Migration, Ministry, and a Moniker

Migration, Ministry, and a Moniker

The Development of a Nation - The Dedication to Indiana

By Randall Hooser -- Family Historian

Edited By – Dr. Stephen Hooser

Introduction:

Modern Americans can little appreciate the difficulty required to settle a land teeming with vast rugged wilderness, hostile inhabitants, and seasonal sustenance. While life in seventeenth century America was harsh, her proposition was considered more preferable that what was happening in Europe.

Europe, between the sixteenth and seventeenth century, was indeed a troubled domicile. Embroiled in a bitter struggle for religious control (the Protestant Reformation), most Europeans searched in vain for serenity, security, and safety. Many religious groups not in the direct conflict

found themselves targets for both Catholic and Protestant reactionaries. Among these were the Anabaptists (Amish and Mennonites), and the Moravians. The religious strife had indicated clearly to each of these groups that they had a common singular need, an American religious sanctuary.

It is not engaging in hyperbole, when one suggests that almost every school age child has heard of the plight of the Pilgrims and their landing on Plymouth Rock. Equal attention has been rendered to the English and their early settlement at Jamestown. However, less attention has analyzed the migration and early American involvement of groups more Germanic in nature.

Perhaps due to the lack of known tragedy, or perhaps the fact that America was an English colony, nevertheless, this tendency has shrouded for a century and a half, one compelling disposition for the meaning and essence of Indiana’s beloved nickname – The Hoosier State.

This work chronicles the migration of the Van Hoesens (Van Hoosers), Hoosers, and the Hausers (pronounced Hooser) of the seventeen century American to 1833. It represents a family theory directed to resolving the mystery of the etymology of the word ‘Hoosier’, its introduction into the United States, and the everlasting imprint burned into America and Indiana’s memory.

Hooser Migration

The Van Hooser Family Introduction(Reference #8)

Jan Frannse Van Hoesen departed Husum, Germany in 1639 and eventually landed in Albany New York. He married and eventually settled in Clavernack, NY with his bride Volkje Juriaens to start a large family.

The Van Hoosers, a seasoned American family, after half a century or so, begin to anglicize their name and migrate south to Lancaster, PA. Anglicization was accomplished in one of three ways: dropping the Van completely, removing the space between the name, and changing Hoesen to Hooser. Van Hooser family history indicates that family members moved to Lancaster, Pennsylvania and that future generations would follow the Great Wagon Train Road to points further south in Virginia and North Carolina (then Anson County – now Stokes, Surrey, Forsyth and Guilford). This migration occurs soon after the beginning of the eighteenth century, approximately 1750, but they did not go alone.

[Editor’s Note: Obviously, the dropping of the “Van” surname is the avenue that I shall discuss. Legal documents have been discovered of Valentine Van Hooser entering Wilson County with his family around 1809. Later, as a bondsman, he has dropped the “Van” surname and is known as Valentine Hooser in this region. The documents are dated April 20, 1812.]

Meet the Hausers (Pronounced “Hooser” in the Carolina Piedmont) (Ref. #1)

The Martin Hauser (Senior) family left the Alsace region between Germany and eastern France in late 1726. The set sail from Rotterdam, Holland for Philadelphia during the summer of 1727 onboard the Molly. Arriving in Philadelphia on 30 September 1727, they eventually settled in Conshohocken, Pennsylvania (a suburb of Philadelphia today). The Hauser family begins the transition to learn life in America through the filter of a Mennonite Community. Martin did not expect to have to change from his Lutheran faith, however, when attempted to practice it around Conshohocken, it was not appreciated. Often he would retreat into the surrounding woods alone in order to perform his Lutheran ceremony. Leaving religious intolerance in Europe, they were ill prepared to accept it in Pennsylvania. Tiring of the inconvenience, he relocates to three different areas in the state (Near the Berkianna River, Skippack, and Conewago), before he decides to leave Pennsylvania for Maryland. Members of his family include Martin and his wife; sons: Georg, Michael, twins sons Martin and Jacob, Georg Peter and Daniel. By October of 1753 the entire Hauser family makes the decision to move southwest to Salem, North Carolina. The Hausers are recorded as one of the first families in that area near the Yadkin River. North Carolina records state that in 1760 around 15000 Germanic people, stubbornly adhering to their ways of the “Old World”, migrate into the western North Carolina area. The German immigrants moving there represented the Moravian, Mennonite, Lutheran and Anabaptist faiths. The current city of Winston-Salem still reflects much of that early German influence. The Hauser family is still represented there today.

Their old Alsace regional dialect pronounced “au” as an English “oo” therefore “Hauser” when spoken correctly sounds like “Hooser”.[1] Simply contacting either the Moravian Archives in Winston-Salem or an individual “Hauser” family can quickly confirm this reality.

