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This X post features the original audio, a glossary, actions, resources, and transcript. You can also listen to the Space on YouTube.

And on a humorous note, the Leftist “media” outlet Politico wrote a pearl-clutching article entitled, The Online Right’s Favorite Nativist Slogan Is Gaining Traction in the Real World. You can read people’s reaction to Politico’s X post here. The article mentions our X Space and my first Substack article, Who Are Heritage Americans?.

“You have the same sense of dry humor as your German Lutheran Farmer uncles.”

“You get your red hair from the Scots-Irish Presbyterian Frontiersmen side of the family.”

These are some of the things you might hear at an ethnic American, colonial family reunion. Heritage Americans are ethnic Americans. Ethnicity is a type of family. Americans didn’t sprout from the ground in 1776, nor as one homogenous group!

Ethnic Americans’ family tree began 150 years before the Revolutionary Era. And like any family, there’s a central, common core, but still variety. Our ancestors were diverse groups from across the sea who carved out new lives. From the rugged frontiers to the bustling ports, each group brought their own unique blend of ethnicity, religion, and location, shaping the future of our ethnic nation.

In this article, I’ll explore five distinct “family member types” from our colonial ancestors, each with their own backstory, skills, and challenges. Think of it as a historical video game, where you can choose your cousin and experience colonial life through their eyes.

We’ll meet the Scots-Irish Presbyterian Frontiersmen, hardy souls who braved the wilds of the backcountry; the English Puritan New Englanders, seeking a godly society in the harsh New England landscape; the Tidewater Anglican Planters, aspiring aristocrats of the Chesapeake; the German Lutheran Farmers, industrious settlers of Pennsylvania’s fertile valleys; and the Quaker Merchants, pacifist traders who thrived in the diverse hub of Philadelphia.

To compare these groups, we’ll use five key stats:

1. Grit (resilience and determination)

2. Piety (religious devotion)

3. Wealth (economic resources)

4. Community (social cohesion)

5. Influence (political and social power)

These stats will help us understand their strengths and weaknesses, and how they navigated the challenges of colonial life.

Which group is closest to your heritage? Which group would win in a fist fight? Which group is most likely to leave you with a large inheritance? Continue reading to find out!

Profile 1: Scots-Irish Presbyterian Frontiersman

Game Flavor

“Spawn with a musket and a grudge. Bonus points for moonshine production.”

Backstory

Hailing from Ulster, Ireland, the Scots-Irish were a hardy people, shaped by religious persecution and economic hardship. As Presbyterians, their Calvinist faith fueled a fierce independence and a strong work ethic. They arrived in America in the 1700s, seeking land and freedom from the constraints of the Old World.

Location

The Scots-Irish pushed into the Appalachian backcountry, settling in places like South Carolina and Pennsylvania. Their log cabins dotted the frontier, far from the reach of coastal authorities. Here, they carved out a life amidst rugged terrain and often hostile Indian tribes.

Skills/Strengths

These frontiersmen were survivalists at heart. They excelled at hunting, farming, and distilling whiskey, a skill that often doubled as currency. Their clan-based society made them formidable in conflicts, whether against Indians or rival settlers. Presbyterian kirk sessions kept their communities disciplined and united in faith.

Challenges

Life on the frontier was fraught with danger. Hostile relations with Indian tribes, the harshness of the wilderness, and a deep distrust of coastal elites often led to conflict. Their fiery tempers and fierce independence sometimes alienated them from other colonial groups.

Stats

• Grit: 9

• Piety: 7

• Wealth: 3

• Community: 5

• Influence: 4

Ancestral Anecdote

My 7th great-grandfather Alexander Rosborough was born in 1740 in Clough, County Down, Ireland, to a Scots-Irish Ulster Presbyterian family with English roots. In 1762, he married Martha Gaston in Ballymena, County Antrim, and together they had at least 10 children. In 1768, the family undertook the difficult journey to America, arriving in Charleston, South Carolina, on February 24, 1769. Alexander received a 200-acre land grant on Rocky Creek near Richburg, establishing himself as a landowner and community leader in Chester County. His deep Presbyterian faith led him to be an active member of the Rocky Creek Meeting House, and in 1790 he purchased 3 acres for the Union A.R.P. Church, where he later served as a Ruling Elder and would eventually be buried in 1814.

Alexander's commitment to his adopted country was demonstrated through his military service in two major conflicts. During the Revolutionary War, he supported the patriot cause by supplying provisions for Continental and militia forces in 1781 - a contribution officially documented in South Carolina records and compensated with 2 pounds, 14 shillings, and 7½ pence sterling in 1784.

His dedication to American interests continued into his later years when he served as an ensign in the 2nd Regiment Georgia Militia during the War of 1812, despite being in his seventies. Alexander died on March 14, 1814, at age 74 in Richburg, leaving behind a legacy of patriotism, community service, and faith that shaped his family's place in American history for generations to come.

Profile 2: English Puritan New Englander

Game Flavor

“Max out your Piety stat, but beware the ‘Spectral Evidence’ debuff.”

Backstory

Descended from East Anglian Dissenters, the Puritans sought to create a “city upon a hill,” a model of godly living. Their Calvinist zeal demanded moral purity and a communal covenant. They arrived in family groups, determined to build a society that would reform the Church of England.

Location

Settling in Massachusetts and Connecticut, the Puritans faced rocky soil and harsh winters. Yet, their tight-knit towns like Boston and Salem thrived through collective effort and strict governance.

