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Colonization of native Americans
Colonization of native Americans
Colonization and the native american indian
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I, Etienne Brule, moved to New France in 1608 on behalf of my good friend Samuel de Champlain. At the adolescent age of sixteen I traveled with Champlain to New France, becoming his eyes and ears for the territory. The overall goal of me staying with the native tribe, the Algonquins, was to learn the local Huron language, explore the region, establish good relations with the Indians, and in a few years time report back to France and Champlain with what I had discovered from them. When I arrived in New France, the tribe I acquainted with gave Champlain one of their members, whilst France gave them myself. This allowed for not only me to learn about their nature, but for one of theirs to learn about the customs and nature of the French. Another
goal of Champlain and mine was to help the ingenious people attack the Iroquois tribe, an enemy of most tribes. Every few years, Champlain would come back over to record and see how I was doing, asking about all the different expeditions I went on, for instance, the time I traveled along the north shore called “La Mer Douce”, and when I traveled as far as Sault Ste. Marie. I traveled on other great expeditions, traveling mostly by water so I could reach more places in a shorter amount of time. I ventured through the Ottawa River, Mattawa River, Lake Nipissnig, and the French River into the Georgia Bay. From there I continued to Lake Huron, then to lake Superior. After traveling through many other smaller lakes and rivers, I ended up in Ontario. Around in all of these locations, I visited the native people who were allies with the Algonquins and learned of their ways, spreading French culture and ideas as I went on. Living among the Indians, in their fashion, I was accepted by them as one of their own people. I eventually developed trade relations with the groups encouraging them to annually to return to Quebec to trade. All of these interactions I participated in during the decade with the natives allowed me to gain knowledge on foreign cultures, develop concrete relations, and spread French customs. Whilst traveling through over a dozen different tribes, I was able to gain knowledge about their lives and beliefs. While meeting with the Erie tribe, I was able to learn during the warm seasons that they cultivated the “Three Sisters”: varieties of corn, beans, and squash, and during the cold seasons they would live off stored crops and animals taken in hunts. I learned that they had few firearms and developed war technology, so I taught them about French weaponry. Many groups taught me of their religions and beliefs. For instance, the Iroquois showed beliefs related to agriculture and nature as did many of the groups that I saw. But, each group’s belief had its own personality that made it different from the others groups beliefs. The Erie tribe had agricultural beliefs, but they also celebrated the dead. The burial ritual involved an elaborate “crying” ceremony that lasted five days. During this period people would dance and sing to honor the lost one. I would teach the tribes of my Christian beliefs, though I would not force them to convert. It was on my way back from these trips that things started to go wrong. I was captured by Senca, one of the Iroquois nations, and I was ritually tortured and beaten. Eventually I escaped from them, doing so I created an alliance between the Senca and the French, which caused the maximal amount of trouble when I returned back to the Huron tribe I originally associated with. During all of my travels, I consistently connected with the groups that I spoke and lived with. Learning their ways, such as how they utilized the land to grow certain cops, their religions, and their technology. From these cultural exchanges, I am hopeful and confident that my trade relations and partnerships I have formed with these native peoples will last for future generations of French explorers who venture into these new lands.
In March 1643, Jeanne Mance, a French nurse at the Hôtel-Dieu in Montréal took care of Pachirini, a wounded young Algonquin warrior. Sachem baptized as Charles on April 2, 1643, in Montréal by Father Imbert Duperon lived in Montréal for some time with the two Jesuits of the post. Most of the Weskarini Algonquin became Catholics, being baptized between 1643 and 1650 by the Jesuits in Montréal and the rest later at Trois-Rivières. They settled in Trois-Rivières, setting up their village near the Fort there. While his fellow tribesmen left for Trois-Rivières,...
Reviving the crumbling Saint-Domingue economy was a crucial determining factor in France’s involvement with the colony. Toussaint’s ability to create a thriving economy would determine his position as a leader. If he was unable to create a stable economy, then there was someone else that could replace him. This revival was key to slavery not being re-imposed in the colony. Toussaint L’Ouverture had to prove that the Saint Domingue colony could succeed and be profitable within a slaveless economy. As much as he could comprehend the morality of ending slavery, he was also very aware of the importance slavery had to the West Indies in maintaining France’s economy. Although there are some arguments that state that slavery’s importance to their
Samuel de Champlain, who’s known as “The Father of New France” was a French explorer during the 17th century. He also was a navigator, cartographer, soldier, administrator, and chronicler of New France. He is famous for discovering Lake Champlain, Quebec City, and he helped establish the governments of New France.
There was a section of my tribe that moved to Moosehead Lake, They were popularly known as Moosehead Lake Indians. The Penobscot Indians of this tribe always encountered navigators before the middle of the 17th century. My tribe was often visited by French navigators and fishermen from the Great Bank and that they built there before 1555 a fort or settlement. When more thorough exploration began in the 17th century my Penobscot chief, known as Bashaba (a term probably equivalent to head-chief), seems to have had primacy over all the New England tribes southward to the Merrimac. After the war my tribe joined our emigrant tribesmen in Canada, and they now constitute the only important body of Indians remaining in New England excepting the Passamaquoddy. My tribes count in numbers estimates within the present century give them from 300 to 400 souls. They now number about 410.
