Kanawalohale was a village located in the present-day town of Vernon in central New York state. In the 18th century, it was an Oneida village located about 60 miles west of the Mohawk village Canajoharie. Because the village’s name was similar to the Mohawk village of Canajoharie, many sources conflate the two. Founded in the mid-18th century, Kanawalohale was made up of a cluster of about 40 homes along the Oneida Creek, south of Oneida Lake. The name means head on a post in reference to an enemy soldier's skull displayed in the village. In 1765, David Fowler established an Indian school in Kanawalohale, where Wheelock’s son, Ralph, worked. Between the years of 1765 and 1767, Kanawalohale hosted many of Wheelock's missionaries including Samuel Kirkland, Joseph Johnson, David Avery, and Aaron Kinne. The Indians of Kanawalohale used their relationship with missionaries such as Kirkland to gain prestige over the formerly central Oneida village, Old Oneida. Kirkland often wrote in his journal about the dialogues he had with the Indians at Kanawalohale, who refused to receive his teachings silently. The Christian Indian population grew throughout the 1760s with at least 200 Indians attending church in the village. In 1780, Joseph Brant, a Mohawk allied with the British, led a war party against the revolting colonists, with whom the Oneidas had allied, that destroyed the Oneida village of Kanawalohale. This area is known today as Oneida Castle.

Connecticut is a state in southern New England that borders Massachusetts to the north and the Long Island Sound to the south. Its name is derived from the Algonquian "Quonehtacut," meaning "long river," referring to the Connecticut, which runs from the border with Canada into the Long Island Sound. The area was originally inhabited by Algonquian-speaking Pequots, Mohegans, and Quinnipiacs. European settlers took advantage of tribal divisions to establish dominance in the region. Dutch explorer Adrian Block sailed up the Connecticut River in 1614, establishing an active Dutch trading post at what is now Hartford. English claims to Connecticut began in 1630, but settlement truly began when Thomas Hooker, a Congregationalist minister now known as "The Father of Connecticut," left Boston to found Hartford in 1636. Hartford became the center of the Colony of Connecticut, which did not receive its charter until 1662 when Governor John Winthrop, Jr. secured it from Charles II. In 1665, the Colony of New Haven, established in 1638 by the Puritan minister John Davenport, joined the Colony of Connecticut under this charter. Early settler relations with local Indians were tense, and encouraged the New England colonies of Massachusetts Bay, Plymouth, Connecticut, and New Haven to unify as the "United Colonies" or "New England Confederation" and fight together, with Indian allies, in the Pequot War and again in King Philip's (Metacom's) War. These wars helped establish a specifically Connecticut and specifically American identity; the latter drove the colony to join the rebellion against Britain in 1776. Occom, born into a Mohegan household in Connecticut, was closely associated with the Colony and retained strong ties to the region throughout his life. He converted to Christianity in 1743 when the Great Awakening spread through Connecticut, and inspired Wheelock's Indian Charity School, which was founded in Lebanon, CT in 1754. He also became involved in the Mason Land Case, a long-standing dispute over the ownership of reserve Mohegan lands in Connecticut. Wheelock also had strong ties to Connecticut, moving his Indian Charity School only when the colony would not grant it a charter.

David Fowler was Jacob Fowler's older brother, Samson Occom's brother-in-law, and an important leader of the Brothertown Tribe. He came to Moor's in 1759, at age 24, and studied there until 1765. While at school, he accompanied Occom on a mission to the Six Nations in 1761. He was licensed as a school master in the 1765 mass graduation, and immediately went to the Six Nations to keep school, first at Oneida and then at Kanawalohale. Fowler saw himself as very close to Wheelock, but their relationship fragmented over the course of Fowler's mission, primarily because Wheelock wrote back to Kirkland, with whom Fowler clashed, but not to Fowler, and because Wheelock refused to reimburse Fowler for some expenses on his mission (767667.4 provides the details most clearly). Fowler went on to teach school at Montauk, and played a major role in negotiations with the Oneidas for the lands that became Brothertown. He was among the first wave of immigrants to that town, and held several important posts there until his death in 1807.