Skills/Strengths

The Puritans were highly literate and skilled in self-governance. Town meetings and sermons shaped civic life, while their work ethic turned meager farms into productive land. They also engaged in trade, supplementing their agricultural output.

Challenges

Their intolerance of dissent led to conflicts with Quakers and other religious groups. They were vulnerable to Native American raids and obsessed with maintaining moral purity, as seen in the Salem witch trials.

Stats

• Grit: 7

• Piety: 9

• Wealth: 5

• Community: 8

• Influence: 7

Ancestral Anecdote

My 10th great grandfather, Reverend Obadiah Holmes, came to Massachusetts during the Great Puritan Migration but was indicted for heresy by a grand jury including William Bradford (my 11th great-grandfather), John Alden, and Miles Standish for leading a Baptist group that opposed infant baptism. He moved to Newport, Rhode Island in 1650, where he joined Baptist ministers advocating for religious freedom.

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In 1651, Holmes was arrested during a religious service in Lynn, Massachusetts, and fined 30 pounds for heresy. When he refused to let friends pay his fine, he was sentenced to 30 lashes. As he was tied to the whipping post, Holmes declared "I am to suffer for … the Word of God and testimony of Jesus Christ." After receiving 30 lashes with a three-corded whip, the bloodied Holmes said "You have struck me as with roses." He later became pastor of the second Baptist church in America for 30 years.

Profile 3: Tidewater Anglican Planter

Game Flavor

“Roll for Charisma to charm the governor’s council. -2 Ethics for plantation management.”

Backstory

English gentry or ambitious second sons, the Tidewater planters were tied to the Church of England. They sought wealth through tobacco and land, emulating the aristocratic ideals of their homeland.

Location

In the fertile Chesapeake region of Virginia and Maryland, their sprawling plantations lined rivers like the James. These estates, worked by indentured servants and enslaved Africans, were the backbone of their economy.

Skills/Strengths

Masters of cash-crop agriculture, particularly tobacco, the planters were also politically savvy. They hosted lavish balls and dominated colonial assemblies, wielding significant influence.

Challenges

Soil depletion from tobacco farming, debt to London merchants, and reliance on enslaved labor created economic and moral dilemmas. Tensions with frontier settlers often flared into conflict.

Stats

• Grit: 5

• Piety: 5

• Wealth: 9

• Community: 4

• Influence: 8

Ancestral Anecdote

I have several ancestors in the Chesapeake regions of Virginia and Maryland, but unfortunately little reliable information about their specific lives and whether they were indentured servants or plantation owners.

Profile 4: German Lutheran Farmer

Game Flavor

“+5 to Crop Yield, but -3 to Diplomacy with English elites.”

Backstory

Fleeing war and religious strife in the Palatinate, German Lutherans brought a strong work ethic and communal spirit to America. Their faith and industriousness defined their settlements.

Location

Pennsylvania’s Delaware Valley and Virginia’s Shenandoah Valley offered fertile land where they established tidy farms and German-speaking enclaves.

Skills/Strengths

Skilled in diversified farming—wheat, rye, and livestock—the Germans were also craftsmen. Their church-centered communities fostered mutual aid and strong social ties.

Challenges

Language barriers and suspicion from English neighbors isolated them. Their pacifist leanings sometimes clashed with the demands of frontier defense.

Stats

• Grit: 7

• Piety: 7

• Wealth: 6

• Community: 8

• Influence: 3

Ancestral Anecdote

My 8th great-grandfather, Hans George Keller Sr., a Palatine Lutheran fleeing religious persecution, arrived at Port Philadelphia on October 11, 1732, and followed a common German immigrant route from Lancaster County, Pennsylvania to Virginia's Shenandoah Valley. Like many Palatines of his era, he sought religious freedom and fertile farmland, marrying Anna Barbara Hottel around 1735.

Despite anti-German sentiment in colonial Virginia, Keller's bilingual abilities and impeccable reputation earned him appointment as one of the original eight Justices of the Peace when Dunmore County was formed in 1772. As a gentleman justice, he administered law and oversaw public works, while his commitment to American independence led him to sign the Committee of Safety during the Revolutionary War—a dangerous act of patriotism that secured his recognition as a DAR Ancestor (#A064269) and demonstrated how this persecuted Lutheran immigrant became a founding father of American freedom.

Profile 5: Quaker Merchant

Game Flavor

“+5 to Trade Deals, but -4 to Combat. Pacifist perk unlocked.”

Backstory

English and Welsh Quakers, guided by the “Inner Light,” sought religious freedom and equality. They rejected violence and embraced a simple, devout lifestyle.

Location

Philadelphia, Pennsylvania, became their hub, where bustling ports and diverse markets suited their mercantile skills and tolerant ethos.

Skills/Strengths

Quakers excelled in trade and diplomacy. Their pacifism and fairness earned them trust, though not always respect, in a world often defined by conflict.

Challenges

Persecution by Puritans and tensions with more militant colonies tested their resolve. Their pacifism limited their political influence.

Stats

• Grit: 6

• Piety: 8

• Wealth: 7

• Community: 7

• Influence: 4

Ancestral Anecdote

My eighth great-grandfather, Thomas Downing Jr., was born in Devonshire, England in 1691 and immigrated to Pennsylvania around 1717 as part of the Quaker migration seeking religious freedom under William Penn. A deeply committed member of the Society of Friends, he and his wife Thomazine joined Concord Monthly Meeting in 1730, where their "sober and orderly conversations" earned community recognition.

