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The impact of european exploration on native americans
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The impact of european exploration on native americans
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Old World Confronts New World: Europe is Faced with Reminders of its Primitive Past
The nature of the cultural confrontation that took place between Old and New World cultures was profoundly shaped by the condition of fifteenth century Christian Europe at the moment of contact. Recent scholarship demonstrating parallels between New World and Old World paganism(1) raises the question of whether the reactions of fifteenth century Europeans to the native American cultures were conditioned by their own subconscious awareness of such cultural similarities. Given their history of suppression of their own primitive past, Europeans responded to the New World in the only way they knew how. Everywhere they turned they encountered alien cultural traditions exhibiting characteristics that reminded them of their own subconscious dragons. Acceptance of the Indian cultures on their own terms would have threatened the very catholic social order that had been the sole unifying force in Europe since the disintegration of the Roman Empire. The European predisposition to denigrate everything outside Christian experience was further accentuated by deep internal divisions within Europe that began to rend Christendom asunder in the sixteenth century.
If the permanent opening of the Americas had occurred twelve centuries earlier under the Roman Empire, the nature of the transatlantic cultural exchange might have been dramatically different. For all of their military expansionism and enslavement of conquered enemies, the Romans were remarkably tolerant of cultural and religious diversity. Indeed, their conquest of Germanic tribes along their northern frontier did not prevent them from incorporating Germanic ideas and peoples into their own...
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47 Graves, p. 201.
48 Kerenyi, C., Eleusis: Archetypal Images of Mother and
Daughter (New York: Pantheon Books, 1967), pp. 177-180.
49 Givry, Emile Grillot de, Picture Museum of Sorcery, Magic,
and Alchemy (New York: University Books, 1929), p. 70.
50 Mattingly, H., Tacitus on Britain and Germany (Baltimore:
Penguin Books, 1967), pp. 106-107.
51 Campbell, The Way of the Seeded Earth, p. 132.
52 Sauer, Carl O., Seeds, Spades, Hearths, and Herds
(Cambridge, Mass.: Massachusetts Institute of Technology Press,
1969), p. 28.
53 Chiapelli, Fred, First Images of America, Vol. I (Berkeley:
University of California Press, 1976), pp. 12-26.
54 Axtell, p. 72.
55 Ibid., p. 131.
56 Diaz, Bernal, The Conquest of New Spain, trans. by J.M.
Cohen (New York: Penguin Books, 1963), pp. 60-61.
57 Axtell, p. 48.
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
The English took their land and disrupted their traditional systems of trade and agriculture. As a result, the power of native religious leaders was corrupted. The Indians we...
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
In a lively account filled that is with personal accounts and the voices of people that were in the past left out of the historical armament, Ronald Takaki proffers us a new perspective of America’s envisioned past. Mr. Takaki confronts and disputes the Anglo-centric historical point of view. This dispute and confrontation is started in the within the seventeenth-century arrival of the colonists from England as witnessed by the Powhatan Indians of Virginia and the Wamapanoag Indians from the Massachusetts area. From there, Mr. Takaki turns our attention to several different cultures and how they had been affected by North America. The English colonists had brought the African people with force to the Atlantic coasts of America. The Irish women that sought to facilitate their need to work in factory settings and maids for our towns. The Chinese who migrated with ideas of a golden mountain and the Japanese who came and labored in the cane fields of Hawaii and on the farms of California. The Jewish people that fled from shtetls of Russia and created new urban communities here. The Latinos who crossed the border had come in search of the mythic and fabulous life El Norte.
The essay starts with the “Columbian Encounter between the cultures of two old worlds “ (98). These two old worlds were America and Europe. This discovery states that Native Americans contributed to the development and evolution of America’s history and culture. It gives the fact that indians only acted against europeans to defend their food, territory, and themselves.
