div><!-- .entry-content --> 1629 1630 1631</article><!-- #post-1242 --> 1632 1633<article id="post-1238" class="post-1238 post type-post status-publish format-standard hentry category-papers-and-publications category-research tag-german tag-missions tag-pennsylvania tag-women"> 1634 <header class="entry-header"> 1635 <div class="entry-meta"><span class="screen-reader-text">Posted on</span> <a href="https://katiefaull.com/2018/03/09/anna-nitschmann-in-america/" rel="bookmark"><time class="entry-date published updated" datetime="2018-03-09T09:23:44-05:00">March 9, 2018</time></a></div><!-- .entry-meta --><h2 class="entry-title"><a href="https://katiefaull.com/2018/03/09/anna-nitschmann-in-america/" rel="bookmark">Anna Nitschmann in America</a></h2> </header><!-- .entry-header --> 1636 1637 1638 <div class="entry-content"> 1639 <p style="text-align:center;"><b>Anna Nitschmann in America</b></p> 1640<p style="text-align:center;"><b>Katherine Faull, Bucknell University</b></p> 1641<p style="text-align:center;"><b>Visiting Scholar, Centre for Moravian Studies, Spring 2017</b></p> 1642<p>Thank you for the invitation to talk about one of the best and least known figures in Moravian history, Anna Nitschmann. She and her father were among the founders of Bethlehem, Pennsylvania, 275 years ago. However, although her position as a leader among women in the Moravian Church of the 18th century is often cited, little has actually been written about her that is based on archival sources in her own hand. Scholar after scholar who has attempted to write her biography has come up against two major problems when working on Anna Nitschmann.</p> 1643<p>One is what we might call, the âAnna Nitschmann legendâ according to which, even during her lifetime, she became the paradigmatic Single Sister, elevated through poetry, song, verse, and art to an icon. The other problem is the almost complete lack of a scholarly biography of her, due not least to the deliberate purging of her personal correspondence, diaries, and papers after her death in 1760.</p> 1644<p>Thus, when scholars have undertaken to write about her, they have relied heavily on Annaâs own memoir, written in 1737 when she was 22 and which ends therefore before her emigration out of Saxony with the Zinzendorf entourage and, importantly for this talk, before her departure for America. Furthermore, this precious memoir (Lebenslauf) did not appear in print in German until 84 years after her death (and then in extracts) and the only translation into English is 139 years old, appearing in the Messenger in 1878, again in abstracts.</p> 1645<p>Why is a new look at Anna Nitschmann important? In my work on Morav
1645ian Womenâs Lives for the last 20 years or more, the figure and name of Anna Nitschmann have come up again and again. As a role model, as a leader, as a pioneering female missionary to the Native Americans of Pennsylvania and New York, as the composer of hymns, as a woman who not only valued the agency of women but who worked with single women throughout most of her life to ensure that they saw their own strength and salvific value to the redemption of the world. In my volume of Moravian womenâs memoirs, Anna Nitschmannâs name comes up repeatedly in the memoirs of other women: whether Anna Johanna Piesch Seidel with whom she worked closely on the formation and guidance of the Single Sisters Choirs; or Margarethe Jungmann, née Bechtel, whom she met in Philadelphia and with whom she and Benigna Zinzendorf founded the Girls school that would later become Moravian College; or in conjunction with Anna Rosel Anders, another one the leaders of the Single Sisters Choir. She worked in close conjunction with brothers and sisters and, I would argue, moved easily in and out of mixed groups in terms of gender and race. She was an intrepid explorer, a gifted poet, an inspirational leader. But so little is written about her!</p> 1646<p>This semester, as Visiting Scholar at the Centre for Moravian Studies, I have been working in archives and libraries to research Anna Nitschmann and to bring in the lives of other Moravian women of the 18th century (such as Benigna v. Zinzendorf, Eva Spangenberg, Anna Johanna Piesch) to try to build up a full picture of this remarkable woman. Indeed, my research so far has taken me to the archives in Herrnhut, London, and here in Bethlehem, where I have begun to piece together textual evidence of Anna Nitschmannâs life. I have found letters embedded within other letters, accounts of her travels attached to othersâ accounts; I have found that even her autobiography has been neglected as an important source document that tells not only what happened in her life to the age of 22 but also looks at how she chose to describe that life in the context of the larger generic conventions of the Moravian memoir. I have gone through uncatalogued packages of papers in the London archives that revealed, quite by surprise, that someone else wanted to write a biography of her in the 19th century to celebrate the Single Sisters Festival. And that ministers in small British Moravian congregations are remarkably helpful when they discover what I am trying to do.</p> 1647<p>So, despite the ravages of post-Zinzendorfian archival culling and the 1940s London Blitz there is hope!</p> 1648<p> </p> 1649<p>Respected scholars have seen in Anna Nitschmann a figure that deconstructs the traditional notion of womenâs agency in the 18th century. Not a passive heroine, who allows things to happen to her, Anna is a doer, truly a mover and shaker, which is probably why her papers were all destroyed. At a time when to be a single woman in society meant either destitution, servitude, or cloistering, Anna Nitschmann refused marriage multiple times so that she could follow what she felt called to do; namely, provide spiritual guidance to women, especially young women. And her efficacy in this calling can be measured by, as Beverly Smaby has pointed out, the success of the Single Sisters Choir in the mission congregations, especially here in Bethlehem. Originally there was not supposed to be a large Single Sisters Choir here, as the Sisters who came from Europe were to be married in order to work in the mission field. However, Annaâs success in attracting single women from the colonies meant that there had to be Single SIsters Choir here.</p> 1650<p><b>What was Annaâs relationship to the much-lauded founding woman of Moravian College?</b></p> 1651<p>In 1734, Anna Nitschmann became the companion to Benigna von Zinzendorf, 10 years her junior (1725-1789) and thereby became even closer to the Zinzendorf family. In her memoir she writes that this was a difficult move for her, as she had to leave the solitude of her little room âStübchenâ and join the company of the nobility. The following year, marriage was proposed for her with Leonhard Dober, but because of a mutual reluctance, these plans were abandoned.</p> 1652<p>In a desire to educate herself further within the concepts and history of Pietism and mysticism, Anna befriended Steinhofer and Oetinger, Württemberg pietists who were visiting Herrnhut at that time, and began her study of Mme de Guyon and St. Theresa of Avila (JUNG 1998). By her own account, these readings tempted her to follow the contemplative life, but Zinzendorf called her instead to a life of action.</p> 1653<p>Early on, the leaders of the Moravian church recognized Annaâs abilities as a potential leader in the nascent mission field of North America. In 1740, both Zinzendorf and August Spangenberg decided that Anna (at age 25) should accompany her father to the American colonies to work among the German-speaking people there. Both men considered Annaâs gender to be a decisive factor in their choice, in that it would allow her to better speak with the âhaughty and independentâ colonists (FRIES 1924). So, in July 1740, Anna wrote her farewell letter to the <i>Gemeine</i>, in anticipation that she would never return.</p> 1654<p>In fact, Anna Nitschmannâs time in North America solidified her reputation as one of Pietismâs most important women leaders. (Here she is speaking to a group of Quakers before her departure from London to Philadelphia) Anna Nitschmann left for America with David Nitschmann Episc., her father, David Nitschmann Sr, Christian Fröhlich, and Johanna Molther in late summer 1740. After an arduous journey, they arrived in Philadelphia on December 15, 1740, and traveled immediately to the Moraviansâ newly purchased lands in N
1654azareth, Pennsylvania.</p> 1655<p>Many of the other German sects settled in the province, such as the Brethren at Ephrata Cloister, had heard of their arrival and subsequently came to visit with them. Annaâs âplanâ was to work with these disparate groups, in the hope that her words, rather than those of a man, would bring them together in a truly âphiladelphianâ ideal. To this end, Anna and her father traveled around Pennsylvania in the summer of 1741, visiting <i>inter alia</i> Conrad Beissel at Ephrata Cloister and the Associated Brethren of Skippack.</p> 1656<p>During her time here in Pennsylvania, Anna regularly wrote letters back to Herrnhut, to Benigna von Zinzendorf, to the Single Sisters Choir, and to those she had left in charge of that choir. In a letter dated April 1741, she describes her activities among the peoples of Pennsylvania, a place she says that is a huge confusion âein gar grosses Gewirreâ of different sects and varying religious opinions. Despite her judgment of this âAtlantic Babelâ she sees that the people here are waiting for salvation. She reports that in the three months since her arrival, she has already gathered 20 young women who are seeking the Savior; and they are just waiting for the school that she and Benigna are to found to open. (R.14.A.no.26) Although she lives with one of the Brethren of Skippack, she visits the Nazareth tract regularly, she notices the many Native Americans who visit her. As she is working to clear the land, she is helped by the Native girls and young women to carry wood and water. O Benigna, she writes, if only you were here to work with them!</p> 1657<p>Annaâs magnetic presence attracts other young women. So, despite the plan that a single sisters choir should not be founded in Bethlehem, Anna has other ideas. Not only has she gathered 20 young women together already, she is quite militant in her defense of their unmarried state. In another letter back to Herrnhut in April 1741, Anna congratulates Sister Brosel that she has refused the offer of marriage. Anna writes, âI congratulate you, secondly, because you have refused your marriage with a conviction of your heart and want to remain a virgin as long as it pleases Him. I know well that we are not here for ourselves, but rather maidens of the Lamb. If He orders it otherwise, we cannot resist Him. But I have to confess, that this gave me not a little pleasure.â</p> 1658<p><i> âZweytens, dass du hast â¦. Mit über Zeugung deines Herzens und mit ⦠deine Heirath abgeschlagen, und Jungfer bleiben, solange es Ihm gefallen wordt. Ich weiss wohl dass wir nicht unsre sindt, sondern Mägde des Lammes. Wenn Ers uns anders befiehlt, so können wir Ihm nicht wiederstehen: Aber Ich muss bekennen, dass es mich nicht wenig gefreut hatt.â</i></p> 1659<p>In November 1741, Anna returned to Germantown to set up the Girls School with Anna Margarethe Bechtel and to await Zinzendorfâs arrival.</p> 1660<p>On December 9, 1741, almost exactly a year after Annaâs arrival in America, Zinzendorf and his daughter, Benigna, arrived in Germantown. Due to his lack of both financial and linguistic preparation, the Count deferred to Anna, who used the unspent money she had been given in Herrnhut to help the Count. Zinzendorf also relied heavily on Annaâs knowledge of English to communicate with the other German settlers in the province. As Zinzendorf embarked on his plan to proselytize to the Native Americans and to try to unite the German sects in the colonies, Anna became a crucial factor in his success.</p> 1661<p>During Bethlehemâs earliest months, despite there being explicit plans to the contrary, Anna worked to establish the Single Sisters Choir (SMABY 1999). While Zinzendorf is having a mixed reception among the German Lutherans in Pennsylvania, maybe it was Annaâs enthusiasm about the prospect of working among the Native peoples that convinces Zinzendorf that she (now 27 years old) and his daughter (17!!) should accompany him on his difficult and dangerous travels into Indian country. In 1742, much of the territory that Zinzendorf wanted to cover was known only to the Native peoples who hunted and lived there. Colonial agents, such as Conrad Weiser, were highly dubious about Zinzendorfâs plans to meet with one of the most influential Iroquois chiefs (Shikellamy) who had just been sent by the Haudenosaunee to oversee the politically crucial confluence of the Susquehanna river. And here is this Count, with his teenage daughter and another young woman wanting to travel through Indian country to talk to the Shawnee who were very unfriendly towards anyone (even the Iroquois). Conrad Weiser agreed to help but I can only imagine him shaking his head at such foolishness.</p> 1662<p>In August 1742, she set off with Zinzendorfâs party into the Pennsylvanian backcountry to meet the chiefs of the prominent American Indian nations, primarily the Iroquois (Haudenosaunee), the Mohican, and the Shawnee.</p> 1663<p>First, Anna traveled to the Mohican mission in Shekomeko, New York. Here she met with Jeannette Rau, who once married to Br. Martin Mack, quickly became a valuable missionary with her knowledge of the Mohican culture and language. The following month, Anna accompanied Zinzendorf to Shamokin, Pennsylvania, to meet with Shikellamy, the Oneida chief to discu
1663ss the possibility of Moravian missionaries working in the Haudenosaunee lands of Iroquoia that stretched across New York state and down into Pennsylvania.</p> 1664<p>Just up the West Branch, at Ostonwakin, Anna displayed her typical spirit of outreach in speaking at length with the celebrated interpreter between the Iroquois and the Colonial government, Madame Montour. In accounts of these travels into Indian country, Anna was always described as intrepid, taking the lead through difficult terrain, to the point where Zinzendorf had to hang on to her coattails to climb Shamokin mountain. She wrote thus: âThe last journey was into the heart of their country, where we sojourned forty-nine days, encamping under the open heavens in a savage wilderness, amid wild beasts and venomous snakes.â (REICHEL 1870, 85n.) Her last foray into the wilds was a hazardous journey from Bethlehem to Ostonwakin on the West Branch of the Susquehanna River in Pennsylvania and then on to the Wyoming Valley to meet with the Shawnee.</p> 1665<p>This definitely constituted the least successful and most dangerous of the meetings with the Native peoples, yet Anna returned safely with Zinzendorf to Bethlehem.</p> 1666<p>In January 1743, just over two years after she arrived in America, Anna embarked on the return trip to Europe. Her work in Pennsylvania was foundational: “If others reaped the harvest it was she that sowed the seed, and her name should be written in capitals in the church history of Pennsylvania, instead of being only casually mentioned !” (FRIES 1924, 134) On board the ship from New York to Dover, Anna writes back to Bethlehem: âAs I never shall forget Pensilvania in generall so I think I shall remember thee also⦠an ever Dear Church of Sinnersâ¦.. It is very weighty to me, that even from out of the English Nation, which hath Erred for so many years, trying many and various ways the Lord should gather a little Flock and bring it to rest on his Holy Wounds.â Life on board was rough, but in a separate letter to Brother Anton Seiffert dated March 1743 Anna describes her journey back to Europe. They Set sail on January 20 from New York and within 6 days had formed a Sea Cong. (they chose Elders). Everyone was seasick except Br Andrew the Negro and his wife. After experiencing two great storms that washed them onto a sandbank where wicked sailors tried to take advantage of them, they arrived Feb. 17 1743 in Dover and then continued on to London on Feb. 19.</p> 1667<p>In London, Anna stayed with Br. Hutton. However not for long. As Br Spangenberg was not in London but in Yorkshire, Zinzendorf, Benigna and Anna N. travel on to Yorkshire by coach. Anna continued her work among the single sisters in Yorkshire, and Zinzendorf preaches to the assembled crowds on a Gemein Tag. They are like âhungry beesâ she says (sometimes over 1000 people). She speaks about her experiences in Pennsylvania, and especially telling stories of the American Indians.</p> 1668<p>Once back in London, Anna meets with and preaches (in English) to 30 young women in the Fetter Lane chapel, London. Those women in the audience were captivated by her words and, if not already members of the Fetter Lane Society, quickly joined.</p> 1669<p>Anna writes of this time: âOn Sunday I held a Qr of an Hour with 30 young women together with 3 Bands. I with 10 Laborers and the 2 others with each 10 Sisters. I can make use of my little English here very well.â But, she assures her listeners, âDonât you know, my Dr. Br. that the Bethlehem Brethren and Sisters are remarkable above all others?â</p> 1670<p>All this success had its results. After returning from America, Zinzendorf made Anna into the “Gemein-Mutter” of all women in the Moravian church and by so doing finally ousted his wife, Erdmuthe, from this position.</p> 1671<p>Anna Nitschmannâs legacy to the history of Pietism lies in her significant contribution to several branches of the Moravian Church; primarily mission work, hymnody, and religious leadership. Annaâs efficacy in the mission field was enormous. Although severely under-researched, archival evidence reveals that Anna Nitschmann was a superb missionary and leader. Her interactions with American Indians in Pennsylvania were effective and long-lasting, and her work establishing the Girls School in Philadelphia with Benigna von Zinzendorf and Anna Margareta Bechtel (m.n. Büttner, Jungmann) was foundational. Furthermore, Anna Nitschmann was also an accomplished hymn writer, especially productive between the years of 1735 and 1748, composing while in Germany, England, and North America. For example, the 1741 Herrnhuter Gesangbuch contains 56 hymns of her composition, the most famous of which is Nr. 1027 “Verlobter König”. Despite later efforts to de-emphasize her importance, during her lifetime Anna Nitschmann was an object of widespread reverence. Archival records reveal lavish celebrations of her birthday throughout the Moravian world, from North America to Germany. Her death was as much of a shock to the Moravian church as was Zinzendorfâs.