By 1736, they transferred to Uwchlan Meeting with a certificate signed by 33 Friends praising their diligence and unity, and Thomas later married Jane Albin, a Quaker minister, further cementing his faith commitment. He initially worked at Nathaniel Newlin's mill before establishing his own mill on the Brandywine River in East Caln Township, where he fathered at least nine children with Thomazine.

Thomas's business success was remarkable—he acquired over 560 acres and established a mill that became the foundation of what would be called Downing's Town by the American Revolution, later formalized as Downingtown in 1812.

His sons continued the family prosperity, with Richard inheriting extensive mills and lands while John operated a tavern. Thomas exemplifies the unique intersection of religious conviction and entrepreneurial opportunity that characterized many Quaker immigrants who helped build Pennsylvania's early economy, literally giving his name to a town while maintaining his active role in Quaker meetings and creating a lasting legacy that balanced faith with prosperity in colonial America.

Comparative Analysis

Now, let’s compare these five groups using our stats: Grit, Piety, Wealth, Community, and Influence.

These stats reveal the diverse ways these groups adapted to colonial life. The Scots-Irish thrived on the frontier through sheer grit, while the Puritans built a society centered on piety and community. The Planters amassed wealth and influence but at a moral cost, while the Germans quietly prospered in their enclaves. The Quakers, with their pacifism and trade, carved out a unique niche in a turbulent world.

This kind of diversity is our strength:

Conclusion

When you look in the mirror, which ancestor do you see?

Looking at our stats, it's clear there was no single "best" build for colonial America. The Planters dominated the wealth leaderboard but suffered from ethical debuffs. The Puritans maxed out their Piety stats but occasionally glitched into witch trial events. The Scots-Irish had legendary Grit scores but struggled with Community. The Germans created stable settlements but faced language barriers. And the Quakers found the perfect Trade balance, though their Pacifist perk limited conflict options.

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At our hypothetical family reunion, the arguments and teasing would eventually give way to something deeper—a recognition that we're all part of the same ethnos. The real genius of the American server was that it allowed all these different character builds to coexist and contribute to the same grand story.

Most importantly, which of their traits have you inherited in your own life's gameplay? Because whether we realize it or not, we're still running on some version of their original code—DNA.

As I pondered what to write for this momentous holiday, that hasn’t been written a hundred times, I decided to share with you my curiosity about the various flags used during the Revolutionary War era.

Note: There are variations of several of these flags, I chose the variation most likely to be more commonly used or the oldest version. I used the highest quality images I could find, but some flags lacked options. If you find any errors or higher quality images, please reply. If I make any updates after publication I will note below, with the date of the update.

Flags Representing Colonial Unity

These flags were used by groups like the Continental Congress, Army, or Navy, or symbolized broad resistance movements across the thirteen colonies.

Grand Union Flag (Continental Colors, Cambridge Flag)

• Description: Thirteen red and white horizontal stripes with the British Union Flag in the canton.

• Significance: The first de facto national flag, raised on December 3, 1775, aboard the Alfred in Philadelphia and by George Washington on January 1, 1776, in Cambridge, Massachusetts. It represented the thirteen colonies’ unity while initially signaling loyalty to the Crown, influenced by the British East India Company flag.

• Use: Flown by the Continental Army and Navy until 1777, symbolizing collective resistance.

Sons of Liberty Flag (Rebellious Stripes)

• Description: Originally nine vertical red and white stripes (1765), later thirteen horizontal stripes (by 1773), sometimes with a snake symbol.

• Significance: Born during the Stamp Act Congress, it evolved to represent all thirteen colonies after the Boston Tea Party, symbolizing united opposition to British policies like the Townshend Acts.

• Use: Raised at Liberty Poles and during protests, especially by the Sons of Liberty.

Gadsden Flag

• Description: Yellow field with a coiled rattlesnake and “Don’t Tread on Me.”

• Significance: Designed by Christopher Gadsden in 1775 for the Continental Navy and considered the first U.S. Marines flag. The rattlesnake, popularized by Benjamin Franklin’s “Join, or Die” cartoon, symbolized colonial defiance.

• Use: Flown on naval ships, including during the 1776 Bahamas raid.

First Navy Jack

• Description: Thirteen red and white stripes with a rattlesnake and “Don’t Tread on Me.”

• Significance: Allegedly used by the Continental Navy in 1776 under Commodore Esek Hopkins, though evidence is debated. It echoed the Gadsden Flag’s message of unity and resistance.

• Use: Likely a naval ensign, symbolizing the colonies’ maritime efforts.

Pine Tree Flag (An Appeal to Heaven Flag)

• Description: White field with a green pine tree and “An Appeal to Heaven,” sometimes on a red or blue field.

• Significance: Used by Washington’s Cruisers and possibly at Bunker Hill, the pine tree was a New England symbol of resistance, with the motto invoking divine support.

• Use: Flown by Massachusetts naval forces and during the Siege of Boston.

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Betsy Ross Flag

• Description: Thirteen red and white stripes with thirteen five-pointed stars in a circle on a blue canton. There is debate about whether Betsy Ross made the flag.

• Significance: Adopted on June 14, 1777, as the first official U.S. flag, replacing the Grand Union Flag. It marked the colonies’ declaration of independence.

• Use: Carried by the Continental Army and Navy post-1777.

Bennington Flag

• Description: Thirteen red and white stripes with thirteen stars and “76” in the blue canton.