The Hooser Family is Indigenous to North Carolina: (References #2 & 3)

The Hooser family is in North Carolina as well by the year 1769. Although this particular spelling currently points to an anglicized family name from 1) the Van Hooser side or 2) the more phonetic spelling of Hauser in the English language.[2] The religious nature of the Jacob Hauser family prior to the American Revolution was Lutheran. As a middle aged man, Jacob (the twin son of Martin Senior) finally joins the Moravians. Most of his offspring were not influenced by the decision, therefore, when they depart western North Carolina, many become associated with the Methodist faith. The double transition of Hausers to Hooser and Moravian to another Protestant faith is common during this period. The most notable examples are Methodist ministers Samuel Hooser of Kentucky, and his nephew William Hooser - ordained in Georgia and David Hooser co-founder of Ellis Chapel Methodist Church in Todd County Kentucky in 1828.

It should be noted by 1840, the Hausers, Hoosers and Van Hoosers are strongly populated in the states of Kentucky, Tennessee, North Carolina, Virginia and West Virginia. This same region of the country dominates the migration into southern Indiana between the years of 1800 to 1840. According to Gregory Rose’s work on the migration pattern into Indiana, the southern region of the state of Indiana has a 91% southern migration pattern. Clearly, these numbers do not suggest that all the immigrants were Hausers, Hoosers, or Van Hoosers. However, it does suggest the people who did migrate from this southern region to Indiana were at least aware that large communities of these Hoosier families existed.

Ministry of the Hooser, Van Hooser, and Hauser Masses:

(References 1,4,6,8&9)

In 1787, the Great Awakening influenced some 2.8 million Americans in wave after wave of religious expression. Some religious circles characterize the activity as the greatest American religious revival of history. This significant religious event helped embed the passions and beliefs into the various congregations and potentially caused strong feelings among the North Carolina Hoosiers (Van Hoosers, Hoosers, and Hausers).

Some of our late eighteenth century southern traditions may link to my extended family at this time, but this much is certain – the slavery issue was the most divisive. Some faiths condoned the practice of slavery such as the Baptists, others were opposed to it such as the Methodists, and the Moravians exercised both sides of the argument.

Seeds of discord are carefully woven into the Moravian Church. This characterization was made by Charles T. Biggs in his book, “Martin Hauser and The Moravian Economy at Hope Indiana”, page 30:

“Although Hauser and his fellow workers were partly guilty of causing disorder,

they were not at fault in the falling away from the Moravian Church which was

another result of their movement (home Bible studies). Apparently several of the

meetings had been turned into proselytizing sessions by various Baptist and Methodist clergymen in the area. Both denominations began to have debates

on doctrine in Salem which Hauser attended out of curiosity. One result of all of this was that two of Hauser’s brothers became Baptists as did several other members of the Salem Congregation.”

The Anabaptists in the area migrated to the Virginia Baptist faith or a faith more favorable towards slavery. Students of early Methodism can attest to the attitude of Sir Francis Asbury as depicted by his journal when he laments against the slavery issue. The “small farm” Moravians were equally disappointed with the practice. Martin Hauser rejects the possibility of moving to Tennessee since they practice slavery.[3] Their disenchantment with this southern custom eventually lead to the departure of several Moravians under the leadership of Martin Hauser (great grandson of Martin Hauser Senior) to Indiana and Ohio in 1828.[4]

“By 1824, Hauser was supplementing his income by making brick for an addition of the Salem Female Academy. The feeling of frustration which he must have felt during this time was shared by other small farmers in Wachovia. The land was becoming increasingly infertile and it appeared to be impossible to compete with the large farmers who benefited from slave labor. The result was a migration west by many of the non-slave-owning majority.”

The remaining residents of this North Carolina Piedmont region being Anabaptist and possibly Virginia Baptist did not migrate out of northwestern North Carolina and continued to believe in their faith and their southern practices. Thus the stage is set for a period of separation among this Germanic group in early America.

He Was Ill-mannered, The First Hoosier:(References 1,4,5 & 7)

The economic problems in the early nineteenth century first motivated the Germanic residents of Salem North Carolina to consider a new home. Issues impeding the economic growth in Salem were the fertility of the land and their language. The people of Salem spoke German, taught German in their schools and conducted business in German until the middle of the nineteenth century. Ironically, the very anglicizing of the Hauser name to Hooser, could have been the final acceptance that America was a land of the English language. Even John Finley notes the language divide in the first line of his poem “The Hooshers (Hoosiers) Nest:[5]

“Untaught the language of the schools – (I suggest that he is referring to English)

Nor Versed in scientific rules,

The Humble Bard may not presume,

The literati to illume…”

Further inspection of John Finley’s poem reveals a reference to “Johnnycake”. Johnnycake was referenced as “Hoosierbait” around the time of the moniker’s appearance. This reference may have Moravian origins as well. Any Moravian cookbook can reveal the secrets of Moravian Sugar Cake; clearly, a favorite around Old Salem, North Carolina. Times have changed however, in northern states, Johnnycake is now a reference for cornbread, although it may not always have been.

