|
|
 |
| The Puritu Legacy is a
site dedicated of the history of this hidden community
of the Sierra Nevada. |
| Puritu (pyoor -
uh - too) |
Often
Misspelled Puritoo |
|
|
Who Are the
Puritu? |
In the 1690s a group of
Puritan exiles living in Missouri unexpectedly pioneered a haven for
runaway slaves. A small group African slaves found themselves in this
equally small community of Puritans, known as the
Puritain Traditionalists (an "i"
was added to revert to the original spelling of Puritain rather than
Puritan).
The Traditionalists were decreasing in numbers, desperately clinging to
their beliefs when the runaways ventured into their community. The
slaves hailed from West Africa, where they practiced a variation of the
West African religion, Vodun. West African Vodun provided the
foundation for what is today referred to as Vodou (or Voodoo), which is
a combination of Vodun and Christianity. West African slaves
practicing Vodun where quick to assimilate Christianity, creating the
combination, Voodoo.
While it may seem an odd mix for these two religions to merge, both have
a firm belief in a divine deity as well as supernatural intervention on
spirits. It is well-known that the New England Puritan communities
believed in witches (hence the Salem Witch Trials), but what is not as
well-known is that the Vodou religions do not actually practice
witchcraft, but rather provide protection against witchcraft.
As the Traditionalists were on the brink of extinction the Vodou saved
them. Together, they became the Puritu, creating, at the time, a
trinity of often exiled behaviors and practices. First, both groups were
outcasts, considered heretics for their religious practices.
Second, both groups were exiles. The Traditionalists for having been
excommunicated and the Vodou for having been slaves on the run. And
finally, the Puritus were quick to accept interracial relationships,
which were heavily frowned upon in the 17th century.
Ultimately, the Puritus moved further west, finding peace, solace, and
privacy in California's Sierra Nevada. |
|
Beginnings and
Excommunication
back to top |
|
The nature of the Puritanism is that of individualism and separatism.
So it is only natural that within Puritanism, itself, there would be separation.
Minority groups of Puritans were upset by the reformations that took place and
tried to usurp that powers that be. They were unsuccessful and
excommunicated from the New England.
Jonathan Allister (1639-1689) was at the head of this
rebellion with a group of about 40 others. After they were excommunicated,
there was uncertainty as to where they should go. In 1665, the group found
themselves moving to the western frontier in the area that would later become
Kentucky. For the time, this allowed them a safe distance from New
England, where they could, more-or-less, go unnoticed and unbothered by the
church stronghold to the east.
The group came to call themselves the Church of Puritain
Traditionalists. They added the "i" to the spelling, conforming to early
spellings of Puritan, which later dropped the "i".
On the Kentucky frontier, Allister's Traditionalists created a
secluded, self-reliant community that practiced extremely strict and traditional
forms of the religion. However, their community was so strict and so
isolated, that they soon realized their numbers were decreasing and they were
not bringing any new believers into the fold.
In 1689, Allister cut open his hand while chopping wood.
What seemed a minor wound, led to an infection. When faced with
amputation, Allister declined, ultimately, his arm became gangrenous and the
infection killed him.
The declining population of the Traditionalists looked to,
their former leader's son, Nathaniel (1659-1723) to lead them. Nathaniel
felt the small community had two options: seek to grow their congregation or
disband and assimilate into Christian society. The group felt the latter
was not a real option, but didn't fully realize the threat of returning to the
public eye to convert and recruit new members.
|
|
Further
Persecution and Westward Retreat
back to top |
|
The younger Allister sent the 30 remaining members out to preach and
indoctrinate others into the Traditionalist fold. This was not an easy
task, and Nathaniel felt certain they were being punished for failing God.
In his journal he wrote, "It is not God who has abandoned us, but us who
have abandoned Him. Somewhere, our path became blind to the will of our Lord. We
must make right our wrongdoings and on bended knee beg forgiveness for our
crimes against heaven, for as of this time, all of us our doomed for damnation.
The spirit of the devil rises strong against us for surrendering Massachusetts
rather than fighting in the face of wrong. We willingly surrendered the name of
God. For this, we may not be forgiven."
Essentially, Nathaniel Allister blamed his father for not
making a stronger stand against the reformists. His naivety was soon proved
wrong.
While Nathaniel's congregation sought new members in Kentucky
and Virginia, Nathaniel ventured back to New England, hoping to make amends with
the Puritan church. He arrived in Salem, Massachusetts in May of 1692,
unaware of the severity of the events happening in the community at the time.
