1
10
36
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6a922e633494afbd956cfd00c71085c4
Still Image
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Title
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Slave Code of South Carolina 1740
Description
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The slave codes, though varying by state, set precedents of legal standing for both enslaved people, and slaveholders. It legalized racial hierarchy and denied any type of citizen worthy rights for people of color, and did little to protect the rights of free people of color. As primary documents, slave codes represent the most clear indication of racial hierarchy and its use in continuing slavery.
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South Carolina Department of Archives and History
Date
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1740
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South Carolina Department of Archives and History
Subject
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slavery, slave codes, south carolina, colonial america,
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Unknown
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University of Memphis
-
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f19bb2fa80491f5faa536c59a974adb1
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By Cowper and Telfairs A Cargo of Guinea Slaves.
Description
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This document is one of many examples of slave advertisements and runaway slave posts which use terms to indicate considered terms of whiteness and blackness, as the ad indicates the runaway enslaved people as “very black” and “of a black complexion.” The advertisement also calls for overseers, which were pivotal aspects of plantation life in the later-United States. Within the essay, this document provides evidence for the development of stereotypes and emphasizes the importance of slavery and the value of enslaved people, especially enslaved Africans.
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Copwer and Telfairs
Source
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In the Council Chamber, Commons House of Assembly of Carolina, the 10th day of May, 1740.
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University of Memphis
Date
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1740
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Llyod Duhaime at Duhaime Law Museum
Subject
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slavery, slave advertisements, slave ships, race
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Llyod Duhaime at Duhaime Law Museum
-
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a45df6933646e90dff75fd2e0227d6cb
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Title
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A Letter Home From Massachusetts Bay in 1631
Description
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This primary document is a letter and a first-hand account of life for indentured servitudes, and draws parallels between the treatment of indentured servants and slavery. It also provides a look into the difficulties of settling the New World. In this instance, this person describes their high and difficult workload.
Creator
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___Pond
Source
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Proceedings of the Massachusetts Historical Society, 2nd Series, vol. 8 (Boston, 1892–1894), 471–73.
Date
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1631
Contributor
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Massachusetts Historical Society
Subject
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indentured servitude, migration, colonies, labor
Publisher
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University of Memphis
Rights
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History Matters, http://historymatters.gmu.edu/d/5787
-
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a1e70d21e1065179c0e63bf747c9680e
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Title
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Our Plantation Is Very Weak": The Experiences of an Indentured Servant in Virginia, 1623.
Description
An account of the resource
This primary document is a letter and a first-hand account of life for indentured servitudes, and draws parallels between the treatment of indentured servants and slavery. It also provides a look into the difficulties of settling the New World. As it result it shows how important indentured servitude became to the productivity of the colonies and how it was an heavily depended upon and seemingly reliable labor institution.
Creator
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Richard Frethorne
Source
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Richard Frethorne, letter to his father and mother, March 20, April 2 & 3, 1623, in Susan Kingsbury, ed., The Records of the Virginia Company of London (Washington, D.C.: Government Printing Office, 1935), 4: 58–62
Publisher
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University of Memphis
Date
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1623
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The Records of the Virginia Company of London
Subject
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plantations, cheasapeake, virginia, indentured servitude, labor, migration
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The Records of the Virginia Company of London
-
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749e3bd189c74f00ab674ed599e2434b
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""Work and Labor in This New and Wild Land Are Very Hard": A German Migrant in Philadelphia, 1750."
Description
An account of the resource
This primary document is a first-hand account of indentured servants in the market and describes how some people’s hands were forced by threat of incarceration. Some people took desperate measures to avoid indentured contracts, such as selling their children, thus showing the undesirability and harshness of indentured servitude. This also draws several parallels between indentured servitude and slavery, such as harshness of labor, and economical value. It also displays the overall helplessness shown in both situations. It also draws several differences, as indentured servants had slightly more liberty than the enslaved.
Creator
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Gottlieb Mittelberger
Source
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Gottlieb Mittelberger, Journey to Pennsylvania in the Year 1750, trans. Carl Theo Eben (Philadelphia, John Jos McVey, 1898), 25–31
Publisher
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University of Memphis
Date
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1750
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Carl Theo Eben
Subject
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migration, north, colonies, migration, diversity, indentured servitude, labor
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John JosMcvey
-
Dublin Core
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Title
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Making Enemies
Subject
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Savage Indian, Native American, Indian, European, myth
Description
An account of the resource
<p> </p>
Before Europeans began to colonize the New World, The Americas, they had already formed the image of the Savage Indian. It is this assumption by the explorers, traders, missionaries, and colonists that created the myth of the Savage Indian. This myth of the Savage Indian loomed over their interactions with Europeans creating a hostile relationship. It is this fear and hostility of the manufactured Savage Indian that transformed Native Americans into the object of those fears. The hostile treatment of natives created hostile natives. The myth was no longer just fearful paranoia projected by the imaginations of Europeans but they had now manufactured real Savage Indians. Europeans’ fear created a real Savage Indian and not the other way around; in which, the Savage Indian created European fears.<br /><br />For Native Americans, their role as savages began with European contact, but for Europeans it was an image which existed before they knew the Americas did.<a title="" href="#_ftn1">[1]</a> The ideas of savages and barbarians were not new concepts for Europeans before Columbus’s discovery of the New World. The term barbarian was used by the Greeks to describe the babbling speech of primitive tribes.<a title="" href="#_ftn2">[2]</a> The term savage which was more commonly used means of the woods or wild.<a title="" href="#_ftn3">[3]</a> This term persisted and was used to define unchristian behavior which was to suppress ones animalistic or wild urges. The term savage and barbarian were almost interchangeable in meaning to describe wild or primitive societies. As Christianity swept Europe, the term Christian would come to mean civilized and those of non-Christian faith would fall into the lumped category of uncivilized or savage and barbaric.<a title="" href="#_ftn4">[4]</a> For Europeans it became a matter of us versus them with the them being not Christians.<a title="" href="#_ftn5">[5]</a> Columbus thought he had landed in Asia or islands in Asia, which is why he would call Native Americans, los indios or Indians.<a title="" href="#_ftn6">[6]</a> This was a generic term, which at that time did not carry a negative connotation, but was used to describe people of Asia east of the Indus river. As far a Columbus is concerned, his geographical error in naming the natives Indians was far less damaging to their image.
