Religion in the Lands that became America: A New History (Thomas A. Tweed) - A Review
There are different ways of telling
the history of religion. One can do so narrowly or broadly. Regarding the
history of religion in the United States or North America, one could focus on a
particular religion, such as Christianity. Many of the leading historians of
American religion have taken this route. When I studied American Church History
in seminary, we used Sydney Ahlstrom's A Religious History of the
American People. When I taught that same class, I used Mark Noll's A
History of Christianity in the United States and Canada. Both of these
books, which are excellent, focused on the history of Christianity. What if,
however, one takes a much broader view, and starts not with the arrival of
Europeans in the Americas, but with the first people who inhabited the lands
that became America? That would be a very different story. It isn't that one is
wrong and another is correct, but they are different. In this moment in
history, when we are witnessing backlash against “Diversity, Equity, and
Inclusion,” together with attempts at teaching so-called “patriotic history” (what
I would call propaganda), we need to see the bigger picture.
We are fortunate that Thomas A. Tweed
has written a macro history of religion in America. Tweed’s book is titled: Religion
in the Lands that Became America: A New History. Tweed is the Harold and
Martha Welch Professor of American Studies and professor of history at the
University of Notre Dame. While he acknowledges the important work done by Ahlstrom
and others, Tweed sets out on a different journey. Rather than starting with
the Pilgrim landing at Plymouth Rock, Tweed tells "a new story that
includes more characters and more places. He writes that while we will “meet
familiar figures like Bradford and those transatlantic migrants gathered around
New England’s ‘hearths and altars’" but we'll also meet many other
characters, whose stories have not been told, starting with "Horn Shelter
Man, a medicine man buried in with 100 grave gifts in a rock shelter in Texas
about 11,000 years ago," among others (p. xiii).
Tweed takes us on a journey from Horn
Shelter Man's burial site in Texas, some 11,000 years ago, to the place of
religion in present-day America. He moves the story forward according to several
turning points that are mostly technologically oriented, such as moving from
foraging to farming, and onward to the contemporary age of fiber optics. As we
journey through time, we encounter numerous stories relating to religious practices
and beliefs that are generally not told by focusing on people and groups living
on the margins of the dominant society. With that in mind, Tweed devotes
considerable space to recounting the stories of the religious life of Native
Americans, including how they made accommodations to the dominant religions and
how many sought to reclaim their stories and beliefs. He also shares the stories
of the people who came to the American shores as slaves, most especially from Africa,
some of whom were Christians. We also encounter stories of the religious life
and beliefs of other immigrant communities, especially those who came from
Asia.
While important Tweed weaves into
the larger story important Christian figures, he wants to make sure that the many
stories that were neglected in other works, including Ahlstrom’s book, are
given proper attention. Because Tweed tells the broad history of religion in
the lands that became America, beginning with the earliest migrations, less
attention is given to the stories most often told. If you want an in-depth
history of the role of Puritanism or revivalism in American Christian history,
you will want to look elsewhere. However, if you wish to view the rest of the
story, you will find Tweed’s history very helpful. This is especially true at a
time when political forces at work in the country are seeking to push these
stories further to the margins. Telling this larger story is making many white
Americans (those of European descent) uncomfortable. So, in pursuit of removing
diversity, equity, and inclusion programs from the government, educational
institutions, and even corporations, uncomfortable stories are being removed. Whether
intended or not, Tweed’s history is a helpful and needed response.
The title of the book is an important
clue to the way Tweed organizes his history. That he uses the title Religion in the Lands that Became America as a reminder that “America” didn’t exist
until after the European migrations. This serves as a reminder that the “Americas”
were not uninhabited before the European migrations, and thus, to get a full
picture of religion in these lands, we must recognize the histories, customs,
and religions of the people who lived here before the arrival of Europeans.
Even as the nation debates the
value of immigration to the “American” reality, migration plays an important
role in this story, beginning with the first migrations from Asia, perhaps as
early as twenty thousand years ago, and perhaps elsewhere. The story Tweed
tells about the different migration theories that have developed in recent
years is intriguing. But wherever the people who have resided on this continent
came from, migration plays a central role in the story. This is true whether migration
was due to "spiritual motives" or climate, conflict, or enslavement.