• Significance: Allegedly flown at the Battle of Bennington (1777), symbolizing a victory by New Hampshire and Vermont militias. Its use is debated but iconic.

• Use: Associated with the Green Mountain Boys.

Washington’s Standard

• Description: Blue field with thirteen white stars, one of the earliest surviving 13-star flags.

• Significance: Marked General George Washington’s presence, symbolizing unified command of the Continental Army.

• Use: Carried across multiple campaigns by Washington’s forces.

Dansey Flag

• Description: Thirteen red and white stripes on green.

• Significance: Captured by the British in 1777 before the Battle of Brandywine, it was used by a Delaware militia, representing early colonial unity.

• Use: Carried in early war skirmishes.

Colony-Specific Flags with Revolutionary Impact

These flags were tied to individual colonies or regiments but contributed to the broader fight for independence.

Fort Moultrie Flag

• Description: Blue field with a white crescent moon and “LIBERTY.”

• Significance: Designed by William Moultrie for South Carolina’s defense of Fort Johnson, flown during the 1776 Battle of Sullivan’s Island.

• Use: South Carolina troops, inspiring colonial morale.

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Taunton Flag

• Description: Red field with a British Union Flag and “LIBERTY AND UNION.”

• Significance: Raised in Taunton, Massachusetts, in 1774 to protest British policies, advocating for colonial rights.

• Use: Local protests in Massachusetts.

Bunker Hill Flag

• Description: Blue field with a white canton, red St. George’s Cross, and possibly a pine tree.

• Significance: Allegedly flown at Bunker Hill (1775), symbolizing New England resistance, though evidence is inconclusive.

• Use: New England forces.

New England Flag

• Description: Red or white field with a white canton, often with a green pine tree.

• Significance: A long-standing New England symbol, adapted during the Revolution to exclude British elements.

• Use: Common in Massachusetts, New Hampshire, and Maine.

Culpeper Minutemen Flag

• Description: White field with a rattlesnake, “Don’t Tread on Me,” and “Liberty or Death.”

• Significance: Used by Virginia’s Culpeper Minutemen under Patrick Henry in 1775.

• Use: Virginia militia in early battles.

Bedford Flag

• Description: Red field with an armored arm holding a sword, inscribed with “Vince aut Morire” (Conquer or Die).

• Significance: Carried by Bedford Minutemen at Lexington and Concord (1775), one of the earliest battle flags.

• Use: Massachusetts militia.

Third New York Regiment Flag

• Description: Blue field with New York’s coat of arms.

• Significance: Gifted in 1779, it influenced New York’s modern state flag.

• Use: New York regiment in battles like Fort Stanwix.

Bucks of Massachusetts Flag

• Description: Silk flag with a buck symbol and “J.G.W.H.” (John Hancock and George Washington Hancock).

• Significance: Presented in 1785 to the all-Black Bucks of Massachusetts militia, who protected Boston merchants.

• Use: Massachusetts militia, post-war.

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Historical Notes

• Materials and Variations: Flags were often silk or wool, with designs varying due to local production. Red, white, and blue became standard, but green, black, and yellow appeared in some.

• Evidence Gaps: Flags like the First Navy Jack and Bunker Hill Flag have debated historical use due to limited records.

• British Flags: The British Red Ensign and King’s Colors were used by loyalists and British forces but are excluded here as they opposed the colonial cause.

If you want to take a deeper dive and explore other flags I didn’t include, here are three recommendations:

• List of Flags of the American Revolutionary War

• Colonial Protest Flags 1765 to 1775

• American Revolution Flags, 1765-1781

Which flags reflect your American Heritage? What do flags mean to you? Which flag did I not include that you know about?

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Thanks for reading. I invite you to meditate on the bravery of our ancestors, the Founding Americans.

Heritage Americans are not only a unique ethnicity, but also an archetype, what I call the “Priest-Pioneer.”

Priest-Pioneers instinctively carry out divine order (Priest) and explore new physical and philosophical frontiers (Pioneer) to build earthly civilizations that seek to approach heavenly ones.

This Friday on the Fourth of July let’s not ask WHAT made America great, but rather WHO made America great. The answer is Heritage Americans, because they were Priest-Pioneers.

Providence has guided the Northwestern European, (primarily British Isles) settlement of North America. Over centuries, our ancestors built a new, better world with the United States of America, (and to a smaller extent, Canada). Today we make America great again by awakening our inherent Priest-Pioneer spirit. To that end I will share anecdotes from my ancestors who demonstrated the Priest-Pioneer archetype across the discovery, settlement, and frontier expansion epochs of the United States.

Settlement of the Colonies: Building the Priest-Pioneer Society (1600–1770s)

A Brutal Beginning

Plymouth's first winter tested the resolve of my 11th great-grandfather, Governor William Bradford.

Born in 1590 in Austerfield, Yorkshire, to a farming family, he was orphaned by 12. Drawn to the Separatist movement, which rejected the Church of England's corruption, he fled to Leiden, Holland, in 1608 at age 18 to escape King James I's persecution. There, Separatists faced poverty and feared losing their English roots. By 1620, seeking a new home, Bradford joined 101 passengers on the Mayflower for a 66-day voyage.

During the voyage storms battered the ship. Scurvy spread. They landed at Cape Cod on November 9, far north of their Virginia grant, settling Plymouth by December 21, 1620.

"Being thus arrived in a good harbor... they fell upon their knees and blessed the God of Heaven who had brought them over the vast and furious ocean."