<p> Shaping the myth of the Savage Indian in the minds of Europeans comes from Christopher Columbus’s initial reports in 1493. He spoke of their generosity and good nature. He describes them as free and lacking possessions. The initial descriptions of natives were ones of ease and gave way to the fantasies of European superiority with a sense of obligation to dominate or instruct primitive savages.<a title="" href="#_ftn7">[7]</a> He also provides the first negative images of natives as well. He describes them as naked, and worse cannibals.<a title="" href="#_ftn8">[8]</a> With the newly invented printing press in Europe information spread faster than ever before and to a larger audience.<a title="" href="#_ftn9">[9]</a> His accounts were reinforced in 1505 by Amerigo Vespucci, a Florentine merchant whom the Americas became named after, who went into even greater detail in his descriptions of natives.<a title="" href="#_ftn10">[10]</a> His accounts further solidified the already assumed position of European dominance and the role of the Savage Indian.</p>
<p>As European presence became more prevalent in the Americas so did awareness of European brutality among different native tribes. As the Spanish made their way through the Americas it became clear to the Natives and much of England and France that the Spanish inflicted far too much brutality on the natives. This too had spread far and wide to native tribes. Natives whom had once been inviting host had become leery and cautious. The later interactions of the French and English were shaped by early interactions with the brutish Spanish. Just as Europeans had created the myth of the Savage Indian so had the Natives created an image of the Savage white man. There is some evidence to suggest that in some cases colonizers sought to excite conflict for their own personal motivations. In Edward Randolph’s report on King Philip’s War, he makes note that:</p>
<p><em>“Some impute it to an imprudent zeal in the magistrates of Boston to christianize those heathen before they were civilized and enjoining them the strict observation of their laws. . . . [T]he people, on the other side, for lucre and gain, entice and provoke the Indians to the breach thereof”<a title="" href="#_ftn11"><strong>[11]</strong></a></em></p>
<p>Randolph goes on to explain that the hostility leading to war was in large part due to the religious interference and colonial government influence. Their construct of the hostile white man also led them to become hostile towards Europeans.</p>
<p>The making of the myth of the Savage Indian which had been originally in the minds or fantasies of Europeans had now become reality. They had constructed an image of a Savage Indian which in turn played on their fears. These fears took over and controlled their interactions with natives. As European’s became an active participant in the American landscape they began to develop two new polar views of the Savage Indian which they had to come to understand.<a title="" href="#_ftn12">[12]</a> Europeans had created the myth of the Savage Indian but began to understand natives not as one cohesive group but distinguish between different tribes. These tribes could be viewed as friends or enemies. Since alliances were fluid this understanding was problematic for European colonizers.<a title="" href="#_ftn13">[13]</a> The very understanding was that these Natives were savages, but now this group would be divided into the noble and ignoble savage.<a title="" href="#_ftn14">[14]</a></p>
<p> For Europeans the ideas of Christianity thought of Adam and Eve making all people of the earth related and tracing back to one origin. This created problems in terms of the origins of natives. It was thought that they were Asian or later reconciled that they had at least from Asia.<a title="" href="#_ftn15">[15]</a> Speculation of Native origins led to questioning whether they had souls or rather they were demons cast out of Asia.<a title="" href="#_ftn16">[16]</a> This line of thinking shaped the European rationalization that Natives should either be killed as creations of satin or possessed souls which could be “civilized”. Whichever view point it was still a popular understanding that they were not native to America and therefor had no claim to the land. The fact that natives did not view ownership of land as Europeans did, made the case that much stronger. Whether Europeans viewed the Savage Native as noble or ignoble most of these understandings preceded their interactions.</p>
<p>While the myth of the Savage Indian had existed long before America had been discovered and evolved into either a sympathetic or hostile view, it never the less continued through colonization and beyond. Much of the myth of the Savage Indian was exaggerated by imagination but some of these perceptions do hold a grain of truth. Many interactions between Europeans and Indians can be caulked up to misunderstandings or differences in culture. The two major factors leading to cultural confrontations between Natives and Europeans were involving warfare and trade. For Natives warfare war not seen as a means of total destruction but more of retribution. For Europeans war was meant to annihilate and dominate the opponent. It was a onetime total war in which the victor dominated the foe.<a title="" href="#_ftn17">[17]</a> For native’s warfare was a perpetual way of life. It was not used as a total war but small victories in which warriors showed bravery and gained prestige.<a title="" href="#_ftn18">[18]</a> Europeans viewed peacefulness as civilized behavior and the idea of constant fighting was seen as uncivilized.<a title="" href="#_ftn19">[19]</a> Also the brutality natives inflicted during warfare helped perpetuate the myth of savagery. While warfare was a large part of native way of life, many tribes sought to make peace with colonists. The speech recorded by John Smith of Chief Powhatan shows some evidence of a willingness for peace.</p>
