[Looking at why our area has its unique political and religious attitudes.]

Why is Brainerd Mission, Tennessee, significant to our culture and religion?

Samuel Austin and Ann Worcester were sent there after his graduation and ordination in 1825. The young couple were going to the cultural home of his associate and right-hand Elias Boudinot, born Galigena “the Buck” Uwati, under the auspices of the American Board of Commissioners for Foreign Missions (ABCFM).

The school at Brainerd was the follow on to the work by Rev. Gideon Blackburn, D.D. (1772-1838). Born in Virginia, but moving to Tennessee territory at the age of 11, to live with his grandfather and uncle after his parents died, young Blackburn worked in a sawmill and as a surveyor while receiving education from a Presbyterian minister. In 1793, Blackburn married his cousin Grizzel Blackburn with whom he had eleven children.

After ordination in 1794, Rev. Blackburn set out as an itinerant chaplain with soldiers to the frontier fort at Maryville. His horseback equipment was a Bible, hymn book, knapsack and rifle. On the frontier, he had to accept that anything could happen. He is one of the roots for the adage, “God, Guns, and Guts.” As a frontier preacher, he also had a farm using his grains to build a distillery.

The History of Hamilton County commented about the preacher-teachers. “They first prayed, then preached, then built churches and schoolhouses, and spent the rest of their time praying, preaching, and occasionally fighting.”

Does that image conflict with current representation? Recall the Congregationalist in Massachusetts and Connecticut, Baptist in Rhode Island, as well as other colonies had laws requiring “and also that every man do come armed unto the meeting” with sufficient ammunition. The armed requisite was for church and public meetings or when more than two miles from “towne.”

The pastor, usually with the better armament, had his weapon at the pulpit, while the other long arms were accessible from the pew. They taught and understood that personal, family, and group protection was a personal responsibility as well as an act of service to Nature’s God and to the community.

In the more structed communities, after church the local Commander would muster the men to practice and check their weapons and ammunition. In some jurisdictions, all youngsters from 10 ñ 16 years of age were required to receive training in all type weapons.

In 1803, Blackburn received approval and support from the Presbyterians, the Cherokees, and President Jefferson to have a school for Cherokees. He started two schools and had charge of Ross School at Chickamauga, which was the forerunner of Brainerd.

He taught new agriculture methods, carpentry, and blacksmithing to the men with spinning and weaving to the ladies, while educating them in religious living. The schools taught in English subjects including the 3 R’s.

After failing health, Blackburn had to leave the rugged frontier in 1810. Some scandal reports indicate he had to leave because of transporting whiskey, with Chiefs through Indian lands. Reality is likely some of both.

The individuals the Reverend Blackburn taught would spread the culture when induced to move. The Cherokee and associated tribes endured three migrations involving three-generations.

The first was shortly after Tennessee Statehood with the 1798 signing of the Treaty of Tellico, which took the lands of eastern Tennessee creating a pressured but “voluntary” exodus. By 1804, Sequoyah’s clan was in Alabama and his cousins were along the Sabine River. The east side was in No Man’s Land of the newly acquired Louisiana Purchase, while crossing the Sabine River was Mexico (Texas).

The Old Settlers (Western Cherokee) were “enticed” to move to Arkansas Territory which included the future Indian Territory about 1817.

1850 was a watershed year for these first two groups. The Old Settlers Roll of 1851 only included those moving under government auspices into Indian Territory but did not include those independent clans who had migrated south and west. Their documented descendants began the process of recognition, first with state acknowledgment in 1997.

The Trail of Tears forcibly ripped the remainder from their homes east of the Mississippi in 1838, transferring the survivors to Indian Territory.

A small contingent hid within the mountains and dominant culture, but the Federal government would not recognize their status until the state did. A generation later, in 1868, the state of North Carolina recognized the Eastern Cherokee.

The teaching of the Rev. Gideon Blackburn spread across the country with the exodus.

After Blackburn had to take leave, the mission had no educated and trained leadership until 1816, when the mission blossomed on the national stage.

Think about the impact of teaching is not an idyllic environment or perfect experience or all the right information, but gives a way for the recipient to grow on their own to handle what may. Are you using and sharing what you have been taught?

Excerpts from our books:

Where Indians, Outlaws & Oilmen Were Real, ISBN: 9781658834643.

No Man’s Land Pioneers, Louisiana’s Wild, Wild West, ISBN: 9781694632128.