How or why might Apess’s use of the term “looking glass” be important in this context of his essay?.Consider how Apess builds his argument, and his use of Christian ideology.How does he present himself? How does he establish his credibility? Consider how Apess positions himself and his audience.This negotiation is equally evident in “An Indian’s Looking Glass,” where Apess skillfully weaves his religious training with real-life examples of conditions on reservations and unfair governmental policies in order to make a powerful statement on behalf of Native Americans. The illustration shows a careful attention to the multiple spaces he inhabits, including his identity (his mother was Native American and his father was a white man), his educational background, and his real-life experiences. "synopsis" may belong to another edition of this title.William Apess “An Indian’s Looking Glass for the White Man” 1833Īlthough the image above is from William Apess’s autobiography, A Son of the Forest, it serves as one way for us to approach his essay “An Indian’s Looking Glass for the White Man.” Like many other writers of color during this time period, Apess is careful about how he presents himself to an audience that might be skeptical of his abilities or otherwise resistant to his message. It was during these four years that Apess grew increasingly close to the “noisy Methodists,” a community composed mostly of mixed-race, black, or poor people considered outcasts William Williams, under whom Apess spent four years. The elderly judge, being much too old to discipline an unruly and rejected child, quickly sold his indenture to Gen. He never really wanted to leave, but, despite his reassurances, the family he had come to regard as his own sold him to Judge James Hillhouse, a member of the Connecticut elite. William was brutally shocked out of this happy period of his life at age eleven, when Mr. Furman eventually forbade him from attending. He describes the joy he gained from sermons, and the deep depression he suffered when Mr. Even as a young child, his devotion was ardent. Furman, a Baptist, gave William his first memorable experience with Christianity when he was six, and she discussed with him the importance of going to heaven or hell. Furman’s mother died, he writes that “She had always been so kind to me that I missed her quite as much as her children, and I had been allowed to call her mother." Apess was sent to school during the winter for six years to gain an education, while also assisting Furman at work. In contrast, he grew to love his adopted family dearly, despite his status as an indentured servant. He remarks that he did not see his mother for twenty years after the beating. His autobiography does not mention any contact with his Pequot relatives for the rest of his childhood. Furman, for a year until he had recovered from injuries sustained while living with his grandparents. The then five-year-old Apess was cared for by his neighbor, Mr. They were taken away for their own safety and indentured to European-American families. After continued abuse, a neighbor intervened with the town selectmen on behalf of the children. After his parents separated, the children were cared for by their maternal grandparents, who were abusive and suffered from alcoholism. Until the age of five, Apess lived with his family, including two brothers and two sisters, near Colrain. He claimed descent from King Philip through his mother, who also had European-American and African ancestry. According to his autobiography, Apess' paternal grandfather was white and married a Pequot woman. Apess published a book about the experience in 1835, which he summarized as "Indian Nullification." Apess alienated many of his supporters before dying in New York City, New York at age 41, although he has been described as "perhaps the most successful activist on behalf of Native American rights in the antebellum United States William Apess was born in 1798 in Colrain in northwestern Massachusetts to William and Candace Apess of the Pequot tribe. Their attempt to regain civil rights was covered sympathetically by the Boston Advocate, while criticized by local journals in Cape Cod. Hearing their grievances against white overseers and settlers who stole their wood, he helped organize what was called the Mashpee Revolt of 1833-34. An itinerant preacher in New England, Apess visited the Mashpee on Cape Cod in 1833. It is among the first autobiographies by a Native American writer. After becoming ordained as a Methodist minister in 1829, he published his autobiography the same year. William Apess (1798–1839) (also William Apes before 1837), was an ordained Methodist minister, writer, and activist of mixed-race descent, who was a political and religious leader in Massachusetts.
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