<p><em>“Why will you take by force what you may obtain by love? Why will you destroy us who supply you with food? What can you get by war? . . . We are unarmed, and willing to give you what you ask, if you come in a friendly manner. . . . </em></p>
<p><em>I am not so simple as not to know it is better to eat good meat, sleep comfortably, live quietly with my women and children, laugh and be merry with the English, and being their friend, trade for their copper and hatchets, than to run away from them. . . .</em></p>
<p><em>Take away your guns and swords, the cause of all our jealousy, or you may die in the same manner.”<a title="" href="#_ftn20"><strong>[20]</strong></a></em></p>
<p>Misunderstandings not only caused conflicts in warfare but also in trade.<a title="" href="#_ftn21">[21]</a> While both groups shared similar customs of trade, natives viewed trade as more of a binding friendship than an economic opportunity. This caused problem as natives began to think that a trade alliance was a binding waring alliance. Native Americans also used European fears to their advantage. In trade they used fear to allow them to intimidate merchants and take what they felt was fair.<a title="" href="#_ftn22">[22]</a> Brutality in warfare also benefited them in some ways as they were able to slow down westward expansion by creating the ignoble Savage Indian.<a title="" href="#_ftn23">[23]</a></p>
<p>The Savage Indian was the construct of European fantasies. It was created to make the unfamiliar or frightening, familiar. The myth of the Savage Indian created a sense of understanding for Europeans which allowed them to make the transatlantic journey with a feeling of security.<a title="" href="#_ftn24">[24]</a> It transformed the frightening, unknown New World into one which they understood and could adapt to. This security was comforting to Europeans who felt secure with their superiority in the world. As time passed and contact led to confrontation, their confidence eroded to fears and uncertainty. They found comfort in an uncertain new world where the enemies were transparent. Real or manufactured the Savage Indian was easy to identify as the enemy, which created a secure new world for Europeans. A world where they did not face uncertainty and could identify friends from enemies. </p>
<p> </p>
<p> </p>
<div style="text-align:center;">Footnotes<br clear="all" /><hr align="left" size="1" width="33%" /><div>
<p><a title="" href="#_ftnref1">[1]</a> Bernard W. Sheehan, <em>Savagism and Civility: Indians and Englishmen in Colonial Virginia</em> (Cambridge: Cambridge UP, 1980), 1.</p>
</div>
<div>
<p><a title="" href="#_ftnref2">[2]</a> Robert F. Berkhofer, <em>The White Man's Indian: Images of the American Indian from Columbus to the Present</em> (New York: Knopf, Inc., 1978), 16.</p>
</div>
<div>
<p><a title="" href="#_ftnref3">[3]</a> Ibid., 13.</p>
</div>
<div>
<p><a title="" href="#_ftnref4">[4]</a> Ibid., 10-11.</p>
</div>
<div>
<p><a title="" href="#_ftnref5">[5]</a> Armstrong Starkey, <em>European and Native American Warfare, 1675-1815 (Norman: University of Oklahoma Press, 1998), 4. <br /><br /></em><a title="" href="#_ftnref6">6]</a> Berkhofer, The White Man's Indian, 4-5.</p>
</div>
<div>
<p><a title="" href="#_ftnref7">[7]</a> Howard Zinn, <em>A People's History of the United States</em>, (New York: Harper, 2003), 3.</p>
</div>
<div>
<p><a title="" href="#_ftnref8">[8]</a> Berkhofer, The White Man's Indian, 4-7.</p>
</div>
<div>
<p><a title="" href="#_ftnref9">[9]</a> Ibid., 10.</p>
</div>
<div>
<p><a title="" href="#_ftnref10">[10]</a> Ibid., 7.</p>
</div>
<div>
<p><a title="" href="#_ftnref11">[11]</a> "Edward Randolph’s Report of King Philip’s War in New England, 1675," <em>Smithsonian Source: Resources for Teaching American History</em>, (Smithsonian Institution, 2007)</p>
</div>
<div>
<p><a title="" href="#_ftnref12">[12]</a> Berkhofer, The White Man's Indian, 16.</p>
</div>
<div>
<p><a title="" href="#_ftnref13">[13]</a> Ibid., 23.</p>
</div>
<div>
<p><a title="" href="#_ftnref14">[14]</a> Ibid., 21-22 & 28.</p>
</div>
<div>
<p><a title="" href="#_ftnref15">[15]</a> Ibid., 35.</p>
</div>
<div>
<p><a title="" href="#_ftnref16">[16]</a> Ibid., 37.</p>
</div>
<div>
<p><a title="" href="#_ftnref17">[17]</a> Starkey, European and Native American, 25-26.</p>
</div>
<div>
<p><a title="" href="#_ftnref18">[18]</a> Ibid., 30.</p>
</div>
<div>
<p><a title="" href="#_ftnref19">[19]</a> Ibid., 25-29.</p>
</div>
<div>
<p><a title="" href="#_ftnref20">[20]</a> "Speech by Powhatan, as Recorded by John Smith, 1609," <em>Smithsonian Source: Resources for Teaching American History</em>, (Smithsonian Institution, 2007)</p>
</div>
<div>
<p><a title="" href="#_ftnref21">[21]</a> Sheehan, Savagism and Civility, 148-149.</p>
</div>
<div>
<p><a title="" href="#_ftnref22">[22]</a> Starkey, European and Native American, 9.</p>
</div>
<div>
<p><a title="" href="#_ftnref23">[23]</a> Ibid., 12-13.</p>
</div>
<div>
<p><a title="" href="#_ftnref24">[24]</a> Sheehan, Savagism and Civility, 3.</p>
</div>
</div>
<br /><div>
<p align="center">Biliography</p>
<p>Berkhofer, Robert F., JR. <em>The White Man's Indian: Images of the American Indian from Columbus to the Present</em>. New York: Knopf, 1978. </p>
<p>Chiappelli, Fredi, Michael J. B. Allen, and Robert L. Benson. <em>First Images of America: The Impact of the New World on the Old</em>. Berkeley: University of California Press, 1976.</p>
<p>"Edward Randolph’s Report of King Philip’s War in New England, 1675." <em>Smithsonian Source: Resources for Teaching American History</em>. Smithsonian Institution, 2007. <a href="http://www.smithsoniansource.org/display/primarysource/viewdetails.aspx?PrimarySourceId=1175">http://www.smithsoniansource.org/display/primarysource/viewdetails.aspx?PrimarySourceId=1175</a></p>
<p>Sheehan, Bernard W. <em>Savagism and Civility: Indians and Englishmen in Colonial Virginia</em>. Cambridge: Cambridge UP, 1980. </p>