—William Bradford, Of Plimoth Plantation, Book I, Chapter X

On November 11, 1620, he co-authored the Mayflower Compact, the first governing document of Plymouth Colony. The Mayflower lay at anchor in Provincetown Harbor, positioned within the hook at Cape Cod's northern tip, when 41 of its 101 passengers signed the Mayflower Compact on November 21 [O.S. November 11], 1620.

That first winter was merciless. Cold, disease, and malnutrition killed 45 of 102 settlers by spring. Bradford, sick but enduring, rallied survivors, distributing scant rations and overseeing crude shelters built in frozen soil.

Elected governor in 1621 after John Carver's death, Bradford served until 1657. In March, with Squanto's aid, he forged a treaty with Wampanoag leader Massasoit, securing peace. That fall, a three-day harvest feast with the Wampanoag—later called the First Thanksgiving—marked survival. Bradford's Of Plimoth Plantation chronicled these trials.

Why It Matters

William Bradford embodies the pioneer-priest archetype.

His flight to Holland and treacherous Mayflower crossing show pioneer daring—embracing uncharted lands despite storms and disease. Leading through a deadly winter, he organized shelter-building and food distribution, displaying frontier resilience. The Mayflower Compact was a pioneer act of innovation, creating order in wilderness. His priest qualities—faith in divine providence—drove the Compact's covenant, rooting governance in moral ideals.

The Wampanoag treaty, guided by his belief in God's will, ensured survival, blending spiritual purpose with pragmatic leadership. Bradford's dual role as explorer and moral anchor laid America's foundation, a testament to the pioneer-priest spirit that shaped a nation.

Founding of the Nation: Codifying the Priest-Pioneer Vision (1770s–1820s)

Defiance at Bunker Hill

My 7th great-grandfather John Graham defied tyranny at the Battle of Bunker Hill.

Born around 1730 in Londonderry, New Hampshire, to Scots-Irish immigrants from Ulster, he was raised Presbyterian, steeped in ideals of liberty. In 1764, he settled Hancock, clearing dense forest for a farm with his wife and children.

By 1775, British taxes like the 1765 Stamp Act fueled colonial unrest. Graham joined Captain William Scott's Minute Men in Peterborough, trained to mobilize instantly. On June 16, 1775, word came of British troops advancing toward Boston. Graham's unit marched 20 miles overnight, reaching Breed's Hill by dawn. Under Colonel William Prescott, they dug trenches and piled logs for a redoubt, finishing as British ships opened fire from Boston Harbor.

At 3 p.m., 2,200 redcoats charged. Graham fired his musket from the redoubt, smoke burning his eyes. The colonials repelled two assaults, killing or wounding over 1,000 British soldiers. By the third wave, ammunition was gone. Graham hurled stones as redcoats scaled the defenses.

"[He] seized stones, and began hurling them at the enemy, and not without effect."

—History of Peterborough, p. 29

A musket ball grazed his leg, drawing blood, but he fought until Prescott ordered retreat. The battle cost 140 colonial lives and wounded 271, yet it rallied the cause. Graham returned to Hancock, farming until his death around 1790.

Why It Matters

Graham's stand captures the pioneer-priest archetype.

His grueling march and trench-digging under fire reflect pioneer grit—risking life for a new nation. Throwing stones when ammunition ran out shows frontier ingenuity, a refusal to surrender. His Scots-Irish roots fueled a pioneer ethos of independence, driving him to defend his community. His priest nature—rooted in Presbyterian beliefs—cast liberty as a divine right, a sacred cause worth bloodshed. This conviction helped forge a nation grounded in justice and self-governance.

Graham's sacrifice links the pioneer's boldness with the priest's duty, shaping America's founding principles.

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Westward Expansion and Manifest Destiny: Extending the Priest-Pioneer Frontier (1830s–1870s)

Faith Under Fire

My 4th great-grandfather Chester Loveland faced persecution for his faith.

Born in 1817 in Madison, Ohio, traced his lineage to William Hills, who immigrated from Essex, England to the Massachusetts Bay Colony in 1632 aboard the ship William and Francis.

The average height of white American males around Chester’s time was approximately 5 feet 7 inches (174 cm), relatively tall by global standards of the time. An unnamed descendant described Chester Loveland:

He was six feet two inches high, weighed 240 pounds, had blue eyes, a high forehead, and brown curly hair. When in his military suit and mounted on his high horse, he was the admiration of all. He was a stranger to fear, and he never shunned positions of danger when duty called to rescue either friend or foe. He acquired considerable wealth during his life.

In 1837, he joined the LDS Church in Kirtland, Ohio, and moved to Warsaw, Illinois, near Nauvoo, by 1840. In June 1844, after Joseph Smith's arrest, anti-Mormon locals demanded Loveland help seize him. He refused. On June 24, a mob tied a rope around his neck, dragging him toward a tree; a neighbor's quick action freed him.

As a Nauvoo Legion captain, he led 50 men on nightly patrols. In late 1844, during a skirmish by the Mississippi River, a vigilante's bullet grazed his arm, leaving a scar.

"One bullet grazed Chester's left arm, tearing his sleeve and leaving a visible burn mark from the friction and heat."

—William Loveland, family account, 1920

In 1850, Loveland joined the Warren Foote Company's 103-wagon trek from Kanesville, Iowa. The 1,000-mile journey was brutal. On August 15, his son George, 8, died of cholera and was buried near Ash Hollow, Nebraska. Arriving in Salt Lake City on September 17, he settled in Bountiful, producing charcoal from Wasatch timber. By 1859, he moved to Brigham City, served as its first mayor from 1866 to 1870, and managed a 160-acre farm at Call's Fort, growing wheat and barley, while serving as a church high councilor.

