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Effects of colonization on indigenous people
The account of mary rowlandson and other indian captivity narratives summary
The effects of colonialism on indigenous people
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Short Term Paper 1 After reading “The sovereignty of goodness of god”, Narrated by mary Rowlandson I found some contradictions within the text of natives and their actions. Rowlandson refers to them as savage and brutal. She even states that “ Now we must go with those barbarous creatures, with our bodies wounded and bleeding, and our hearts no less than our bodies.” It seems as if she's riding for a persuasive an open audience. While reading I did read over some brutal and immoral things that the natives have done. However I don’t think that they are all like that. Slowly but surely Rowlandson thinks the same. She again states that " then came one of them and gave me two spoonfuls of meal to comfort me, and another gave me half a pint of
peas, which was worth more than many bushels at another time." Having only a Bible to help guide her through all of what's going on Rowlandson continues to stay strong and put faith in God knowing he is doing all of this for a reason. Whatever that may be I think she believes that he is just trying to make her stronger. Rowlandson's explains that "God was with me in a wonderful manner, carrying me along and bearing up my spirit, that it did not quite fail.” Rowlandson's story not only shows us how she changes throughout the book but also shows us how the colonists saw their role in British north america. In the beginning of the book you can definitely tell Rowlandson, is indecisive on how far the colonists are going into the woods. However, Rowlandson goes still farther inland when she is taken captive, and her experience brings her even further from what she knows. like i said before Rowlandson changes throughout the book she learns to fend for herself. Whether that may be gathering food or finding a way to keep warm. she figures out how to ingest some meats like horse that she couldn’t even stand the smell before. Eventhough she is getting more comfortable with the way the natives have her living I think she is in fear of leaving all of her knowledge and memory’s about civilization behind
It seems that in the 21st century and even during the colonizing of America, the interpretation of Native Americans is and had been that they were savages and live a barbaric lifestyle. That they had no order or way of life. When presented with the topic of Native Americans and Colonists in the New World, it is easy to assume warfare and bloodshed amongst the two parties. That the Colonists were constantly in mini battles with the Native Americans. It is also easy to assume that the land in the New World was unsettling to the eyes. This is due to records from the colonist times, calling the lands “wild” or “wildlands”. In Robbie Ethridge’s book Creek Country, she tries to debunk these interpretations mentioned above. She does so by using an
Susan Harris’s book God’s Arbiters explores the religious rhetoric when discussing expansion of the United States. She focuses solely on the time period of 1898 through 1902. In this book, Harris calls on the works of numerous poets, authors, and political figures to show the perception of the United States imperialist motives from outside the borders. Harris uses Mark Twain as an epigraph at the beginning of the book with the quotation “I am an anti-imperialist.” Drawing upon authors such as Rudyard Kipling and his pro-annexation story The White Man’s Burden, Harris shows both sides of the debate through authors and poets alike. This use of writers offers an interesting perspective to the argument for and against imperialism, furthermore offering a look into the minds of intellectuals of the period. The main issue addressed by Harris is
In George E. Tinker’s book, American Indian Liberation: A Theology of Sovereignty, the atrocities endured by many of the first peoples, Native American tribes, come into full view. Tinker argues that the colonization of these groups had and continues to have lasting effects on their culture and thus their theology. There is a delicate balance to their culture and their spiritual selves within their tightly knit communities prior to contact from the first European explorers. In fact, their culture and spiritual aspects are so intertwined that it is conceptually impossible to separate the two, as so many Euro-American analysts attempted. Tinker points to the differences between the European and the Native American cultures and mind sets as ultimately
Franklin's attitude towards the Native Americans is very different from Mary Rowlandson's because he recognized that even though their manners were different from english men, they weren't savages as Rowlandson described them. In Rowlandson's narrative she clearly shows her opinion on their habits when she says: "and myself also in this wilderness condition," by comparing their normal condition to "wilderness" she calls them animals. Meanwhile Franklin is sure to state that: "These Employments of Men and Women are accounted natural & honorable," and by doing so he clarifies a good opinion on the natives and in the way they lived. Rowlandson also compares the Indian's manners as unpleasant, when she describes: "(in their hellish manner)."