Eleazar Wheelock was a New Light Congregationalist minister who founded Dartmouth College. He was born into a very typical Congregationalist family, and began studying at Yale in 1729, where he fell in with the emerging New Light clique. The evangelical network that he built in college propelled him to fame as an itinerant minister during the First Great Awakening and gave him many of the contacts that he later drew on to support his charity school for Native Americans. Wheelock’s time as an itinerant minister indirectly brought about his charity school. When the Colony of Connecticut retroactively punished itinerant preaching in 1743, Wheelock was among those who lost his salary. Thus, in 1743, he began operating a grammar school to support himself. He was joined that December by Samson Occom, a Mohegan Indian, who sought out an education in hopes of becoming a teacher among his people. Occom’s academic success inspired Wheelock to train Native Americans as missionaries. To that end, he opened Moor’s Indian Charity School in 1754 (where he continued to train Anglo-American students who paid their own way as well as students who functionally indentured themselves to Wheelock as missionaries in exchange for an education). Between 1754 and 1769, when he relocated to New Hampshire, Wheelock trained approximately 60 male and female Native American students from nearby Algonquian tribes and from the Haudenosaunee (Iroquois) of central New York. At the same time, he navigated the complicated politics of missionary societies by setting up his own board of the Society in Scotland for Propagating Christian Knowledge, although he continued to feud with the Boston Board of the SSPCK and the London Commissioners in Boston (more colloquially called the New England Company). By the late 1760s, Wheelock had become disillusioned with the idea of Native American education. He was increasingly convinced that educating Native Americans was futile (several of his students had failed to conform to his confusing and contradictory standards), and, in late 1768, he lost his connection to the Haudenosaunee. With his inclination and ability to sponsor Native American missionaries largely depleted, Wheelock sought instead to fulfill his ultimate ambition of obtaining a charter and opening a college, which he did in 1769. To fund this new enterprise, Wheelock drew on the £12,000 that Samson Occom had raised for Moor’s Indian Charity School during a two-and-a-half year tour of Great Britain (1765 to 1768). Much of this money went towards clearing land and erecting buildings in New Hampshire for the Charity School’s relocation — infrastructure that also happened to benefit Dartmouth. Many of Wheelock’s contemporaries were outraged by what they saw as misuse of the money, as it was clear that Dartmouth College was not intended for Indians and that Moor’s had become a side project. Although Wheelock tried to maintain at least some commitment to Native American education by recruiting students from Canadian communities, the move did a great deal of damage to his public image. The last decade of Wheelock’s life was not easy. In addition to the problems of trying to set up a college far away from any Anglo-American urban center, Wheelock experienced the loss of relationships with two of his most famous and successful students, Samson Occom and Samuel Kirkland (an Anglo-American protégé). He also went into debt for Dartmouth College, especially after the fund raised in Britain was exhausted.