“Invited shortly to partake

of venison, milk and johnnycake

the strangers made a hearty meal,

and glances round the room would steal:

One side was lined with diver garments,

The other spread with skins of varmints;

Dried pumpkins overhead were strung,

Where venison hams of plenty hung …” 5

Options were simple. Traverse further south to Georgia and Louisiana or follow Daniel Boone’s Wilderness Trail west into Kentucky. David, Daniel and Christian Hooser followed this western path and by 1803 are in western Kentucky with families leading a pioneering family type of existence.[6] The families moving west are ones with little means, carrying what they own with them, and having to face the peril of an unstable environment.

It is this very lifestyle of a rugged frontiersman that connotes the first definition of the word “Hoosier”. Prior to 1833, and John Finley’s poem which replaced the original meaning of “Hoosier” a Hoosier was an ill-mannered rustic, or a rude frontiersman not necessarily from Indiana. Herman Melville in his book the Confidence Man clearly is addressing a non-Indiana native:[7]

“It was a rather eccentric-looking person who spoke; somewhat ursine in aspect;

sporting a shaggy Spencer of the cloth called bear’s skin; a high peaked cap of

raccoon-skin, the long bushy tail switching over behind; raw-hide leggings; grim

stubble chin; end to end, a double-barreled gun in hand – a Missouri bachelor,

a Hoosier gentleman of Spartan leisure and fortune, and equally Spartan manners

and sentiments; and, as the sequel may show, not less acquainted, in a Spartan way

of his own, with philosophy and books, than with wood-crafts and rifles. …”

Further evidence of this claim comes from the New Orleans Times Picayune. For almost twenty years starting in 1838, the paper is characterizing a “Hoosier”[8]. The paper’s reference to their “Hoosier” apply as much to Hoosiers from Kentucky as those from Indiana. One can only wonder if, in those days, the Louisiana Hausers from the Baptist side of the family were “ribbing” their more anglicized Methodist cousins from Kentucky.

Other clues of their ill-mannered behavior (from a strict Moravian perspective) are found in the town of Bethania, North Carolina. Bethania was established by the Moravian community, as a place where Moravians and other faiths could co-exist. The hope was that these people of other faiths would be evolving towards the Moravian way of live and Bethania was their first orientation. The city was under the Moravian code and rules of conduct although Bethania (also known as Hausertown - read “Hoosertown”) did not always conduct themselves in a mannered fashion abiding by Moravian rules.

“But in Bethania things did not work according to plan. There was less strict supervision for the children and some of the older ones, not born into the Moravian customs, were less conforming. Bethania was criticized in 1775 when young boys and girls worked together at harvest time with the knowledge of the adults. It was such criticism as this that inspired the pastor Johann Jacob Ernst to recommend the prohibition of such activity in the Brotherly Agreement of 1780. The breach of regulations continued, however. In 1782 several young

men and women were barred from communion for riding together. And Bethania was continually troubled by wedding arrangements made without consent of the authorities.”[9].

Religious issues continued to trouble “Hausertown” since after all Bethania was a religious “melting pot” as far as the Moravians were concerned. The Methodists were the first to gain a strong foothold among the Moravian Brethren. Again, Hausers / Hoosers were in the thick of it. The young Methodists were causing a stir around Bethania by preaching without permission. Just any vacant street corner would do. Samuel Hooser who was mentioned earlier did just that and unfortunately caused quite a disturbance.

“But the event which brought the deepest indignation was the action of Hauser’s son Samuel. When Martin Hauser Jr. (the son of the twin Martin) left the Moravians his son Samuel, who attended the Moravian boys school left also. Three years later Samuel, who had become a Methodist preacher, began to cause trouble by preaching without permission. …

On March 10, Hauser kept his word, causing the Brethren to report: “Again we were annoyed by the young man mentioned fourteen days ago, who called a meeting of the Methodists on our street and announced another for next Sunday ”.[10]

The Indiana connection to the word ‘Hoosier” clearly starts in 1828. The issue of slavery had brewed to an unacceptable level, and many Moravians depart North Carolina. Martin Hauser and his family leave through the Watauga Pass near Boone, North Carolina. Their initial destination was the Northwest Territories, in particular: Indiana. This was family migration and family pioneering. Van Hoosers, Hausers, and Hoosers are again in motion. The Hausers arrive in Indiana and found the city of Hope, Indiana. Inspection of their migration path reveals some interesting clues. Just inside the Watauga Pass in Tennessee, several counties show Van Hooser residents. Right across the Kentucky line, several counties host Hooser residents. Could this be evidence of families that abandoned their quest due to the difficulties and accepted the “left behind” status during the migration to Indiana? How many of these Kentucky families helped in the definition of the first ever meaning of the word “Hoosier”? In any event, Martin Hauser and his family left Salem, NC on matters of principle, economy and to establish a new Moravian community.