1671</p> 1672<p>However, it is important to consider what is missing from Anna Nitschmannâs archival records (SMABY 1997). Falling prey to the masking of female piety in post-1760 Bethlehem, the vast majority of her personal papers, diaries and letters were deliberately destroyed after her death (PEUCKER 2000); SMABY 1997 points to the additional, subtle ways in which Anna Nitschmannâs foundational activities were de-emphasized after 1761.</p> 1673<p>The recent discovery of a set of Anna Nitschmannâs addresses to the Single Sisters Choirs can give todayâs reader some insight into her efficacy as a preacher (ZIMMERLING 2014, 253 and VOGT 1999). As mentioned above, both textual and visual evidence shows that Anna Nitschmann preached in America to men and women, both Quakers, Moravians, and other sects (VOGT 1999). Although VOGT 1999 argues that Anna preached only to other women in the Single Sisters choir and did not preach to men, FRIES 1924 argues the opposite. To date, biographers (JUNG 1999; ZIMMERLING 2005, 2014) have relied heavily on Anna Nitschmannâs own 1737 <i>Lebenslauf</i>. As PEUCKER 2000, SMABY 1997, and VOGT 1999 indicate, the deliberate destruction of Anna Nitschmannâs personal papers, letters, diaries, after her death in 1760 has relegated her to relative obscurity within the history of Pietism; however, her efficacy as a leader of Pietist women, a preacher, a hymn writer, and a missionary here in North America deserve more serious scholarly examination.</p> 1674 </div><!-- .entry-content --> 1675 1676 1677</article><!-- #post-1238 --> 1678 1679<article id="post-1240" class="post-1240 post type-post status-publish format-standard hentry category-papers-and-publications category-research"> 1680 <header class="entry-header"> 1681 <div class="entry-meta"><span class="screen-reader-text">Posted on</span> <a href="https://katiefaull.com/2018/03/09/anna-nitschmann-the-mother-of-the-church/" rel="bookmark"><time class="entry-date published" datetime="2018-03-09T09:11:32-05:00">March 9, 2018</time><time class="updated" datetime="2018-03-09T09:12:07-05:00">March 9, 2018</time></a></div><!-- .entry-meta --><h2 class="entry-title"><a href="https://katiefaull.com/2018/03/09/anna-nitschmann-the-mother-of-the-church/" rel="bookmark">Anna Nitschmann: the Mother of the Church?</a></h2> </header><!-- .entry-header --> 1682 1683 1684 <div class="entry-content"> 1685 <p style="text-align:center;"><b>Anna Nitschmann: the Mother of the Church?</b></p> 1686<p style="text-align:center;"><b>Talk, Moravian Seminary, February 2017</b></p> 1687<p><b>Abstract:</b></p> 1688<p>Katherine Faull of Bucknell University, Visiting Scholar for the Center for Moravian Studies at MTS, is spending this semester unearthing materials in various Moravian archives on the Chief Eldress Anna Nitschmann and her role in the Moravian Church in the 18th century. Faull is focusing on Nitschmann’s time in Pennsylvania, which was a watershed period for her in moving from being an eldress to being seen as the “Mutter” or Mother of the Moravian Church. Nitschmann was one of the founders of Bethlehem, was a pioneer missionary among Native Americans, and became one of Zinzendorf’s closest collaborators.</p> 1689<p>Dr. Faull is Professor of Humanities at Bucknell University and one of the leading figures in Moravian studies. Her latest book Instructions for Body and Soul has just been published by Penn State University Press.</p> 1690<p>——————————————————–</p> 1691<p>In Alexander Volckâs 1750 anti-Moravian tract, one of the deeds that proves for him the âBosheitenâ or wickednesses of the sect known as Herrnhuter, is that women have performed the sacrament of baptism. Volck writes that when Anna Nitschmann was in Pennsylvania there are accounts, some eye-witness, of her administering the sacrament of baptism to women: Anna Maria Seybold in particular. As there is plenty of evidence, Volck continues, for women participating in the âdistributioâ of the sacraments at communion, so why would anyone doubt that Anna Nitschmann also would perform baptisms?</p> 1692<p>Of course, to take the words of one the most virulent opponents of the Moravians as reliable would be risky, were it not for the ample evidence of Anna Nitschmannâs remarkable ministry prior to this point in 1742. Anna Nitschmann and her father were among the founders of Bethlehem, Pennsylvania, 275 years ago. However, although her position as a leader among women in the Moravian Church of the 18th century is often cited, little has actually been written about her that is based on archival sources in her own hand. Scholar after scholar who has attempted to write her biography has come up against two major problems when working on Anna Nitschmann.</p> 1693<p>One is what we might call, the âAnna Nitschmann legendâ according to which, even during her lifetime, she became the paradigmatic Single Sister, elevated through poetry, song, verse, and art to an icon of female piety. As a paradigm of Moravian gender egalitarianism, she was also made into an anti-hero by Moravianismâs opponents.</p> 1694<p>The other problem is the almost complete lack of a scholarly biography of her, due not least to the deliberate purging of her personal correspondence, diaries, and papers after her death in 1760. Thus, when scholars have undertaken to write about her, they have relied heavily on Annaâs own memoir, written in 1737 when she was 22 and which ends therefore before her emigration out of Saxony with the Zinzendorf entourage and, importantly for this talk, before her departure for America. Furthermore, this precious memoir (Lebenslauf) did not appear in print in German until 84 years after her death (and then in extracts) and the only translation into English is 139 years old, appearing in the Messenger in 1878, again in abstracts.</p> 1695<p>Why is a reconsideration of Anna Nitschmann important? For women today she can act as a role model, as a paradigmatic female leader, as a pioneering female missionary to the Native Americans of Pennsylvania and New York, as the composer of hymns, as a woman who not only valued the agency of women but who worked with single women throughout most of her life to ensure that they s
1695aw their own strength and salvific value to the redemption of the world.</p> 1696<p>In the early years of the Moravian Church, Anna Nitschmannâs name occurs repeatedly in the memoirs of other women: whether Anna Johanna Piesch (Seidel) with whom she worked closely on the formation and guidance of the Single Sisters Choirs; or Anna Margarethe Jungmann, née Bechtel, whom she met in Philadelphia and with whom she and Benigna von Zinzendorf founded the Girls school that would later become Moravian College; or in conjunction with Anna Rosel Anders, another leader of the Single Sisters Choir. She worked in close conjunction with brothers and sisters and, I would argue, moved easily in and out of mixed groups in terms of gender and race. Named as Eldress of the Church at the age of 15, at the age of 30 she was elevated to the rank of Mutter/ Mother of the church. What did this mean and how did this happen?</p> 1697<p>What I want to suggest today is that Anna Nitschmannâs years in America were pivotal. They were a turning point in her own realization of her calling, in Zinzendorfâs estimation of her abilities, and also in the practice of her female leadership of the church. In 1740, before coming to America, Anna Nitschmann resigned from her office as General Eldress of the women because she was uncertain what would greet her in the New World. However, at the 1744 Synod at Marienborn it was decided that from then on, the General Eldress of the women should receive the title âMutterâ as she was working as the Vice-Regent of the Holy Spirit.</p> 1698<p>My research this semester has been focussed on unearthing archival evidence for my hypotheses about Anna Nitschmann. My research so far has taken me to the archives in Herrnhut, London, and here in Bethlehem, where I have begun to piece together textual evidence of Anna Nitschmannâs life. I have found letters embedded within other letters, accounts of her travels attached to othersâ accounts; I have found that even her autobiography has been neglected as an important source document that tells not only what happened in her life to the age of 22 but also looks at how she chose to describe that life in the context of the larger generic conventions of the Moravian memoir. I have gone through uncatalogued packages of papers in the London archives that revealed, quite by surprise, that someone else wanted to write a biography of her in the 19th century to celebrate the Single Sisters Festival. And that ministers in small British Moravian congregations are remarkably helpful when they discover what I am trying to do.</p> 1699<p>So, despite the ravages of post-Zinzendorfian archival culling, and the 1940s London Blitz, there is hope!</p> 1700<p>Here are some of the terms used to describe Anna Nitschmann in extant scholarship:</p> 1701<p><i>Hero (A. Fries) âHandmaiden of the Lambâ</i></p> 1702<p><i>(Atnip) âPietist and Leader of the Diakonieâ</i></p> 1703<p><i> âOne of 37 women who changed their worldâ </i></p> 1704<p><i>“A pioneer of the Moravian Church, Activist, A Moravian Foremother, A women of courage and valor, Preacher, Priest and maybe even Bishop” (Vernon Nelson)</i></p> 1705<p>Respected scholars, such as Beverly Smaby, Peter Vogt, Martin Jung, Peter Zimmerling and Lucinda Martin have all seen in Anna Nitschmann a figure that deconstructs the traditional notion of womenâs agency in the 18th century. Not a passive heroine, who allows things to happen to her, Anna is a doer, truly a mover and shaker, which is probably why her papers were all destroyed. At a time when to be a single woman in society meant either destitution, servitude, or cloistering, Anna Nitschmann refused marriage multiple times so that she could follow what she felt called to do; namely, provide spiritual guidance to women, especially young women. And her efficacy in this calling can be measured by, as Beverly Smaby has pointed out, the success of the Single Sisters Choir in the mission congregations, especially here in Bethlehem. Originally there was not supposed to be a large Single Sisters Choir here, as the Sisters who came from Europe were to be married in order to work in the mission field. However, Annaâs success in attracting single women from the colonies meant that there had to be Single Sisters Choir here.</p> 1706<p>In his slim 1919 volume on Zinzendorf and women, occasioned by contemporary debates on womenâs voting rights within the Moravian church, archivist Otto Uttendörfer researched the tradition of womenâs agency within the Unity of the Brethren. Uttendörfer cites at great length Zinzendorfâs speeches and sermons to the married and single men and women on the topic of gender. In this volume, Uttendörfer is not interested in discussing the âmarital mysteryâ of Zinzendorfâs theology or Sifting period language. Rather he focuses on the theory and practice of women in the church. The earliest extant text on this topic, Uttendörfer claims, is Zinzendorfâs speech to the women in Philadelphia in 1742 where he expounds on the moral and religious ideal of women. Women in Christianity, he argues, are blessed by the fact that they can hold inside them, contained and gestated, God, the Divine. Resonant of the Orthodox name for Mary, the Theotokos, mother of the Divine, Zinzendorf calls on women to conceive of themselves as carriers of the Divine. His sermons on women should also be heard by men, as men need to learn from women the way of the divine. The single sisters choir houses are to be seen as âPropheten-Schulenâ, places where women lead not cloistered lives, but are educated to be leaders of faith.</p> 1707<p>In these SS choir houses, the spinning and weaving of cloth were two of the most prevalent economic and artisanal activities. In addition to producing vital goods (and income) for the <i>Gemeine </i>and the Choir, spinning and weaving are also traditional tropes of womenâs wisdom. As we know from classical and medieval literature, the image of women at the loom has for 1000s of years signified an alternative realm of knowledge generation. Whether Penelope in the Odyssey, Clytemnestra in the Oresteia, or Christine de Pizan in the City of Women, the creation of cloth is also a creation of knowledge and narrative. Anna Nitschmannâs weaving, depicted in the celebration of her 30 years as an Eldress of the church, is an image of her other realm of knowledge acquisition and transmission. Listening to the words of the visiting Pietist scholars, Anna continues to work. If the choir houses are to be considered as the workshops of the divine, then it is no surprise that Zinzendorf also considers them to contain prophets and priests. By his definition, prophets are those who further the work of the choir; they have the authority to lead the choir in the right direction, and priests are those who work with the spiritual well-being of the choir. Thus for Zinzendorf, priestesses are eldresses, and prophets are female disciples (<em>Jüngerinnen</em>). Uttendörfer himself points to Zinzendorfâs extraordinary reliance upon women; a “<em>Quäckerish</em>” trait not approved of by all the leaders of the church, and that later led to the restrictions of womenâs roles. But for Zinzendorf, Anna Nitschmann was both a priestess and a prophetess, and having witnessed her at work in America, in 1740 she also became the Mother of the Church,</p> 1708<p>Early on, the leaders of the Moravian church recognized Annaâs abilities as a potential leader in the nascent mission field of North America. In 1740, both Zinzendorf and August Spangenberg decided that Anna (at age 25) should accompany her father to the American colonies to work among the German-speaking people there. Both men considered Annaâs gender to be a decisive factor in their choice, in that it would allow her to better speak with the âhaughty and independentâ colonists (FRIES 1924). So, in July 1740, Anna wrote her farewell letter from London to the <i>Gemeine</i>, in anticipation that she would never return.</p> 1709<p>âDenkt auch an dieses Volk [Londoner Gemeinde] teuere Geschwister! Insonderheit auch an mich, eure arme Schwester! Ich habe nichts. Ich verlasse mich nun allein auf mein Lamm! Und auf euer Gebethâ (R.14.A.No. 26)</p> 1710<p>In fact, Anna Nitschmannâs years in North America (late 1740-January 1743) solidified her reputation as one of Pietismâs most important women leaders. Anna Nitschmann left for America from London with David Nitschmann Episc., her father, David Nitschmann Sr, Christian Fröhlich, and Johanna Molther in late summer 1740. After an arduous journey, they arrived in Philadelphia on December 15, 1740, and traveled immediately to the Moraviansâ newly purchased lands in N
1710azareth, Pennsylvania. Many of the other German sects settled in the province, such as the Brethren at Ephrata Cloister, had heard of their arrival and subsequently came to visit with them. Annaâs âplanâ was to work with these disparate groups, in the hope that her words, rather than those of a man, would bring them together in a truly âphiladelphianâ ideal. To this end, Anna and her father traveled around Pennsylvania in the summer of 1741, visiting <i>inter alia</i> Conrad Beissel at Ephrata Cloister, and the Associated Brethren of Skippack, located in Falcknerâs Swamp, south west of Bethlehem.</p> 1711<p>During her time here in Pennsylvania, Anna regularly wrote letters back to Herrnhut, to Benigna von Zinzendorf, to the Single Sisters Choir, and to those she had left in charge of that choir. In a letter dated April 1741, she describes her activities among the peoples of Pennsylvania, a place she says that is a huge confusion âein gar grosses Gewirreâ of different sects and varying religious opinions. Despite her judgment of this âAtlantic Babelâ, she sees that the people here are waiting for salvation. She reports that in the three months since her arrival, she has already gathered 20 young women who are seeking the Savior; and they are just waiting for the school that she and Benigna are to found to open. (R.14.A.no.26) Although she lives with one of the Brethren of Skippack, she visits the Nazareth tract regularly and notices the many Native Americans who visit her. As she is working to clear the land, she is helped by the Native girls and young women to carry wood and water. O Benigna, she writes, if only you were here to work with them!</p> 1712<p>Annaâs magnetic presence attracts other young women. So, despite the plan that no single sisters choir should be founded in Bethlehem, Anna has other ideas. Not only has she gathered 20 young women together already, she writes, she is quite militant in her defense of their unmarried state. In another letter back to Herrnhut in April 1741, Anna congratulates Sister Brosel that she has refused the offer of marriage. Anna writes, âI congratulate you, secondly, because you have refused your marriage with a conviction of your heart and want to remain a virgin as long as it pleases Him. I know well that we are not here for ourselves, but rather maidens of the Lamb. If He orders it otherwise, we cannot resist Him. But I have to confess, that this gave me not a little pleasure.â</p> 1713<p>In November 1741, Anna returned to Germantown to set up the Girls School with Anna Margarethe Bechtel and to await Zinzendorfâs arrival, which takes place on December 9, 1741. Almost exactly a year after Annaâs arrival in America, Zinzendorf and his daughter, Benigna, arrived in Germantown. Due to his lack of both financial and linguistic preparation, the Count deferred to Anna, who used the unspent money she had been given in Herrnhut to help the Count. Zinzendorf also relied heavily on Annaâs knowledge of English to communicate with the other German settlers in the province. As Zinzendorf embarked on his plan to proselytize to the Native Americans and to try to unite the German sects in the colonies, Anna became a crucial factor in his success.</p> 1714<p>While Zinzendorf is having a mixed reception among the German Lutherans in Pennsylvania, Annaâs enthusiasm about the prospect of working among the Native peoples helps to convince Zinzendorf that she (now 27 years old) and his daughter (17!!) should accompany him on his difficult and dangerous travels into Indian country.</p> 1715<p>In August 1742, she set off with Zinzendorfâs party into the Pennsylvanian backcountry to meet the chiefs of the prominent American Indian nations, primarily the Iroquois (Haudenosaunee), the Mohican, and the Shawnee.</p> 1716<p>First, Anna traveled to the Mohican mission in Shekomeko, New York. Here she met with Jeannette Rau, who once married to Br. Martin Mack, quickly became a valuable missionary with her knowledge of the Mohican culture and language. The following month, Anna accompanied Zinzendorf to Shamokin, Pennsylvania, to meet with Shikellamy, the Oneida chief to discu
1716ss the possibility of Moravian missionaries working in the Haudenosaunee lands of Iroquoia that stretched across New York state and down into Pennsylvania.</p> 1717<p>Just up the West Branch, at Ostonwakin, Anna displayed her typical spirit of outreach in speaking at length with the celebrated interpreter between the Iroquois and the Colonial government, Madame Montour. In accounts of these travels into Indian country, Anna was always described as intrepid, taking the lead through difficult terrain, to the point where Zinzendorf had to hang on to her coattails to climb Shamokin mountain. She wrote thus: âThe last journey was into the heart of their country, where we sojourned forty-nine days, encamping under the open heavens in a savage wilderness, amid wild beasts and venomous snakes.â (REICHEL 1870, 85n.) Her last foray into the wilds was a hazardous journey from Bethlehem to Ostonwakin on the West Branch of the Susquehanna River in Pennsylvania and then on to the Wyoming Valley to meet with the Shawnee.</p> 1718<p>This definitely constituted the least successful and most dangerous of the meetings with the Native peoples, yet Anna returned safely with Zinzendorf to Bethlehem.</p> 1719<p>In January 1743, just over two years after she arrived in America, Anna embarked on the return trip to Europe. Her work in Pennsylvania was foundational: “If others reaped the harvest it was she that sowed the seed, and her name should be written in capitals in the church history of Pennsylvania, instead of being only casually mentioned !” (FRIES 1924, 134) On board the ship from New York to Dover, Anna writes back to Bethlehem:</p> 1720<p>âAs I never shall forget Pensilvania in generall so I think I shall remember thee also⦠an ever Dear Church of Sinnersâ¦.. It is very weighty to me, that even from out of the English Nation, which hath Erred for so many years, trying many and various ways the Lord should gather a little Flock and bring it to rest on his Holy Wounds.â</p> 1721<p>Life on board was rough, but in a separate letter to Brother Anton Seiffert dated March 1743 Anna describes her journey back to Europe. They Set sail on January 20 from New York and within 6 days had formed a Sea Cong. (they chose Elders). Everyone was seasick except Br Andrew the Negro and his wife. After experiencing two great storms that washed them onto a sandbank where wicked sailors tried to take advantage of them, they arrived Feb. 17, 1743, in Dover and then continued on to London on Feb. 19.</p> 1722<p>In London, Anna stayed with Br. Hutton. However not for long. As Br Spangenberg was not in London but in Yorkshire, Zinzendorf, Benigna, and Anna N. travel on to Yorkshire by coach. Anna continued her work among the single sisters in Yorkshire, and Zinzendorf preaches to the assembled crowds on a Gemein Tag. They are like âhungry beesâ she says (sometimes over 1000 people). She speaks about her experiences in Pennsylvania and especially tells stories of the American Indians.</p> 1723<p>Once back in London, Anna meets with and preaches (in English) to 30 young women in the Fetter Lane Chapel, London. Those women in the audience were captivated by her words and, if not already members of the Fetter Lane Society, quickly joined.</p> 1724<p>Anna writes of this time: âOn Sunday I held a Qr of an Hour with 30 young women together with 3 Bands. I with 10 Laborers and the 2 others with each 10 Sisters. I can make use of my little English here very well.â But, she assures her listeners, âDonât you know, my Dr. Br. that the Bethlehem Brethren and Sisters are remarkable above all others?â</p> 1725<p>All this success had its results. After returning from America, Zinzendorf made Anna into the “Gemein-Mutter” of all women in the Moravian church and by so doing finally ousted his wife, Erdmuthe, from this position.</p> 1726<p>Anna Nitschmannâs legacy to the history of Pietism lies in her significant contribution to several branches of the Moravian Church; primarily mission work, hymnody, and religious leadership. Annaâs efficacy in the mission field was enormous. Although severely under-researched, archival evidence reveals that Anna Nitschmann was a superb missionary and leader. Her interactions with American Indians in Pennsylvania were effective and long-lasting, and her work establishing the Girls School in Philadelphia with Anna Margaretha Bechtel (m.n. Büttner, Jungmann) was foundational. Furthermore, Anna Nitschmann was also an accomplished hymn writer, especially productive between the years of 1735 and 1748, composing while in Germany, England, and North America. For example, the 1741 Herrnhuter Gesangbuch contains 56 hymns of her composition, the most famous of which is Nr. 1027 “Verlobter König”. Despite later efforts to de-emphasize her importance, during her lifetime Anna Nitschmann was an object of widespread reverence. Archival records reveal lavish celebrations of her birthday throughout the Moravian world, from North America to Germany. Her death was as much of a shock to the Moravian church as was Zinzendorfâs.