<p>"Speech by Powhatan, as Recorded by John Smith, 1609." <em>Smithsonian Source: Resources for Teaching American History</em>. Smithsonian Institution, 2007. <a href="http://www.smithsoniansource.org/display/primarysource/viewdetails.aspx?PrimarySourceId=1170">http://www.smithsoniansource.org/display/primarysource/viewdetails.aspx?PrimarySourceId=1170</a></p>
<p>Spencer Collection, The New York Public Library. "Early German woodcut of a New World scene." <em>The New York Public Library Digital Collections</em>. 1505. <a href="http://digitalcollections.nypl.org/items/510d47d9-7be9-a3d9-e040-e00a18064a99">http://digitalcollections.nypl.org/items/510d47d9-7be9-a3d9-e040-e00a18064a99</a></p>
<p>Starkey, Armstrong. <em>European and Native American Warfare, 1675-1815</em>. Norman: University of Oklahoma, 1998. </p>
<p>Zinn, Howard. <em>A People's History of the United States</em>. New York: Harper, 2003. </p>
</div>
Creator
An entity primarily responsible for making the resource
Lance Whitmore
Publisher
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University of Memphis
Date
A point or period of time associated with an event in the lifecycle of the resource
11/30/2016
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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Edward Randolph’s Report of King Philip’s War in New England, 1675
Subject
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King Philip, War, Chief Metacom, Metacomet
Description
An account of the resource
The letter written by Edward Randolph is a report to make clear misunderstandings or misinformation which explains possible causes for the King Philip’s war. King Philip’s war or Metacom’s War took place in the New England colonies between 1675 and 1676. The war was a result of growing tensions between the English colonists and Wampanoag tribe over cultural differences of religion, protection against rival native tribes, colonists’ invasion of Wampanoag land, and difficult trade alliances. Violent conflict first began after three Wampanoag were put on trial and executed for the murder of John Sassamon, a Praying Indian who served as an interpreter and translator between the two cultures. Natives murder colonists and burn their homes, villages, and towns. By the end of the bloody war over 3,000 Wampanoag and their allied tribes were killed alongside 1,000 colonists and native allies were killed. Countless homes and cities on both side were destroyed as well as the loss of property and disruption of trade. In Randolph’s letter he explanations for growing hostilities and identifies that much of the blame should fall on the English.
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Edward Randolph
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<p><a href="http://www.smithsoniansource.org/display/primarysource/viewdetails.aspx?PrimarySourceId=1175">http://www.smithsoniansource.org/display/primarysource/viewdetails.aspx?PrimarySourceId=1175</a></p>
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University of Memphis
Date
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1675
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The Smithsonian Institution
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The Smithsonian Institution
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Title
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Making Enemies
Subject
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Savage Indian, Native American, Indian, European, myth
Description
An account of the resource
<p> </p>
Before Europeans began to colonize the New World, The Americas, they had already formed the image of the Savage Indian. It is this assumption by the explorers, traders, missionaries, and colonists that created the myth of the Savage Indian. This myth of the Savage Indian loomed over their interactions with Europeans creating a hostile relationship. It is this fear and hostility of the manufactured Savage Indian that transformed Native Americans into the object of those fears. The hostile treatment of natives created hostile natives. The myth was no longer just fearful paranoia projected by the imaginations of Europeans but they had now manufactured real Savage Indians. Europeans’ fear created a real Savage Indian and not the other way around; in which, the Savage Indian created European fears.<br /><br />For Native Americans, their role as savages began with European contact, but for Europeans it was an image which existed before they knew the Americas did.<a title="" href="#_ftn1">[1]</a> The ideas of savages and barbarians were not new concepts for Europeans before Columbus’s discovery of the New World. The term barbarian was used by the Greeks to describe the babbling speech of primitive tribes.<a title="" href="#_ftn2">[2]</a> The term savage which was more commonly used means of the woods or wild.<a title="" href="#_ftn3">[3]</a> This term persisted and was used to define unchristian behavior which was to suppress ones animalistic or wild urges. The term savage and barbarian were almost interchangeable in meaning to describe wild or primitive societies. As Christianity swept Europe, the term Christian would come to mean civilized and those of non-Christian faith would fall into the lumped category of uncivilized or savage and barbaric.<a title="" href="#_ftn4">[4]</a> For Europeans it became a matter of us versus them with the them being not Christians.<a title="" href="#_ftn5">[5]</a> Columbus thought he had landed in Asia or islands in Asia, which is why he would call Native Americans, los indios or Indians.<a title="" href="#_ftn6">[6]</a> This was a generic term, which at that time did not carry a negative connotation, but was used to describe people of Asia east of the Indus river. As far a Columbus is concerned, his geographical error in naming the natives Indians was far less damaging to their image.