Sir William Johnson was a powerful British colonial official who amassed wealth and influence by integrating into the Mohawk tribe. For a brief window of time (1761-1768), he provided support for Wheelock’s missionary efforts among the Six Nations. He also helped the Brothertown Nation of Indians procure land from the Oneidas. Johnson was born in Ireland in 1715. His family had been part of the Catholic elite, but after William of Orange’s 1690 victory at the Battle of the Boyne, they at least nominally converted to the Episcopalian Church. In 1738, Johnson emigrated to America to manage his uncle Peter Warren’s estate in Mohawk territory. Over the next decade, Johnson became wealthy in his own right through trade and land sales, acquiring a vast estate crowned by his manor house, Johnson Hall, which became the central location for British and Indian treaty making. In 1745, Johnson began collecting official British titles and positions. He played an important military role in the French and Indian War and was named Superintendent of Indian Affairs in 1756 and first baronet of New York in 1757. Much of Johnson’s success was due to his influence among the Mohawks, which he obtained by learning their language and customs and integrating himself into their society. He participated in Mohawk rituals and entered into a common-law marriage with a powerful Mohawk woman, Molly Brant (also called Mary Brant). Because Haudenosaunee (Iroquois) society is matrilineal, this marriage was an essential element of his participation in Indian affairs. Wheelock desperately wanted to wield missionary influence among the Six Nations, and sought to obtain Johnson as an ally in his endeavors. At first, the two found grounds for cooperation. Wheelock sent Occom as a missionary to the Oneidas in 1761 and again in 1762, and sent a substantially larger group of missionaries and schoolmasters in 1765, 1766, and 1767. Johnson, meanwhile, encouraged Haudenosaunee children, including his brother-in-law Joseph Brant, to attend Moor’s. Johnson’s support proved indispensible to missionaries in the field; he helped with supplies, language skills, and relations with the Mohawks and Oneidas. Wheelock also valued Johnson for his influence in Britain, and drew on him for recommendations and public statements of support numerous times. From 1763 on, however, Johnson found himself decidedly uncomfortable with Wheelock’s missionary efforts, and by 1769, their relationship had dissolved completely. In 1766, Johnson was invited to join the Society for the Propagation of the Gospel in Foreign Parts (SPG), the largest and most influential Anglican missionary society in the 18th-century British-Atlantic world. He began working to place Anglican missionaries, rather than Congregationalist and Presbyterian ones, among the Six Nations, which alarmed Wheelock. Johnson was generally supportive of Native American tribes’ efforts to maintain their land and sovereignty. As the historian Linford Fisher has noted, “virtually every major Native group in southeastern New England successfully petitioned Johnson to act on their behalf during the late 1760s and early 1770s.” Among these groups was the Brothertown Nation, a Christian composite tribe formed by Southern New England Algonquian Moor’s alumni. Johnson helped them negotiate with the Oneidas, which proved essential to their successful land purchase and relocation to central New York.

Theophilus Chamberlain was a Yale graduate and missionary employed by Wheelock. His interest in Indian ministry may have started during the French and Indian War, when he was taken captive by a tribe allied with the French (it is unclear which tribe) at Fort William Henry and spent a year in Nova Scotia. After his return to New England, Chamberlain attended Yale. Wheelock recruited Chamberlain, along with fellow Yale graduate Titus Smith, to spearhead Moor's 1765 mission to the Six Nations. Chamberlain was examined as a missionary on March 12, 1765, and ordained on April 24, 1765. During the mission, he was stationed at Canajoharie (the Mohawk "Upper Castle") and oversaw the mission to the Mohawks. While on his mission, he converted to Sandemanianism, a decision that profoundly shaped the rest of his life. It is difficult to evaluate his efficacy as a missionary: he had high praise for himself, and David Fowler said the Mohawks were affectionate towards him, but Occom described him as overzealous. Chamberlain served the duration of his contract, but clashed with Wheelock afterwards over who was responsible for debts he had incurred on his mission (e.g. transportation costs, support for schoolmasters and interpreters). After departing from Wheelock's service, Chamberlain was ordained as a Sandemanian bishop. He fled to New York and later Nova Scotia during the American Revolution because of his religious and political beliefs. In Nova Scotia, Chamberlain oversaw the establishment of the settlement of Preston.

Jacob Fowler was a Montauk Indian whose life was dramatically shaped by Samson Occom, his brother-in-law. Occom taught Jacob when he was a child, and in 1762, Jacob followed his older brother David Fowler to Moor's. After three years he was approved as an usher in the 1765 examination, and in 1766 he went to assist Samuel Johnson at Canajoharie. He taught among the Six Nations until at least mid-1767. In early 1770, Occom procured him a job teaching at Mushantuxet through the Boston Board of the Society in Scotland for Propagating Christian Knowledge. Jacob taught and preached among the Pequots at Mushantuxet and Stonington until 1774, when Wheelock hired him to teach at Moor's, which had relocated to Hanover, NH as a complement to Dartmouth College. During this time, Jacob also assisted Joseph Johnson with efforts to rally the New England Christian tribes for a move to Oneida territory (the Brothertown Movement). By 1776, there were no Indians enrolled in Moor's and Jacob moved on to serve Governor John Trumbull of CT as a messenger to the Six Nations during the Revolution. After the Revolution, he continued organizing the Brothertown Movement and was among those who initially emigrated in 1784. He was elected clerk at Brothertown, and died sometime in the spring of 1787.