1726</p> 1727<p>The recent discovery of a set of Anna Nitschmannâs addresses to the Single Sisters Choirs can give todayâs reader some insight into her efficacy as a preacher (ZIMMERLING 2014, 253 and VOGT 1999). As mentioned above, both textual and visual evidence shows that Anna Nitschmann preached in America to men and women, both Quakers, Moravians, and other sects (VOGT 1999). Although VOGT 1999 argues that Anna preached only to other women in the Single Sisters choir and did not preach to men, FRIES 1924 argues the opposite.</p> 1728<p>To return to the point with which I began this talk: namely, Anna Nitschmannâs activities in America make this period a watershed moment in both her life and also in the history of the church; years that make her in 1746 officially into the âMother of the Churchâ.</p> 1729<ul> 1730<li>What importance does the office of Mother of the Church have for Moravians today?</li> 1731<li>How does this inflect the way in which we think of the role of women in the Church?</li> 1732<li>Was Zinzendorfâs notion of female piety emancipatory?</li> 1733</ul> 1734<p> </p> 1735 </div><!-- .entry-content --> 1736 1737 1738</article><!-- #post-1240 --> 1739 1740 <nav class="navigation pagination" aria-label="Posts pagination"> 1741 <h2 class="screen-reader-text">Posts pagination</h2> 1742 <div class="nav-links"><span aria-current="page" class="page-numbers current"><span class="meta-nav screen-reader-text">Page </span>1</span> 1743<a class="page-numbers" href="https://katiefaull.com/category/papers-and-publications/page/2/"><span class="meta-nav screen-reader-text">Page </span>2</a> 1744<a class="page-numbers" href="https://katiefaull.com/category/papers-and-publications/page/3/"><span class="meta-nav screen-reader-text">Page </span>3</a> 1745<a class="next page-numbers" href="https://katiefaull.com/category/papers-and-publications/page/2/"><span class="screen-reader-text">Next page</span><svg class="icon icon-arrow-right" aria-hidden="true" role="img"> <use href="#icon-arrow-right" xlink:href="#icon-arrow-right"></use> </svg></a></div> 1746 </nav> 1747 </main><!-- #main --> 1748 </div><!-- #primary --> 1749 1750<aside id="secondary" class="widget-area" aria-label="Blog Sidebar"> 1751 1752 <section id="recent-posts-7" class="widget widget_recent_entries"> 1753 <h2 class="widget-title">Recent Posts</h2><nav aria-label="Recent Posts"> 1754 <ul> 1755 <li> 1756 <a href="https://katiefaull.com/2026/04/27/methodology-to-sacred-confluence-place-religion-and-cultural-exchange-at-the-moravian-mission-of-shamokin-1742-1755/">Methodology to âSacred Confluence: Place, Religion, and Cultural Exchange at the Moravian Mission of Shamokin, 1745-1755</a> 1757 <span class="post-date">April 27, 2026</span> 1758 </li> 1759 <li> 1760 <a href="https://katiefaull.com/2026/01/21/the-bethlehem-gottesacker-1742/">The Bethlehem Gottesacker (1742)</a> 1761 <span class="post-date">January 21, 2026</span> 1762 </li> 1763 <li> 1764 <a href="https://katiefaull.com/2026/01/10/sacred-confluence-place-religion-and-cultural-exchange-at-the-moravian-mission-of-shamokin-1742-1755/">Sacred Confluence: Place, Religion, and Cultural Exchange at the Moravian Mission of Shamokin, 1742-1755</a> 1765 <span class="post-date">January 10, 2026</span> 1766 </li> 1767 <li> 1768 <a href="https://katiefaull.com/2024/04/04/shamokin-oral-history-project/">Shamokin oral history project</a> 1769 <span class="post-date">April 4, 2024</span> 1770 </li> 1771 <li> 1772 <a href="https://katiefaull.com/2023/10/16/places-of-peace-moravian-missions-on-the-north-branch-of-the-susquehanna-1769-1772/">Places of Peace: Moravian Missions on the North Branch of the Susquehanna 1769-1772</a> 1773 <span class="post-date">October 16, 2023</span> 1774 </li> 1775 </ul> 1776 1777 </nav></section><section id="top-posts-5" class="widget widget_top-posts"><h2 class="widget-title">Top Posts & Pages</h2><ul><li><a href="https://katiefaull.com/2013/11/11/the-place-of-tunkhannock-in-the-cultural-history-of-the-susquehanna-river/" class="bump-view" data-bump-view="tp">The Place of Tunkhannock in the Cultural History of the Susquehanna River</a></li><li><a href="https://katiefaull.com/2015/07/02/pedagogical-hermeneutics-and-teaching-dh-in-a-liberal-arts-conext/" class="bump-view" data-bump-view="tp">Pedagogical Hermeneutics and Teaching DH in a Liberal Arts Context</a></li><li><a href="https://katiefaull.com/2016/08/24/recentish-reviews/" class="bump-view" data-bump-view="tp">Recent(ish) Translation Reviews</a></li><li><a href="https://katiefaull.com/moravian-materials/umgang-mit-dem-heiland-lebenslaufe-bethlehemer-schwestern/magdalene-beulah-brockden-1731-1820/" class="bump-view" data-bump-view="tp">Magdalene Beulah Brockden (1731-1820)</a></li><li><a href="https://katiefaull.com/moravian-materials/umgang-mit-dem-heiland-lebenslaufe-bethlehemer-schwestern/maria-elizabeth-loesch-1728-1773/" class="bump-view" data-bump-view="tp">
1777Maria Elizabeth Loesch (1728-1773)</a></li><li><a href="https://katiefaull.com/2024/04/04/shamokin-oral-history-project/" class="bump-view" data-bump-view="tp">Shamokin oral history project</a></li></ul></section><section id="categories-6" class="widget widget_categories"><h2 class="widget-title">Categories</h2><form action="https://katiefaull.com" method="get"><label class="screen-reader-text" for="cat">Categories</label><select name='cat' id='cat' class='postform'> 1778 <option value='-1'>Select Category</option> 1779 <option class="level-0" value="312749">DH</option> 1780 <option class="level-0" value="8807864" selected="selected">Papers and Publications</option> 1781 <option class="level-0" value="668">Research</option> 1782 <option class="level-0" value="13981062">Spatial Thinking</option> 1783 <option class="level-0" value="1591">Teaching</option> 1784 <option class="level-0" value="8349">translation</option> 1785 <option class="level-0" value="1">Uncategorized</option> 1786</select> 1787</form>
1787<script> 1788( ( dropdownId ) => { 1789 const dropdown = document.getElementById( dropdownId ); 1790 function onSelectChange() { 1791 setTimeout( () => { 1792 if ( 'escape' === dropdown.dataset.lastkey ) { 1793 return; 1794 } 1795 if ( dropdown.value && parseInt( dropdown.value ) > 0 && dropdown instanceof HTMLSelectElement ) { 1796 dropdown.parentElement.submit(); 1797 } 1798 }, 250 ); 1799 } 1800 function onKeyUp( event ) { 1801 if ( 'Escape' === event.key ) { 1802 dropdown.dataset.lastkey = 'escape'; 1803 } else { 1804 delete dropdown.dataset.lastkey; 1805 } 1806 } 1807 function onClick() { 1808 delete dropdown.dataset.lastkey; 1809 } 1810 dropdown.addEventListener( 'keyup', onKeyUp ); 1811 dropdown.addEventListener( 'click', onClick ); 1812 dropdown.addEventListener( 'change', onSelectChange ); 1813})( "cat" ); 1814 1815//# sourceURL=WP_Widget_Categories%3A%3Awidget 1816</script>
1816 1817</section><section id="block-2" class="widget widget_block"> 1818<h2 class="wp-block-heading">Gallery</h2> 1819</section><section id="block-3" class="widget widget_block widget_media_gallery"> 1820<figure data-carousel-extra='{"blog_id":60069878,"permalink":"https://katiefaull.com/2018/03/09/anna-nitschmann-the-mother-of-the-church/"}' class="wp-block-gallery has-nested-images columns-default is-cropped wp-block-gallery-1 is-layout-flex wp-block-gallery-is-layout-flex"> 1821<figure class="wp-block-image size-custom"><img loading="lazy" width="2419" height="3151" data-id="1004" src="https://katiefaull.files.wordpress.com/2015/05/szabo-poster.jpg" alt="" class="wp-image-1004" srcset="https://katiefaull.files.wordpress.com/2015/05/szabo-poster.jpg 2419w, https://katiefaull.files.wordpress.com/2015/05/szabo-poster.jpg?w=115&h=150 115w, https://katiefaull.files.wordpress.com/2015/05/szabo-poster.jpg?w=230&h=300 230w, https://katiefaull.files.wordpress.com/2015/05/szabo-poster.jpg?w=768&h=1000 768w, https://katiefaull.files.wordpress.com/2015/05/szabo-poster.jpg?w=786&h=1024 786w, https://katiefaull.files.wordpress.com/2015/05/szabo-poster.jpg?w=1440&h=1876 1440w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></figure> 1822 1823 1824 1825<figure class="wp-block-image size-custom"><img loading="lazy" width="3400" height="2200" data-id="1005" src="https://katiefaull.files.wordpress.com/2015/05/liu_poster.png" alt="" class="wp-image-1005" srcset="https://katiefaull.files.wordpress.com/2015/05/liu_poster.png 3400w, https://katiefaull.files.wordpress.com/2015/05/liu_poster.png?w=150&h=97 150w, https://katiefaull.files.wordpress.com/2015/05/liu_poster.png?w=300&h=194 300w, https://katiefaull.files.wordpress.com/2015/05/liu_poster.png?w=768&h=497 768w, https://katiefaull.files.wordpress.com/2015/05/liu_poster.png?w=1024&h=663 1024w, https://katiefaull.files.wordpress.com/2015/05/liu_poster.png?w=1440&h=932 1440w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></figure> 1826 1827 1828 1829<figure class="wp-block-image size-custom"><img loading="lazy" width="3400" height="2200" data-id="1007" src="https://katiefaull.files.wordpress.com/2015/05/klein-poster.png" alt="" class="wp-image-1007" srcset="https://katiefaull.files.wordpress.com/2015/05/klein-poster.png 3400w, https://katiefaull.files.wordpress.com/2015/05/klein-poster.png?w=150&h=97 150w, https://katiefaull.files.wordpress.com/2015/05/klein-poster.png?w=300&h=194 300w, https://katiefaull.files.wordpress.com/2015/05/klein-poster.png?w=768&h=497 768w, https://katiefaull.files.wordpress.com/2015/05/klein-poster.png?w=1024&h=663 1024w, https://katiefaull.files.wordpress.com/2015/05/klein-poster.png?w=1440&h=932 1440w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></figure> 1830 1831 1832 1833<figure class="wp-block-image size-custom"><img loading="lazy" width="1171" height="560" data-id="930" src="https://katiefaull.files.wordpress.com/2015/05/screenshot-2015-05-05-21-26-02.png" alt="" class="wp-image-930" srcset="https://katiefaull.files.wordpress.com/2015/05/screenshot-2015-05-05-21-26-02.png 1171w, https://katiefaull.files.wordpress.com/2015/05/screenshot-2015-05-05-21-26-02.png?w=150&h=72 150w, https://katiefaull.files.wordpress.com/2015/05/screenshot-2015-05-05-21-26-02.png?w=300&h=143 300w, https://katiefaull.files.wordpress.com/2015/05/screenshot-2015-05-05-21-26-02.png?w=768&h=367 768w, https://katiefaull.files.wordpress.com/2015/05/screenshot-2015-05-05-21-26-02.png?w=1024&h=490 1024w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></figure> 1834 1835 1836 1837<figure class="wp-block-image size-custom"><img loading="lazy" width="9079" height="4200" data-id="268" src="https://katiefaull.files.wordpress.com/2013/11/meredyk-paxton-map.jpg" alt="" class="wp-image-268" srcset="https://katiefaull.files.wordpress.com/2013/11/meredyk-paxton-map.jpg 9079w, https://katiefaull.files.wordpress.com/2013/11/meredyk-paxton-map.jpg?w=150&h=69 150w, https://katiefaull.files.wordpress.com/2013/11/meredyk-paxton-map.jpg?w=300&h=139 300w, https://katiefaull.files.wordpress.com/2013/11/meredyk-paxton-map.jpg?w=768&h=355 768w, https://katiefaull.files.wordpress.com/2013/11/meredyk-paxton-map.jpg?w=1024&h=474 1024w, https://katiefaull.files.wordpress.com/2013/11/meredyk-paxton-map.jpg?w=1440&h=666 1440w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /><figcaption class="wp-element-caption">Steffany Meredyk â14, Bethany Dunn â14/Prof. Katherine Faull </figcaption></figure> 1838 1839 1840 1841<figure class="wp-block-image size-custom"><img loading="lazy" width="2550" height="3300" data-id="274" src="https://katiefaull.files.wordpress.com/2013/11/meredyk-sullivan-ma
1841p.jpg" alt="" class="wp-image-274" srcset="https://katiefaull.files.wordpress.com/2013/11/meredyk-sullivan-map.jpg 2550w, https://katiefaull.files.wordpress.com/2013/11/meredyk-sullivan-map.jpg?w=116&h=150 116w, https://katiefaull.files.wordpress.com/2013/11/meredyk-sullivan-map.jpg?w=232&h=300 232w, https://katiefaull.files.wordpress.com/2013/11/meredyk-sullivan-map.jpg?w=768&h=994 768w, https://katiefaull.files.wordpress.com/2013/11/meredyk-sullivan-map.jpg?w=791&h=1024 791w, https://katiefaull.files.wordpress.com/2013/11/meredyk-sullivan-map.jpg?w=1440&h=1864 1440w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /><figcaption class="wp-element-caption">Steffany Meredyk â14/Profs. Katherine Faull (German/Comparative Humanities) and Duane Griffin (Geography) (Bucknell), âNot Merely Overrun, But Destroyed: The Sullivan Expedition Against the Iroquois Indians, 1779â</figcaption></figure> 1842 1843 1844 1845<figure class="wp-block-image size-custom"><img loading="lazy" width="225" height="300" data-id="1010" src="https://katiefaull.files.wordpress.com/2015/05/poster-page-001-225x300.jpg" alt="" class="wp-image-1010" srcset="https://katiefaull.files.wordpress.com/2015/05/poster-page-001-225x300.jpg 225w, https://katiefaull.files.wordpress.com/2015/05/poster-page-001-225x300.jpg?w=113&h=150 113w" sizes="auto, (max-width: 225px) 100vw, 225px" /><figcaption class="wp-element-caption">Tong Tong '17</figcaption></figure> 1846 1847 1848 1849<figure class="wp-block-image size-custom"><img loading="lazy" width="1870" height="2420" data-id="1011" src="https://katiefaull.files.wordpress.com/2015/05/ssv-final-reduced.png" alt="" class="wp-image-1011" srcset="https://katiefaull.files.wordpress.com/2015/05/ssv-final-reduced.png 1870w, https://katiefaull.files.wordpress.com/2015/05/ssv-final-reduced.png?w=116&h=150 116w, https://katiefaull.files.wordpress.com/2015/05/ssv-final-reduced.png?w=232&h=300 232w, https://katiefaull.files.wordpress.com/2015/05/ssv-final-reduced.png?w=768&h=994 768w, https://katiefaull.files.wordpress.com/2015/05/ssv-final-reduced.png?w=791&h=1024 791w, https://katiefaull.files.wordpress.com/2015/05/ssv-final-reduced.png?w=1440&h=1864 1440w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></figure> 1850 1851 1852 1853<figure class="wp-block-image size-custom"><img loading="lazy" width="1209" height="642" data-id="903" src="https://katiefaull.files.wordpress.com/2015/01/screenshot-2015-01-30-13-22-22.png" alt="" class="wp-image-903" srcset="https://katiefaull.files.wordpress.com/2015/01/screenshot-2015-01-30-13-22-22.png 1209w, https://katiefaull.files.wordpress.com/2015/01/screenshot-2015-01-30-13-22-22.png?w=150&h=80 150w, https://katiefaull.files.wordpress.com/2015/01/screenshot-2015-01-30-13-22-22.png?w=300&h=159 300w, https://katiefaull.files.wordpress.com/2015/01/screenshot-2015-01-30-13-22-22.png?w=768&h=408 768w, https://katiefaull.files.wordpress.com/2015/01/screenshot-2015-01-30-13-22-22.png?w=1024&h=544 1024w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></figure> 1854 1855 1856 1857<figure class="wp-block-image size-custom"><img loading="lazy" width="1063" height="776" data-id="123" src="https://katiefaull.files.wordpress.com/2013/11/friedenshucc88ttenmaphr.jpg" alt="" class="wp-image-123" srcset="https://katiefaull.files.wordpress.com/2013/11/friedenshucc88ttenmaphr.jpg 1063w, https://katiefaull.files.wordpress.com/2013/11/friedenshucc88ttenmaphr.jpg?w=150&h=110 150w, https://katiefaull.files.wordpress.com/2013/11/friedenshucc88ttenmaphr.jpg?w=300&h=219 300w, https://katiefaull.files.wordpress.com/2013/11/friedenshucc88ttenmaphr.jpg?w=768&h=561 768w, https://katiefaull.files.wordpress.com/2013/11/friedenshucc88ttenmaphr.jpg?w=1024&h=748 1024w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></figure> 1858 1859 1860 1861<figure class="wp-block-image size-custom"><img loading="lazy" width="1061" height="787" data-id="968" src="https://katiefaull.files.wordpress.com/2015/05/screenshot-2015-05-14-20-09-11.png" alt="" class="wp-image-968" srcset="https://katiefaull.files.wordpress.com/2015/05/screenshot-2015-05-14-20-09-11.png 1061w, https://katiefaull.files.wordpress.com/2015/05/screenshot-2015-05-14-20-09-11.png?w=150&h=111 150w, https://katiefaull.files.wordpress.com/2015/05/screenshot-2015-05-14-20-09-11.png?w=300&h=223 300w, https://katiefaull.files.wordpress.com/2015/05/screenshot-2015-05-14-20-09-11.png?w=768&h=570 768w, https://katiefaull.files.wordpress.com/2015/05/screenshot-2015-05-14-20-09-11.png?w=1024&h=760 1024w" sizes="auto, (max-width: 767px) 89vw, (max-width: 1000px) 54vw, (max-width: 1071px) 543px, 580px" /></figure> 1862 1863 1864 1865<figure class="wp-block-image size-custom"><img loading="lazy" width="667" height="509" data-id="801" src="https://katiefaull.files.wordpress.com/2014/04/palladio-1.jpg" alt="" class="wp-image-801" srcset="https://katiefaull.files.wordpress.com/2014/04/palladio-1.jpg 667w, https://katiefaull.files.wordpress.com/2014/04/palladio-1.jpg?w=150&h=114 150w, https://katiefaull.files.wordpress.com/2014/04/palladio-1.jpg?w=300&
1865h=229 300w" sizes="auto, (max-width: 667px) 100vw, 667px" /><figcaption class="wp-element-caption">first visualization of Moravian women's birth places</figcaption></figure> 1866</figure> 1867</section></aside><!-- #secondary --> 1868</div><!-- .wrap --> 1869 1870 1871 </div><!-- #content --> 1872 1873 <footer id="colophon" class="site-footer"> 1874 <div class="wrap"> 1875 1876 1877 <aside class="widget-area" aria-label="Footer"> 1878 <div class="widget-column footer-widget-1"> 1879 <section id="text-6" class="widget widget_text"><h2 class="widget-title">Copyright</h2> <div class="textwidget"><a rel="license" href="http://creativecommons.org/licenses/by-nc-sa/4.0/"><img alt="Creative Commons License" style="border-width:0;" src="https://i.creativecommons.org/l/by-nc-sa/4.0/88x31.png" /></a><br /><span>All work published on http://katiefaull.com</span> by <span>Katherine Faull</span> is licensed under a <a rel="license" href="http://creativecommons.org/licenses/by-nc-sa/4.0/">Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License</a>. 1880</div> 1881 </section> </div> 1882 </aside><!-- .widget-area --> 1883 1884 <div class="site-info"> 1885 <a href="https://wordpress.com/?ref=footer_blog" rel="nofollow">Blog at WordPress.com.</a> 1886</div><!-- .site-info --> 1887 </div><!-- .wrap --> 1888 </footer><!-- #colophon --> 1889 </div><!-- .site-content-contain --> 1890</div><!-- #page --> 1891