Why It Matters

Loveland's trials embody the pioneer-priest archetype.

His 1,000-mile trek, enduring cholera and burying his son, mirrors the pioneer's grueling frontier quests. Surviving mob violence and a skirmish shows tenacity, like a frontiersman facing mortal threats. Building farms in Bountiful and Brigham City reflects pioneer ingenuity—transforming deserts into communities. His priest faith—refusing to betray Smith, serving as a councilor—reflects moral steadfastness. As mayor, he built a religious haven in Brigham City, embodying the priest's call to lead with virtue. Loveland's blend of endurance and spiritual duty extended the pioneer-priest archetype across the American West, forging a legacy of faith and resilience.

80 Years of Domestication

By the late 19th century, westward expansion ended, and with it, the frontier opportunities and great struggles that had long shaped Heritage Americans' sense of purpose faded. Over the next 80 years, industrialization and urbanization dominated, narrowing the scope for exploration and heroic endeavor. Life stabilized, but the pioneer-priest archetype—marked by bold discovery and moral vision—lost its outlet. Then, in the 1960s, the space age began. Neil Armstrong's 1969 moon landing offered Heritage Americans a new arena to channel that dormant spirit, reviving the drive to explore and the call to a broader human mission.

Modern Echoes of the Priest-Pioneer: The Space Age (1960s)

Per Aspera Ad Astra

Neil Armstrong reached the heavens. I wish I could call him my ancestor.

Born in 1930 in Wapakoneta, Ohio, to Scots-Irish descendants from 1700s Pennsylvania, he was captivated by flight, earning his pilot's license at 16. He flew 78 combat missions as a naval aviator in the Korean War, honing skills that led him to NASA in 1962.

On July 16, 1969, he launched aboard Apollo 11 with Buzz Aldrin and Michael Collins. On July 20, Armstrong piloted the Eagle lunar module to the moon's surface, navigating treacherous terrain, and announced, "The Eagle has landed." Stepping onto the lunar soil, he spoke his iconic words.

"That's one small step for man, one giant leap for mankind."

—Neil Armstrong, July 20, 1969

He and Aldrin planted a plaque: "Here men from the planet Earth first set foot upon the moon, July 1969 A.D. We came in peace for all mankind." They returned safely on July 24.

Why It Matters

Armstrong's lunar landing captures the pioneer-priest archetype.

Navigating the Eagle through space's void mirrors the pioneer's daring, akin to settlers crossing oceans. His precision under life-or-death risks reflects frontier resilience, honed by years as a test pilot. The plaque's inscription—"We came in peace for all mankind"—and his iconic words cast the mission as a priest-like act, uniting humanity in a moral vision beyond national triumph. Rooted in Scots-Irish heritage, Armstrong extended the pioneer-priest legacy into space, blending bold exploration with a higher purpose that echoes America's founding spirit.

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Conclusion

The pioneer-priest archetype defines ethnic American exceptionalism.

Heritage Americans carry the pioneer-priest spirit of our forebears, who tamed frontiers and built a nation. But we do not face open plains or lunar seas—only ethnic replacement and national destruction through unchecked immigration by those who scorn our ethnic heritage. The pioneer-priest archetype demands bold defiance, yet we falter. Will we channel Bradford’s resolve and Armstrong’s daring to halt this tide? Or will cowardice doom our people to fade from the earth?

Providence has been the silent architect animating our nation. But our enemies have us outnumbered and outgunned. We all feel it. It’s overwhelming. To be blunt, we can’t succeed without help from higher powers. Like our Revolutionary War ancestors who faced overwhelming odds, we must make an appeal to heaven.

Despite all of our deep flaws and disastrous mistakes, America is still the best hope for mankind. That is why, for centuries, the entire world has sought to live here. If ethnic Americans fail our nation, where will the world turn to for freedom and prosperity? Who else but Heritage Americans have the founding blood and spirit and help from the other side of the veil sufficient to triumph over the greatest existential threat we’ve ever faced?

As conditions in the USA worsen, foreign aliens and non-ethnic Americans can just go back to their home countries.

But America is our homeland, we have nowhere else to go.

Rise, Heritage Americans—save our nation or lose it forever.

OVERVIEW

Heritage Americans are the descendants of the Founding Americans— Protestant, English-speaking, Northwestern Europeans, primarily English, who birthed the American nation, starting from Jamestown in 1607 to approximately the 1870s. This nearly three century period includes the discovery, settlement, and frontier expansion epochs of the United States.

The Founding American era wound down by the 1870s for two reasons. First, America transitioned from a frontier, developing nation into a fully modern, industrializing one, with mature, metropolitan areas and infrastructure from coast to coast.

The second reason is demographics; significant waves of immigrants who were not Protestant, English speaking, from northwestern Europe, and who did not assimilate with the Founding, ethnic Americans. As I will discuss later, they were and are “Hyphenated Americans” with dual foreign ethnic and religious loyalties.

Heritage Americans are Ethnic Americans.