Thomas was an essential figure in Oneida Christianity and an important ally for Samuel Kirkland. While it is unclear when he converted to Christianity, by the 1750s he was preaching and leading services at Kanawalohale. By all accounts, he was a compelling speaker and talented at rendering Christian theology in terms compatible with Oneida cosmology. Thomas was instrumental in supporting Kirkland's mission: he often protected the Anglo-American missionary and helped him translate his ideas more effectively. Thomas also played an important role in the history of Moor's. His daughter, Hannah, was a student there, and in July 1768 he visited her. He returned the following January to pull her out of school following her mother's death, and he took the remaining five Oneida children with him. Later statements by Oneida chiefs (reported to Kirkland and David Avery) made clear that a large part of the Oneidas' reason for withdrawing their children was Wheelock's harsh discipline. Thomas was also present for Ralph Wheelock's 1768 outburst at Onaquaga, and was Avery's 1772 source for what had taken place there. Despite his disagreements with Wheelock, Thomas continued to support Kirkland's mission. Thomas was killed by British troops in 1779 while on a diplomatic visit to the Mohawks at Kahnawake (a site across the St. Lawrence River from Montreal). His murder gave the Oneidas yet another reason to side with the colonists during the Revolution.

Hannah Fowler (née Garrett) was a Pequot woman who married David Fowler. The Garrett family boasted sachems and interpreters and was influential among the Stonington Pequots. Hannah grew up among the Charlestown Narragansetts, as her parents had affiliated with that tribe (a not-uncommon occurrence, given the close ties between the groups, especially in the realm of Christian spirituality). At Charlestown, Hannah received her basic education and was recruited for Moor’s Indian Charity School. She studied at the school from 1763 until she married David Fowler in 1766. Hannah and David’s marriage is especially noteworthy because it is the only instance where a female Moor’s student married a Native American missionary from Moor’s and joined him on missions — which had been Wheelock’s intent in admitting Native American women in the first place. Hannah assisted David on his mission to Kanawalohale from the time of their marriage in 1766 until his departure for Montauk in 1767. In 1783, the pair moved to Brothertown, where their house was the town center. Both Fowlers proved influential in town affairs, and their children and grandchildren also played a central role in the town’s administration.

Joseph Woolley was a Delaware who died of consumption while keeping school at Onaquaga. He came to Wheelock in 1757 as a replacement for John Pumshire, and although Wheelock labeled him as "fit for college" in late 1761, he never attended. In the fall of 1764, Joseph went to the Six Nations with Kirkland to learn the Mohawk language and keep school, and in March 1765, he was officially approved as a schoolmaster and returned to Onaquaga to teach. He was very popular there, but died unexpectedly in late November 1765. Joseph was engaged to Hannah Garrett, who later married David Fowler, but a letter from David (765302.2) suggests that Joseph may also have pursued Amy (David's object of interest before Hannah).