Professor and poet Deborah A. Miranda, pieces together the past and uncovers and presents us with a story--a Californian story--in her memoir, “Bad Indians.” Her use of the Christian Novena, “Novena to Bad Indians,” illustrates the irony of using the form of her oppressors as a call out for help, not to God, but to her past ancestors. We tend to think of religion as a form of salvation and redemption of our lives here on Earth, in which we bare down and ask for forgiveness. But by challenging this common discourse using theological allegories and satirical terminology, Miranda turns her attention away from a Deity to call the reader out for help. It is crucial to recognize the struggles that the Native community currently face. Californian Indians are often not given recognition for their identity and their heritage, and are also repeatedly stereotyped as abusive, alcoholic, uncivilized, and “freeloaders” of the United States government. Such generalizations root back from European colonization, nevertheless still linger in our contemporary society. Miranda has taken the first step forward in characterizing few of these stereotypes in her Novena, but she’s given her story. Now what are we going to do with ours? It’s up to us to create our
In “A Narrative of the Captivity and Restoration of Mrs. Mary Rowlandson,” Mary Rowlandson, a Puritan mother from Lancaster, Massachusetts, recounts the invasion of her town by Indians in 1676 during “King Philip’s War,” when the Indians attempted to regain their tribal lands. She describes the period of time where she is held under captivity by the Indians, and the dire circumstances under which she lives. During these terrible weeks, Mary Rowlandson deals with the death of her youngest child, the absence of her Christian family and friends, the terrible conditions that she must survive, and her struggle to maintain her faith in God. She also learns how to cope with the Indians amongst whom she lives, which causes her attitude towards them to undergo several changes. At first, she is utterly appalled by their lifestyle and actions, but as time passes she grows dependent upon them, and by the end of her captivity, she almost admires their ability to survive the harshest times with a very minimal amount of possessions and resources. Despite her growing awe of the Indian lifestyle, her attitude towards them always maintains a view that they are the “enemy.”
Many colonist viewed the Native Americans as spawn of the devil. In Thomas Morton’s writing he said “if we do not judge amiss of these savages in accounting them witches,… some correspondence they have with the Devil out of all doubt.” (Foner 5) An example of historical content is the Metacom’s War by the year of 1675. The Indians in southern New England didn’t like the new settlers pushing on new religion and harsh treatment. Some of the Indians “converted to Christianity, living in protected ‘praying towns.’” (Jones, Wood, Borstelmann, May, and Ruiz 68) The Indians were ok with the conditions until “a white man shot and wounded a Native American.” (Jones, Wood, Borstelmann, May, and Ruiz 69) Colonist began to even distrust the Indians that were willing to convert to Christianity and moved their “praying towns” to “Deer Island in Boston Harbor” (Jones, Wood, Borstelmann, May, and Ruiz 69) This historical content shows that the colonist didn’t truly trust the Indians even when they were of the same religion, like Morton’s writing said “they have with the Devil out of all doubt” (Foner
Las Casas emphasizes on three main issues throughout his account. First, in almost each chapter, Las Casas writes about the luscious qualities of the land and the different indigenous peoples that inhabit them. Second, he explains and describes in detail how the natives were rapidly being massacred by the invading Christian Europeans. Finally, Las Casas discusses how God had brought justice to the Europeans for their diabolical acts upon the natives. Las Casas, a former slave owner himself, realized that those whom he previously enslaved were just as much human and capable of learning and practicing the Christian faith as he was. As a bishop, he realized he could do little for the Natives except document his experiences (in as much detail as possible) and hope that the royal administration would have sympathy for the Natives and establish laws to protect them from the Europeans.
Apes accurately portrays the racism that Native Americans suffer. Racism exists in both the individual and within politics. During the late 1800's, when this article was written, it was illegal in Massachusetts for whites and Indians to intermarry. He labels this as a clear infringement on individuals to make their own decisions. He also raises the point that many white people do not even consider the Indian to be qualified for the rights of an individual. This dehumanization allows white people to steal the Indians' land and murder them with out a second thought. He calls on the whites, as Christians, to reassess these racist views. People cannot call themselves Christians and persecute others, based on skin color, in the name of Christianity. Apes says that words must be supplemented by actions, backing himself up with scripture such as I John 3:18, "Let us not love in word but in deed." Although Apes convincingly argues against the biases within the Christian community, he bases his arguments on several assumptions, neglecting to address problems such as the language barrier and problems that arise when two different cultures try to occupy the same land.