1891<script type="text/javascript"> 1892 var infiniteScroll = {"settings":{"id":"main","ajaxurl":"https://katiefaull.com/?infinity=scrolling","type":"click","wrapper":true,"wrapper_class":"infinite-wrap","footer":"content","click_handle":"1","text":"Older posts","totop":"Scroll back to top","currentday":"09.03.18","order":"DESC","scripts":[],"styles":[],"google_analytics":false,"offset":1,"history":{"host":"katiefaull.com","path":"/category/papers-and-publications/page/%d/","use_trailing_slashes":true,"parameters":""},"query_args":{"category_name":"papers-and-publications","error":"","m":"","p":0,"post_parent":"","subpost":"","subpost_id":"","attachment":"","attachment_id":0,"name":"","pagename":"","page_id":0,"second":"","minute":"","hour":"","day":0,"monthnum":0,"year":0,"w":0,"tag":"","cat":8807864,"tag_id":"","author":"","author_name":"","feed":"","tb":"","paged":0,"meta_key":"","meta_value":"","preview":"","s":"","sentence":"","title":"","fields":"all","menu_order":"","embed":"","category__in":[],"category__not_in":[],"category__and":[],"post__in":[],"post__not_in":[],"post_name__in":[],"tag__in":[],"tag__not_in":[],"tag__and":[],"tag_slug__in":[],"tag_slug__and":[],"post_parent__in":[],"post_parent__not_in":[],"author__in":[],"author__not_in":[],"search_columns":[],"lazy_load_term_meta":false,"posts_per_page":10,"ignore_sticky_posts":false,"suppress_filters":false,"cache_results":true,"update_post_term_cache":true,"update_menu_item_cache":false,"update_post_meta_cache":true,"post_type":"","nopaging":false,"comments_per_page":"50","no_found_rows":false,"order":"DESC"},"query_before":"2026-10-06 15:43:51","last_post_date":"2018-03-09 09:11:32","body_class":"infinite-scroll","loading_text":"Loading new page","stats":"blog=60069878\u0026v=wpcom\u0026tz=-5\u0026user_id=0\u0026arch_cat=papers-and-publications\u0026arch_results=10\u0026subd=katiefaull\u0026x_pagetype=infinite-click"}}; 1893 </script>
1893 1894 <!-- -->
1895<script type="speculationrules"> 1896{"prefetch":[{"source":"document","where":{"and":[{"href_matches":"/*"},{"not":{"href_matches":["/wp-*.php","/wp-admin/*","/files/*","/wp-content/*","/wp-content/plugins/*","/wp-content/themes/pub/twentyseventeen/*","/*\\?(.+)"]}},{"not":{"selector_matches":"a[rel~=\"nofollow\"]"}},{"not":{"selector_matches":".no-prefetch, .no-prefetch a"}}]},"eagerness":"conservative"}]} 1897</script>
vendor: 1 bytes, line 1897
1897
1898<script id="grofiles-cards-js" src="//0.gravatar.com/js/hovercards/hovercards.min.js?ver=202641d1133547e8a1f2801609f51cef12522abe7f6647d869e9fbc974fe356a37e613"></script>
vendor: 1 bytes, line 1898
1898
1899<script id="wpgroho-js-extra"> 1900var WPGroHo = {"my_hash":""}; 1901//# sourceURL=wpgroho-js-extra 1902</script>
vendor: 1 bytes, line 1902
1902
1903<script crossorigin='anonymous' type='text/javascript' src='/wp-content/mu-plugins/gravatar-hovercards/wpgroho.js?m=1610363240i'></script>
1903 1904 1905
1905<script> 1906 // Initialize and attach hovercards to all gravatars 1907 ( function() { 1908 function init() { 1909 if ( typeof Gravatar === 'undefined' ) { 1910 return; 1911 } 1912 1913 if ( typeof Gravatar.init !== 'function' ) { 1914 return; 1915 } 1916 1917 Gravatar.profile_cb = function ( hash, id ) { 1918 WPGroHo.syncProfileData( hash, id ); 1919 }; 1920 1921 Gravatar.my_hash = WPGroHo.my_hash; 1922 Gravatar.init( 1923 'body', 1924 '#wp-admin-bar-my-account', 1925 { 1926 i18n: { 1927 'Edit your profile â': 'Edit your profile â', 1928 'View profile â': 'View profile â', 1929 'Contact': 'Contact', 1930 'Send money': 'Send money', 1931 'Sorry, we are unable to load this Gravatar profile.': 'Sorry, we are unable to load this Gravatar profile.', 1932 'Gravatar not found.': 'Gravatar not found.', 1933 'Too Many Requests.': 'Too Many Requests.', 1934 'Internal Server Error.': 'Internal Server Error.', 1935 'Is this you?': 'Is this you?', 1936 'Claim your free profile.': 'Claim your free profile.', 1937 'Email': 'Email', 1938 'Home Phone': 'Home Phone', 1939 'Work Phone': 'Work Phone', 1940 'Cell Phone': 'Cell Phone', 1941 'Contact Form': 'Contact Form', 1942 'Calendar': 'Calendar', 1943 }, 1944 } 1945 ); 1946 } 1947 1948 if ( document.readyState !== 'loading' ) { 1949 init(); 1950 } else { 1951 document.addEventListener( 'DOMContentLoaded', init ); 1952 } 1953 } )(); 1954 </script>
1954 1955 1956 <div style="display:none"> 1957 </div> 1958 <div id="actionbar" dir="ltr" style="display: none;" 1959 class="actnbr-pub-twentyseventeen" role="region" aria-label="Site actions"> 1960 <span class="actnbr-live" aria-live="polite"></span> 1961 <ul> 1962 <li class="actnbr-btn actnbr-hidden"> 1963 <a class="actnbr-action actnbr-actn-follow " href="" role="button" aria-haspopup="dialog" aria-expanded="false"> 1964 <svg class="actnbr-icon actnbr-icon-bell" width="20" height="20" viewBox="0 0 24 24" xmlns="http://www.w3.org/2000/svg" aria-hidden="true" focusable="false" fill="currentColor"><path fill-rule="evenodd" clip-rule="evenodd" d="M17 11.5c0 1.353.17 2.368.976 3 .266.209.602.376 1.024.5v1H5v-1c.422-.124.757-.291 1.024-.5.806-.632.976-1.647.976-3V9c0-2.8 2.2-5 5-5s5 2.2 5 5v2.5ZM15.5 9v2.5c0 .93.066 1.98.515 2.897l.053.103H7.932a4.018 4.018 0 0 0 .053-.103c.449-.917.515-1.967.515-2.897V9c0-1.972 1.528-3.5 3.5-3.5s3.5 1.528 3.5 3.5Zm-5.492 9.008c0-.176.023-.346.065-.508h3.854A1.996 1.996 0 0 1 12 20c-1.1 0-1.992-.892-1.992-1.992Z"/></svg> <span>Subscribe</span> 1965 </a> 1966 <a class="actnbr-action actnbr-actn-following no-display" href="" role="button"> 1967 <svg class="actnbr-icon actnbr-icon-check" width="20" height="20" viewBox="0 0 24 24" xmlns="http://www.w3.org/2000/svg" aria-hidden="true" focusable="false" style="fill: none" stroke="currentColor" stroke-width="1.5"><path d="M7 12L10 15L17 8" vector-effect="non-scaling-stroke"/></svg> <span>Subscribed</span> 1968 </a> 1969 <div class="actnbr-popover actnbr-panel actnbr-notice" id="follow-bubble" role="dialog" aria-label="Subscribe to Moravian Studies and Digital Thinking and Praxis"> 1970 <div class="actnbr-follow-bubble"> 1971 <div class="actnbr-panel__group"><a class="actnbr-menu__item actnbr-sitename" href="https://katiefaull.com"><img loading='lazy' alt='' src='https://s-ssl.wordpress.com/i/logo/wpcom-gray-white.png?m=1479929237i' srcset='https://s-ssl.wordpress.com/i/logo/wpcom-gray-white.png 1x' class='avatar avatar-50' height='50' width='50' /><span class="actnbr-menu__label">Moravian Studies and Digital Thinking and Praxis</span></a></div> <div class="actnbr-panel__group"> 1972 <div class="actnbr-message no-display" aria-live="polite"></div> 1973 <form method="post" action="https://subscribe.wordpress.com" accept-charset="utf-8" class="no-display"> 1974 <div class="actnbr-follow-count">Join 31 other subscribers</div> 1975 <input type="email" name="email" placeholder="Want updates? Enter your email" class="actnbr-email-field" aria-label="Email address" /> 1976 <input type="hidden" name="action" value="subscribe" /> 1977 <input type="hidden" name="blog_id" value="60069878" /> 1978 <input type="hidden" name="source" value="https://katiefaull.com/category/papers-and-publications/" /> 1979 <input type="hidden" name="sub-type" value="actionbar-follow" /> 1980 <input type="hidden" id="_wpnonce" name="_wpnonce" value="227b919ebc" /> <button type="submit" class="actnbr-button">Sign me up</button> 1981 </form> 1982 <p class="actnbr-login-nudge"> 1983 Have a WordPress.com account? <a href="https://wordpress.com/log-in?redirect_to=https%3A%2F%2Fr-login.wordpress.com%2Fremote-login.php%3Faction%3Dlink%26back%3Dhttps%253A%252F%252Fkatiefaull.com%252F2026%252F04%252F27%252Fmethodology-to-sacred-confluence-place-religion-and-cultural-exchange-at-the-moravian-mission-of-shamokin-1742-1755%252F">Log in now.</a> </p> 1984 </div> 1985 </div> 1986 </div> 1987 </li> 1988 <li class="actnbr-ellipsis actnbr-hidden"> 1989 <button type="button" class="actnbr-more-toggle" aria-haspopup="true" aria-expanded="false" aria-label="More options"> 1990 <svg class="actnbr-icon actnbr-icon-more-horizontal" width="24" height="24" viewBox="0 0 24 24" xmlns="http://www.w3.org/2000/svg" aria-hidden="true" focusable="false" fill="currentColor"><path d="M11 13h2v-2h-2v2zm-6 0h2v-2H5v2zm12-2v2h2v-2h-2z"/></svg> </button> 1991 <div class="actnbr-popover actnbr-menu" role="menu" aria-label="Site options"> 1992 <div class="actnbr-menu__group" role="group"><a role="menuitem" class="actnbr-menu__item actnbr-sitename" href="https://katiefaull.com"><img loading='lazy' alt='' src='https://s-ssl.wordpress.com/i/logo/wpcom-gray-white.png?m=1479929237i' srcset='https://s-ssl.wordpress.com/i/logo/wpcom-gray-white.png 1x' class='avatar avatar-50' height='50' width='50' /><span class="actnbr-menu__label">Moravian Studies and Digital Thinking and Praxis</span></a></div><div class="actnbr-menu__group" role="group"><a role="menuitem" class="actnbr-menu__item actnbr-reader" href="https://wordpress.com/reader/feeds/15842596"><span class="actnbr-menu__label">View site in Reader</span></a></div><div class="actnbr-menu__group" role="group"><a role="menuitem" class="actnbr-menu__item actnbr-subs" href="https://subscribe.wordpress.com/"><span class="actnbr-menu__label">Manage subscriptions</span></a><a role="menuitem" class="actnbr-menu__item actnbr-signup" href="https://wordpress.com/start/"><span class="actnbr-menu__label">Sign up</span></a><a role="menuitem" class="actnbr-menu__item actnbr-login" href="https://wordpress.com/log-in?redirect_to=https%3A%2F%2Fr-login.wordpress.com%2Fremote-login.php%3Faction%3Dlink%26back%3Dhttps%253A%252F%252Fkatiefaull.com%252F2026%252F04%252F27%252Fmethodology-to-sacred-confluence-place-religion-and-cultural-exchange-at-the-moravian-mission-of-shamokin-1742-1755%252F"><span class="actnbr-menu__label">Log in</span></a></div><div class="actnbr-menu__group" role="group"><a role="menuitem" class="actnbr-menu__item flb-report" href="https://wordpress.com/abuse/?report_url=https://katiefaull.com" target="_blank" rel="noopener noreferrer"><span class="actnbr-menu__label">Report this content</span><span class="actnbr-menu__icon"><svg class="actnbr-icon actnbr-icon-external" width="18" height="18" viewBox="0 0 24 24" xmlns="http://www.w3.org/2000/svg" aria-hidden="true" focusable="false" fill="currentColor"><path d="M19.5 4.5h-7V6h4.44l-5.97 5.97 1.06 1.06L18 7.06v4.44h1.5v-7Zm-13 1a2 2 0 0 0-2 2v10a2 2 0 0 0 2 2h10a2 2 0 0 0 2-2v-3H17v3a.5.5 0 0 1-.5.5h-10a.5.5 0 0 1-.5-.5v-10a.5.5 0 0 1 .5-.5h3V5.5h-3Z"/></svg></span></a></div><div class="actnbr-menu__group" role="group"><a role="menuitem" class="actnbr-menu__item actnbr-fold" href=""><span class="actnbr-menu__label">Collapse this bar</span></a></div> </div> 1993 </li> 1994 </ul> 1995 </div> 1996
1996<script> 1997window.addEventListener( "DOMContentLoaded", function () { 1998 var link = document.createElement( "link" ); 1999 link.href = "\/wp-content\/mu-plugins\/jetpack-plugin\/sun\/jetpack_vendor\/automattic\/jetpack-newsletter\/src\/..\/build\/action-bar.css?ver=35dd33285eb46dc308dd"; 2000 link.rel = "stylesheet"; 2001 document.head.appendChild( link ); 2002 2003 var script = document.createElement( "script" ); 2004 script.src = "\/wp-content\/mu-plugins\/jetpack-plugin\/sun\/jetpack_vendor\/automattic\/jetpack-newsletter\/src\/..\/build\/action-bar.js?ver=35dd33285eb46dc308dd"; 2005 document.body.appendChild( script ); 2006 } ); 2007</script>
2007 2008<link rel="prefetch" href="/wp-content/mu-plugins/jetpack-plugin/sun/_inc/blocks/swiper.js" as="script" /> 2009 <div id="jp-carousel-loading-overlay" style="display: none;"> 2010 <div id="jp-carousel-loading-wrapper"> 2011 <span id="jp-carousel-library-loading"><svg class="jetpack-spinner" width="40" height="40" viewBox="0 0 100 100" xmlns="http://www.w3.org/2000/svg" aria-hidden="true" focusable="false"><circle cx="50" cy="50" r="46" fill="none" stroke="#ddd" stroke-width="8"/><path d="M 50 4 A 46 46 0 0 1 96 50" fill="none" stroke="currentColor" stroke-width="8" stroke-linecap="round"><animateTransform attributeName="transform" type="rotate" dur="1.4s" from="0 50 50" to="360 50 50" repeatCount="indefinite"/></path></svg></span> 2012 </div> 2013 </div> 2014 <div class="jp-carousel-overlay" style="display: none;"> 2015 2016 <div class="jp-carousel-container"> 2017 <!-- The Carousel Swiper --> 2018 <div 2019 class="jp-carousel-wrap swiper jp-carousel-swiper-container jp-carousel-transitions" 2020 itemscope 2021 itemtype="https://schema.org/ImageGallery"> 2022 <div class="jp-carousel swiper-wrapper"></div> 2023 <div class="jp-swiper-button-prev swiper-button-prev"> 2024 <svg width="25" height="24" viewBox="0 0 25 24" fill="none" xmlns="http://www.w3.org/2000/svg"> 2025 <mask id="maskPrev" mask-type="alpha" maskUnits="userSpaceOnUse" x="8" y="6" width="9" height="12"> 2026 <path d="M16.2072 16.59L11.6496 12L16.2072 7.41L14.8041 6L8.8335 12L14.8041 18L16.2072 16.59Z" fill="white"/> 2027 </mask> 2028 <g mask="url(#maskPrev)"> 2029 <rect x="0.579102" width="23.8823" height="24" fill="#FFFFFF"/> 2030 </g> 2031 </svg> 2032 </div> 2033 <div class="jp-swiper-button-next swiper-button-next"> 2034 <svg width="25" height="24" viewBox="0 0 25 24" fill="none" xmlns="http://www.w3.org/2000/svg"> 2035 <mask id="maskNext" mask-type="alpha" maskUnits="userSpaceOnUse" x="8" y="6" width="8" height="12"> 2036 <path d="M8.59814 16.59L13.1557 12L8.59814 7.41L10.0012 6L15.9718 12L10.0012 18L8.59814 16.59Z" fill="white"/> 2037 </mask> 2038 <g mask="url(#maskNext)"> 2039 <rect x="0.34375" width="23.8822" height="24" fill="#FFFFFF"/> 2040 </g> 2041 </svg> 2042 </div> 2043 </div> 2044 <!-- The main close buton --> 2045 <div class="jp-carousel-close-hint"> 2046 <svg width="25" height="24" viewBox="0 0 25 24" fill="none" xmlns="http://www.w3.org/2000/svg"> 2047 <mask id="maskClose" mask-type="alpha" maskUnits="userSpaceOnUse" x="5" y="5" width="15" height="14"> 2048 <path d="M19.3166 6.41L17.9135 5L12.3509 10.59L6.78834 5L5.38525 6.41L10.9478 12L5.38525 17.59L6.78834 19L12.3509 13.41L17.9135 19L19.3166 17.59L13.754 12L19.3166 6.41Z" fill="white"/> 2049 </mask> 2050 <g mask="url(#maskClose)"> 2051 <rect x="0.409668" width="23.8823" height="24" fill="#FFFFFF"/> 2052 </g> 2053 </svg> 2054 </div> 2055 <!-- Image info, comments and meta --> 2056 <div class="jp-carousel-info"> 2057 <div class="jp-carousel-info-footer"> 2058 <div class="jp-carousel-pagination-container"> 2059 <div class="jp-swiper-pagination swiper-pagination"></div> 2060 <div class="jp-carousel-pagination"></div> 2061 </div> 2062 <div class="jp-carousel-photo-title-container"> 2063 <div class="jp-carousel-photo-caption"></div> 2064 </div> 2065 <div class="jp-carousel-photo-icons-container"> 2066 <a href="#" class="jp-carousel-icon-btn jp-carousel-icon-info" aria-label="Toggle photo metadata visibility"> 2067 <span class="jp-carousel-icon"> 2068 <svg width="25" height="24" viewBox="0 0 25 24" fill="none" xmlns="http://www.w3.org/2000/svg"> 2069 <mask id="maskInfo" mask-type="alpha" maskUnits="userSpaceOnUse" x="2" y="2" width="21" height="20"> 2070 <path fill-rule="evenodd" clip-rule="evenodd" d="M12.7537 2C7.26076 2 2.80273 6.48 2.80273 12C2.80273 17.52 7.26076 22 12.7537 22C18.2466 22 22.7046 17.52 22.7046 12C22.7046 6.48 18.2466 2 12.7537 2ZM11.7586 7V9H13.7488V7H11.7586ZM11.7586 11V17H13.7488V11H11.7586ZM4.79292 12C4.79292 16.41 8.36531 20 12.7537 20C17.142 20 20.7144 16.41 20.7144 12C20.7144 7.59 17.142 4 12.7537 4C8.36531 4 4.79292 7.59 4.79292 12Z" fill="white"/> 2071 </mask> 2072 <g mask="url(#maskInfo)"> 2073 <rect x="0.8125" width="23.8823" height="24" fill="#FFFFFF"/> 2074 </g> 2075 </svg> 2076 </span> 2077 </a> 2078 <a href="#" class="jp-carousel-icon-btn jp-carousel-icon-comments" aria-label="Toggle photo comments visibility"> 2079 <span class="jp-carousel-icon"> 2080 <svg width="25" height="24" viewBox="0 0 25 24" fill="none" xmlns="http://www.w3.org/2000/svg"> 2081 <mask id="maskComments" mask-type="alpha" maskUnits="userSpaceOnUse" x="2" y="2" width="21" height="20"> 2082 <path fill-rule="evenodd" clip-rule="evenodd" d="M4.3271 2H20.2486C21.3432 2 22.2388 2.9 22.2388 4V16C22.2388 17.1 21.3432 18 20.2486 18H6.31729L2.33691 22V4C2.33691 2.9 3.2325 2 4.3271 2ZM6.31729 16H20.2486V4H4.3271V18L6.31729 16Z" fill="white"/> 2083 </mask> 2084 <g mask="url(#maskComments)"> 2085 <rect x="0.34668" width="23.8823" height="24" fill="#FFFFFF"/> 2086 </g> 2087 </svg> 2088 2089 <span class="jp-carousel-has-comments-indicator" aria-label="This image has comments."></span> 2090 </span> 2091 </a> 2092 </div>