...rade in the present Canada region attracted the investors who were given land and security. The settlers were to venture in farming and trade. Champlain was appointed as the Governor of the New French because of his achievements. His tactic of forming alliances with the native tribes gave the settlers much ease to explore the North America region. The natives taught the settlers how to survive in the harsh conditions in the region, hunting for food and further exploration of the region.
Since the early seventeenth century, French explorers had been able to keep peaceful relations with the Native Americans as a result of fur trading. Samuel de Champl...
It is difficult to determine exactly what François did in terms of work after he arrived in the providence of Quebec. There is evidence that he was contracted in 1688 and again in 1692 to go west, which usually meant the person was to go and trade with the natives wherever it was considered most beneficial. However, François later changed his profession to agriculture and can be found by 1694 in St. Paul living the life of a farmer.
The French offered protection from neighboring enemies while the Indigenous people offered resources such as fur trade, and education of European settlers on how to use the land. In creating this mutual alliance, the differences between the two cultures of people led to a natural formation of gender and power relationships. To better understand the meaning of these gender and power relationships, we can look at Joan Scott’s definition. Scotts states that “Gender is a constitutive element of social relationships based on perceived differences between the sexes and gender is a primary way of signifying relationships of power (SCOTT, 1067).” By incorporating these two ideas from Scott, we can better understand the different perceptions of social relationships between the French and the Indigenous people and how the misunderstood conflicts created a hierarchy and struggle for
“In 1659, both Joseph-François and his eldest son Zacharie-Francois, spent several years as captives among the Iroquois” (pg. 206). Because of their captivity, this allowed them to “familiarize themselves with the language and customs of the natives” thus enabling them “to collaborate with Native warriors”, when necessary (pg. 206). Joseph-François was maltreated during his two year captivity. Often he would be at the “risk of being buried alive” and due to his treatment from the Iroquois, he unfortunately suffered “a crippled hand” (pg.
Carbone shows us that cooperation between Natives is essential for survival. Samuel claims, “He gives the glass beads and copper in return for the food they have brought.”(71) This shows that the colonist and natives worked together and traded for things they needed for their society. Another example, Samuel says, “This New World is a good place to live, I think as long as we live in peace the Powhatan people.”(164) This represents that the colonists need to work together or they would not survive in this New World. Cooperation with the people around us is essential to live in peace.
When the French arrived there were no intentions of enslaving the Huron or Iroquois for farming or mining. Jacques Cartier was the first French colonists to interact with the Huron in 1534. The French exploited the relationship the Huron had with other tribes to establish trade from the St. Lawrence River to further inland towards the Great Lakes. The French colonists relationship revolved around the Huron when it came to hunting, skinning and trading for furs. The Huron would do most of the work when came to the fur trading, however, for their work they would receive weapons and metal goods for trade. Like many other Native American tribes, the Huron became
Jacques Marquette and Louis Joliet down the Mississippi to explore the unsettled land in North America. Jacques Marquette was a Missionary from France exploring the unsettled land to spread his religion and build relationships with the native americans. Louis Joliet was a canadian fur trader exploring the unsettled land to find new trade routes. Marquette traveled down the mississippi. They mapped out the mississippi and made peace with the Quapaw Indians and were given calumet which is a peace
Joseph Boyden explores the dramatic and dynamic tensions in New France during the seventeen century though the relationship between the First Nations and the early contacts with the Jesuits in his book The Orenda. The book follows the three main characters, the Huron Warrior named Bird, the young Iroquois girl named Snow Falls and the French Jesuit missionary named Christophe or “Crow” and explores their lives during this time period with one another and with enemy groups.The author Joseph Boyden presents an accurate picture of early Canadian history in regards to the European-Native relationship between the First Nations and Europeans represented through the relationship between the Huron People and the French Jesuits as well as the war
In Louis Hennepin’s “A Description of the Fall of the River Niagara, that is to be seen betwixt the Lake Ontario and that of Erie,” and his “The Author sets out from Fort Frontenac, and passes over the rapid Stream, which is call'd The Long Fall. He is kindly receiv'd at Montreal by Count Frontenac,” Hennepin offers the reader a late 17th-century description of the Niagara River and Falls, as well as the river systems leading to Montreal. Similarly, in “A Letter from Mr. Kalm,” Peter Kalm also offers a description of the Niagara Falls region. Though written approximately 60 years apart and from different perspectives, both authors offer the contemporary reader a glimpse into the relationship between European explorer and North American wilderness. Beyond the fear, awe, that the Hennepin text emulates, the Kalm text also demonstrates an early modern
This is another artwork from Jean Michel Basquiat. This artwork represents a black skull scarred with red rivulets, pitted with angry eyes, gnashing its teeth, against a blue graffiti wall on which someone has been doing their sums. Perhaps the street mathematician was calculating how many Africans died on slave ships in the 18th century, or how many people lived in slavery in America, or how many young black men have been killed by police guns in the last few years. This is the real definition of this