My dissertation examines a suite of identity-forming, nation-constituting and world-making enactments of religio-political power through the creative modes of sound, movement, ritual, weaving and authorship over the course of one tumultuous century – the 1720s through the 1830s – in and around the homelands of the Mashantucket Pequot Tribal Nation in Southern Connecticut with far reaching continental and oceanic connections. The bases of my inquiry are the spiritual “experiences” of William Apess’ pamphlet The Experiences of Five Christian Indians of the Pequod Tribe, which is comprised of the vivid Christian testimonies of four Pequot women and himself. While several of Apess’ literary works have received ample attention because of his vociferous challenge to racism and colonialism, Experiences and the women centered within this pamphlet have received far less scholarly consideration. This evinces an enormous scholarly lacuna, and perhaps some degree of ambivalence toward the lives and works of Native Christians which my dissertation seeks to address. Published nearly two centuries after the attempted genocide of the Pequot nation and just as the Jackson administration was in the midst of a vast and violent ethnic cleansing project of Indian removal, I argue that Experiences flips the script on settler narratives of Indigenous disappearance and the assimilative logics of Christian conversion; it also disrupts binary framings of American history as White/Black or White/Native. These five Native/Afro-Native Christians remained Pequot, powerful and in place. Indeed, I hope to show how the testimonies of these “Five Christian Indians” witness to the practice of Native people taking Christian forms so deep into the capillaries of their bodies and homelands that Christianity ceases to be something exogenous but becomes bone of their bone, and flesh of their flesh, land of their land. Comprised of five biographical chapters that draws out a particular aesthetic mode emphasized in each testimony, my dissertation follows these five figures into the “brackish borderlands” of the Native Northeast – a vast region stretching from the coasts to the Great Lakes where Indigenous, Black and White bodies, polities, epistemologies, ecologies and power pushed and pulled into and against each other, with sometimes generative and sometimes deleterious effects. Overall, my dissertation seeks to advance a deeper understanding of the convergence of ecological, spiritual and aesthetic power in the formation of Indigenous and settler nations by attuning to the incisive and artful ways five Native/Afro-Native Christians both critiqued American religiosity and engendered Indigenous nationhood by radically remaking religion.