Samuel Kirkland (b. Kirtland) was Eleazar Wheelock’s most famous Anglo American student. He conducted a 40-year mission to the Oneidas and founded Hamilton College (established in 1793 as Hamilton Oneida Academy). Kirkland won acclaim as a missionary at a young age by conducting an adventurous and risky mission to the Senecas, the westernmost of the Haudenosaunee (Iroquois) Six Nations. After his year and a half among them, which was well publicized by Wheelock, he was ordained and sent as a missionary to the Oneidas under the auspices of the Connecticut Board of the Society in Scotland for Propagating Christian Knowledge. He spent most of the rest of his life serving the Oneidas as a minister. Kirkland’s sincere devotion to serving as a missionary was excellent publicity for Wheelock’s program, but it also brought the two men into conflict. Wheelock became jealous of Kirkland when the school’s British benefactors began urging Wheelock to make Kirkland his heir, and Kirkland, meanwhile, was upset that Wheelock had failed to provide him with sufficient supplies on his mission — a complaint that he was unafraid to publicize (and that almost all of Wheelock’s other students shared). The breaking point came in 1770, when Kirkland split from Wheelock’s Connecticut Board and affiliated with the New England Company, a missionary society that had abruptly turned against Wheelock in 1765. Wheelock and Kirkland briefly made up in 1771, but their relationship quickly dissolved into further acrimony. Although Kirkland spent most of his life as a missionary to the Six Nations, he generally held disparaging views of Native Americans. He did not approve of Wheelock’s plan to educate Indians as missionaries, and was haughty towards the Moor’s alumni that worked with him (notably David Fowler, Joseph Johnson, and Joseph Woolley). Prior to the Revolution, Kirkland had been stringent in his refusals to take Oneida land, even when offered to him. The Revolution seems to have shifted his loyalties from the Oneidas to local Anglo Americans. Kirkland served as a chaplain in the American army and was instrumental in convincing the Oneidas to remain neutral (or, more accurately, to side with the Americans). At one point he was the chaplain with General Sullivan’s army, the force sent to ransack Seneca and Cayuga territory in 1779. It is unclear what emotions this aroused in Kirkland, who had served the Senecas less than 15 years earlier, yet after the war, Kirkland freely engaged in Oneida dispossession. Along with James Dean, another Wheelock alumnus with close ties to the Oneidas, Kirkland played a pivotal role in urging the Oneidas to sell land illegally to the state of New York. The land deals that resulted gave Kirkland the property, financial capital, and connections to establish Hamilton Oneida Academy. The last decades of Kirkland’s life were difficult. He found himself in a three-way battle with Samson Occom and John Sergeant Jr., who were also ministers in Oneida territory, for the hearts and minds of their congregations; he was fired as a missionary in 1797, although he continued to serve sans salary; one of his son’s business enterprises failed, leaving Kirkland nearly destitute; and two of his three sons died unexpectedly. Hamilton Oneida Academy, like Moor’s Indian Charity School, largely failed at its goal of educating Indians, and in 1812, four years after Kirkland’s death, it was re-purposed as Hamilton College, a largely Anglo-American institution. At some point in the mid-to-late 18th century, Kirkland changed his name from Kirtland, although the reasons for this are uncertain.

Samuel Gray was one of the first four graduates of Dartmouth College. He was the son of Samuel and Lydia (Dyer) Gray, of Windham, CT, and attended Moor's Indian Charity School. He was one of the students, along with David Fowler and Joseph Woolley, who witnessed and signed Jacob Woolley's confesson in 1763. Two years later, The Connecticut Board of the Society in Scotland for Propagating Christian Knowledge considered appointing Gray as its "Scribe or Register," which included keeping the books and accounts for the Board and the School. He probably moved to Hanover with Wheelock and attended Dartmouth College as an independent student; along with John Wheelock (Eleazar's younger son), Sylvanus Ripley and Levi Frisbie, he graduated in the first class of 1771, but because of a lack of a quorum of Trustees, did not receive his official diploma until 1773. Because he was not a charity student, he was relieved of the obligation to become a missionary. Rather, he studied law, practiced in Windham, served as the Clerk of the Windham County Courts for more than 40 years, and also served as Commissary General during the Revolutionary War. He was an honored guest at the Dartmouth commencement of 1827, where he pointed out the site of the first College structures, including the place where a bbq was held at his own graduation.