Whatever the case, people sought a home for themselves. As such, Tweed seeks to
show "how communities used utilitarian technologies and figurative tools
to make, break, and sometimes restore eco-cultural niches." With that in
mind, Tweed focuses on four eco-cultural transitions, beginning with foraging,
before moving to farming, factories, and then fiber-optics. Tweed begins his
story with the shaman who was buried in Horn Shelter some 11,000 years ago. The
Horn Shelter man embodies evidence of the existence of early hunter-gather
cultures and their religious practices in the Americas. From there, we move to
agriculture, which existed in the Americas long before European migration.
Then, moving into the eighteenth and nineteenth centuries, we see the age of
factories and industrialization. Finally, in the story of religious life in the
age of fiber optics, which is the current age. It is interesting that Tweed
used technological changes to organize his study, but it makes great sense, as
readers will discover.
Tweed’s Religion in the Lands that Became America comprises ten chapters. The first section is designated
as Foraging," and it has one chapter. In the chapter titled "Foraging
Religion: Ancient Crossings and Mobile Niches, 9200-1100 BCE,” offers his
interpretation of the various migrations and entry points that took place from
at least the time of the Horn Shelter man, to the first evidence of agriculture
in the Americas, noting that the evidence of human presence in the American
continents goes back, perhaps thousands of years earlier than previously
thought. But during these earlier millennia, the peoples were largely
hunter-gatherers, who developed religious practices, often represented by
burial sites, that reflect that particular form of life.
Part Two is the longest portion of
the book, comprising five chapters. Tweed uses the technological concept of "Farming"
to organize this section. Interestingly, although European settlers, including
Christian clergy and missions, wanted to civilize native populations by
teaching them to farm, many native peoples had been engaged in farming for millennia.
It is just that they had different ways of farming. With that in mind, Tweed
uses Chapter 2, which is titled "Farming Religion: Sedentary Villages and
the First Sustainability Crisis, 1100 BCE-1492,” to tell the stories of several
of these farming civilizations, including the Cahokia peoples of the
Mississippi Valley as well as the Chaco peoples of the Southwest, along with their
descendants. In Chapter 3, titled "Imperial Religion: Agricultural
Metaphors, Catholic Missions, and the Second Sustainability Crisis,
1565-1756," we move to the earliest European conquests in the Americas.
With this conquest, another sustainability crisis erupts. This chapter reminds
us that the British migrations followed after the Spanish ones, with each of these
migrations bringing their own dynamics to the lands we call America. The period
under discussion largely covers the period of Spanish presence in the region,
including in Mexico and lands further south. Chapter 4 covers a similar period
but focuses on French and primarily British experiences from the first British
colonies to the Seven Years War (French and Indian War). Tweed titles this chapter
"Plantation Religion: The Meetinghouse, the Multi-steeple City, and the
British Slave Plantation, 1607-1756." Tweed introduces us to the British—and
to a lesser extent, the French—migrations, conquests, and planting of European
religion. In the British colonies, which were primarily Protestant, with
pockets such as Maryland where Catholics found refuge, we see how the British
planted their civilization and religious identities in the region. This story
ends in 1756, with the Seven Years War (note that Tweed uses this term rather
than the French and Indian War). It is important to remember that the Seven
Years War took place on both the European and North American continents and was
in many ways the last of the wars of religion that broke out after the
Reformation. Chapter 5 begins in 1756 and runs to 1791 and is titled “Rebellious
Religion: Tyranny, Liberty, and the 'Pursuit of Happiness.'" Here, the
focus is on the move toward the Revolutionary War and the birth of the United
States as an independent nation. Here, Tweed helps understand the religious
complexity that emerged as the new states sought to address the religious
differences present in the new nation. We see both attempts to provide
religious liberty and the emergence of civil religion. Before moving to the
final chapter in this section, I need to note that throughout the chapters that
begin with the Spanish presence in the Americas through the British migrations
and the birth of the United States as a nation, Tweed continually brings the stories
of the Native population into the conversation, noting their interactions,
usually tragic, with European colonists, as well as the importation of slaves
from Africa, including their contributions to the emerging American context.
For them, the promise of liberty was far off. The final chapter in this section
is titled "Expansionist Religion: Expanding and Contracting Worlds in the
Agrarian 'Empire of Liberty,' 1792-1848." This chapter reminds us that in
the early years of the United States, the nation was still largely agrarian.