She describes the Indians as “ravenous beasts” and “heathens.” Rowlandson dehumanizes the natives and crafts an image in the reader’s mind of Native Americans being barbarous creatures. As Rowlandson documents her captivity, she defines the Indians as merciless and cruel beings. In one paragraph, she says, "It is a solemn sight to see so many Christians lying in their blood, some here, and some there, like a company of Sheep torn by Wolves. All of them stript naked by a company of hell-hounds, roaring, singing, ranting, and insulting, as if they would have torn our very hearts out…” (70). Through biblical allusions, Rowlandson creates parallels between the Native American people and how they are thought to be enemies of the Christian settlers. By sheep symbolizing the Christians, Rowlandson refers to biblical scripture where sheep are viewed as innocent and pure. The sheep also represent the Christians as the chosen people of God and as being virtuous. She victimizes the English and dehumanizes the Native Americans by characterizing them as wolves. Throughout her narrative, Rowlandson constantly stresses the religious and spiritual importance of her captivity and how her story can be viewed as a testimonial to God’s ability to remove individuals from hardship. She never inflicts violence on the Native American’s and never resolves to war as a solution. Rowlandson continually depicts the dichotomy between the Native Americans and the white, English
The book Mary Reilly is the sequel to the famous The Strange Case of Dr. Jekyll and Mr. Hyde. The Strange Case of Dr. Jekyll and Mr. Hyde by Robert Louis Stevenson, is a stark, ingeniously woven, engaging novel. That tells the disturbing tale of the dual personality of Dr. Jekyll, a physician. A generous and philanthropic man, his is preoccupied with the problems of good and evil and with the possibility of separating them into two distinct personalities. He develops a drug that transforms him into the demonic Mr. Hyde, in whose person he exhausts all the latent evil in his nature. He also creates an antidote that will restore him into his respectable existence as Dr. Jekyll. Gradually, however, the unmitigated evil of his darker self predominates, until finally he performs an atrocious murder. His saner self determines to curtail those alternations of personality, but he discovers that he is losing control over his transformations, that he slips with increasing frequency into the world of evil. Finally, unable to procure one of the ingredients for the mixture of redemption, and on the verge of being discovered, he commits suicide.
Interestingly although she feared and reviled the Indians she states that not one of them offered the least abuse of unchastity to her. Her captors never sexually molested or violated her. Rowlandson learned to adapt and strove to make it thought her captivity alive. She learned how to gather food for herself. Tolerate the ways of the Indians, and make clothes for the tribe. She even decided to stay with the Indians when given the chance to escape. “Rowlandson refused them choosing to stay put and let God choose when she was fully redeemed and ready to be released”
Las Casas argues that that there are 4 types of barbarians, but only the 3rd kind is barbarian, those who are considered “freaks of nature.” Las Casas believed the Spanish were out to help the Indians, even though they were barbarians and not Christian. It is stated in The Soul “For the good and all-powerful God, in his love for mankind, he created all things for man’s use and protects him whom he has endowed with so many qualities by a singular affection and care.” In conclusion, the Indians were made by God, so it is impossible for them to be imperfect.
In “The Sovereignty and Goodness of God,” Mary Rowlandson narrates her perilous journey through captivity with a tribe of Native American Indians. In her eighteenth remove, she writes about how due to her extreme hunger, she steals food from a child, and relates herself to the desperate Old Testament character, Job. Rowlandson, a devout Christian, resorts to actions that would normally be considered despicable according to her religion, but the severity of her situation excuses them. Rowlandson as an author, intelligently influences her audience to focus more on her despair and less on her behavior. Rowlandson writes:
Mary Parker Follett’s “The Giving of Orders” in this essay addresses the complexities of given orders and received. She presents that it is apparent through observation and through psychology that you cannot get moderate results with people when orders are given, pressured, influenced or manipulated. She articulates the need for the change in habits and patterns in people and correlates it to administration and organization. She proceeds in her article to further understand through, analysis that consists of three things. The first is the “build up certain attitudes,” the second, “provide for the release of these attitudes,” and the third, “augment the released response as it is being carried out.” If these three things are implemented,