Captain John Butler was a prominent military officer and loyalist. He was born in New London, CT in 1728, and he received his education there. John’s father, Captain Walter Butler, had served well under Sir William Johnson, prompting Johnson to endorse the family. When Sir William became Superintendent of Indian Affairs in 1755, he appointed John Butler and his brother, Walter Butler, Jr., as captains in the Indian Department; the two fought in the battle of Lake George on September 8 of that year. John Butler commanded Indian forces throughout the French and Indian War, and he often acted as an interpreter. He became Deputy Superintendent of Indian Affairs and a Lieutenant Colonel of the militia. While he lived in NY, he hosted various figures on their journeys to the Oneida Nation. When Sir William died in 1774, General Guy Carleton, the military governor of Quebec, appointed John Butler as the interim Superintendent of Indian Affairs; Sir William’s nephew, Guy Johnson, replaced him in July of 1776. In the summer of 1775, Colonel Guy Johnson, John Butler and his son, Walter, escaped to Canada, but the Revolutionaries seized Butler’s property and carried his wife and children to Albany, where they remained under surveillance. Captain Butler continued to be involved with Indian forces during the Revolutionary War. He commanded Butler’s Rangers, a loyalist special forces team that fought alongside Indians, and he is known for leading the Rangers in the Wyoming Massacre of 1778 in Wyoming Valley, PA. In 1779 the Americans released his family during an exchange of prisoners. They reunited in Niagara, where Butler maintained his headquarters during the war and remained thereafter. Butler secured compensation from London for the property losses he suffered due to the Revolution, and he lived the remainder of his life as a notable citizen in Niagara, serving as judge of the district court and Deputy Superintendent of Indian Affairs. He died near Niagara in May of 1796.

Mary Wheelock was born Mary Brinsmead on July 26, 1714 in Milford, Connecticut. In the year following the death of his first wife, Eleazar began to court Mary Brinsmead, and the two married on November 21, 1747. Mary and Eleazar had five children together, including John, who would succeed his father as President of Dartmouth College. Little appears in the historical record about Mary, but many of the people who wrote to Wheelock, especially his Native correspondents who often lived with the family, referred to her warmly. In September 1770, Mary dismantled her longtime home in Connecticut, and travelled with her children to the Wheelocks' new home in the wilderness of New Hampshire. They rode in a coach sent over from England by John Thornton, accompanied by 30 Charity School students on foot. Eleazar, who had gone ahead to build housing for everyone, wrote a letter to Mary with many instructions about the move; the disposition of domestic animals, people, supplies; and the acquisition of money that suggests she was an able and trustworthy manager (manuscript 770510.1; this manuscript is not included in Occom Circle documents). She died in 1784 in Hanover, New Hampshire, where she is buried in the Dartmouth College Cemetery.

Ralph Rodulphus Wheelock was Wheelock's oldest son and heir apparent. While Wheelock believed that Ralph showed great aptitude for the "Indian business," others saw Ralph as arrogant and abrasive. He also suffered from epilepsy, which seriously impeded his ability to work. He died in Hanover as an invalid under almost constant care and guardianship. Wheelock's struggle to accept his son's illness and his son's struggle to overcome it provide an undercurrent for some of the stranger events in the history of Moor's Indian Charity School and Dartmouth College. Ralph grew up surrounded by and dedicated to Indian education, but also with an inflated sense of Wheelock's, and his own, importance, which stayed with him for much of his life. Joseph Brant recounts a telling anecdote: Ralph once ordered William Major, Sir William Johnson's son, to saddle his horse on the grounds that he was the son of a gentleman and William Major was not. Ralph was unable to finish coursework at the College of New Jersey, which he attended from 1761-1763, although he graduated from Yale in 1765. He made three tours of the Six Nations (in 1766, 1767, and 1768), assisting ministers in bringing back children and negotiating with tribes. He taught at Moor's for two years, and was briefly considered as a companion for Occom on the Fundraising Tour. Wheelock formally named him as his heir in the 1768 draft of his will. However, Wheelock's reliance on Ralph brought disastrous consequences for the school. In the spring of 1768, Wheelock sent Ralph to the Onondagas and Oneidas to negotiate about schoolmasters and missionaries. Once there, Ralph managed to offend the assembled chiefs beyond repair. Ralph blamed his failure on Kirkland, and it was not until 1772 that Wheelock learned the truth of the matter. It is likely that Ralph's conduct influenced the Oneidas' decision to pull their children out of Moor's later in 1768: Wheelock himself implied as much in his 1771 Journal. By the early 1770s, Wheelock had realized that Ralph was never going to take over Dartmouth College. In a later will, Wheelock provided Ralph with £50 per annum for his care, to be paid out by the College, and stipulated that his other heirs should look after his oldest son. Because Ralph was unable to serve as Wheelock's heir, the presidency of the College passed to John Wheelock, a soldier who had no theological training or desire to run a college.