That was especially true in the South, where slaves worked on the plantations. It
is in this section that we encounter some of the key contributors to Early
American religious life, such as Richard McNemar and Charles Finney, along with
political figures such as Thomas Jefferson. While many early leaders were
Protestant, Tweed also emphasizes the role of Roman Catholics in the expanding
nation. This chapter begins by exploring the attempt to find solutions to the
church-state relationships, along with the movement west as the nation expanded,
usually at the expense of Native populations who continually found themselves pushed
off their lands, often through government efforts. Of the enslaved, Tweed
writes that they used “religion to assert dignity and nurture hope” (p. 210).
The third section is titled
"Factories." There is some overlap with the previous section, as Chapter
7 begins with the pre-Civil War effort and continues into the twentieth century. This chapter, which opens the section, is
titled "Industrial Religion: The Sharecropper South, the Reservation West,
and the Sustainability Crisis in the Urban Industrial North, 1848-1920."
We start in the antebellum world and move through the Civil War, to the end of
World War I. The subtitle reveals Tweed's focus, since the sharecroppers were
largely African Americans who sought to make a life after emancipation, often
limited to farming lands owned by the former plantation owners. As for the reservations
in the West, they were the places to which Native Americans were removed. Again,
we see how religion played a role in giving hope but sustaining resistance as
well. Then there is the industrialization of the northern cities, which led to
considerable movement from the farms of rural America to the cities, where
factories offered jobs and the promise of new opportunities to flourish. This
is also the era of increased immigration, which led to struggles to integrate
new residents of the nation, along with their religions and cultures. This is also the era of American imperialism,
as the United States fought the Spanish, annexing their territories in the
Caribbean and the Philippines. It is also the period in which places in the Pacific,
including Hawaii, were added to the mix. The second chapter in this section (Chapter
8) is titled "Reassuring Religions: Shifting Fears, Diverging Hopes, and
Accelerating Crisis." This chapter focuses on the period 1923 to 1963,
during which the nation experienced a period of prosperity, followed by the Great
Depression, another World War, the post-war expansions of American power, the
Cold War, and the beginnings of the civil rights movement. That leads to the
final chapter in the section, which covers the period 1964 to 1974. On a
personal note, these were the years I grew up in, graduating from high school
in 1976. Chapter 9 is titled "Countercultural Religion: Spiritual
Protests, Postponed Reckonings, and 'Deep Division.'" This is the era of
the full bloom of the civil rights movement, the Great Society, the Vietnam
War, with accompanying protests, hippies, environmentalism (Earth Day), the
Nixon backlash, and Watergate. It was also a period of increasing
disillusionment with the religious establishment, which began the decline of
the Protestant mainline.
The final Section of Tweed’s
history is titled "Fiber Optics." The section’s one chapter (Chapter
10), which covers my adult life along with most readers of this review, is titled
"Postindustrial Religion: Networked Niches, Segmented Subcultures, and
Persistent Problems, 1975-2020." Here, Tweed tells the story that runs from
the mid-1970s, as the United States emerged from Watergate and Vietnam, to the
end of the first Trump administration. As Tweed points out, this is an era of
"America's religious restructuring." This is the era of megachurches
and online religion, along with the continuing decline of institutional
religion. While he ends the story in 2000, with the emergent problems of the
first Trump administration, the realities of this era continue to this day.
Throughout Thomas Tweed's Religion in the Lands that Became America, we are reminded that change is constant, and that affects different peoples and groups in different ways. We're reminded that too often we neglect the stories of the people who are marginalized (a word that is currently out of fashion). However, these stories need to be told if we are to fully understand the religious makeup of these lands, even if what we discover makes some folks uncomfortable. Part of this conversation is the reminder that these lands were inhabited long before the European migration began. It is good to remember that these people had their own civilizations and religious beliefs and practices that helped them make sense of their world. The same is true for those who migrated, even when not of their own choice, as with enslaved Africans, who brought with them their own religious life and practices. We should not forget that at least some of the enslaved were Muslims and Christians.
In his book Religion in the Lands that Became America: A New History, Thomas Tweed has given us a unique
and helpful account of the religious life of the peoples who have lived in these
lands. It is a broad history that is well documented (there are more than two
hundred pages of endnotes). While there is a place for the well-regarded
histories by scholars such as Mark Noll and Sydney Ahlstrom, they don't tell
the whole story, nor does Thomas Tweed. However, Tweed does broaden the
conversation in important ways. For this, we can be grateful, especially at
this moment in a time when efforts are underway to tell a much narrower story.
Copies of Religion in the Lands that Became America may be purchased at one's favorite retailers, including my Amazon affiliate and my Bookshop.Org affiliate.
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