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The nature, beliefs, and practices of religious life among slaves
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The nature, beliefs, and practices of religious life among slaves
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English Narrative: John Williams’ Religious Account of the Deerfield Raid
Reverend John Williams’ narrative on the Deerfield raid (1704) is an informative account on what this experience entailed for him; although, while one may think that his narrative would be mostly focused on the actual raid and what occurred to him as a captive, the primary focus of Williams’ narrative was largely based on his views on Catholicism and his extreme hatred for this religion (pg. 91). In essence, most of his narrative was an anti-Catholicism rant describing how blasphemous the religion is and how though there was numerous opportunities to change his faith through forced measures while being a captive, he never faltered, choosing death over all else (pg. 91).
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“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. …show more content…
There was large fires, shots that rung everywhere and overall sense of death that surrounded the raid (pg. 229). Unfortunately, like her father, Eunice was taken during the Deerfield Raid. Although, unlike him, she remained with her captors and eventually became integrated into their culture and customs going as far as “[forgetting] how to speak English, [converting] to Catholicism, and [marrying] a Mohawk man (pg. 221).
Eunice was taken by a woman from the Mohawk tribe who came to Deerfield in search of a child in which to replace the child she had lost. In essence, a war broke out because many Mohawks were in search of a new replacement for the people that they lost due to an “untimely death” (pg. 223). Because this is a practice that is part of the Mohawk customs and culture, this may explain the reason for why Mohawk natives attacked Deerfield and furthermore, “explains why so many of the captives who did stay in New France remained with the Mohawks” (pg. 223). Maybe, this is why Eunice was treated well by her mistress. If the Mohawks were looking for replacements, they would have probably treated their captives with more respect. By doing so, this would give their captives a reason to remain with them. If the Mohawks were to mistreat their captives,
I discussed the differences between Captain Thomas Preston’s Account of the Boston Massacre (1770) and Paul Revere, Image of The Bloody Massacre (1770). I then explained both men’s story beginning with Captain Thomas Preston’s vision of the event. I then explained Paul Revere version of the event. I then included my opinion which account I believed was most accurate and explained why.
St. Kateri Tekakwitha, who is also known as “Lily of the Mohawks”, “Genevieve of New France”, and “Pocahontas of the Catholic Church”, was born approximately in the year 1656 near Auriesville, New York, into the Mohawk tribe of the Iroquois Confederacy. Due to her being born such a long time ago, some details about her early life are uncertain. Her father was a mighty and well-respected Mohawk warrior, and some even suspect that he was chief of the tribe. Tekakwitha’s mother’s background is almost completely unknown. Some speculate that she was a Christian Algonquin, who was captured by an Iroquois, but saved by Tekakwitha’s father.
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.”
The Iroquois tribe was part of an alliance with five other tribes throughout New York that banded together against enemies, talked about land, and traded with each other. These peaceful people operated in a democracy, one of the first seen in the early world. Much is known about these tribes due to the missionaries which were sent out in the 1600’s. The Jesuits, an order of the Catholic Church devoted to teaching, spent the time to move out into the unknown world, live with these people, and teach them the ways of Catholicism. In doing this, they documented everything they saw and provided accurate accounts of the building of these structures.
On July 8, 1741 Congregational minister, John Edwards, delivered a sermon entitled “Sinners in the Hands of an Angry God” before a Massachusetts congregation in order to dismiss some of the colonist’s belief that hell is not real. Edwards’s objective is to abolish any doubts against god and hell that the colonists have. He uses strategies such as anaphora, figurative language, polysyndeton, all while instilling a feeling of angst in his audience through his tone.
...ve Indians. From the copious use of examples in Winthrop's work, and the concise detail in Rowlandson's narrative, one can imbibe such Puritans values as the mercy of God, place in society, and community. Together, these three elements create a foundation for Puritan thought and lifestyle in the New World. Though A Model of Christian Charity is rather prescriptive in its discussion of these values, Rowlandson's captivity narrative can certainly be categorized as descriptive; this pious young woman serves as a living example of Winthrop's "laws," in that she lives the life of a true Puritan. Therefore, both 17th century works are extremely interrelated; in order to create Winthrop's model community, one must have faith and closely follow Puritan ideals, as Rowlandson has effectively done in her A Narrative of the Captivity and Restoration of Mrs. Mary Rowlandson.