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THE AMERICAN ETHNICITY

The Founding Americans gave birth to a new nation, but also a new ethnicity— the American ethnicity. Genetic descendants of the Founding Americans are Ethnic Americans:

• Protestant

• English speaking

• Northwestern European ancestry

So, Heritage Americans are the TRUE Native Americans. The American ethnicity developed over three centuries and formative eras of the nation:

1. Colonial

2. Forging of the Nation

3. Western Frontier

Colonial Period

The American ethnogenesis began in the Jamestown Colony and is rooted in Anglo-Saxon heritage, evolving into Anglo-American culture in the New World. English companies and royal charter holders established all early colonial settlements (even New Amsterdam, founded by the Dutch in Manhattan, came under English control by 1664). Most colonists were of English origin, and their descendants formed the majority of the early American population. While other ethnic groups were present in colonial America—with Germans representing a significant minority—their increased presence largely resulted from immigration waves during the 1700s.

By 1790, the white American ethnic composition across all states was as follows:

• British Isles, 86%

  • 60% English

  • 4% Welsh

  • 22% consisting of: Scottish (5%), Irish (6%), or Scotch-Irish (11%)

• German: 9% (notably in Pennsylvania)

• Dutch: 3% (notably in New York and New Jersey)

• French Huguenots: 2% (notably in South Carolina and New York)

• Swedish, less than 1% (notably in Delaware and New Jersey)

Thus, 95% of all white Americans in 1790 were descendants of the peoples of the British Isles and Germany.

The distribution of these groups varied by region:

• New England Colonies (Massachusetts, New Hampshire, Rhode Island, Connecticut): Heavily English, with smaller numbers of Scots-Irish and other groups.

• Middle Colonies (New York, New Jersey, Pennsylvania, Delaware): More ethnically diverse, with large English, German, Dutch, Scots-Irish, and Swedish populations.

• Southern Colonies (Maryland, Virginia, North Carolina, South Carolina, Georgia): Predominantly English, with Scots-Irish and smaller numbers of French Huguenots and Germans.

The American ethnos developed into two varieties across the thirteen founding colonies; northern and southern, (but with some blending in the Middle Colonies).

• Northern Colonists (WASPs): Primarily English, Scottish, and Dutch settlers in New England (e.g., Plymouth, Massachusetts Bay). Defined by Puritanism or Anglicanism, English language, and northwestern European ancestry. Emphasized communalism, education, and a "covenant" theology.

• Southern Colonists: Predominantly English and Scottish settlers in colonies like Virginia, Carolinas, and Georgia. Also Protestant (mostly Anglican, some Presbyterian), but shaped by a plantation-based, hierarchical society reliant on slavery. Cultural traits included English language, aristocratic traditions, and a strong sense of regional honor.

Northern WASP and Southern White ethnicities both emerged from Protestant, northwestern European roots but diverged due to geography, economy, and social structure. Northerners emphasized community and moral purpose, while Southerners embraced hierarchy and honor. Their shared race and contributions to American nationality linked them, but ethnic differences—Puritan vs. plantation culture—highlighted distinct identities within the early U.S. Cultural traits included English language, aristocratic traditions, and a strong sense of regional honor.

Forging of the Nation

The Revolutionary War and subsequent founding of the United States quickened the American Colonial ethnicity into a new independent and autonomous, American nation ethnicity. On July 4th, 1776 the Continental Congress announced the Declaration of Independence. During the session, members of the Congress determined the new nation needed a formal seal to affix on official documents. The Great Seal of the United States, “…reflects the beliefs and values that the Founding Fathers attached to the new nation and wished to pass on to their descendants.”

The seal illustrates the foundations of the American Nation Ethnicity:

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Ethnicity, and to a lesser extent religion, were so important to the the definition of an American, that the Naturalization Act of 1790 was ratified before the Bill of the Rights (in 1791). The Naturalization Act provided that any “free White person” who resided “within the limits and under the jurisdiction of the United States” for at least two years could be granted citizenship if he or she “showed good character” and swore allegiance to the Constitution.

When interpreting the Naturalization Act, courts linked “Whiteness” with Christianity, effectively barring Muslim immigrants from citizenship until the 1944 Ex Parte Mohriez case granted citizenship to a Saudi Muslim man.

Western Frontier

In the first half of the 19th century, as the United States expanded west beyond the thirteen colonies, the American ethnicity continued to be Protestant, English-speaking, and of Northwestern European descent. British ancestry, continued to dominate, but new regional sub-ethnicities formed, such as Germans settling the Ohio River Valley, Scandinavians the upper Midwest, and Mormons pioneering the Intermountain West. Irish concentrated in urban centers like New York and Boston.

The settling of the western frontier came in a spirit of Manifest Destiny.

In the 1850s, The American Party, known as the Native American Party before 1855, and colloquially the Know Nothings, rose targeting Catholic immigrants, especially Irish, fearing their loyalty to the Pope. The party sought to curb immigration, restrict foreign voting rights, and marginalize Catholic influence in politics.

HYPHENATED AMERICANS

1880 is a reasonable point to mark the the end of Founding Americans and the start of the modern, industrialized nation and the arrival of a wave of foreigners who became known as the “New Immigrants” who, as citizens, became “Hyphenated Americans.”

Earlier immigrants (pre-1860, often called “Old Immigrants”) were mostly from Northern and Western Europe, predominantly Protestant, English-speaking, and more likely to have skilled jobs and some wealth. They assimilated more easily and often arrived as families.

The “New Immigrants” (post~1880) from Southern and Eastern Europe, including Italians, Poles, Hungarians, Russians, Greeks, and Jews, were more likely to be Catholic, Orthodox, or Jewish, spoke little or no English, and often came from rural, less industrialized backgrounds. They tended to be poorer, less literate, and more likely to arrive alone as young adults seeking work.