<p> Shaping the myth of the Savage Indian in the minds of Europeans comes from Christopher Columbus’s initial reports in 1493. He spoke of their generosity and good nature. He describes them as free and lacking possessions. The initial descriptions of natives were ones of ease and gave way to the fantasies of European superiority with a sense of obligation to dominate or instruct primitive savages.<a title="" href="#_ftn7">[7]</a> He also provides the first negative images of natives as well. He describes them as naked, and worse cannibals.<a title="" href="#_ftn8">[8]</a> With the newly invented printing press in Europe information spread faster than ever before and to a larger audience.<a title="" href="#_ftn9">[9]</a> His accounts were reinforced in 1505 by Amerigo Vespucci, a Florentine merchant whom the Americas became named after, who went into even greater detail in his descriptions of natives.<a title="" href="#_ftn10">[10]</a> His accounts further solidified the already assumed position of European dominance and the role of the Savage Indian.</p>
<p>As European presence became more prevalent in the Americas so did awareness of European brutality among different native tribes. As the Spanish made their way through the Americas it became clear to the Natives and much of England and France that the Spanish inflicted far too much brutality on the natives. This too had spread far and wide to native tribes. Natives whom had once been inviting host had become leery and cautious. The later interactions of the French and English were shaped by early interactions with the brutish Spanish. Just as Europeans had created the myth of the Savage Indian so had the Natives created an image of the Savage white man. There is some evidence to suggest that in some cases colonizers sought to excite conflict for their own personal motivations. In Edward Randolph’s report on King Philip’s War, he makes note that:</p>
<p><em>“Some impute it to an imprudent zeal in the magistrates of Boston to christianize those heathen before they were civilized and enjoining them the strict observation of their laws. . . . [T]he people, on the other side, for lucre and gain, entice and provoke the Indians to the breach thereof”<a title="" href="#_ftn11"><strong>[11]</strong></a></em></p>
<p>Randolph goes on to explain that the hostility leading to war was in large part due to the religious interference and colonial government influence. Their construct of the hostile white man also led them to become hostile towards Europeans.</p>
<p>The making of the myth of the Savage Indian which had been originally in the minds or fantasies of Europeans had now become reality. They had constructed an image of a Savage Indian which in turn played on their fears. These fears took over and controlled their interactions with natives. As European’s became an active participant in the American landscape they began to develop two new polar views of the Savage Indian which they had to come to understand.<a title="" href="#_ftn12">[12]</a> Europeans had created the myth of the Savage Indian but began to understand natives not as one cohesive group but distinguish between different tribes. These tribes could be viewed as friends or enemies. Since alliances were fluid this understanding was problematic for European colonizers.<a title="" href="#_ftn13">[13]</a> The very understanding was that these Natives were savages, but now this group would be divided into the noble and ignoble savage.<a title="" href="#_ftn14">[14]</a></p>
<p> For Europeans the ideas of Christianity thought of Adam and Eve making all people of the earth related and tracing back to one origin. This created problems in terms of the origins of natives. It was thought that they were Asian or later reconciled that they had at least from Asia.<a title="" href="#_ftn15">[15]</a> Speculation of Native origins led to questioning whether they had souls or rather they were demons cast out of Asia.<a title="" href="#_ftn16">[16]</a> This line of thinking shaped the European rationalization that Natives should either be killed as creations of satin or possessed souls which could be “civilized”. Whichever view point it was still a popular understanding that they were not native to America and therefor had no claim to the land. The fact that natives did not view ownership of land as Europeans did, made the case that much stronger. Whether Europeans viewed the Savage Native as noble or ignoble most of these understandings preceded their interactions.</p>
<p>While the myth of the Savage Indian had existed long before America had been discovered and evolved into either a sympathetic or hostile view, it never the less continued through colonization and beyond. Much of the myth of the Savage Indian was exaggerated by imagination but some of these perceptions do hold a grain of truth. Many interactions between Europeans and Indians can be caulked up to misunderstandings or differences in culture. The two major factors leading to cultural confrontations between Natives and Europeans were involving warfare and trade. For Natives warfare war not seen as a means of total destruction but more of retribution. For Europeans war was meant to annihilate and dominate the opponent. It was a onetime total war in which the victor dominated the foe.<a title="" href="#_ftn17">[17]</a> For native’s warfare was a perpetual way of life. It was not used as a total war but small victories in which warriors showed bravery and gained prestige.<a title="" href="#_ftn18">[18]</a> Europeans viewed peacefulness as civilized behavior and the idea of constant fighting was seen as uncivilized.<a title="" href="#_ftn19">[19]</a> Also the brutality natives inflicted during warfare helped perpetuate the myth of savagery. While warfare was a large part of native way of life, many tribes sought to make peace with colonists. The speech recorded by John Smith of Chief Powhatan shows some evidence of a willingness for peace.</p>
<p><em>“Why will you take by force what you may obtain by love? Why will you destroy us who supply you with food? What can you get by war? . . . We are unarmed, and willing to give you what you ask, if you come in a friendly manner. . . . </em></p>
<p><em>I am not so simple as not to know it is better to eat good meat, sleep comfortably, live quietly with my women and children, laugh and be merry with the English, and being their friend, trade for their copper and hatchets, than to run away from them. . . .</em></p>
<p><em>Take away your guns and swords, the cause of all our jealousy, or you may die in the same manner.”<a title="" href="#_ftn20"><strong>[20]</strong></a></em></p>
<p>Misunderstandings not only caused conflicts in warfare but also in trade.<a title="" href="#_ftn21">[21]</a> While both groups shared similar customs of trade, natives viewed trade as more of a binding friendship than an economic opportunity. This caused problem as natives began to think that a trade alliance was a binding waring alliance. Native Americans also used European fears to their advantage. In trade they used fear to allow them to intimidate merchants and take what they felt was fair.<a title="" href="#_ftn22">[22]</a> Brutality in warfare also benefited them in some ways as they were able to slow down westward expansion by creating the ignoble Savage Indian.<a title="" href="#_ftn23">[23]</a></p>