He sought out an old friend of his father's, one George Burroughs, which he soon
found to be a regretful decision. Back when the elder Allister left in 1665, it was
Burroughs who had encouraged him to stay and move forward with reformation. Allister and
Burroughs had occasionally written letters, always remaining friends.
When Allister died, the letters stopped without explanation, until Nathaniel
arrived on Burroughs' farm in 1692 -- a visit that would ensure the permanent
exile of the Puritain Traditionalists.
In his visit, Nathaniel was only able to speak briefly to
Burroughs. They were soon interrupted by a local magistrate. Nathaniel Allister later wrote, "Burroughs welcomed me as a son, then immediately told
me it was a poor decision to return. A decision that could be very costly to
both of us. As he began to explain to me about accusations of heresy, the
Magistrate appeared and reprimanded me for speaking to the husband of a heretic.
Burroughs and the Magistrate exchanged vicious and unholy words. The magistrate
then asked who I was. Burroughs made an attempt to interject, and to lie, but I
was too proud and felt all of us would be better served in the eyes of the Lord
in my honesty. The Magistrate clutched at his heart and gasped when I said, 'I
am Nathaniel Allister, son of John Allister, I have come to seek amends with the
church on behalf of my father who has recently entered the Kingdom of our Lord.'
The Magistrate assured me that my father was dining at the table of the Satan
and not even in final judgment would he enter the Lord's Kingdom. He also
said it must be the heresy of my family that has brought the current blight of
devilish plague upon Salem. He backed away from Burroughs and me, all the while
assuring that he would soon return with a warrant for my arrest. With a
final gesture, he pointed at me and cried, 'You are the heretic at the edge of
the Virginia frontier. We have been checking in on you time and again. But you
have gone too far now, bringing your devils to Salem. We will seek you out and
destroy you, devil. We will destroy you."
Nathaniel would later learn that his family friend was
executed due to the accusations of heresy. Burroughs would, however,
gain a degree of infamy for reciting the Lord's prayer at his execution,
something witches were supposedly unable to do.
When Nathaniel and the other missionaries returned, they
discovered their home had been recently burned out. Destroyed and decimated.
It appeared as though a raid by the natives was the result, but further
inspection revealed that this was an attack with the sole purpose of
destruction. Nothing was gone, but the homes were destroyed and all
religious documents that had been left behind were destroyed, too. In his
journals, Nathaniel, wrote that he feared further repercussions from the church
to the east, which he held responsible for the attacks.
Nathaniel decided that it was time to move west, again, this
time to the territory that would become Missouri.
|
|
A Haven for
Runaway and Freed Slaves
back to top |
Having settled in Missouri in 1693, the Traditionalists found themselves giving
into a far more liberal version of their religion than the reformists had ever
imagined or intended.
[Blue Repeated from Top of
Page] The Traditionalists were decreasing in numbers,
desperately clinging to their beliefs when the runaways ventured
into their community. The slaves hailed from West Africa, where
they practiced a variation of the West African religion, Vodun.
West African Vodun provided the foundation for what is today referred to
as Vodou (or Voodoo), which is a combination of Vodun and Christianity.
West African slaves practicing Vodun where quick to assimilate
Christianity, creating the combination, Voodoo.
While it may seem an odd mix for these two religions to merge, both have
a firm belief in a divine deity as well as supernatural intervention on
spirits. It is well-known that the New England Puritan communities
believed in witches (hence the Salem Witch Trials), but what is not as
well-known is that the Vodou religions do not actually practice
witchcraft, but rather provide protection against witchcraft.
As the Traditionalists were on the brink of extinction the Vodou saved
them. Together, they became the Puritu, creating, at the time, a
trinity of often exiled behaviors and practices. First, both groups were
outcasts, considered heretics for their religious practices.
Second, both groups were exiles. The Traditionalists for having been
excommunicated and the Vodou for having been slaves on the run. And
finally, the Puritus were quick to accept interracial relationships,
which were heavily frowned upon in the 17th century.
For the next 30 years, Nathaniel Allister maintained peace and
stability. By the time of his death in 1723, they had adopted the
name Puritu, now practicing a combined form of the religions.
As a religion, they maintained their strict Christian lifestyle combined
with Vodou beliefs and practices to ward off evil spirits.
Nathaniel Allister, who had married a West African Vodun woman named Esi.