Many “New Immigrants” settled in rapidly growing cities in the Northeast and Midwest, such as New York, Chicago, and Philadelphia, often forming distinct ethnic neighborhoods.

These immigrants and their descendants are not Heritage Americans, not Native, Ethnic Americans, but Hyphenated Americans. These are immigrants with dual loyalties and identities, such as Italian-Americans, Greek-Americans, Polish-Americans, Jewish-Americans, etc. Few Hyphen Americans assimilate.

Here are notable quotes from U.S. President Theodore Roosevelt about "hyphenated Americans" primarily from his 1915 speech to the Knights of Columbus in New York City:

- The one absolutely certain way of bringing this nation to ruin, of preventing all possibility of its continuing to be a nation at all, would be to permit it to become a tangle of squabbling nationalities, an intricate knot of German-Americans, Irish-Americans, English-Americans, French-Americans, Scandinavian-Americans or Italian-Americans, each preserving its separate nationality, each at heart feeling more sympathy with Europeans of that nationality than with the other citizens of the American Republic.

- The men who do not become Americans and nothing else are hyphenated Americans; and there ought to be no room for them in this country.

- The man who calls himself an American citizen and who yet shows by his actions that he is primarily the citizen of a foreign land, plays a thoroughly mischievous part in the life of our body politic. He has no place here; and the sooner he returns to the land to which he feels his real heart-allegiance, the better it will be for every good American.

- There is no such thing as a hyphenated American who is a good American. The only man who is a good American is the man who is an American and nothing else.

The shift to Hyphenated Americans led to increased nativist sentiment and the growth of anti-immigrant movements, as established Americans worried about the newcomers’ ability to assimilate and their impact on American society.

The Immigration Act of 1882 established the first federal immigration oversight, imposing a head tax on each immigrant and excluding “undesirables” such as convicts, lunatics, and those likely to become public charges. It laid the groundwork for further federal immigration control

The US immigration acts of the 1920s, notably the Emergency Quota Act of 1921 and the Immigration Act of 1924 (Johnson-Reed Act), aimed to drastically curb immigration from non-Western European countries. Immigration from Asia was completely banned, and immigrants from the Western Hemisphere were exempt from quotas. European immigration fell from 4.5 million (1910–1914) to under 800,000 (1925–1929).

These acts were explicitly designed to preserve the existing ethnic makeup of the US by drastically limiting arrivals from Southern, Eastern Europe, and Asia, while maintaining higher quotas for Northern and Western Europeans.

IDENTITY AS AN INHERITANCE

In "Wise Men Have Left Us an Inheritance," Ben R. Crenshaw defines "heritage America" through seven foundational inheritances that collectively form American identity.

Crenshaw identifies the English language as the first inheritance, arguing it provided a unified means of communication essential for American civilization. He warns of its decline through increased bilingualism and advocates making English the official language.

Christianity constitutes the second inheritance, with Crenshaw challenging claims of colonial religious decline by citing evidence that 56-80% of founding-era Americans were "churched," with 98.1% of congregations being Protestant. He argues America is "normatively Christian" at its core.

The third and fourth inheritances—self-government and Christian government—reflect America's tradition of local political autonomy informed by explicit Christian principles. Crenshaw contends that colonial and founding documents demonstrate intentional Christian governance.

Liberty, the fifth inheritance, is defined not merely as freedom from constraints but as "spiritual freedom" to choose moral good within community contexts. Crenshaw rejects modern individualism as false freedom.

The sixth inheritance, equality under law, derives from America's Christian-English legal tradition, establishing principles like presumption of innocence and trial by jury.

Finally, Americans' relationship with the physical land shaped their character through necessity of community survival, widespread property ownership, and frontier influence.

Throughout, Crenshaw maintains that rejecting these inheritances means repudiating authentic American identity. He argues that heritage Americans must embrace these foundational elements that make America unique.

I disagree with Crenshaw’s view that non-Whites can be Heritage Americans; but they can be patriotic and exceptional Americans nonetheless.

Ally Americans

Before I close, I want to mention a third category of Americans—those who are not Heritage Americans but who unequivocally support Heritage America and who do not hold dual ethnic or religious loyalties. I call these citizens, “Ally Americans”. They can be of any ethnicity or faith or immigration vintage. But they advocate for America remaining a predominantly White, Christian nation governed by the spirit and letter of America’s founding documents.

An imperfect example of an Ally-American is Stephen Miller, Trump’s White House deputy chief of staff for policy and the 12th United States homeland security advisor. Mr. Miller was born in California into a Jewish family. His maternal ancestors emigrated from modern day Belarus to the United States around 1903–1906.

Elon Musk would be an Ally American if he didn’t so passionately advocate for legal immigration and siding with Indians while mocking Heritage Americans and committing deboosting and censorship tactics against opposition. Tragic.

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CONCLUSION

Defining Heritage Americans provides more than historical clarity—it offers a framework for understanding American identity moving forward. These descendants of the Protestant, English-speaking, Northwestern European Founding stock represent the continuing thread of the original American ethnicity. They are joined by Ally Americans who, regardless of their own heritage, champion the foundational principles and demographic stability that created American exceptionalism. This isn't about excluding others from citizenship or patriotism, but about recognizing the specific inheritance that made America possible. As the nation faces unprecedented demographic change, acknowledging Heritage Americans and their role in preserving foundational culture becomes not just historically accurate, but practically essential for maintaining the civilization our ancestors built.

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