<p>The Savage Indian was the construct of European fantasies. It was created to make the unfamiliar or frightening, familiar. The myth of the Savage Indian created a sense of understanding for Europeans which allowed them to make the transatlantic journey with a feeling of security.<a title="" href="#_ftn24">[24]</a> It transformed the frightening, unknown New World into one which they understood and could adapt to. This security was comforting to Europeans who felt secure with their superiority in the world. As time passed and contact led to confrontation, their confidence eroded to fears and uncertainty. They found comfort in an uncertain new world where the enemies were transparent. Real or manufactured the Savage Indian was easy to identify as the enemy, which created a secure new world for Europeans. A world where they did not face uncertainty and could identify friends from enemies. </p>
<p> </p>
<p> </p>
<div style="text-align:center;">Footnotes<br clear="all" /><hr align="left" size="1" width="33%" /><div>
<p><a title="" href="#_ftnref1">[1]</a> Bernard W. Sheehan, <em>Savagism and Civility: Indians and Englishmen in Colonial Virginia</em> (Cambridge: Cambridge UP, 1980), 1.</p>
</div>
<div>
<p><a title="" href="#_ftnref2">[2]</a> Robert F. Berkhofer, <em>The White Man's Indian: Images of the American Indian from Columbus to the Present</em> (New York: Knopf, Inc., 1978), 16.</p>
</div>
<div>
<p><a title="" href="#_ftnref3">[3]</a> Ibid., 13.</p>
</div>
<div>
<p><a title="" href="#_ftnref4">[4]</a> Ibid., 10-11.</p>
</div>
<div>
<p><a title="" href="#_ftnref5">[5]</a> Armstrong Starkey, <em>European and Native American Warfare, 1675-1815 (Norman: University of Oklahoma Press, 1998), 4. <br /><br /></em><a title="" href="#_ftnref6">6]</a> Berkhofer, The White Man's Indian, 4-5.</p>
</div>
<div>
<p><a title="" href="#_ftnref7">[7]</a> Howard Zinn, <em>A People's History of the United States</em>, (New York: Harper, 2003), 3.</p>
</div>
<div>
<p><a title="" href="#_ftnref8">[8]</a> Berkhofer, The White Man's Indian, 4-7.</p>
</div>
<div>
<p><a title="" href="#_ftnref9">[9]</a> Ibid., 10.</p>
</div>
<div>
<p><a title="" href="#_ftnref10">[10]</a> Ibid., 7.</p>
</div>
<div>
<p><a title="" href="#_ftnref11">[11]</a> "Edward Randolph’s Report of King Philip’s War in New England, 1675," <em>Smithsonian Source: Resources for Teaching American History</em>, (Smithsonian Institution, 2007)</p>
</div>
<div>
<p><a title="" href="#_ftnref12">[12]</a> Berkhofer, The White Man's Indian, 16.</p>
</div>
<div>
<p><a title="" href="#_ftnref13">[13]</a> Ibid., 23.</p>
</div>
<div>
<p><a title="" href="#_ftnref14">[14]</a> Ibid., 21-22 & 28.</p>
</div>
<div>
<p><a title="" href="#_ftnref15">[15]</a> Ibid., 35.</p>
</div>
<div>
<p><a title="" href="#_ftnref16">[16]</a> Ibid., 37.</p>
</div>
<div>
<p><a title="" href="#_ftnref17">[17]</a> Starkey, European and Native American, 25-26.</p>
</div>
<div>
<p><a title="" href="#_ftnref18">[18]</a> Ibid., 30.</p>
</div>
<div>
<p><a title="" href="#_ftnref19">[19]</a> Ibid., 25-29.</p>
</div>
<div>
<p><a title="" href="#_ftnref20">[20]</a> "Speech by Powhatan, as Recorded by John Smith, 1609," <em>Smithsonian Source: Resources for Teaching American History</em>, (Smithsonian Institution, 2007)</p>
</div>
<div>
<p><a title="" href="#_ftnref21">[21]</a> Sheehan, Savagism and Civility, 148-149.</p>
</div>
<div>
<p><a title="" href="#_ftnref22">[22]</a> Starkey, European and Native American, 9.</p>
</div>
<div>
<p><a title="" href="#_ftnref23">[23]</a> Ibid., 12-13.</p>
</div>
<div>
<p><a title="" href="#_ftnref24">[24]</a> Sheehan, Savagism and Civility, 3.</p>
</div>
</div>
<br /><div>
<p align="center">Biliography</p>
<p>Berkhofer, Robert F., JR. <em>The White Man's Indian: Images of the American Indian from Columbus to the Present</em>. New York: Knopf, 1978. </p>
<p>Chiappelli, Fredi, Michael J. B. Allen, and Robert L. Benson. <em>First Images of America: The Impact of the New World on the Old</em>. Berkeley: University of California Press, 1976.</p>
<p>"Edward Randolph’s Report of King Philip’s War in New England, 1675." <em>Smithsonian Source: Resources for Teaching American History</em>. Smithsonian Institution, 2007. <a href="http://www.smithsoniansource.org/display/primarysource/viewdetails.aspx?PrimarySourceId=1175">http://www.smithsoniansource.org/display/primarysource/viewdetails.aspx?PrimarySourceId=1175</a></p>
<p>Sheehan, Bernard W. <em>Savagism and Civility: Indians and Englishmen in Colonial Virginia</em>. Cambridge: Cambridge UP, 1980. </p>
<p>"Speech by Powhatan, as Recorded by John Smith, 1609." <em>Smithsonian Source: Resources for Teaching American History</em>. Smithsonian Institution, 2007. <a href="http://www.smithsoniansource.org/display/primarysource/viewdetails.aspx?PrimarySourceId=1170">http://www.smithsoniansource.org/display/primarysource/viewdetails.aspx?PrimarySourceId=1170</a></p>
<p>Spencer Collection, The New York Public Library. "Early German woodcut of a New World scene." <em>The New York Public Library Digital Collections</em>. 1505. <a href="http://digitalcollections.nypl.org/items/510d47d9-7be9-a3d9-e040-e00a18064a99">http://digitalcollections.nypl.org/items/510d47d9-7be9-a3d9-e040-e00a18064a99</a></p>
<p>Starkey, Armstrong. <em>European and Native American Warfare, 1675-1815</em>. Norman: University of Oklahoma, 1998. </p>
<p>Zinn, Howard. <em>A People's History of the United States</em>. New York: Harper, 2003. </p>
</div>
Creator
An entity primarily responsible for making the resource
Lance Whitmore
Publisher
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University of Memphis
Date
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11/30/2016
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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Speech by Powhatan, as Recorded by John Smith, 1609
Subject
The topic of the resource
Chief Powhatan, Powhatan, John Smith, Native American, Indian
Description
An account of the resource
Powhatan was the paramount chief of 30 Algonquian speaking tribes of Virginia Indians that made up the Powhatan Confederacy. In the early part of the sixteenth century he maintained a somewhat civil alliance with the settlers of Jamestown. His famous daughter Pocahontas, according to Smith, plead with Powhatan to spare his life. Chief Powhatan in most accounts sought to create a peaceful alliance with colonists although both sides fell victim to mistrust. His speech, recorded by Smith, is most likely a product of their contact in January of 1609. Smith and other colonists were building Powhatan an English style home in exchange for food and supplies. Smith held Chief Powhatan at gunpoint after being abducted but was later released. It is possible his speech was part of this exchange, but could have been given at any time around this encounter as relations began to erode between settlers and Natives.