Gaustad, Edwin S. The Religious History of America: The Heart of the American Story from Colonial Times to Today. N.p.: HarperOne, 2004. Print.
The royalton raid was the last indian attack in New England in the American revolution.Warriors from the Kahnawake Reserve in the British province of Quebec, attacked and burned the towns of Royalton, Sharon and Tunbridge along the river in eastern Vermont. The raid was conducted by just under 300 Indians operating under the command of British Lt. Richard Houghton. By the time the local militia could assemble, Houghton and his command were already on their way back
The Sovereignty and Goodness of God is a primary source document written in the 17th century, by a well-respected, Puritan woman. This book, written in cahoots with Cotton and Increase Mather, puritan ministers, tells the story of her capture by Indians during King Phillip’s War (1675-1676). For three months, Mary Rowlandson, daughter of a rich landowner, mother of three children, wife of a minister, and a pillar of her community lived among “savage” Indians. This document is important for several reasons. First, it gives us insight into the attitudes, extremes, personalities and “norms” of the Puritan people we learn about in terms of their beliefs, and John Calvin’s “house on a hill”. Beyond that, despite the inevitable exaggerations, this book gives us insight into Indian communities, and how they were run and operated during this time.
They were warlike and went out on expeditions to places in New Brunswick, Massachusetts, parts of Maine, and the north shore of Lake Huron. Excursions have been documented all the way to Ohio-Mississippi valley. “’The character of all these [Iroquois] Nations is warlike and cruel,’ wrote Jesuit missionary Paul Le Jeune in 1657.” (Richter, 528) They had different purposes for war than Europeans did. Thus, since the Europeans did not understand the similarities and differences, they were called savage. The Iroquois did not wage war all the time though. The Hudson Bay Company and the Northwestern Fur Company employed Iroquois as canoe men; they were also employed by private enterprises connected with the fur trade or exploration. The Iroquois employed by the Hudson Bay Company “are reputed to have been the most expert in the country, and many stories are told of their skill and spirit of adventure.” (Chamberlain, 460) They also hunted beaver for corporations, sometimes with their families with them. Iroquois were employed as “canoe men, guides, carriers, and voyagers in the service of the Hudson Bay Company.” (Chamberlain, 460) Some of the Iroquois went as far as the Rocky Mountains, where they stayed and brought their culture with them. As time passed though, they mixed cultures until one could hardly tell they were part Iroquois. They did bring dug-outs, the crossbow, and teaching of the Jesuit fathers to
Stark, Rodney. God's Battalions: The Case for the Crusades. 1st ed. New York: HarperOne, 2009. 276 pp $11.05.
Talbot, David. ""People Followed Him to Hell" The Story of Jim Jones and San Francisco." Alternet. N.p., 30 May 2012. Web. 12 Mar. 2014.
And Providence revealed an angry God. Portents and prodigies arose within a world besmirched with sin, a world of men and women who failed to heed his laws. The murderer, the mocking cavalier, the liar, the sabbath-breaker - all these and many others could expect that someday, somehow, their violations of the moral order would provoke awful warnings or more awful judgments.”2 By living a life of righteousness, they believed their lives would be approved by God and therefore blessed and enriched by “a special overruling providence.”3 Living a life of sin, they believed, would lead to poverty, sickness, and eternal damnation. However, their own fickle human nature was not the only threat to the colonists as they believed there was active opposition in the form of the Devil who would attempt to corrupt and seduce them into committing evil
In Of Plymouth Plantation, a work quoted in Mayflower, William Bradford attributes the death of a “proud and very profane” sailor aboard the Mayflower to “the just hand of God” (pp. 30–31). What does this almost jubilant response to another person’s suffering suggest about the nature of Bradford’s religious beliefs? How did this attitude continue to reveal itself in the other experiences of the Pilgrims and the Puritans?
According to William Bradford, who was one of the charter members of the original group of Puritans who came over on the Mayflower, the Church had become, “full of bitter contentions and h...