2093 </div> 2094 <div class="jp-carousel-info-extra"> 2095 <div class="jp-carousel-info-content-wrapper"> 2096 <div class="jp-carousel-photo-title-container"> 2097 <div class="jp-carousel-photo-title"></div> 2098 </div> 2099 <div class="jp-carousel-comments-wrapper"> 2100 <div id="jp-carousel-comments-loading"> 2101 <span>Loading Comments...</span> 2102 </div> 2103 <div class="jp-carousel-comments"></div> 2104 <div id="jp-carousel-comment-form-container"> 2105 <span id="jp-carousel-comment-form-spinner"><svg class="jetpack-spinner" width="20" height="20" viewBox="0 0 100 100" xmlns="http://www.w3.org/2000/svg" aria-hidden="true" focusable="false"><circle cx="50" cy="50" r="46" fill="none" stroke="#ddd" stroke-width="8"/><path d="M 50 4 A 46 46 0 0 1 96 50" fill="none" stroke="currentColor" stroke-width="8" stroke-linecap="round"><animateTransform attributeName="transform" type="rotate" dur="1.4s" from="0 50 50" to="360 50 50" repeatCount="indefinite"/></path></svg></span> 2106 <div id="jp-carousel-comment-post-results"></div> 2107 <form id="jp-carousel-comment-form"> 2108 <label for="jp-carousel-comment-form-comment-field" class="screen-reader-text">Write a Comment...</label> 2109 <textarea 2110 name="comment" 2111 class="jp-carousel-comment-form-field jp-carousel-comment-form-textarea" 2112 id="jp-carousel-comment-form-comment-field" 2113 placeholder="Write a Comment..." 2114 ></textarea> 2115 <div id="jp-carousel-comment-form-submit-and-info-wrapper"> 2116 <div id="jp-carousel-comment-form-commenting-as"> 2117 <fieldset> 2118 <label for="jp-carousel-comment-form-email-field">Email (Required)</label> 2119 <input type="text" name="email" class="jp-carousel-comment-form-field jp-carousel-comment-form-text-field" id="jp-carousel-comment-form-email-field" /> 2120 </fieldset> 2121 <fieldset> 2122 <label for="jp-carousel-comment-form-author-field">Name (Required)</label> 2123 <input type="text" name="author" class="jp-carousel-comment-form-field jp-carousel-comment-form-text-field" id="jp-carousel-comment-form-author-field" /> 2124 </fieldset> 2125 <fieldset> 2126 <label for="jp-carousel-comment-form-url-field">Website</label> 2127 <input type="text" name="url" class="jp-carousel-comment-form-field jp-carousel-comment-form-text-field" id="jp-carousel-comment-form-url-field" /> 2128 </fieldset> 2129 </div> 2130 <input 2131 type="submit" 2132 name="submit" 2133 class="jp-carousel-comment-form-button" 2134 id="jp-carousel-comment-form-button-submit" 2135 value="Post Comment" /> 2136 </div> 2137 </form> 2138 </div> 2139 </div> 2140 <div class="jp-carousel-image-meta"> 2141 <div class="jp-carousel-title-and-caption"> 2142 <div class="jp-carousel-photo-info"> 2143 <div class="jp-carousel-caption" itemprop="caption description"></div> 2144 </div> 2145 2146 <div class="jp-carousel-photo-description"></div> 2147 </div> 2148 <a class="jp-carousel-image-download" href="#" aria-label="Download image" target="_blank" style="display: none;"> 2149 <svg width="25" height="24" viewBox="0 0 25 24" fill="none" xmlns="http://www.w3.org/2000/svg"> 2150 <mask id="mask0" mask-type="alpha" maskUnits="userSpaceOnUse" x="3" y="3" width="19" height="18"> 2151 <path fill-rule="evenodd" clip-rule="evenodd" d="M5.84615 5V19H19.7775V12H21.7677V19C21.7677 20.1 20.8721 21 19.7775 21H5.84615C4.74159 21 3.85596 20.1 3.85596 19V5C3.85596 3.9 4.74159 3 5.84615 3H12.8118V5H5.84615ZM14.802 5V3H21.7677V10H19.7775V6.41L9.99569 16.24L8.59261 14.83L18.3744 5H14.802Z" fill="white"/> 2152 </mask> 2153 <g mask="url(#mask0)"> 2154 <rect x="0.870605" width="23.8823" height="24" fill="#FFFFFF"/> 2155 </g> 2156 </svg> 2157 <span class="jp-carousel-download-text"></span> 2158 </a> 2159 <div class="jp-carousel-image-map" style="display: none;"></div> 2160 </div> 2161 </div>
2162 </div> 2163 </div> 2164 </div> 2165 2166 </div> 2167 2168
2168<script type="text/javascript"> 2169 (function () { 2170 var wpcom_reblog = { 2171 source: 'toolbar', 2172 2173 toggle_reblog_box_flair: function (obj_id, post_id) { 2174 2175 // Go to site selector. This will redirect to their blog if they only have one. 2176 const postEndpoint = `https://wordpress.com/post`; 2177 2178 // Ideally we would use the permalink here, but fortunately this will be replaced with the 2179 // post permalink in the editor. 2180 const originalURL = `${ document.location.href }?page_id=${ post_id }`; 2181 2182 const url = 2183 postEndpoint + 2184 '?url=' + 2185 encodeURIComponent( originalURL ) + 2186 '&is_post_share=true' + 2187 '&v=5'; 2188 2189 const redirect = function () { 2190 if ( 2191 ! window.open( url, '_blank' ) 2192 ) { 2193 location.href = url; 2194 } 2195 }; 2196 2197 if ( /Firefox/.test( navigator.userAgent ) ) { 2198 setTimeout( redirect, 0 ); 2199 } else { 2200 redirect(); 2201 } 2202 }, 2203 }; 2204 2205 window.wpcom_reblog = wpcom_reblog; 2206 })(); 2207 </script>
vendor: 1 bytes, line 2207
2207
2208<script id="twentyseventeen-skip-link-focus-fix-js-extra"> 2209var twentyseventeenScreenReaderText = {"quote":"\u003Csvg class=\"icon icon-quote-right\" aria-hidden=\"true\" role=\"img\"\u003E \u003Cuse href=\"#icon-quote-right\" xlink:href=\"#icon-quote-right\"\u003E\u003C/use\u003E \u003C/svg\u003E","expand":"Expand child menu","collapse":"Collapse child menu","icon":"\u003Csvg class=\"icon icon-angle-down\" aria-hidden=\"true\" role=\"img\"\u003E \u003Cuse href=\"#icon-angle-down\" xlink:href=\"#icon-angle-down\"\u003E\u003C/use\u003E \u003Cspan class=\"svg-fallback icon-angle-down\"\u003E\u003C/span\u003E\u003C/svg\u003E"}; 2210//# sourceURL=twentyseventeen-skip-link-focus-fix-js-extra 2211</script>
vendor: 1 bytes, line 2211
2211
2212<script crossorigin='anonymous' type='text/javascript' src='/_static/??-eJydkNEOgjAMRX/IUUyIPBl/wnczZsGO0U3agfy9S9TEZ56a0+SeNhfWZFxkRVaYskkhD8QCHjVZN34ZJDPciB10mcIdiHtiUjTi5hjCj7dqIq68HOBPqg+cUCDlDnQti01wKQORwYqgllsCMlIygXg0fXRZTE+vXR62Cw1WKe57Ywixs2FX1D8zzlv1KeQai+MynY9t2zb1qalr/wZh6oiq'></script>
vendor: 1 bytes, line 2212
2212
2213<script data-wp-strategy="defer" defer id="wp-embed-js" src="/wp-includes/js/wp-embed.min.js?m=1743165756i&ver=7.2-alpha-63973"></script>
vendor: 1 bytes, line 2213
2213
2214<script id="jetpack-carousel-js-extra"> 2215var jetpackSwiperLibraryPath = {"url":"/wp-content/mu-plugins/jetpack-plugin/sun/_inc/blocks/swiper.js"}; 2216var jetpackCarouselStrings = {"widths":[370,700,1000,1200,1400,2000],"is_logged_in":"","lang":"en","ajaxurl":"https://katiefaull.com/wp-admin/admin-ajax.php","nonce":"61e17ecf2e","display_exif":"1","display_comments":"1","single_image_gallery":"1","single_image_gallery_media_file":"","background_color":"black","comment":"Comment","post_comment":"Post Comment","write_comment":"Write a Comment...","loading_comments":"Loading Comments...","image_label":"Open image in full-screen.","download_original":"View full size \u003Cspan class=\"photo-size\"\u003E{0}\u003Cspan class=\"photo-size-times\"\u003E\u00d7\u003C/span\u003E{1}\u003C/span\u003E","no_comment_text":"Please be sure to submit some text with your comment.","no_comment_email":"Please provide an email address to comment.","no_comment_author":"Please provide your name to comment.","comment_post_error":"Sorry, but there was an error posting your comment. Please try again later.","comment_approved":"Your comment was approved.","comment_unapproved":"Your comment is in moderation.","camera":"Camera","aperture":"Aperture","shutter_speed":"Shutter Speed","focal_length":"Focal Length","copyright":"Copyright","comment_registration":"0","require_name_email":"1","login_url":"https://katiefaull.wordpress.com/wp-login.php?redirect_to=https%3A%2F%2Fkatiefaull.com%2F2026%2F01%2F21%2Fthe-bethlehem-gottesacker-1742%2F","blog_id":"60069878","meta_data":["camera","aperture","shutter_speed","focal_length","copyright"],"stats_query_args":"blog=60069878&v=wpcom&tz=-5&user_id=0&arch_cat=papers-and-publications&arch_results=10&subd=katiefaull","is_public":"1"}; 2217//# sourceURL=jetpack-carousel-js-extra 2218</script>
vendor: 1 bytes, line 2218
2218
2219<script crossorigin='anonymous' type='text/javascript' src='/wp-content/mu-plugins/jetpack-plugin/sun/_inc/build/carousel/jetpack-carousel.min.js?m=1790070344i'></script>
vendor: 1 bytes, line 2219
2219
2220<script data-wp-strategy="defer" defer id="tiled-gallery-js" src="/wp-content/mu-plugins/jetpack-plugin/sun/_inc/build/tiled-gallery/tiled-gallery/tiled-gallery.min.js?m=1755011788i&ver=16.4-a.0"></script>
vendor: 1 bytes, line 2220
2220
2221<script crossorigin='anonymous' type='text/javascript' src='/wp-content/mu-plugins/carousel-wpcom/carousel-wpcom.js?m=1761899756i'></script>
vendor: 1 bytes, line 2221
2221
2222<script id="wp-emoji-settings" type="application/json"> 2223{"baseUrl":"https://s0.wp.com/wp-content/mu-plugins/wpcom-smileys/twemoji/2/72x72/","ext":".png","svgUrl":"https://s0.wp.com/wp-content/mu-plugins/wpcom-smileys/twemoji/2/svg/","svgExt":".svg","source":{"concatemoji":"/wp-includes/js/wp-emoji-release.min.js?m=1783090810i&ver=7.2-alpha-63973"}} 2224</script>
vendor: 1 bytes, line 2224
2224
2225<script type="module"> 2226/*! This file is auto-generated */ 2227var e="script#wp-emoji-settings",t=document.querySelector(e);if(!(t instanceof HTMLScriptElement))throw new Error("Element missing: "+e);const r=JSON.parse(t.text),s=(window._wpemojiSettings=r,"wpEmojiSettingsSupports"),o=["flag","emoji"];function i(e){try{var t={supportTests:e,timestamp:(new Date).valueOf()};sessionStorage.setItem(s,JSON.stringify(t))}catch(e){}}function c(e,t,n){e.clearRect(0,0,e.canvas.width,e.canvas.height),e.fillText(t,0,0);t=new Uint32Array(e.getImageData(0,0,e.canvas.width,e.canvas.height).data);e.clearRect(0,0,e.canvas.width,e.canvas.height),e.fillText(n,0,0);const r=new Uint32Array(e.getImageData(0,0,e.canvas.width,e.canvas.height).data);return t.every((e,t)=>e===r[t])}function p(e,t){e.clearRect(0,0,e.canvas.width,e.canvas.height),e.fillText(t,0,0);var n=e.getImageData(16,16,1,1);for(let e=0;e<n.data.length;e++)if(0!==n.data[e])return!1;return!0}function u(e,t,n,r){switch(t){case"flag":return n(e,"\ud83c\udff3\ufe0f\u200d\u26a7\ufe0f","\ud83c\udff3\ufe0f\u200b\u26a7\ufe0f")?!1:!n(e,"\ud83c\udde8\ud83c\uddf6","\ud83c\udde8\u200b\ud83c\uddf6")&&!n(e,"\ud83c\udff4\udb40\udc67\udb40\udc62\udb40\udc65\udb40\udc6e\udb40\udc67\udb40\udc7f","\ud83c\udff4\u200b\udb40\udc67\u200b\udb40\udc62\u200b\udb40\udc65\u200b\udb40\udc6e\u200b\udb40\udc67\u200b\udb40\udc7f");case"emoji":return!r(e,"\ud83e\udec8")}return!1}function f(e,t,n,r){let a;const s=(a="undefined"!=typeof WorkerGlobalScope&&self instanceof WorkerGlobalScope?new OffscreenCanvas(300,150):document.createElement("canvas")).getContext("2d",{willReadFrequently:!0}),o=(s.textBaseline="top",s.font="600 32px Arial",{});return e.forEach(e=>{o[e]=t(s,e,n,r)}),o}function a(e){var t=document.createElement("script");t.src=e,t.defer=!0,document.head.appendChild(t)}r.supports={everything:!0,everythingExceptFlag:!0},new Promise(t=>{let n=function(){try{var e=JSON.parse(sessionStorage.getItem(s));if("object"==typeof e&&"number"==typeof e.timestamp&&(new Date).valueOf()<e.timestamp+604800&&"object"==typeof e.supportTests)return e.supportTests}catch(e){}return null}();if(!n){if("undefined"!=typeof Worker&&"undefined"!=typeof OffscreenCanvas&&"undefined"!=typeof URL&&URL.createObjectURL&&"undefined"!=typeof Blob)try{var e="postMessage("+f.toString()+"("+[JSON.stringify(o),u.toString(),c.toString(),p.toString()].join(",")+"));",r=new Blob([e],{type:"text/javascript"});const a=new Worker(URL.createObjectURL(r),{name:"wpTestEmojiSupports"});return void(a.onmessage=e=>{i(n=e.data),a.terminate(),t(n)})}catch(e){}i(n=f(o,u,c,p))}t(n)}).then(e=>{for(const n in e)r.supports[n]=e[n],r.supports.everything=r.supports.everything&&r.supports[n],"flag"!==n&&(r.supports.everythingExceptFlag=r.supports.everythingExceptFlag&&r.supports[n]);var t;r.supports.everythingExceptFlag=r.supports.everythingExceptFlag&&!r.supports.flag,r.supports.everything||((t=r.source||{}).concatemoji?a(t.concatemoji):t.wpemoji&&t.twemoji&&(a(t.twemoji),a(t.wpemoji)))}); 2228//# sourceURL=/wp-includes/js/wp-emoji-loader.min.js 2229</script>
2229 2230
2230<script type="text/javascript"> 2231 (function() { 2232 var extend = function(out) { 2233 out = out || {}; 2234 2235 for (var i = 1; i < arguments.length; i++) { 2236 if (!arguments[i]) 2237 continue; 2238 2239 for (var key in arguments[i]) { 2240 if (arguments[i].hasOwnProperty(key)) 2241 out[key] = arguments[i][key]; 2242 } 2243 } 2244 2245 return out; 2246 }; 2247 extend( window.infiniteScroll.settings.scripts, ["jetpack-mu-wpcom-settings","rlt-proxy","html5","jquery-core","jquery-migrate","jquery","wpcom-actionbar-placeholder","grofiles-cards","wpgroho","the-neverending-homepage","twentyseventeen-skip-link-focus-fix","twentyseventeen-navigation","twentyseventeen-global","jquery-scrollto","wp-embed","jetpack-carousel","tiled-gallery","carousel-wpcom"] ); 2248 extend( window.infiniteScroll.settings.styles, ["the-neverending-homepage","coblocks-frontend","wpcom-core-compat-playlist-styles","wpcom-text-widget-styles","wpcom-bbpress2-staff-css","twentyseventeen-fonts","twentyseventeen-style","twentyseventeen-block-style","twentyseventeen-wpcom-style","reblogging","geo-location-flair","infinity-twentyseventeen","h4-global","wp-img-auto-sizes-contain","wp-emoji-styles","wp-block-library","classic-theme-styles","wp-block-styles-placeholder","coblocks-inline-format","wp-global-styles-placeholder","jetpack-global-styles-frontend-style","wp-block-embed","wp-block-embed-theme","wp-block-list-item","wp-block-list-item-theme","wp-block-separator","wp-block-separator-theme","wp-block-table","wp-block-table-theme","wp-block-gallery","wp-block-gallery-theme","wp-block-heading","wp-block-heading-theme","wp-block-image","wp-block-image-theme","wp-block-list","wp-block-list-theme","wp-block-paragraph","wp-block-paragraph-theme","global-styles","jetpack-swiper-library","jetpack-carousel","jetpack-top-posts-widget","tiled-gallery","core-block-supports","core-block-supports-duotone"] ); 2249 })(); 2250 </script>
2250 2251 <span id="infinite-aria" aria-live="assertive"></span> 2252
2252<script src="//stats.wp.com/w.js?69" defer></script>
2252
2252<script type="text/javascript"> 2253_tkq = window._tkq || []; 2254_stq = window._stq || []; 2255_tkq.push(['storeContext', {'blog_id':'60069878','blog_tz':'-5','user_lang':'en','blog_lang':'en','user_id':'0'}]); 2256 // Prevent sending pageview tracking from WP-Admin pages. 2257 _stq.push(['view', {'blog':'60069878','v':'wpcom','tz':'-5','user_id':'0','arch_cat':'papers-and-publications','arch_results':'10','subd':'katiefaull'}]); 2258 _stq.push(['extra', {'crypt':'UE5tW3cvZGQ/JUs1UEo9YVA5WjM4YmJoJXdXdCszMXh1RHBJYU05dlUwPzgtUWJPaU9XcHFtempqW35SeE1PP109VjBPSk51bThBZnJHdF0mP0M2RjYmdXY0OW5tSV92RHxIdFJqNSxxVVtRM1NQZHc4XSxqRVpicmE/W09DRFdkX1dVYnxbNXxzeFtVaV1GNm9wM1FKeS95OG9kd05mMk42Lm49XTVSP3FbPz9MUSVtWV9dRHZmTFNmT2VreCZGZDF3ejFpPTJZQUV+T1c2U0hbMQ=='}]); 2259_stq.push([ 'clickTrackerInit', '60069878', '0' ]); 2260</script>
2260 2261<noscript><img src="https://pixel.wp.com/b.gif?v=noscript" style="height:1px;width:1px;overflow:hidden;position:absolute;bottom:1px;" alt="" /></noscript> 2262<meta id="bilmur" property="bilmur:data" content="" data-provider="wordpress.com" data-service="simple" data-site-tz="Etc/GMT+5" data-custom-props="{"enq_jquery":"1","logged_in":"0","wptheme":"pub\/twentyseventeen","wptheme_is_block":"0"}" > 2263
2263<script defer src="/wp-content/js/bilmur.min.js?i=19&m=202641"></script>
2263 <svg style="position: absolute; width: 0; height: 0; overflow: hidden;" version="1.1" xmlns="http://www.w3.org/2000/svg" xmlns:xlink="http://www.w3.org/1999/xlink"> 2264<defs> 2265<symbol id="icon-behance" viewBox="0 0 37 32"> 2266<path class="path1" d="M33 6.054h-9.125v2.214h9.125v-2.214zM28.5 13.661q-1.607 0-2.607 0.938t-1.107 2.545h7.286q-0.321-3.482-3.571-3.482zM28.786 24.107q1.125 0 2.179-0.571t1.357-1.554h3.946q-1.786 5.482-7.625 5.482-3.821 0-6.080-2.357t-2.259-6.196q0-3.714 2.33-6.17t6.009-2.455q2.464 0 4.295 1.214t2.732 3.196 0.902 4.429q0 0.304-0.036 0.839h-11.75q0 1.982 1.027 3.063t2.973 1.080zM4.946 23.214h5.286q3.661 0 3.661-2.982 0-3.214-3.554-3.214h-5.393v6.196zM4.946 13.625h5.018q1.393 0 2.205-0.652t0.813-2.027q0-2.571-3.393-2.571h-4.643v5.25zM0 4.536h10.607q1.554 0 2.768 0.25t2.259 0.848 1.607 1.723 0.563 2.75q0 3.232-3.071 4.696 2.036 0.571 3.071 2.054t1.036 3.643q0 1.339-0.438 2.438t-1.179 1.848-1.759 1.268-2.161 0.75-2.393 0.232h-10.911v-22.5z"></path> 2267</symbol> 2268<symbol id="icon-deviantart" viewBox="0 0 18 32"> 2269<path class="path1" d="M18.286 5.411l-5.411 10.393 0.429 0.554h4.982v7.411h-9.054l-0.786 0.536-2.536 4.875-0.536 0.536h-5.375v-5.411l5.411-10.411-0.429-0.536h-4.982v-7.411h9.054l0.786-0.536 2.536-4.875 0.536-0.536h5.375v5.411z"></path> 2270</symbol> 2271<symbol id="icon-medium" viewBox="0 0 32 32"> 2272<path class="path1" d="M10.661 7.518v20.946q0 0.446-0.223 0.759t-0.652 0.313q-0.304 0-0.589-0.143l-8.304-4.161q-0.375-0.179-0.634-0.598t-0.259-0.83v-20.357q0-0.357 0.179-0.607t0.518-0.25q0.25 0 0.786 0.268l9.125 4.571q0.054 0.054 0.054 0.089zM11.804 9.321l9.536 15.464-9.536-4.75v-10.714zM32 9.643v18.821q0 0.446-0.25 0.723t-0.679 0.277-0.839-0.232l-7.875-3.929zM31.946 7.5q0 0.054-4.58 7.491t-5.366 8.705l-6.964-11.321 5.786-9.411q0.304-0.5 0.929-0.5 0.25 0 0.464 0.107l9.661 4.821q0.071 0.036 0.071 0.107z"></path> 2273</symbol> 2274<symbol id="icon-slideshare" viewBox="0 0 32 32"> 2275<path class="path1" d="M15.589 13.214q0 1.482-1.134 2.545t-2.723 1.063-2.723-1.063-1.134-2.545q0-1.5 1.134-2.554t2.723-1.054 2.723 1.054 1.134 2.554zM24.554 13.214q0 1.482-1.125 2.545t-2.732 1.063q-1.589 0-2.723-1.063t-1.134-2.545q0-1.5 1.134-2.554t2.723-1.054q1.607 0 2.732 1.054t1.125 2.554zM28.571 16.429v-11.911q0-1.554-0.571-2.205t-1.982-0.652h-19.857q-1.482 0-2.009 0.607t-0.527 2.25v12.018q0.768 0.411 1.58 0.714t1.446 0.5 1.446 0.33 1.268 0.196 1.25 0.071 1.045 0.009 1.009-0.036 0.795-0.036q1.214-0.018 1.696 0.482 0.107 0.107 0.179 0.161 0.464 0.446 1.089 0.911 0.125-1.625 2.107-1.554 0.089 0 0.652 0.027t0.768 0.036 0.813 0.018 0.946-0.018 0.973-0.080 1.089-0.152 1.107-0.241 1.196-0.348 1.205-0.482 1.286-0.616zM31.482 16.339q-2.161 2.661-6.643 4.5 1.5 5.089-0.411 8.304-1.179 2.018-3.268 2.643-1.857 0.571-3.25-0.268-1.536-0.911-1.464-2.929l-0.018-5.821v-0.018q-0.143-0.036-0.438-0.107t-0.42-0.089l-0.018 6.036q0.071 2.036-1.482 2.929-1.411 0.839-3.268 0.268-2.089-0.643-3.25-2.679-1.875-3.214-0.393-8.268-4.482-1.839-6.643-4.5-0.446-0.661-0.071-1.125t1.071 0.018q0.054 0.036 0.196 0.125t0.196 0.143v-12.393q0-1.286 0.839-2.196t2.036-0.911h22.446q1.196 0 2.036 0.911t0.839 2.196v12.393l0.375-0.268q0.696-0.482 1.071-0.018t-0.071 1.125z"></path> 2276</symbol> 2277<symbol id="icon-snapchat-ghost" viewBox="0 0 30 32"> 2278<path class="path1" d="M15.143 2.286q2.393-0.018 4.295 1.223t2.92 3.438q0.482 1.036 0.482 3.196 0 0.839-0.161 3.411 0.25 0.125 0.5 0.125 0.321 0 0.911-0.241t0.911-0.241q0.518 0 1 0.321t0.482 0.821q0 0.571-0.563 0.964t-1.232 0.563-1.232 0.518-0.563 0.848q0 0.268 0.214 0.768 0.661 1.464 1.83 2.679t2.58 1.804q0.5 0.214 1.429 0.411 0.5 0.107 0.5 0.625 0 1.25-3.911 1.839-0.125 0.196-0.196 0.696t-0.25 0.83-0.589 0.33q-0.357 0-1.107-0.116t-1.143-0.116q-0.661 0-1.107 0.089-0.571 0.089-1.125 0.402t-1.036 0.679-1.036 0.723-1.357 0.598-1.768 0.241q-0.929 0-1.723-0.241t-1.339-0.598-1.027-0.723-1.036-0.679-1.107-0.402q-0.464-0.089-1.125-0.089-0.429 0-1.17 0.134t-1.045 0.134q-0.446 0-0.625-0.33t-0.25-0.848-0.196-0.714q-3.911-0.589-3.911-1.839 0-0.518 0.5-0.