Together they had three children. Their eldest boy, Thomas Kojo
Allister (1713-1804), became the leader of the Puritu community after
Nathaniel's death. Thomas' middle name, Kojo, was a traditional West
African name, signifying that he had been born on a Monday. To
show his full commitment to the Puritus, Thomas dropped the family name
Allister and became simply Thomas Kojo.
Under Kojo's leadership, the Puritu population grew to an estimated 150
people, welcoming anyone who would convert to their religion. The
Puritus were of diverse nationalities by 1770, open an welcoming to
accepting all races into the congregation, including the local Native
American population. They traded and cohabitated with Osage
Indians only a few miles away from what would later become Independence,
Missouri, an important city in the Westward expansion.
Kojo kept the Puritu away from they eyes of disapproving onlookers,
welcoming newcomers, but encouraging those that passed through not to
make the City of Allister (as it was called) their home.
In 1803, The Louisiana Purchase occurred, officially making Missouri a
part of the Union. In 1804, Lewis and Clark passed through
Allister on their way to Independence. Shortly before his death in
December of 1804, Kojo noted that population and expansion would be the
cause of great instability for the Puritu.
The next two decades were tumultuous for Puritu leadership with
inconsistency and instability. Many left the community, including
a large group of Jonathan Allister's direct descendents who went to New
Mexico, reportedly abandoning their religious practices upon leaving.
A nephew of Kojo, named Peter Allister Kojo (1791-1887) would ultimately
be responsible for moving the Puritu west to California. |
|
Finding Sierra
Nevada
back to top |
For a variety of reasons the numbers of
devout Puritu had dwindled to around 50 by 1845. As the Civil War
loomed, Missouri found itself to be a state divided. While it
remained in the Union, there was heavy pro-slavery sentiment. The
small town of Allister was known to fur traders as "Pagan Town" and
those that lived their felt the growing prejudiced of the surrounding
communities.
The next year, a group of travelers that would later be simply known as
the Donner Party passed through Allister. A member of this group
talked in great detail to Peter Kojo about the opportunities out west.
While the tragedy of the Donner Party became an infamous event, it did
not deter most from making the journey, including Peter Kojo.
In 1848, Kojo and the remaining Puritus moved west. They followed
the same path as the Donner Party. Of course, they did so at a
different time of year, and came across the Sierra Nevada without
conflict.
Kojo and the remaining Puritus found their welcome in a mining camp in
the foothills of Northern California's Sierra Nevada territory.
The Puritu community chose to remain small and secluded, keeping to
themselves and only venturing out of their comfort zone when absolutely
necessary. Many of them worked in mining camps with great success,
while others profited with hemp farms (which continued to produce
successfully until the 1930s when hemp was outlawed).
When the occasional scandal of nearby communities erupted, they would
often point fingers to the mysterious group of Puritu who lived in the
hills. Only a few knew this isolated group as the Puritu, most
called them hill dwellers or hill folk. Now and
again, travelers or mountain explorers would catch the Puritu in one of
their Vudou-based rituals. Accusations of witchcraft, heresy, and
cannibalism would commonly follow, but quickly be forgotten.
Peter Kojo ensured the Puritu legacy would be safe for generations to
come. When he died in 1887, the still small community (around 70
Puritus) was successful and self-sufficient. His grandson Peter
Kojo III (1860-1948) would lead the community through the
industrialization of the next century.
When the gold ran out by 1860, hemp sustained the community for nearly
80 years. |
|
The Puritu Today
back to top |
Peter Kojo III was a leader with vision.
The surrounding infrastructure began to be built in the 1930s, making
complete isolation for the Puritu impossible. Kojo III adapted to
save the community and allow them to maintain their privacy and
religious freedom.
The 1930s saw manufacturers of artificial materials buying out and
eventually forcing the outlaw of hemp, which was too strong of a
competitor. Kojo III, in a risky move, sold most of the Puritu
hemp farms. The risk turned out to be visionary as hemp was
outlawed further contributing (along with the Great Depression) to the
collapsing of surrounding communities.
Kojo III used the money to buy small markets and gas stations along the
roads passing through the Sierra Nevada, many of which still exist
today, nearly a century later. There are (at least) 15 gas
stations and markets owned by
Kojo Enterprises in California and
Nevada today.
Today's Puritus are more spread out, but they still exist and they still
practice a less traditional form of Purituism. There are small
pockets of Puritus in small California and Nevada towns where 10, 20, or
even as many 30 Puritus may be together. Overall, based on the
most recent census reports there are probably about 400-500 practicing
Puritus.
Kojo Enterprises current president is Kojo III's grandson, Adam Kojo, a
practicing Puritu. |
| |
|