One point of collision was seen in the differences the religious practices by the Native Americans and the Europeans. For instance, the native inhabitants of Savannah in Georgia were continuously urged to accept Christianity as a true faith and to apply the gospel of Jesus Christ in all that they did (Whitefield par 4). At one point the Native Americans were promised eternal life in Christianity, but at the other point they were warned of existing eternal death if they continued practicing their “earthen” religions. This was confused them more as the missioners argued to have been taken by the natives for granted (Whitfield par. 10). Christianity was not
The American version of history blames the Native people for their ‘savage ' nature, for their failure to adhere to the ‘civilized norms ' of property ownership and individual rights that Christian people hold, and for their ‘brutality ' in defending themselves against the onslaught of non-Indian settlers. The message to Native people is simple: "If only you had been more like us, things might have been different for you.”
In the United States today more than one-half of all marriages end in divorce. The purpose of this paper is to examine the reason why women have typically received custody of the children far more often than the fathers. In order to better understand child custody one must first examine how fathers have often times been left out of the picture, and conversely why mothers have had such hard times raising children on their own. This paper will first examine the perspective of a father who has lost custody of his children.
Any organism that is genetically modified can be defined as a transgenic organism. The two main benefits of transgenic plants are that they can help increase yields without having to select against bad plants, and they can be resistant to toxins. In order to create a transgenic plant DNA ...
Bibliography: Bibliography 1. John Majewski, History of the American Peoples: 1840-1920 (Dubuque: Kent/Hunt Publishing, 2001). 2.
Revolutions are a prevalent part of world history and have shaped our world into what it is today. The French and the Bolshevik revolutions serve as just two examples of the many revolutions throughout history that have brought about changes to their respective countries. Both of these revolutions had distinct causes and were stimulated by other revolutions in the past. Since these two revolutions happened many years apart, with the French Revolution in the late sixteenth century and the Bolshevik Revolution in the early twentieth century, the ideologies behind them were somewhat different. The people went the extremes in both countries to bring about the desired changes. The revolutions were both radical because of the shortage of food and the uprising of the people. In both revolutions, there is a quest for change and the citizens were willing to go as far as they needed to go to make that change, even if it meant the people had to overthrow their leaders.
Early American history began in the collision of European, West African, and Native American peoples in North America. Europeans “discovered” America by accident, then created empires out of the conquest of indigenous peoples and the enslavement of Africans. Yet conquest and enslavement were accompanied by centuries of cultural interaction—interaction that spelled disaster for Africans and Native Americans and triumph for Europeans, to be sure, but interaction that transformed all three peoples in the process.
Throughout the United States, more than one-third of children don't live with their biological fathers, and about 17 million of those children don't live with any father at all. Of those, roughly 40 percent haven't seen their fathers in the last year. The over 500 Father's Rights organizations are trying in a variety of ways to change these statistics because they believe that fathers are necessary to the intellectual, psychological and emotional well- being of all children. "Family values" groups encourage long lasting stable, marriages and tough divorce laws to increase the number of two- parent households. Some organizations focus on reasonable child support and visitation, as well as creative joint custody arrangements to combat fatherless ness after divorce. Still other sects within the movement encourage responsible fatherhood through counseling for "Deadbeat" or "Dead-broke" Dads, job training and placement to increase the likelihood of child support payments and educational seminars to teach men how to be emotionally supportive fathers. The unique coalition of conservative pro-marriage groups, white middle-class divorcées and low- income fathers is an unusual alliance. But regardless of philosophical and tactical differences, the essential mission is the same- to improve the relationship between our nation's fathers and their children.
...d States, juveniles charged with violent felonies ought to be treated as adults in the criminal justice system” (Maxwell). In the criminal justice system everyone has the right to be treated equally regardless the age they have. This society that were living in believes many juveniles offender are being treated differently regard to what age are the juveniles and there brain is not fully developed is injustice the court of law has the right to treat the juveniles the same way as a adult. There should be a reaction or action against the juvenile that commit certain types of crimes they should further receive their punishment for what they done and tried as adults. In the United States many people believe that juveniles should be tried as a adult, with the evidence and the facts they have come to a point that they should be treated the same no matter the age they are.
Dixon, E. James. Quest for the origins of the First Americans. University of New Mexico Press. 1993.