2278625 0.929-0.196 1.429-0.411 1.393-0.571 2.58-1.804t1.83-2.679q0.214-0.5 0.214-0.768 0-0.5-0.563-0.848t-1.241-0.527-1.241-0.563-0.563-0.938q0-0.482 0.464-0.813t0.982-0.33q0.268 0 0.857 0.232t0.946 0.232q0.321 0 0.571-0.125-0.161-2.536-0.161-3.393 0-2.179 0.482-3.214 1.143-2.446 3.071-3.536t4.714-1.125z"></path> 2279</symbol> 2280<symbol id="icon-yelp" viewBox="0 0 27 32"> 2281<path class="path1" d="M13.804 23.554v2.268q-0.018 5.214-0.107 5.446-0.214 0.571-0.911 0.714-0.964 0.161-3.241-0.679t-2.902-1.589q-0.232-0.268-0.304-0.643-0.018-0.214 0.071-0.464 0.071-0.179 0.607-0.839t3.232-3.857q0.018 0 1.071-1.25 0.268-0.339 0.705-0.438t0.884 0.063q0.429 0.179 0.67 0.518t0.223 0.75zM11.143 19.071q-0.054 0.982-0.929 1.25l-2.143 0.696q-4.911 1.571-5.214 1.571-0.625-0.036-0.964-0.643-0.214-0.446-0.304-1.339-0.143-1.357 0.018-2.973t0.536-2.223 1-0.571q0.232 0 3.607 1.375 1.25 0.518 2.054 0.839l1.5 0.607q0.411 0.161 0.634 0.545t0.205 0.866zM25.893 24.375q-0.125 0.964-1.634 2.875t-2.42 2.268q-0.661 0.25-1.125-0.125-0.25-0.179-3.286-5.125l-0.839-1.375q-0.25-0.375-0.205-0.821t0.348-0.821q0.625-0.768 1.482-0.464 0.018 0.018 2.125 0.714 3.625 1.179 4.321 1.42t0.839 0.366q0.5 0.393 0.393 1.089zM13.893 13.089q0.089 1.821-0.964 2.179-1.036 0.304-2.036-1.268l-6.75-10.679q-0.143-0.625 0.339-1.107 0.732-0.768 3.705-1.598t4.009-0.563q0.714 0.179 0.875 0.804 0.054 0.321 0.393 5.455t0.429 6.777zM25.714 15.018q0.054 0.696-0.464 1.054-0.268 0.179-5.875 1.536-1.196 0.268-1.625 0.411l0.018-0.036q-0.411 0.107-0.821-0.071t-0.661-0.571q-0.536-0.839 0-1.554 0.018-0.018 1.339-1.821 2.232-3.054 2.679-3.643t0.607-0.696q0.5-0.339 1.161-0.036 0.857 0.411 2.196 2.384t1.446 2.991v0.054z"></path> 2282</symbol> 2283<symbol id="icon-vine" viewBox="0 0 27 32"> 2284<path class="path1" d="M26.732 14.768v3.536q-1.804 0.411-3.536 0.411-1.161 2.429-2.955 4.839t-3.241 3.848-2.286 1.902q-1.429 0.804-2.893-0.054-0.5-0.304-1.080-0.777t-1.518-1.491-1.83-2.295-1.92-3.286-1.884-4.357-1.634-5.616-1.259-6.964h5.054q0.464 3.893 1.25 7.116t1.866 5.661 2.17 4.205 2.5 3.482q3.018-3.018 5.125-7.25-2.536-1.286-3.982-3.929t-1.446-5.946q0-3.429 1.857-5.616t5.071-2.188q3.179 0 4.875 1.884t1.696 5.313q0 2.839-1.036 5.107-0.125 0.018-0.348 0.054t-0.821 0.036-1.125-0.107-1.107-0.455-0.902-0.92q0.554-1.839 0.554-3.286 0-1.554-0.518-2.357t-1.411-0.804q-0.946 0-1.518 0.884t-0.571 2.509q0 3.321 1.875 5.241t4.768 1.92q1.107 0 2.161-0.25z"></path> 2285</symbol> 2286<symbol id="icon-vk" viewBox="0 0 35 32"> 2287<path class="path1" d="M34.232 9.286q0.411 1.143-2.679 5.25-0.429 0.571-1.161 1.518-1.393 1.786-1.607 2.339-0.304 0.732 0.25 1.446 0.304 0.375 1.446 1.464h0.018l0.071 0.071q2.518 2.339 3.411 3.946 0.054 0.089 0.116 0.223t0.125 0.473-0.009 0.607-0.446 0.491-1.054 0.223l-4.571 0.071q-0.429 0.089-1-0.089t-0.929-0.393l-0.357-0.214q-0.536-0.375-1.25-1.143t-1.223-1.384-1.089-1.036-1.009-0.277q-0.054 0.018-0.143 0.063t-0.304 0.259-0.384 0.527-0.304 0.929-0.116 1.384q0 0.268-0.063 0.491t-0.134 0.33l-0.071 0.089q-0.321 0.339-0.946 0.393h-2.054q-1.268 0.071-2.607-0.295t-2.348-0.946-1.839-1.179-1.259-1.027l-0.446-0.429q-0.179-0.179-0.491-0.536t-1.277-1.625-1.893-2.696-2.188-3.768-2.33-4.857q-0.107-0.286-0.107-0.482t0.054-0.286l0.071-0.107q0.268-0.339 1.018-0.339l4.893-0.036q0.214 0.036 0.411 0.116t0.286 0.152l0.089 0.054q0.286 0.196 0.429 0.571 0.357 0.893 0.821 1.848t0.732 1.455l0.286 0.518q0.518 1.071 1 1.857t0.866 1.223 0.741 0.688 0.607 0.25 0.482-0.089q0.036-0.018 0.089-0.089t0.214-0.393 0.241-0.839 0.17-1.446 0-2.232q-0.036-0.714-0.161-1.304t-0.25-0.821l-0.107-0.214q-0.446-0.607-1.518-0.768-0.232-0.036 0.089-0.429 0.304-0.339 0.679-0.536 0.946-0.464 4.268-0.429 1.464 0.018 2.411 0.232 0.357 0.089 0.598 0.241t0.366 0.429 0.188 0.571 0.063 0.813-0.018 0.982-0.045 1.259-0.027 1.473q0 0.196-0.018 0.75t-0.009 0.857 0.063 0.723 0.205 0.696 0.402 0.438q0.143 0.036 0.304 0.071t0.464-0.196 0.679-0.616 0.929-1.196 1.214-1.92q1.071-1.857 1.911-4.018 0.071-0.179 0.179-0.313t0.196-0.188l0.071-0.054 0.089-0.045t0.232-0.054 0.357-0.009l5.143-0.036q0.696-0.089 1.143 0.045t0.554 0.295z"></path> 2288</symbol> 2289<symbol id="icon-search" viewBox="0 0 30 32"> 2290<path class="path1" d="M20.571 14.857q0-3.304-2.348-5.652t-5.652-2.348-5.652 2.348-2.348 5.652 2.348 5.652 5.652 2.348 5.652-2.348 2.348-5.652zM29.714 29.714q0 0.929-0.679 1.607t-1.607 0.679q-0.964 0-1.607-0.679l-6.125-6.107q-3.196 2.214-7.125 2.214-2.554 0-4.884-0.991t-4.018-2.679-2.679-4.018-0.991-4.884 0.991-4.884 2.679-4.018 4.018-2.679 4.884-0.991 4.884 0.991 4.018 2.679 2.679 4.018 0.991 4.884q0 3.929-2.214 7.125l6.125 6.125q0.661 0.661 0.661 1.607z"></path> 2291</symbol> 2292<symbol id="icon-envelope-o" viewBox="0 0 32 32">
2293<path class="path1" d="M29.714 26.857v-13.714q-0.571 0.643-1.232 1.179-4.786 3.679-7.607 6.036-0.911 0.768-1.482 1.196t-1.545 0.866-1.83 0.438h-0.036q-0.857 0-1.83-0.438t-1.545-0.866-1.482-1.196q-2.821-2.357-7.607-6.036-0.661-0.536-1.232-1.179v13.714q0 0.232 0.17 0.402t0.402 0.17h26.286q0.232 0 0.402-0.17t0.17-0.402zM29.714 8.089v-0.438t-0.009-0.232-0.054-0.223-0.098-0.161-0.161-0.134-0.25-0.045h-26.286q-0.232 0-0.402 0.17t-0.17 0.402q0 3 2.625 5.071 3.446 2.714 7.161 5.661 0.107 0.089 0.625 0.527t0.821 0.67 0.795 0.563 0.902 0.491 0.768 0.161h0.036q0.357 0 0.768-0.161t0.902-0.491 0.795-0.563 0.821-0.67 0.625-0.527q3.714-2.946 7.161-5.661 0.964-0.768 1.795-2.063t0.83-2.348zM32 7.429v19.429q0 1.179-0.839 2.018t-2.018 0.839h-26.286q-1.179 0-2.018-0.839t-0.839-2.018v-19.429q0-1.179 0.839-2.018t2.018-0.839h26.286q1.179 0 2.018 0.839t0.839 2.018z"></path> 2294</symbol> 2295<symbol id="icon-close" viewBox="0 0 25 32"> 2296<path class="path1" d="M23.179 23.607q0 0.714-0.5 1.214l-2.429 2.429q-0.5 0.5-1.214 0.5t-1.214-0.5l-5.25-5.25-5.25 5.25q-0.5 0.5-1.214 0.5t-1.214-0.5l-2.429-2.429q-0.5-0.5-0.5-1.214t0.5-1.214l5.25-5.25-5.25-5.25q-0.5-0.5-0.5-1.214t0.5-1.214l2.429-2.429q0.5-0.5 1.214-0.5t1.214 0.5l5.25 5.25 5.25-5.25q0.5-0.5 1.214-0.5t1.214 0.5l2.429 2.429q0.5 0.5 0.5 1.214t-0.5 1.214l-5.25 5.25 5.25 5.25q0.5 0.5 0.5 1.214z"></path> 2297</symbol> 2298<symbol id="icon-angle-down" viewBox="0 0 21 32"> 2299<path class="path1" d="M19.196 13.143q0 0.232-0.179 0.411l-8.321 8.321q-0.179 0.179-0.411 0.179t-0.411-0.179l-8.321-8.321q-0.179-0.179-0.179-0.411t0.179-0.411l0.893-0.893q0.179-0.179 0.411-0.179t0.411 0.179l7.018 7.018 7.018-7.018q0.179-0.179 0.411-0.179t0.411 0.179l0.893 0.893q0.179 0.179 0.179 0.411z"></path> 2300</symbol> 2301<symbol id="icon-folder-open" viewBox="0 0 34 32"> 2302<path class="path1" d="M33.554 17q0 0.554-0.554 1.179l-6 7.071q-0.768 0.911-2.152 1.545t-2.563 0.634h-19.429q-0.607 0-1.080-0.232t-0.473-0.768q0-0.554 0.554-1.179l6-7.071q0.768-0.911 2.152-1.545t2.563-0.634h19.429q0.607 0 1.080 0.232t0.473 0.768zM27.429 10.857v2.857h-14.857q-1.679 0-3.518 0.848t-2.929 2.134l-6.107 7.179q0-0.071-0.009-0.223t-0.009-0.223v-17.143q0-1.643 1.179-2.821t2.821-1.179h5.714q1.643 0 2.821 1.179t1.179 2.821v0.571h9.714q1.643 0 2.821 1.179t1.179 2.821z"></path> 2303</symbol> 2304<symbol id="icon-twitter" viewBox="0 0 30 32"> 2305<path class="path1" d="M28.929 7.286q-1.196 1.75-2.893 2.982 0.018 0.25 0.018 0.75 0 2.321-0.679 4.634t-2.063 4.437-3.295 3.759-4.607 2.607-5.768 0.973q-4.839 0-8.857-2.589 0.625 0.071 1.393 0.071 4.018 0 7.161-2.464-1.875-0.036-3.357-1.152t-2.036-2.848q0.589 0.089 1.089 0.089 0.768 0 1.518-0.196-2-0.411-3.313-1.991t-1.313-3.67v-0.071q1.214 0.679 2.607 0.732-1.179-0.786-1.875-2.054t-0.696-2.75q0-1.571 0.786-2.911 2.161 2.661 5.259 4.259t6.634 1.777q-0.143-0.679-0.143-1.321 0-2.393 1.688-4.080t4.080-1.688q2.5 0 4.214 1.821 1.946-0.375 3.661-1.393-0.661 2.054-2.536 3.179 1.661-0.179 3.321-0.893z"></path> 2306</symbol> 2307<symbol id="icon-facebook" viewBox="0 0 19 32"> 2308<path class="path1" d="M17.125 0.214v4.714h-2.804q-1.536 0-2.071 0.643t-0.536 1.929v3.375h5.232l-0.696 5.286h-4.536v13.554h-5.464v-13.554h-4.554v-5.286h4.554v-3.893q0-3.321 1.857-5.152t4.946-1.83q2.625 0 4.071 0.214z"></path> 2309</symbol> 2310<symbol id="icon-github" viewBox="0 0 27 32"> 2311<path class="path1" d="M13.714 2.286q3.732 0 6.884 1.839t4.991 4.991 1.839 6.884q0 4.482-2.616 8.063t-6.759 4.955q-0.482 0.089-0.714-0.125t-0.232-0.536q0-0.054 0.009-1.366t0.009-2.402q0-1.732-0.929-2.536 1.018-0.107 1.83-0.321t1.679-0.696 1.446-1.188 0.946-1.875 0.366-2.688q0-2.125-1.411-3.679 0.661-1.625-0.143-3.643-0.5-0.161-1.446 0.196t-1.643 0.786l-0.679 0.429q-1.661-0.464-3.429-0.464t-3.429 0.464q-0.286-0.196-0.759-0.482t-1.491-0.688-1.518-0.241q-0.804 2.018-0.143 3.643-1.411 1.554-1.411 3.679 0 1.518 0.366 2.679t0.938 1.875 1.438 1.196 1.679 0.696 1.83 0.321q-0.696 0.643-0.875 1.839-0.375 0.179-0.804 0.268t-1.018 0.089-1.17-0.384-0.991-1.116q-0.339-0.571-0.866-0.929t-0.884-0.429l-0.357-0.054q-0.375 0-0.518 0.080t-0.089 0.205 0.161 0.25 0.232 0.214l0.125 0.089q0.393 0.179 0.777 0.679t0.563 0.911l0.179 0.411q0.232 0.679 0.786 1.098t1.196 0.536 1.241 0.125 0.991-0.063l0.411-0.071q0 0.679 0.009 1.58t0.009 0.973q0 0.321-0.232 0.536t-0.714 0.125q-4.143-1.375-6.759-4.955t-2.616-8.063q0-3.732 1.839-6.884t4.991-4.991 6.884-1.839zM5.196 21.982q0.054-0.125-0.125-0.214-0.179-0.054-0.232 0.036-0.054 0.125 0.125 0.214 0.161 0.107 0.232-0.036zM5.75 22.589q0.125-0.089-0.036-0.286-0.179-0.161-0.286-0.054-0.125 0.089 0.036 0.286 0.179 0.179 0.286 0.054zM6.286 23.393q0.161-0.125 0-0.339-0.143-0.232-0.304-0.
2311107-0.161 0.089 0 0.321t0.304 0.125zM7.036 24.143q0.143-0.143-0.071-0.339-0.214-0.214-0.357-0.054-0.161 0.143 0.071 0.339 0.214 0.214 0.357 0.054zM8.054 24.589q0.054-0.196-0.232-0.286-0.268-0.071-0.339 0.125t0.232 0.268q0.268 0.107 0.339-0.107zM9.179 24.679q0-0.232-0.304-0.196-0.286 0-0.286 0.196 0 0.232 0.304 0.196 0.286 0 0.286-0.196zM10.214 24.5q-0.036-0.196-0.321-0.161-0.286 0.054-0.25 0.268t0.321 0.143 0.25-0.25z"></path> 2312</symbol> 2313<symbol id="icon-bars" viewBox="0 0 27 32"> 2314<path class="path1" d="M27.429 24v2.286q0 0.464-0.339 0.804t-0.804 0.339h-25.143q-0.464 0-0.804-0.339t-0.339-0.804v-2.286q0-0.464 0.339-0.804t0.804-0.339h25.143q0.464 0 0.804 0.339t0.339 0.804zM27.429 14.857v2.286q0 0.464-0.339 0.804t-0.804 0.339h-25.143q-0.464 0-0.804-0.339t-0.339-0.804v-2.286q0-0.464 0.339-0.804t0.804-0.339h25.143q0.464 0 0.804 0.339t0.339 0.804zM27.429 5.714v2.286q0 0.464-0.339 0.804t-0.804 0.339h-25.143q-0.464 0-0.804-0.339t-0.339-0.804v-2.286q0-0.464 0.339-0.804t0.804-0.339h25.143q0.464 0 0.804 0.339t0.339 0.804z"></path> 2315</symbol> 2316<symbol id="icon-google-plus" viewBox="0 0 41 32"> 2317<path class="path1" d="M25.661 16.304q0 3.714-1.554 6.616t-4.429 4.536-6.589 1.634q-2.661 0-5.089-1.036t-4.179-2.786-2.786-4.179-1.036-5.089 1.036-5.089 2.786-4.179 4.179-2.786 5.089-1.036q5.107 0 8.768 3.429l-3.554 3.411q-2.089-2.018-5.214-2.018-2.196 0-4.063 1.107t-2.955 3.009-1.089 4.152 1.089 4.152 2.955 3.009 4.063 1.107q1.482 0 2.723-0.411t2.045-1.027 1.402-1.402 0.875-1.482 0.384-1.321h-7.429v-4.5h12.357q0.214 1.125 0.214 2.179zM41.143 14.125v3.75h-3.732v3.732h-3.75v-3.732h-3.732v-3.75h3.732v-3.732h3.75v3.732h3.732z"></path> 2318</symbol> 2319<symbol id="icon-linkedin" viewBox="0 0 27 32"> 2320<path class="path1" d="M6.232 11.161v17.696h-5.893v-17.696h5.893zM6.607 5.696q0.018 1.304-0.902 2.179t-2.42 0.875h-0.036q-1.464 0-2.357-0.875t-0.893-2.179q0-1.321 0.92-2.188t2.402-0.866 2.375 0.866 0.911 2.188zM27.429 18.714v10.143h-5.875v-9.464q0-1.875-0.723-2.938t-2.259-1.063q-1.125 0-1.884 0.616t-1.134 1.527q-0.196 0.536-0.196 1.446v9.875h-5.875q0.036-7.125 0.036-11.554t-0.018-5.286l-0.018-0.857h5.875v2.571h-0.036q0.357-0.571 0.732-1t1.009-0.929 1.554-0.777 2.045-0.277q3.054 0 4.911 2.027t1.857 5.938z"></path> 2321</symbol> 2322<symbol id="icon-quote-right" viewBox="0 0 30 32"> 2323<path class="path1" d="M13.714 5.714v12.571q0 1.857-0.723 3.545t-1.955 2.92-2.92 1.955-3.545 0.723h-1.143q-0.464 0-0.804-0.339t-0.339-0.804v-2.286q0-0.464 0.339-0.804t0.804-0.339h1.143q1.893 0 3.232-1.339t1.339-3.232v-0.571q0-0.714-0.5-1.214t-1.214-0.5h-4q-1.429 0-2.429-1t-1-2.429v-6.857q0-1.429 1-2.429t2.429-1h6.857q1.429 0 2.429 1t1 2.429zM29.714 5.714v12.571q0 1.857-0.723 3.545t-1.955 2.92-2.92 1.955-3.545 0.723h-1.143q-0.464 0-0.804-0.339t-0.339-0.804v-2.286q0-0.464 0.339-0.804t0.804-0.339h1.143q1.893 0 3.232-1.339t1.339-3.232v-0.571q0-0.714-0.5-1.214t-1.214-0.5h-4q-1.429 0-2.429-1t-1-2.429v-6.857q0-1.429 1-2.429t2.429-1h6.857q1.429 0 2.429 1t1 2.429z"></path> 2324</symbol> 2325<symbol id="icon-mail-reply" viewBox="0 0 32 32"> 2326<path class="path1" d="M32 20q0 2.964-2.268 8.054-0.054 0.125-0.188 0.429t-0.241 0.536-0.232 0.393q-0.214 0.304-0.5 0.304-0.268 0-0.42-0.179t-0.152-0.446q0-0.161 0.045-0.473t0.045-0.42q0.089-1.214 0.089-2.196 0-1.804-0.313-3.232t-0.866-2.473-1.429-1.804-1.884-1.241-2.375-0.759-2.75-0.384-3.134-0.107h-4v4.571q0 0.464-0.339 0.804t-0.804 0.339-0.804-0.339l-9.143-9.143q-0.339-0.339-0.339-0.804t0.339-0.804l9.143-9.143q0.339-0.339 0.804-0.339t0.804 0.339 0.339 0.804v4.571h4q12.732 0 15.625 7.196 0.946 2.393 0.946 5.946z"></path> 2327</symbol> 2328<symbol id="icon-youtube" viewBox="0 0 27 32"> 2329<path class="path1" d="M17.339 22.214v3.768q0 1.196-0.696 1.196-0.411 0-0.804-0.393v-5.375q0.393-0.393 0.804-0.393 0.696 0 0.696 1.196zM23.375 22.232v0.821h-1.607v-0.821q0-1.214 0.804-1.214t0.804 1.214zM6.125 18.339h1.911v-1.679h-5.571v1.679h1.875v10.161h1.786v-10.161zM11.268 28.5h1.589v-8.821h-1.589v6.75q-0.536 0.75-1.018 0.75-0.321 0-0.375-0.375-0.018-0.054-0.018-0.625v-6.5h-1.589v6.982q0 0.875 0.143 1.304 0.214 0.661 1.036 0.661 0.857 0 1.821-1.089v0.964zM18.929 25.857v-3.518q0-1.304-0.161-1.768-0.304-1-1.268-1-0.893 0-1.661 0.964v-3.875h-1.589v11.839h1.589v-0.857q0.804 0.982 1.661 0.982 0.964 0 1.268-0.982 0.161-0.482 0.161-1.786zM24.964 25.679v-0.232h-1.625q0 0.911-0.036 1.089-0.