Creator
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Chief Powhatan
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<p><a href="http://www.smithsoniansource.org/display/primarysource/viewdetails.aspx?PrimarySourceId=1170">http://www.smithsoniansource.org/display/primarysource/viewdetails.aspx?PrimarySourceId=1170</a></p>
Publisher
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University of Memphis
Date
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1609
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Written record provided by Smith, John
The Smithsonian Institution
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The Smithsonian Institution
-
https://d1y502jg6fpugt.cloudfront.net/27714/archive/files/1a09727a2c8b10fb43f4ceae276c4748.pdf?Expires=1712793600&Signature=I0KDsLaZlFP%7E8YYLlNSj3D78WDHRgKeQogfb10hsvpoRla3CXyJttFoXrgI5ib0nVvHjri%7EAPLHwp1FKIuaIwSM6ScqdyNv11GMpcWmldzSCky48%7EFaqHCldRwwL5ScrrsWliko5QHg1gn0st69EuphVf9ACYVKiMAwpI6UN6U6bvs-7Riewk3dvw3JZtUnG6Ub7CFeWe022AaQrUVAnqmYBpU1MtED8jRcRPkc%7EKsDA22bcA3cudiLv04Umk43Ke9lOU7wE4LYSO1vkB8OElRgOfxDMlFKDWDpVEO%7EGiLzl31Vv3cK6DajxZOSY3kHo9JtGMmbRXSQzdsG7k7VDgw__&Key-Pair-Id=K6UGZS9ZTDSZM
70bc17ed4d45b92c7f0e3cb414fc9e84
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Making Enemies
Subject
The topic of the resource
Savage Indian, Native American, Indian, European, myth
Description
An account of the resource
<p> </p>
Before Europeans began to colonize the New World, The Americas, they had already formed the image of the Savage Indian. It is this assumption by the explorers, traders, missionaries, and colonists that created the myth of the Savage Indian. This myth of the Savage Indian loomed over their interactions with Europeans creating a hostile relationship. It is this fear and hostility of the manufactured Savage Indian that transformed Native Americans into the object of those fears. The hostile treatment of natives created hostile natives. The myth was no longer just fearful paranoia projected by the imaginations of Europeans but they had now manufactured real Savage Indians. Europeans’ fear created a real Savage Indian and not the other way around; in which, the Savage Indian created European fears.<br /><br />For Native Americans, their role as savages began with European contact, but for Europeans it was an image which existed before they knew the Americas did.<a title="" href="#_ftn1">[1]</a> The ideas of savages and barbarians were not new concepts for Europeans before Columbus’s discovery of the New World. The term barbarian was used by the Greeks to describe the babbling speech of primitive tribes.<a title="" href="#_ftn2">[2]</a> The term savage which was more commonly used means of the woods or wild.<a title="" href="#_ftn3">[3]</a> This term persisted and was used to define unchristian behavior which was to suppress ones animalistic or wild urges. The term savage and barbarian were almost interchangeable in meaning to describe wild or primitive societies. As Christianity swept Europe, the term Christian would come to mean civilized and those of non-Christian faith would fall into the lumped category of uncivilized or savage and barbaric.<a title="" href="#_ftn4">[4]</a> For Europeans it became a matter of us versus them with the them being not Christians.<a title="" href="#_ftn5">[5]</a> Columbus thought he had landed in Asia or islands in Asia, which is why he would call Native Americans, los indios or Indians.<a title="" href="#_ftn6">[6]</a> This was a generic term, which at that time did not carry a negative connotation, but was used to describe people of Asia east of the Indus river. As far a Columbus is concerned, his geographical error in naming the natives Indians was far less damaging to their image.
<p> Shaping the myth of the Savage Indian in the minds of Europeans comes from Christopher Columbus’s initial reports in 1493. He spoke of their generosity and good nature. He describes them as free and lacking possessions. The initial descriptions of natives were ones of ease and gave way to the fantasies of European superiority with a sense of obligation to dominate or instruct primitive savages.<a title="" href="#_ftn7">[7]</a> He also provides the first negative images of natives as well. He describes them as naked, and worse cannibals.<a title="" href="#_ftn8">[8]</a> With the newly invented printing press in Europe information spread faster than ever before and to a larger audience.<a title="" href="#_ftn9">[9]</a> His accounts were reinforced in 1505 by Amerigo Vespucci, a Florentine merchant whom the Americas became named after, who went into even greater detail in his descriptions of natives.<a title="" href="#_ftn10">[10]</a> His accounts further solidified the already assumed position of European dominance and the role of the Savage Indian.</p>
<p>As European presence became more prevalent in the Americas so did awareness of European brutality among different native tribes. As the Spanish made their way through the Americas it became clear to the Natives and much of England and France that the Spanish inflicted far too much brutality on the natives. This too had spread far and wide to native tribes. Natives whom had once been inviting host had become leery and cautious. The later interactions of the French and English were shaped by early interactions with the brutish Spanish. Just as Europeans had created the myth of the Savage Indian so had the Natives created an image of the Savage white man. There is some evidence to suggest that in some cases colonizers sought to excite conflict for their own personal motivations. In Edward Randolph’s report on King Philip’s War, he makes note that:</p>
<p><em>“Some impute it to an imprudent zeal in the magistrates of Boston to christianize those heathen before they were civilized and enjoining them the strict observation of their laws. . . . [T]he people, on the other side, for lucre and gain, entice and provoke the Indians to the breach thereof”<a title="" href="#_ftn11"><strong>[11]</strong></a></em></p>
<p>Randolph goes on to explain that the hostility leading to war was in large part due to the religious interference and colonial government influence. Their construct of the hostile white man also led them to become hostile towards Europeans.</p>
