Introduction
The history of the United States of America too clearly reveals that early Americans or Native Americans were the target of extreme hatred and exploitation. Such was the height of these exploitative measures that native Americans were practically stripped off of their lands, livestock as well as their people, severely cutting down their populations and forcing them to the confines of what the American government termed as 'reservations'. The role played by the European missionaries too only added misery as they forcefully entered Indian lands and using the authority and powers vested by then American governments unsuccessfully tried to 'educate' and 'socialize' these native Americans. The Europeans sought to assimilate these native Americans into the main stream society, yet the methods of preaching; or rather forcing these native Americans only resulted in increasing the hatred of native Americans against both the European missionaries, as well as the then American governments.

One of the mundane and so-called 'civilized' methods used by early missionaries and the American governments to overcome the natives was to take away the children of the native Americans from their parents with the ostensible excuse of 'teaching and socializing' the children. The American government created a specific department known as the Bureau of Indian Affairs (BIA) for this purpose, and the children of native Americans were handed over to the schools and missions run and operated by BIA. The system of operation and running of Bureau of Indian Affairs was patterned and designed following the regimental approach of the United States Armed Forces. Hence the policy and procedures of BIA too were similarly pursued.

Though a number of cultural and social issues were encountered by the early missionaries in overcoming the natives as well as their children, one that perhaps served as the strongest barrier was the language barrier. Facing the native Americans on a daily basis was indeed a challenge for these early missionaries. Though feedback to the federal government in Washington D. C. was a continuous practice of these early missionaries, these feedback did little to show that they were successful, or that they were proceeding in the right direction in overcoming native Americans.

The results of these unsuccessful 'techniques' of educating, socializing and missionary work bore equally pathetic results. For example, today more than 95 percent of the Native American populations do not believe or profess Jesus Christ as their 'Redeemer'. Instead Jesus Christ was and continues to be largely considered a European, and His religion a European religion, hence its disapproval altogether. These beliefs are further complimented by the beliefs of the native Americans who have come to consider the religion of Christianity as a ploy to accumulate and assimilate practically all their nation tribes over the entire course of American history. These beliefs are duly confirmed by the large scale massacres, the introduction of diseases brought by the Europeans, and forcing native Americans numbering more than 3 million today, to live within the confines of the 'reservations' (Historical Missions, 2004).

With respect to overcoming barriers, particularly the language barriers in native Americans faced by the earlier missionaries, one must take into account that before the arrival of Europeans on the present day regions of United States of America and Canada, the native Americans had their own languages. In all some 600 native dialects were spoken amongst the more than a dozen tribes. Some of these included the languages of Kerasan and Tanoan spoken by the Pueblo nation tribe, Yuman spoken by the Havasupai and Mojave, as well as sign language used by a number of Native American nation tribes. With the arrival of the Spanish and English the native Americans also spoke a typical trader’s language with the new white settlers. (The Southwest Culture, 2004)

The religious movement which commenced in the newly colonized areas of present day United States of America was given the name of 'The Great Awakening" taking place between the years 1730 and 1740s. Some of the great names who are attributed to this period include that of Jonathan Edwards, a preacher from the state of Massachusetts, and George Whitefield from England. Edward's sermon titled "Sinners in the Hands of an Angry God" is one of the most famous sermons, which sought to reawaken the fear of God in native Americans. It was preachers such as Edwards and Whitefield who used truly dramatic methods and emotional style in preaching religion, and accepting Christians as his audience.

Though the era of "The Great Awakening" remains one of the first attempts to unite as well as preach the word of God, it was also the last effort in striving to awaken religious ideals, ideals on which the newly colonized regions were founded. One may note that events such as the "Salem Witch Trials" of the earlier era provided a strong impetus for the decline and negative publicity of Christianity. This was somewhat overcome by "The Great Awakening" even though the later Americans would perhaps remain secular, with the majority clinging on to their deep religious roots. (Goen, 1987; Busted, 1976; Edwards, 1972)

"The Second Awakening" was an era which perhaps left a more permanent mark as compared to the its predecessor, in "The Great Awakening". Also termed as the second greatest religious revival in the entire US history, this particular movement comprised of a number of diverse activities all distinct by their specific region and religious commitment. For example the regions of New England and western New York witnessed emergence of new religious denominations. While the states of Kentucky and Tennessee were witness to the strengthening of both the Methodist and the Baptists Churches, all accomplished through a method known as the "camp meeting", an excellent mode of overcoming the language barriers.

Realizing the new wave of secularism spread across the expanse of the United States of Americans, the new breed of preachers no longer emphasized on the traditional Christian beliefs, and instead gave rise to the emergence of a number of interdenominational missionary societies. Members of these new societies duly took on the roles of both educators as well as exponents of eastern culture and strived to assimilate them with the cultures and beliefs of the native Americans. Some of the notable names include 'The American Bible Society', 'The Church of Jesus Christ of Latter-day Saints', and 'The Seventh Day Adventists'.

One of the most successful methods of inviting and overcoming the otherwise incomprehensible languages of the native Americans was the practice of camp meeting, as also mentioned in the preceding paragraph. The camp meetings utilized the services of ministers, also known as the 'circuit riders' who rode out to the frontier and invited people from remote and far off regions. Since the 'circuit riders' belonged to the common folks, the new religious societies made good use of these people, as well as successfully established links with the families residing in remote regions.

A summary of some of the common methods to overcome language barriers by early missionaries focusing on the native Americans thus reveals that emphasis was given to teaching English, which itself acted as a tool for teaching the word of God. Comments such as "I just came to learn English, but I learned much more about myself and about God" are ample evidence of this teaching technique. Second, an approach to contact the non-believers was given due importance. Though this method had found successes in regions where Christian populations already existed, the use of adult education seminars, gospel meetings, children’s works, choruses, Bible correspondence courses, and camp meetings truly served truly the purpose of these societies and denominations. The elimination of 'conversion tension' was yet another successful method, which invited volunteers, gave the audience choices and created a friendly environment, and most important of all, delivering what is promised (Woodward, 2001).