2329125 0.643-0.714 0.643-0.821 0-0.821-1.232v-1.554h3.196v-1.839q0-1.411-0.482-2.071-0.696-0.911-1.893-0.911-1.214 0-1.911 0.911-0.5 0.661-0.5 2.071v3.089q0 1.411 0.518 2.071 0.696 0.911 1.929 0.911 1.286 0 1.929-0.946 0.321-0.482 0.375-0.964 0.036-0.161 0.036-1.036zM14.107 9.375v-3.75q0-1.232-0.768-1.232t-0.768 1.232v3.75q0 1.25 0.768 1.25t0.768-1.25zM26.946 22.786q0 4.179-0.464 6.25-0.25 1.054-1.036 1.768t-1.821 0.821q-3.286 0.375-9.911 0.375t-9.911-0.375q-1.036-0.107-1.83-0.821t-1.027-1.768q-0.464-2-0.464-6.25 0-4.179 0.464-6.25 0.25-1.054 1.036-1.768t1.839-0.839q3.268-0.357 9.893-0.357t9.911 0.357q1.036 0.125 1.83 0.839t1.027 1.768q0.464 2 0.464 6.25zM9.125 0h1.821l-2.161 7.125v4.839h-1.786v-4.839q-0.25-1.321-1.089-3.786-0.661-1.839-1.161-3.339h1.893l1.268 4.696zM15.732 5.946v3.125q0 1.446-0.5 2.107-0.661 0.911-1.893 0.911-1.196 0-1.875-0.911-0.5-0.679-0.5-2.107v-3.125q0-1.429 0.5-2.089 0.679-0.911 1.875-0.911 1.232 0 1.893 0.911 0.5 0.661 0.5 2.089zM21.714 3.054v8.911h-1.625v-0.982q-0.946 1.107-1.839 1.107-0.821 0-1.054-0.661-0.143-0.429-0.143-1.339v-7.036h1.625v6.554q0 0.589 0.018 0.625 0.054 0.393 0.375 0.393 0.482 0 1.018-0.768v-6.804h1.625z"></path> 2330</symbol> 2331<symbol id="icon-dropbox" viewBox="0 0 32 32"> 2332<path class="path1" d="M7.179 12.625l8.821 5.446-6.107 5.089-8.75-5.696zM24.786 22.536v1.929l-8.75 5.232v0.018l-0.018-0.018-0.018 0.018v-0.018l-8.732-5.232v-1.929l2.625 1.714 6.107-5.071v-0.036l0.018 0.018 0.018-0.018v0.036l6.125 5.071zM9.893 2.107l6.107 5.089-8.821 5.429-6.036-4.821zM24.821 12.625l6.036 4.839-8.732 5.696-6.125-5.089zM22.125 2.107l8.732 5.696-6.036 4.821-8.821-5.429z"></path> 2333</symbol> 2334<symbol id="icon-instagram" viewBox="0 0 27 32"> 2335<path class="path1" d="M18.286 16q0-1.893-1.339-3.232t-3.232-1.339-3.232 1.339-1.339 3.232 1.339 3.232 3.232 1.339 3.232-1.339 1.339-3.232zM20.75 16q0 2.929-2.054 4.982t-4.982 2.054-4.982-2.054-2.054-4.982 2.054-4.982 4.982-2.054 4.982 2.054 2.054 4.982zM22.679 8.679q0 0.679-0.482 1.161t-1.161 0.482-1.161-0.482-0.482-1.161 0.482-1.161 1.161-0.482 1.161 0.482 0.482 1.161zM13.714 4.75q-0.125 0-1.366-0.009t-1.884 0-1.723 0.054-1.839 0.179-1.277 0.33q-0.893 0.357-1.571 1.036t-1.036 1.571q-0.196 0.518-0.33 1.277t-0.179 1.839-0.054 1.723 0 1.884 0.009 1.366-0.009 1.366 0 1.884 0.054 1.723 0.179 1.839 0.33 1.277q0.357 0.893 1.036 1.571t1.571 1.036q0.518 0.196 1.277 0.33t1.839 0.179 1.723 0.054 1.884 0 1.366-0.009 1.366 0.009 1.884 0 1.723-0.054 1.839-0.179 1.277-0.33q0.893-0.357 1.571-1.036t1.036-1.571q0.196-0.518 0.33-1.277t0.179-1.839 0.054-1.723 0-1.884-0.009-1.366 0.009-1.366 0-1.884-0.054-1.723-0.179-1.839-0.33-1.277q-0.357-0.893-1.036-1.571t-1.571-1.036q-0.518-0.196-1.277-0.33t-1.839-0.179-1.723-0.054-1.884 0-1.366 0.009zM27.429 16q0 4.089-0.089 5.661-0.179 3.714-2.214 5.75t-5.75 2.214q-1.571 0.089-5.661 0.089t-5.661-0.089q-3.714-0.179-5.75-2.214t-2.214-5.75q-0.089-1.571-0.089-5.661t0.089-5.661q0.179-3.714 2.214-5.75t5.75-2.214q1.571-0.089 5.661-0.089t5.661 0.089q3.714 0.179 5.75 2.214t2.214 5.75q0.089 1.571 0.089 5.661z"></path> 2336</symbol> 2337<symbol id="icon-flickr" viewBox="0 0 27 32"> 2338<path class="path1" d="M22.286 2.286q2.125 0 3.634 1.509t1.509 3.634v17.143q0 2.125-1.509 3.634t-3.634 1.509h-17.143q-2.125 0-3.634-1.509t-1.509-3.634v-17.143q0-2.125 1.509-3.634t3.634-1.509h17.143zM12.464 16q0-1.571-1.107-2.679t-2.679-1.107-2.679 1.107-1.107 2.679 1.107 2.679 2.679 1.107 2.679-1.107 1.107-2.679zM22.536 16q0-1.571-1.107-2.679t-2.679-1.107-2.679 1.107-1.107 2.679 1.107 2.679 2.679 1.107 2.679-1.107 1.107-2.679z"></path> 2339</symbol> 2340<symbol id="icon-tumblr" viewBox="0 0 19 32"> 2341<path class="path1" d="M16.857 23.732l1.429 4.232q-0.411 0.625-1.982 1.179t-3.161 0.571q-1.857 0.036-3.402-0.464t-2.545-1.321-1.696-1.893-0.991-2.143-0.295-2.107v-9.714h-3v-3.839q1.286-0.464 2.304-1.241t1.625-1.607 1.036-1.821 0.607-1.768 0.268-1.58q0.018-0.089 0.080-0.152t0.134-0.063h4.357v7.571h5.946v4.5h-5.964v9.25q0 0.536 0.116 1t0.402 0.938 0.884 0.741 1.455 0.25q1.393-0.036 2.393-0.518z"></path> 2342</symbol> 2343<symbol id="icon-dockerhub" viewBox="0 0 24 28"> 2344<path class="path1" d="M1.597 10.257h2.911v2.83H1.597v-2.83zm3.573 0h2.91v2.83H5.17v-2.83zm0-3.627h2.91v2.829H5.17V6.63zm3.57 3.627h2.912v2.83H8.74v-2.83zm0-3.627h2.912v2.829H8.74V6.63zm3.573 3.627h2.911v2.83h-2.911v-2.83zm0-3.627h2.911v2.829h-2.911V6.63zm3.572 3.627h2.911v2.83h-2.911v-2.83zM12.313 3h2.911v2.83h-2.911V3zm-6.65 14.173c-.449 0-.812.354-.812.788 0 .435.364.788.812.788.447 0 .811-.353.811-.788 0-.434-.363-.788-.811-.788"></path> 2345<path class="path2" d="M28.172 11.721c-.978-.549-2.278-.624-3.388-.306-.136-1.146-.91-2.149-1.83-2.869l-.366-.28
23456-.307.345c-.618.692-.8 1.845-.718 2.73.063.651.273 1.312.685 1.834-.313.183-.668.328-.985.434-.646.212-1.347.33-2.028.33H.083l-.042.429c-.137 1.432.065 2.866.674 4.173l.262.519.03.048c1.8 2.973 4.963 4.225 8.41 4.225 6.672 0 12.174-2.896 14.702-9.015 1.689.085 3.417-.4 4.243-1.968l.211-.4-.401-.223zM5.664 19.458c-.85 0-1.542-.671-1.542-1.497 0-.825.691-1.498 1.541-1.498.849 0 1.54.672 1.54 1.497s-.69 1.498-1.539 1.498z"></path> 2346</symbol> 2347<symbol id="icon-dribbble" viewBox="0 0 27 32"> 2348<path class="path1" d="M18.286 26.786q-0.75-4.304-2.5-8.893h-0.036l-0.036 0.018q-0.286 0.107-0.768 0.295t-1.804 0.875-2.446 1.464-2.339 2.045-1.839 2.643l-0.268-0.196q3.286 2.679 7.464 2.679 2.357 0 4.571-0.929zM14.982 15.946q-0.375-0.875-0.946-1.982-5.554 1.661-12.018 1.661-0.018 0.125-0.018 0.375 0 2.214 0.786 4.223t2.214 3.598q0.893-1.589 2.205-2.973t2.545-2.223 2.33-1.446 1.777-0.857l0.661-0.232q0.071-0.018 0.232-0.063t0.232-0.080zM13.071 12.161q-2.143-3.804-4.357-6.75-2.464 1.161-4.179 3.321t-2.286 4.857q5.393 0 10.821-1.429zM25.286 17.857q-3.75-1.071-7.304-0.518 1.554 4.268 2.286 8.375 1.982-1.339 3.304-3.384t1.714-4.473zM10.911 4.625q-0.018 0-0.036 0.018 0.018-0.018 0.036-0.018zM21.446 7.214q-3.304-2.929-7.732-2.929-1.357 0-2.768 0.339 2.339 3.036 4.393 6.821 1.232-0.464 2.321-1.080t1.723-1.098 1.17-1.018 0.67-0.723zM25.429 15.875q-0.054-4.143-2.661-7.321l-0.018 0.018q-0.161 0.214-0.339 0.438t-0.777 0.795-1.268 1.080-1.786 1.161-2.348 1.152q0.446 0.946 0.786 1.696 0.036 0.107 0.116 0.313t0.134 0.295q0.643-0.089 1.33-0.125t1.313-0.036 1.232 0.027 1.143 0.071 1.009 0.098 0.857 0.116 0.652 0.107 0.446 0.080zM27.429 16q0 3.732-1.839 6.884t-4.991 4.991-6.884 1.839-6.884-1.839-4.991-4.991-1.839-6.884 1.839-6.884 4.991-4.991 6.884-1.839 6.884 1.839 4.991 4.991 1.839 6.884z"></path> 2349</symbol> 2350<symbol id="icon-skype" viewBox="0 0 27 32"> 2351<path class="path1" d="M20.946 18.982q0-0.893-0.348-1.634t-0.866-1.223-1.304-0.875-1.473-0.607-1.563-0.411l-1.857-0.429q-0.536-0.125-0.786-0.188t-0.625-0.205-0.536-0.286-0.295-0.375-0.134-0.536q0-1.375 2.571-1.375 0.768 0 1.375 0.214t0.964 0.509 0.679 0.598 0.714 0.518 0.857 0.214q0.839 0 1.348-0.571t0.509-1.375q0-0.982-1-1.777t-2.536-1.205-3.25-0.411q-1.214 0-2.357 0.277t-2.134 0.839-1.589 1.554-0.598 2.295q0 1.089 0.339 1.902t1 1.348 1.429 0.866 1.839 0.58l2.607 0.643q1.607 0.393 2 0.643 0.571 0.357 0.571 1.071 0 0.696-0.714 1.152t-1.875 0.455q-0.911 0-1.634-0.286t-1.161-0.688-0.813-0.804-0.821-0.688-0.964-0.286q-0.893 0-1.348 0.536t-0.455 1.339q0 1.643 2.179 2.813t5.196 1.17q1.304 0 2.5-0.33t2.188-0.955 1.58-1.67 0.589-2.348zM27.429 22.857q0 2.839-2.009 4.848t-4.848 2.009q-2.321 0-4.179-1.429-1.375 0.286-2.679 0.286-2.554 0-4.884-0.991t-4.018-2.679-2.679-4.018-0.991-4.884q0-1.304 0.286-2.679-1.429-1.857-1.429-4.179 0-2.839 2.009-4.848t4.848-2.009q2.321 0 4.179 1.429 1.375-0.286 2.679-0.286 2.554 0 4.884 0.991t4.018 2.679 2.679 4.018 0.991 4.884q0 1.304-0.286 2.679 1.429 1.857 1.429 4.179z"></path> 2352</symbol> 2353<symbol id="icon-foursquare" viewBox="0 0 23 32"> 2354<path class="path1" d="M17.857 7.75l0.661-3.464q0.089-0.411-0.161-0.714t-0.625-0.304h-12.714q-0.411 0-0.688 0.304t-0.277 0.661v19.661q0 0.125 0.107 0.018l5.196-6.286q0.411-0.464 0.679-0.598t0.857-0.134h4.268q0.393 0 0.661-0.259t0.321-0.527q0.429-2.321 0.661-3.411 0.071-0.375-0.205-0.714t-0.652-0.339h-5.25q-0.518 0-0.857-0.339t-0.339-0.857v-0.75q0-0.518 0.339-0.848t0.857-0.33h6.179q0.321 0 0.625-0.241t0.357-0.527zM21.911 3.786q-0.268 1.304-0.955 4.759t-1.241 6.25-0.625 3.098q-0.107 0.393-0.161 0.58t-0.25 0.58-0.438 0.589-0.688 0.375-1.036 0.179h-4.839q-0.232 0-0.393 0.179-0.143 0.161-7.607 8.821-0.393 0.446-1.045 0.509t-0.866-0.098q-0.982-0.393-0.982-1.75v-25.179q0-0.982 0.679-1.83t2.143-0.848h15.857q1.696 0 2.268 0.946t0.179 2.839zM21.911 3.786l-2.821 14.107q0.071-0.304 0.625-3.098t1.241-6.25 0.955-4.759z"></path> 2355</symbol> 2356<symbol id="icon-wordpress" viewBox="0 0 32 32"> 2357<path class="path1" d="M2.268 16q0-2.911 1.196-5.589l6.554 17.946q-3.5-1.696-5.625-5.018t-2.125-7.339zM25.268 15.304q0 0.339-0.045 0.688t-0.179 0.884-0.205 0.786-0.313 1.054-0.313 1.036l-1.357 4.571-4.964-14.75q0.821-0.054 1.571-0.143 0.339-0.036 0.464-0.33t-0.045-0.554-0.509-0.241l-3.661 0.179q-1.339-0.018-3.607-0.179-0.214-0.018-0.366 0.089t-0.205 0.268-0.027 0.33 0.161 0.295 0.348 0.143l1.429 0.143 2.143 5.857-3 9-5-14.857q0.821-0.054 1.571-0.143 0.339-0.036 0.464-0.33t-0.045-0.554-0.509-0.241l-3.661 0.179q-0.
2357125 0-0.411-0.009t-0.464-0.009q1.875-2.857 4.902-4.527t6.563-1.67q2.625 0 5.009 0.946t4.259 2.661h-0.179q-0.982 0-1.643 0.723t-0.661 1.705q0 0.214 0.036 0.429t0.071 0.384 0.143 0.411 0.161 0.375 0.214 0.402 0.223 0.375 0.259 0.429 0.25 0.411q1.125 1.911 1.125 3.786zM16.232 17.196l4.232 11.554q0.018 0.107 0.089 0.196-2.25 0.786-4.554 0.786-2 0-3.875-0.571zM28.036 9.411q1.696 3.107 1.696 6.589 0 3.732-1.857 6.884t-4.982 4.973l4.196-12.107q1.054-3.018 1.054-4.929 0-0.75-0.107-1.411zM16 0q3.25 0 6.214 1.268t5.107 3.411 3.411 5.107 1.268 6.214-1.268 6.214-3.411 5.107-5.107 3.411-6.214 1.268-6.214-1.268-5.107-3.411-3.411-5.107-1.268-6.214 1.268-6.214 3.411-5.107 5.107-3.411 6.214-1.268zM16 31.268q3.089 0 5.92-1.214t4.875-3.259 3.259-4.875 1.214-5.92-1.214-5.92-3.259-4.875-4.875-3.259-5.92-1.214-5.92 1.214-4.875 3.259-3.259 4.875-1.214 5.92 1.214 5.92 3.259 4.875 4.875 3.259 5.92 1.214z"></path> 2358</symbol> 2359<symbol id="icon-stumbleupon" viewBox="0 0 34 32"> 2360<path class="path1" d="M18.964 12.714v-2.107q0-0.75-0.536-1.286t-1.286-0.536-1.286 0.536-0.536 1.286v10.929q0 3.125-2.25 5.339t-5.411 2.214q-3.179 0-5.42-2.241t-2.241-5.42v-4.75h5.857v4.679q0 0.768 0.536 1.295t1.286 0.527 1.286-0.527 0.536-1.295v-11.071q0-3.054 2.259-5.214t5.384-2.161q3.143 0 5.393 2.179t2.25 5.25v2.429l-3.482 1.036zM28.429 16.679h5.857v4.75q0 3.179-2.241 5.42t-5.42 2.241q-3.161 0-5.411-2.223t-2.25-5.366v-4.786l2.339 1.089 3.482-1.036v4.821q0 0.75 0.536 1.277t1.286 0.527 1.286-0.527 0.536-1.277v-4.911z"></path> 2361</symbol> 2362<symbol id="icon-digg" viewBox="0 0 37 32"> 2363<path class="path1" d="M5.857 5.036h3.643v17.554h-9.5v-12.446h5.857v-5.107zM5.857 19.661v-6.589h-2.196v6.589h2.196zM10.964 10.143v12.446h3.661v-12.446h-3.661zM10.964 5.036v3.643h3.661v-3.643h-3.661zM16.089 10.143h9.518v16.821h-9.518v-2.911h5.857v-1.464h-5.857v-12.446zM21.946 19.661v-6.589h-2.196v6.589h2.196zM27.071 10.143h9.5v16.821h-9.5v-2.911h5.839v-1.464h-5.839v-12.446zM32.911 19.661v-6.589h-2.196v6.589h2.196z"></path> 2364</symbol> 2365<symbol id="icon-spotify" viewBox="0 0 27 32"> 2366<path class="path1" d="M20.125 21.607q0-0.571-0.536-0.911-3.446-2.054-7.982-2.054-2.375 0-5.125 0.607-0.75 0.161-0.75 0.929 0 0.357 0.241 0.616t0.634 0.259q0.089 0 0.661-0.143 2.357-0.482 4.339-0.482 4.036 0 7.089 1.839 0.339 0.196 0.589 0.196 0.339 0 0.589-0.241t0.25-0.616zM21.839 17.768q0-0.714-0.625-1.089-4.232-2.518-9.786-2.518-2.732 0-5.411 0.75-0.857 0.232-0.857 1.143 0 0.446 0.313 0.759t0.759 0.313q0.125 0 0.661-0.143 2.179-0.589 4.482-0.589 4.982 0 8.714 2.214 0.429 0.232 0.679 0.232 0.446 0 0.759-0.313t0.313-0.759zM23.768 13.339q0-0.839-0.714-1.25-2.25-1.304-5.232-1.973t-6.125-0.67q-3.643 0-6.5 0.839-0.411 0.125-0.688 0.455t-0.277 0.866q0 0.554 0.366 0.929t0.92 0.375q0.196 0 0.714-0.143 2.375-0.661 5.482-0.661 2.839 0 5.527 0.607t4.527 1.696q0.375 0.214 0.714 0.214 0.518 0 0.902-0.366t0.384-0.92zM27.429 16q0 3.732-1.839 6.884t-4.991 4.991-6.884 1.839-6.884-1.839-4.991-4.991-1.839-6.884 1.839-6.884 4.991-4.991 6.884-1.839 6.884 1.839 4.991 4.991 1.839 6.884z"></path> 2367</symbol>
