Becoming America - An Exploration of American Literature from Precolonial to Post-Revolution, 2018a

BECOMING AMERICA
REVOLUTIONARY AND EARLY NATIONAL PERIOD LITERATURE
the whites who introduced alcohol to Native Americans. At the age of ve, Apess
was indentured as a laborer. The family to which he was indentured sent him to
school in the winters; his schooling lasted six years. He was also introduced to
Christianity during this time.
During the War of 1812, Apess joined the American militia and participated in
the American attack on Montreal. From 1816 to 1818, he lived once more among the
Pequots. Apess came to appreciate the egalitarian views of evangelical Methodism;
being particularly drawn to the enthusiasm of their camp revivals and services, he
chose to be baptized a Methodist. After obtaining a license to “exhort” at church
services, he became an itinerant preacher. According to his autobiography, he
encountered barriers placed between himself—as a Native American—and the
church hierarchy, only later being ordained as a Methodist minister.
He certainly resented the prevalent mistreatment of Native Americans by
whites, lamenting their unjust laws and lack of Christian fellowship. Preaching
across the state of Massachusetts, Apess became involved in the ultimately
successful Mashpee Revolt of 1833 against the state government, with the Mashpee
protesting their being treated as wards of the state. With Apess’ help, the Mashpee
petitioned the state government, declaring their refusal to allow any whites to
“come upon our plantation, to cut or carry o wood, or hay, or any other article
without our permission.” They claimed their right to self-governance, as they
possessed the constitutional rights of freedom and equality.
Besides his autobiography, Apess wrote sermons, conversion narratives,
and political commentaries. His An Indian’s Looking-Glass for the White Man
insists that whites look at their racial prejudice and mistreatment of people of
color, especially Native Americans. It joins a line of protest that would lead to
civil rights writers like Henry David Thoreau and to Abolitionist writers like
Frederick Douglass.
4.9.1 “An Indian’s Looking-Glass for the White Man”
(1833)
Having a desire to place a few things before my fellow creatures who are
travelling with me to the grave, and to that God who is the maker and preserver
both of the white man and the Indian, whose abilities are the same, and who are
to be judged by one God, who will show no favor to outward appearances, but will
judge righteousness. Now I ask if degradation has not been heaped long enough
upon the Indians? And if so, can there not be a compromise; is it right to hold and
promote prejudices? If not, why not put them all away? I mean here amongst those
who are civilized. It may be that many are ignorant of the situation of many of my
brethren within the limits of New England. Let me for a few moments turn your
attention to the reservations in the dierent states of New England, and, with but
few exceptions, we shall nd them as follows: The most mean, abject, miserable
race of beings in the world—a complete place of prodigality and prostitution.
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