Abstract

In 1706, local authorities institutionalized the Church of England in South Carolina hoping to bring Carolinian social practice into conformity with that of the metropole. Anglican missionaries worked to install religious instruction as a pillar of community identity in this contested space. Employing the specter of war and popery—and the associated fear of slave rebellion—helped ministers Samuel Thomas and Francis LeJau articulate a borderland-specific conception of race, place, and paternal responsibility in an aggressively expanding colony from 1701 to 1720. Utilizing correspondence surrounding the activities of the Society for the Propagation of the Gospel (SPG), this article asserts that rather than serving as a link to English society, the Anglican missions of the SPG functioned as an ideological space for creating a distinct regional identity. Thomas and LeJau crafted a community-specific application of Anglican beliefs, working out their conceptions of religious practice concerning the threats presented by Spanish attempts to secure the loyalty of Yamasees Indians and enslaved Africans. Understanding how fear operated in the southeastern borderlands provides a nuanced understanding of how colonialism operated in the southern colonies.

中文翻译：

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“放弃流行的异端邪说”：安妮女王战争期间在南卡罗来纳州圣詹姆斯教区制作的《无主之地福音》，1701-20 年

摘要

1706 年，地方当局将南卡罗来纳的英格兰教会制度化，希望使卡罗来纳的社会实践与大都市的社会实践相一致。英国国教传教士致力于在这个有争议的空间中将宗教教育作为社区认同的支柱。1701 年至 1720 年，在一个积极扩张的殖民地中，利用战争和教皇的幽灵——以及对奴隶叛乱的相关恐惧——帮助部长塞缪尔·托马斯和弗朗西斯·勒若阐明了边境地区特有的种族、地方和父亲责任概念。利用周围的通信福音传播协会 (SPG) 的活动，本文断言，与其作为与英国社会的联系，SPG 的圣公会使命充当了创造独特区域身份的意识形态空间。Thomas 和 LeJau 设计了一个针对特定社区的英国圣公会信仰应用，针对西班牙试图确保 Yamasees 印第安人和被奴役的非洲人的忠诚所带来的威胁，制定了他们对宗教实践的概念。了解恐惧如何在东南边境地区运作，可以对殖民主义如何在南部殖民地运作有一个细致入微的理解。