2368<symbol id="icon-soundcloud" viewBox="0 0 41 32"> 2369<path class="path1" d="M14 24.5l0.286-4.304-0.286-9.339q-0.018-0.179-0.134-0.304t-0.295-0.125q-0.161 0-0.286 0.125t-0.125 0.304l-0.25 9.339 0.25 4.304q0.018 0.179 0.134 0.295t0.277 0.116q0.393 0 0.429-0.411zM19.286 23.982l0.196-3.768-0.214-10.464q0-0.286-0.232-0.429-0.143-0.089-0.286-0.089t-0.286 0.089q-0.232 0.143-0.232 0.429l-0.018 0.107-0.179 10.339q0 0.018 0.196 4.214v0.018q0 0.179 0.107 0.304 0.161 0.196 0.411 0.196 0.196 0 0.357-0.161 0.161-0.125 0.161-0.357zM0.625 17.911l0.357 2.286-0.357 2.25q-0.036 0.161-0.161 0.161t-0.161-0.161l-0.304-2.25 0.304-2.286q0.036-0.161 0.161-0.161t0.161 0.161zM2.161 16.5l0.464 3.696-0.464 3.625q-0.036 0.161-0.179 0.161-0.161 0-0.161-0.179l-0.411-3.607 0.411-3.696q0-0.161 0.161-0.161 0.143 0 0.179 0.161zM3.804 15.821l0.446 4.375-0.446 4.232q0 0.196-0.196 0.196-0.179 0-0.214-0.196l-0.375-4.232 0.375-4.375q0.036-0.214 0.214-0.214 0.196 0 0.196 0.214zM5.482 15.696l0.411 4.5-0.411 4.357q-0.036 0.232-0.25 0.232-0.232 0-0.232-0.232l-0.375-4.357 0.375-4.5q0-0.232 0.232-0.232 0.214 0 0.25 0.232zM7.161 16.018l0.375 4.179-0.375 4.393q-0.036 0.286-0.286 0.286-0.107 0-0.188-0.080t-0.080-0.205l-0.357-4.393 0.357-4.179q0-0.107 0.080-0.188t0.188-0.080q0.25 0 0.286 0.268zM8.839 13.411l0.375 6.786-0.375 4.393q0 0.125-0.089 0.223t-0.214 0.098q-0.286 0-0.321-0.321l-0.321-4.393 0.321-6.786q0.036-0.321 0.321-0.321 0.125 0 0.214 0.098t0.089 0.223zM10.518 11.875l0.339 8.357-0.339 4.357q0 0.143-0.098 0.241t-0.241 0.098q-0.321 0-0.357-0.339l-0.286-4.357 0.286-8.357q0.036-0.339 0.357-0.339 0.143 0 0.241 0.098t0.098 0.241zM12.268 11.161l0.321 9.036-0.321 4.321q-0.036 0.375-0.393 0.375-0.339 0-0.375-0.375l-0.286-4.321 0.286-9.036q0-0.161 0.116-0.277t0.259-0.116q0.161 0 0.268 0.116t0.125 0.277zM19.268 24.411v0 0zM15.732 11.089l0.268 9.107-0.268 4.268q0 0.179-0.134 0.313t-0.313 0.134-0.304-0.125-0.143-0.321l-0.25-4.268 0.25-9.107q0-0.196 0.134-0.321t0.313-0.125 0.313 0.125 0.134 0.321zM17.5 11.429l0.25 8.786-0.25 4.214q0 0.196-0.143 0.339t-0.339 0.143-0.339-0.143-0.161-0.339l-0.214-4.214 0.214-8.786q0.018-0.214 0.161-0.357t0.339-0.143 0.33 0.143 0.152 0.357zM21.286 20.214l-0.25 4.125q0 0.232-0.161 0.393t-0.393 0.161-0.393-0.161-0.179-0.393l-0.107-2.036-0.107-2.089 0.214-11.357v-0.054q0.036-0.268 0.214-0.429 0.161-0.125 0.357-0.125 0.143 0 0.268 0.089 0.25 0.143 0.286 0.464zM41.143 19.875q0 2.089-1.482 3.563t-3.571 1.473h-14.036q-0.232-0.036-0.393-0.196t-0.161-0.393v-16.054q0-0.411 0.5-0.589 1.518-0.607 3.232-0.607 3.482 0 6.036 2.348t2.857 5.777q0.946-0.393 1.964-0.393 2.089 0 3.571 1.482t1.482 3.589z"></path> 2370</symbol> 2371<symbol id="icon-codepen" viewBox="0 0 32 32"> 2372<path class="path1" d="M3.857 20.875l10.768 7.179v-6.411l-5.964-3.982zM2.75 18.304l3.446-2.304-3.446-2.304v4.607zM17.375 28.054l10.768-7.179-4.804-3.214-5.964 3.982v6.411zM16 19.25l4.857-3.25-4.857-3.25-4.857 3.25zM8.661 14.339l5.964-3.982v-6.411l-10.768 7.179zM25.804 16l3.446 2.304v-4.607zM23.339 14.339l4.804-3.214-10.768-7.179v6.411zM32 11.125v9.75q0 0.732-0.607 1.143l-14.625 9.75q-0.375 0.232-0.768 0.232t-0.768-0.232l-14.625-9.75q-0.607-0.411-0.607-1.143v-9.75q0-0.732 0.607-1.143l14.625-9.75q0.375-0.232 0.768-0.232t0.768 0.232l14.625 9.75q0.607 0.411 0.607 1.143z"></path> 2373</symbol> 2374<symbol id="icon-twitch" viewBox="0 0 32 32"> 2375<path class="path1" d="M16 7.75v7.75h-2.589v-7.75h2.589zM23.107 7.75v7.75h-2.589v-7.75h2.589zM23.107 21.321l4.518-4.536v-14.196h-21.321v18.732h5.821v3.875l3.875-3.875h7.107zM30.214 0v18.089l-7.75 7.75h-5.821l-3.875 3.875h-3.875v-3.875h-7.107v-20.679l1.946-5.161h26.482z"></path> 2376</symbol> 2377<symbol id="icon-meanpath" viewBox="0 0 27 32"> 2378<path class="path1" d="M23.411 15.036v2.036q0 0.429-0.241 0.679t-0.67 0.25h-3.607q-0.429 0-0.679-0.25t-0.25-0.679v-2.036q0-0.429 0.25-0.679t0.679-0.25h3.607q0.429 0 0.67 0.25t0.241 0.679zM14.661 19.143v-4.464q0-0.946-0.58-1.527t-1.527-0.58h-2.375q-1.214 0-1.714 0.929-0.5-0.929-1.714-0.929h-2.321q-0.946 0-1.527 0.58t-0.58 1.527v4.464q0 0.393 0.375 0.393h0.982q0.393 0 0.393-0.393v-4.107q0-0.429 0.241-0.679t0.688-0.25h1.679q0.429 0 0.679 0.25t0.25 0.679v4.107q0 0.393 0.375 0.393h0.964q0.393 0 0.393-0.393v-4.107q0-0.429 0.25-0.679t0.679-0.25h1.732q0.429 0 0.67 0.25t0.241 0.679v4.107q0 0.393 0.393 0.393h0.982q0.375 0 0.375-0.393zM25.179 17.429v-2.75q0-0.946-0.589-1.527t-1.536-0.58h-4.714q-0.946 0-1.536 0.58t-0.589 1.527v7.321q0 0.375 0.393 0.375h0.982q0.375 0 0.375-0.375v-3.214q0.554 0.75 1.679 0.75h3.411q0.946 0 1.536-0.58t0.589-1.527zM27.429 6.429v19.143q0 1.714-1.214 2.929t-2.929 1.214h-19.143q-1.714 0-2.929-1.214t-1.214-2.929v-19.143q0-1.714 1.214-2.929t2.929-1.214h19.143q1.714 0 2.929 1.214t1.214 2.929z"></path> 2379</symbol> 2380<symbol id="icon-pinterest-p" viewBox="0 0 23 32">
2381<path class="path1" d="M0 10.661q0-1.929 0.67-3.634t1.848-2.973 2.714-2.196 3.304-1.393 3.607-0.464q2.821 0 5.25 1.188t3.946 3.455 1.518 5.125q0 1.714-0.339 3.357t-1.071 3.161-1.786 2.67-2.589 1.839-3.375 0.688q-1.214 0-2.411-0.571t-1.714-1.571q-0.179 0.696-0.5 2.009t-0.42 1.696-0.366 1.268-0.464 1.268-0.571 1.116-0.821 1.384-1.107 1.545l-0.25 0.089-0.161-0.179q-0.268-2.804-0.268-3.357 0-1.643 0.384-3.688t1.188-5.134 0.929-3.625q-0.571-1.161-0.571-3.018 0-1.482 0.929-2.786t2.357-1.304q1.089 0 1.696 0.723t0.607 1.83q0 1.179-0.786 3.411t-0.786 3.339q0 1.125 0.804 1.866t1.946 0.741q0.982 0 1.821-0.446t1.402-1.214 1-1.696 0.679-1.973 0.357-1.982 0.116-1.777q0-3.089-1.955-4.813t-5.098-1.723q-3.571 0-5.964 2.313t-2.393 5.866q0 0.786 0.223 1.518t0.482 1.161 0.482 0.813 0.223 0.545q0 0.5-0.268 1.304t-0.661 0.804q-0.036 0-0.304-0.054-0.911-0.268-1.616-1t-1.089-1.688-0.58-1.929-0.196-1.902z"></path> 2382</symbol> 2383<symbol id="icon-periscope" viewBox="0 0 24 28"> 2384<path class="path1" d="M12.285,1C6.696,1,2.277,5.643,2.277,11.243c0,5.851,7.77,14.578,10.007,14.578c1.959,0,9.729-8.728,9.729-14.578 C22.015,5.643,17.596,1,12.285,1z M12.317,16.551c-3.473,0-6.152-2.611-6.152-5.664c0-1.292,0.39-2.472,1.065-3.438 c0.206,1.084,1.18,1.906,2.352,1.906c1.322,0,2.393-1.043,2.393-2.333c0-0.832-0.447-1.561-1.119-1.975 c0.467-0.105,0.955-0.161,1.46-0.161c3.133,0,5.81,2.611,5.81,5.998C18.126,13.94,15.449,16.551,12.317,16.551z"></path> 2385</symbol> 2386<symbol id="icon-get-pocket" viewBox="0 0 31 32"> 2387<path class="path1" d="M27.946 2.286q1.161 0 1.964 0.813t0.804 1.973v9.268q0 3.143-1.214 6t-3.259 4.911-4.893 3.259-5.973 1.205q-3.143 0-5.991-1.205t-4.902-3.259-3.268-4.911-1.214-6v-9.268q0-1.143 0.821-1.964t1.964-0.821h25.161zM15.375 21.286q0.839 0 1.464-0.589l7.214-6.929q0.661-0.625 0.661-1.518 0-0.875-0.616-1.491t-1.491-0.616q-0.839 0-1.464 0.589l-5.768 5.536-5.768-5.536q-0.625-0.589-1.446-0.589-0.875 0-1.491 0.616t-0.616 1.491q0 0.911 0.643 1.518l7.232 6.929q0.589 0.589 1.446 0.589z"></path> 2388</symbol> 2389<symbol id="icon-vimeo" viewBox="0 0 32 32"> 2390<path class="path1" d="M30.518 9.25q-0.179 4.214-5.929 11.625-5.946 7.696-10.036 7.696-2.536 0-4.286-4.696-0.786-2.857-2.357-8.607-1.286-4.679-2.804-4.679-0.321 0-2.268 1.357l-1.375-1.75q0.429-0.375 1.929-1.723t2.321-2.063q2.786-2.464 4.304-2.607 1.696-0.161 2.732 0.991t1.446 3.634q0.786 5.125 1.179 6.661 0.982 4.446 2.143 4.446 0.911 0 2.75-2.875 1.804-2.875 1.946-4.393 0.232-2.482-1.946-2.482-1.018 0-2.161 0.464 2.143-7.018 8.196-6.821 4.482 0.143 4.214 5.821z"></path> 2391</symbol> 2392<symbol id="icon-reddit-alien" viewBox="0 0 32 32"> 2393<path class="path1" d="M32 15.107q0 1.036-0.527 1.884t-1.42 1.295q0.214 0.821 0.214 1.714 0 2.768-1.902 5.125t-5.188 3.723-7.143 1.366-7.134-1.366-5.179-3.723-1.902-5.125q0-0.839 0.196-1.679-0.911-0.446-1.464-1.313t-0.554-1.902q0-1.464 1.036-2.509t2.518-1.045q1.518 0 2.589 1.125 3.893-2.714 9.196-2.893l2.071-9.304q0.054-0.232 0.268-0.375t0.464-0.089l6.589 1.446q0.321-0.661 0.964-1.063t1.411-0.402q1.107 0 1.893 0.777t0.786 1.884-0.786 1.893-1.893 0.786-1.884-0.777-0.777-1.884l-5.964-1.321-1.857 8.429q5.357 0.161 9.268 2.857 1.036-1.089 2.554-1.089 1.482 0 2.518 1.045t1.036 2.509zM7.464 18.661q0 1.107 0.777 1.893t1.884 0.786 1.893-0.786 0.786-1.893-0.786-1.884-1.893-0.777q-1.089 0-1.875 0.786t-0.786 1.875zM21.929 25q0.196-0.196 0.196-0.464t-0.196-0.464q-0.179-0.179-0.446-0.179t-0.464 0.179q-0.732 0.75-2.161 1.107t-2.857 0.357-2.857-0.357-2.161-1.107q-0.196-0.179-0.464-0.179t-0.446 0.179q-0.196 0.179-0.196 0.455t0.196 0.473q0.768 0.768 2.116 1.214t2.188 0.527 1.625 0.080 1.625-0.080 2.188-0.527 2.116-1.214zM21.875 21.339q1.107 0 1.884-0.786t0.777-1.893q0-1.089-0.786-1.875t-1.875-0.786q-1.107 0-1.893 0.777t-0.786 1.884 0.786 1.893 1.893 0.786z"></path> 2394</symbol> 2395<symbol id="icon-whatsapp" viewBox="0 0 32 32"> 2396<path d="M15.968 2.003a14.03 13.978 0 0 0-14.03 13.978 14.03 13.978 0 0 0 2.132 7.391L1.938 29.96l6.745-2.052a14.03 13.978 0 0 0 7.285 2.052 14.03 13.978 0 0 0 14.03-13.978 14.03 13.978 0 0 0-14.03-13.978z" stroke-width=".2000562"/> 2397<path d="M10.454 8.236a2.57 3.401 51.533 0 0-1.475 3.184v.015c.01 2.04 4.045 10.076 10.017 12.688l.017-.013a2.57 3.401 51.533 0 0 3.454-.706 2.57 3.401 51.533 0 0 1.064-4.129 2.57 3.401 51.533 0 0-4.262.103 2.57 3.401 51.533 0 0-.505.473c-1.346-.639-2.952-1.463-4.168-2.98-.771-.962-1.257-2.732-1.549-4.206a2.57 3.401 51.533 0 0 .605-.403 2.57 3.401 51.533 0 0 1.064-4.129 2.57 3.401 51.533 0 0-4.262.103z" stroke-width=".372"/> 2398</symbol> 2399<symbol id="icon-telegram" viewBox="0 0 32 32">
2400<path d="M30.8,2.2L0.6,13.9c-0.8,0.3-0.7,1.3,0,1.6l7.4,2.8l2.9,9.2c0.2,0.6,0.9,0.8,1.4,0.4l4.1-3.4 c0.4-0.4,1-0.4,1.5,0l7.4,5.4c0.5,0.4,1.2,0.1,1.4-0.5L32,3.2C32.1,2.5,31.4,1.9,30.8,2.2z M25,8.3l-11.9,11 c-0.4,0.4-0.7,0.9-0.8,1.5l-0.4,3c-0.1,0.4-0.6,0.4-0.7,0.1l-1.6-5.5c-0.2-0.6,0.1-1.3,0.6-1.6l14.4-8.9C25,7.7,25.3,8.1,25,8.3z"/> 2401</symbol> 2402<symbol id="icon-hashtag" viewBox="0 0 32 32"> 2403<path class="path1" d="M17.696 18.286l1.143-4.571h-4.536l-1.143 4.571h4.536zM31.411 9.286l-1 4q-0.125 0.429-0.554 0.429h-5.839l-1.143 4.571h5.554q0.268 0 0.446 0.214 0.179 0.25 0.107 0.5l-1 4q-0.089 0.429-0.554 0.429h-5.839l-1.446 5.857q-0.125 0.429-0.554 0.429h-4q-0.286 0-0.464-0.214-0.161-0.214-0.107-0.5l1.393-5.571h-4.536l-1.446 5.857q-0.125 0.429-0.554 0.429h-4.018q-0.268 0-0.446-0.214-0.161-0.214-0.107-0.5l1.393-5.571h-5.554q-0.268 0-0.446-0.214-0.161-0.214-0.107-0.5l1-4q0.125-0.429 0.554-0.429h5.839l1.143-4.571h-5.554q-0.268 0-0.446-0.214-0.179-0.25-0.107-0.5l1-4q0.089-0.429 0.554-0.429h5.839l1.446-5.857q0.125-0.429 0.571-0.429h4q0.268 0 0.446 0.214 0.161 0.214 0.107 0.5l-1.393 5.571h4.536l1.446-5.857q0.125-0.429 0.571-0.429h4q0.268 0 0.446 0.214 0.161 0.214 0.107 0.5l-1.393 5.571h5.554q0.268 0 0.446 0.214 0.161 0.214 0.107 0.5z"></path> 2404</symbol> 2405<symbol id="icon-chain" viewBox="0 0 30 32"> 2406<path class="path1" d="M26 21.714q0-0.714-0.5-1.214l-3.714-3.714q-0.5-0.5-1.214-0.5-0.75 0-1.286 0.571 0.054 0.054 0.339 0.33t0.384 0.384 0.268 0.339 0.232 0.455 0.063 0.491q0 0.714-0.5 1.214t-1.214 0.5q-0.268 0-0.491-0.063t-0.455-0.232-0.339-0.268-0.384-0.384-0.33-0.339q-0.589 0.554-0.589 1.304 0 0.714 0.5 1.214l3.679 3.696q0.482 0.482 1.214 0.482 0.714 0 1.214-0.464l2.625-2.607q0.5-0.5 0.5-1.196zM13.446 9.125q0-0.714-0.5-1.214l-3.679-3.696q-0.5-0.5-1.214-0.5-0.696 0-1.214 0.482l-2.625 2.607q-0.5 0.5-0.5 1.196 0 0.714 0.5 1.214l3.714 3.714q0.482 0.482 1.214 0.482 0.75 0 1.286-0.554-0.054-0.054-0.339-0.33t-0.384-0.384-0.268-0.339-0.232-0.455-0.063-0.491q0-0.714 0.5-1.214t1.214-0.5q0.268 0 0.491 0.063t0.455 0.232 0.339 0.268 0.384 0.384 0.33 0.339q0.589-0.554 0.589-1.304zM29.429 21.714q0 2.143-1.518 3.625l-2.625 2.607q-1.482 1.482-3.625 1.482-2.161 0-3.643-1.518l-3.679-3.696q-1.482-1.482-1.482-3.625 0-2.196 1.571-3.732l-1.571-1.571q-1.536 1.571-3.714 1.571-2.143 0-3.643-1.5l-3.714-3.714q-1.5-1.5-1.5-3.643t1.518-3.625l2.625-2.607q1.482-1.482 3.625-1.482 2.161 0 3.643 1.518l3.679 3.696q1.482 1.482 1.482 3.625 0 2.196-1.571 3.732l1.571 1.571q1.536-1.571 3.714-1.571 2.143 0 3.643 1.5l3.714 3.714q1.5 1.5 1.5 3.643z"></path> 2407</symbol> 2408<symbol id="icon-thumb-tack" viewBox="0 0 21 32"> 2409<path class="path1" d="M8.571 15.429v-8q0-0.25-0.161-0.411t-0.411-0.161-0.411 0.161-0.161 0.411v8q0 0.25 0.161 0.411t0.411 0.161 0.411-0.161 0.161-0.411zM20.571 21.714q0 0.464-0.339 0.804t-0.804 0.339h-7.661l-0.911 8.625q-0.036 0.214-0.188 0.366t-0.366 0.152h-0.018q-0.482 0-0.571-0.482l-1.357-8.661h-7.214q-0.464 0-0.804-0.339t-0.339-0.804q0-2.196 1.402-3.955t3.17-1.759v-9.143q-0.929 0-1.607-0.679t-0.679-1.607 0.679-1.607 1.607-0.679h11.429q0.929 0 1.607 0.679t0.679 1.607-0.679 1.607-1.607 0.679v9.143q1.768 0 3.17 1.759t1.402 3.955z"></path> 2410</symbol> 2411<symbol id="icon-arrow-left" viewBox="0 0 43 32"> 2412<path class="path1" d="M42.311 14.044c-0.178-0.178-0.533-0.356-0.711-0.356h-33.778l10.311-10.489c0.178-0.178 0.356-0.533 0.356-0.711 0-0.356-0.178-0.533-0.356-0.711l-1.6-1.422c-0.356-0.178-0.533-0.356-0.889-0.356s-0.533 0.178-0.711 0.356l-14.578 14.933c-0.178 0.178-0.356 0.533-0.356 0.711s0.178 0.533 0.356 0.711l14.756 14.933c0 0.178 0.356 0.356 0.533 0.356s0.533-0.178 0.711-0.356l1.6-1.6c0.178-0.178 0.356-0.533 0.356-0.711s-0.178-0.533-0.356-0.711l-10.311-10.489h33.778c0.178 0 0.533-0.178 0.711-0.356 0.356-0.178 0.533-0.356 0.533-0.711v-2.133c0-0.356-0.178-0.711-0.356-0.889z"></path> 2413</symbol> 2414<symbol id="icon-arrow-right" viewBox="0 0 43 32"> 2415<path class="path1" d="M0.356 17.956c0.178 0.178 0.533 0.356 0.711 0.356h33.778l-10.311 10.489c-0.178 0.178-0.356 0.533-0.356 0.711 0 0.356 0.178 0.533 0.356 0.711l1.6 1.6c0.178 0.178 0.533 0.356 0.711 0.356s0.533-0.178 0.711-0.356l14.756-14.933c0.178-0.356 0.356-0.711 0.356-0.889s-0.178-0.533-0.356-0.711l-14.756-14.933c0-0.178-0.356-0.356-0.533-0.356s-0.533 0.178-0.711 0.356l-1.6 1.6c-0.178 0.178-0.356 0.533-0.356 0.711s0.178 0.533 0.356 0.711l10.311 10.489h-33.778c-0.178 0-0.533 0.178-0.711 0.356-0.356 0.178-0.533 0.356-0.533 0.711v2.311c0 0.178 0.178 0.533 0.356 0.711z"></path> 2416</symbol>
2417<symbol id="icon-play" viewBox="0 0 22 28"> 2418<path d="M21.625 14.484l-20.75 11.531c-0.484 0.266-0.875 0.031-0.875-0.516v-23c0-0.547 0.391-0.781 0.875-0.516l20.75 11.531c0.484 0.266 0.484 0.703 0 0.969z"></path> 2419</symbol> 2420<symbol id="icon-pause" viewBox="0 0 24 28"> 2421<path d="M24 3v22c0 0.547-0.453 1-1 1h-8c-0.547 0-1-0.453-1-1v-22c0-0.547 0.453-1 1-1h8c0.547 0 1 0.453 1 1zM10 3v22c0 0.547-0.453 1-1 1h-8c-0.547 0-1-0.453-1-1v-22c0-0.547 0.453-1 1-1h8c0.547 0 1 0.453 1 1z"></path> 2422</symbol> 2423</defs> 2424</svg> 2425 2426</body> 2427</html>
Line numbers count LF bytes from the start of the resource, as the search results do. Vendor segments are library code the classifier recognised; they are stored but not indexed. Bytes are shown as Latin1 characters, one per byte.