By Walter H. Conser Jr.
While non secular variety is usually thought of a up to date phenomenon in the United States, the Cape worry quarter of southeastern North Carolina has been a various neighborhood because the region was once first settled. Early on, the area and the port urban of Wilmington have been extra city than the remainder of the country and therefore supplied individuals with possibilities seldom present in different components of North Carolina. This region drew citizens from many ethnic backgrounds, and the lads and ladies who settled there grew to become an essential component of the region's tradition. Set opposed to the backdrop of nationwide and southern spiritual event, A Coat of many colours examines problems with non secular range and nearby identification within the Cape worry zone. writer Walter H. Conser Jr. attracts on a vast diversity of assets, together with congregational documents, sermon texts, liturgy, newspaper money owed, relatives memoirs, and technological advancements to discover the evolution of spiritual existence during this region. starting with the tale of prehistoric local americans and carrying on with via an exam of lifestyles on the finish of 20th century, Conser tracks the advance of a number of the religions, denominations, and ethnic teams that decision the Cape worry quarter domestic. From early local American traditions to the institution of the 1st church buildings, cathedrals, synagogues, mosques, and temples, A Coat of many colours deals a finished view of the spiritual and ethnic variety that experience characterised Cape worry all through its background. throughout the lens of nearby historical past, Conser explores how this area's wealthy spiritual and racial range might be visible as a microcosm for the South, and he examines the ways that faith can impact such assorted elements of lifestyles as structure and race relations.
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Additional info for A Coat of Many Colors: Religion and Society along the Cape Fear River of North Carolina
Incursions by whites into traditional Indian hunting grounds, as well as the enslavement of Indians by whites, had infuriated tribal members. Politically weakened and unable to respond adequately to the attacks, North Carolina ofﬁcials appealed to South Carolina and Virginia for men and assistance to retaliate against the Tuscarora. The South Carolina legislature responded by sending John Barnwell, together with a detachment of militia and a group of Indians, to North Carolina’s aid. Among the Indians in Barnwell’s troops were about a dozen Cape Fears.
Obviously by the Late Woodland period in the Cape Fear region, pipes could be owned or associated with individuals and buried with their remains. In any case, during the ritual of smoking, the pipe was passed around the circle of participants, thereby uniting the group at one level while the smoke acted as a collective and individual offering The Cape Fear and Its Indians 29 rising to the sacred. Here, one had social community and religious communion united in one act. And yet rituals change as contexts change, and it is interesting that after European contact, one ﬁnds much more individualized and recreational use of the pipe among native peoples.
Deposits of empty shells in the middens at Cedar Island and at numerous additional locations attest to their consumption of large amounts of oysters and other shellﬁsh. Whereas Piedmont peoples had their pit-cooked barbecue, coastal Indians had their oyster roasts, where the shells would be steamed opened or perhaps pried apart with a stone knife, the meat eaten, and the shells discarded. Indeed, it is easy to imagine an Archaic period campsite located near a stream where Indians caught ﬁsh or other freshwater resources, then cooked and consumed them.
A Coat of Many Colors: Religion and Society along the Cape Fear River of North Carolina by Walter H. Conser Jr.