<p>The making of the myth of the Savage Indian which had been originally in the minds or fantasies of Europeans had now become reality. They had constructed an image of a Savage Indian which in turn played on their fears. These fears took over and controlled their interactions with natives. As European’s became an active participant in the American landscape they began to develop two new polar views of the Savage Indian which they had to come to understand.<a title="" href="#_ftn12">[12]</a> Europeans had created the myth of the Savage Indian but began to understand natives not as one cohesive group but distinguish between different tribes. These tribes could be viewed as friends or enemies. Since alliances were fluid this understanding was problematic for European colonizers.<a title="" href="#_ftn13">[13]</a> The very understanding was that these Natives were savages, but now this group would be divided into the noble and ignoble savage.<a title="" href="#_ftn14">[14]</a></p>
<p> For Europeans the ideas of Christianity thought of Adam and Eve making all people of the earth related and tracing back to one origin. This created problems in terms of the origins of natives. It was thought that they were Asian or later reconciled that they had at least from Asia.<a title="" href="#_ftn15">[15]</a> Speculation of Native origins led to questioning whether they had souls or rather they were demons cast out of Asia.<a title="" href="#_ftn16">[16]</a> This line of thinking shaped the European rationalization that Natives should either be killed as creations of satin or possessed souls which could be “civilized”. Whichever view point it was still a popular understanding that they were not native to America and therefor had no claim to the land. The fact that natives did not view ownership of land as Europeans did, made the case that much stronger. Whether Europeans viewed the Savage Native as noble or ignoble most of these understandings preceded their interactions.</p>
<p>While the myth of the Savage Indian had existed long before America had been discovered and evolved into either a sympathetic or hostile view, it never the less continued through colonization and beyond. Much of the myth of the Savage Indian was exaggerated by imagination but some of these perceptions do hold a grain of truth. Many interactions between Europeans and Indians can be caulked up to misunderstandings or differences in culture. The two major factors leading to cultural confrontations between Natives and Europeans were involving warfare and trade. For Natives warfare war not seen as a means of total destruction but more of retribution. For Europeans war was meant to annihilate and dominate the opponent. It was a onetime total war in which the victor dominated the foe.<a title="" href="#_ftn17">[17]</a> For native’s warfare was a perpetual way of life. It was not used as a total war but small victories in which warriors showed bravery and gained prestige.<a title="" href="#_ftn18">[18]</a> Europeans viewed peacefulness as civilized behavior and the idea of constant fighting was seen as uncivilized.<a title="" href="#_ftn19">[19]</a> Also the brutality natives inflicted during warfare helped perpetuate the myth of savagery. While warfare was a large part of native way of life, many tribes sought to make peace with colonists. The speech recorded by John Smith of Chief Powhatan shows some evidence of a willingness for peace.</p>
<p><em>“Why will you take by force what you may obtain by love? Why will you destroy us who supply you with food? What can you get by war? . . . We are unarmed, and willing to give you what you ask, if you come in a friendly manner. . . . </em></p>
<p><em>I am not so simple as not to know it is better to eat good meat, sleep comfortably, live quietly with my women and children, laugh and be merry with the English, and being their friend, trade for their copper and hatchets, than to run away from them. . . .</em></p>
<p><em>Take away your guns and swords, the cause of all our jealousy, or you may die in the same manner.”<a title="" href="#_ftn20"><strong>[20]</strong></a></em></p>
<p>Misunderstandings not only caused conflicts in warfare but also in trade.<a title="" href="#_ftn21">[21]</a> While both groups shared similar customs of trade, natives viewed trade as more of a binding friendship than an economic opportunity. This caused problem as natives began to think that a trade alliance was a binding waring alliance. Native Americans also used European fears to their advantage. In trade they used fear to allow them to intimidate merchants and take what they felt was fair.<a title="" href="#_ftn22">[22]</a> Brutality in warfare also benefited them in some ways as they were able to slow down westward expansion by creating the ignoble Savage Indian.<a title="" href="#_ftn23">[23]</a></p>
<p>The Savage Indian was the construct of European fantasies. It was created to make the unfamiliar or frightening, familiar. The myth of the Savage Indian created a sense of understanding for Europeans which allowed them to make the transatlantic journey with a feeling of security.<a title="" href="#_ftn24">[24]</a> It transformed the frightening, unknown New World into one which they understood and could adapt to. This security was comforting to Europeans who felt secure with their superiority in the world. As time passed and contact led to confrontation, their confidence eroded to fears and uncertainty. They found comfort in an uncertain new world where the enemies were transparent. Real or manufactured the Savage Indian was easy to identify as the enemy, which created a secure new world for Europeans. A world where they did not face uncertainty and could identify friends from enemies. </p>
<p> </p>
<p> </p>
<div style="text-align:center;">Footnotes<br clear="all" /><hr align="left" size="1" width="33%" /><div>
<p><a title="" href="#_ftnref1">[1]</a> Bernard W. Sheehan, <em>Savagism and Civility: Indians and Englishmen in Colonial Virginia</em> (Cambridge: Cambridge UP, 1980), 1.</p>
</div>
<div>
<p><a title="" href="#_ftnref2">[2]</a> Robert F. Berkhofer, <em>The White Man's Indian: Images of the American Indian from Columbus to the Present</em> (New York: Knopf, Inc., 1978), 16.</p>
</div>
<div>
<p><a title="" href="#_ftnref3">[3]</a> Ibid., 13.</p>
</div>
<div>
<p><a title="" href="#_ftnref4">[4]</a> Ibid., 10-11.</p>
</div>
<div>
<p><a title="" href="#_ftnref5">[5]</a> Armstrong Starkey, <em>European and Native American Warfare, 1675-1815 (Norman: University of Oklahoma Press, 1998), 4. <br /><br /></em><a title="" href="#_ftnref6">6]</a> Berkhofer, The White Man's Indian, 4-5.</p>
</div>
<div>
<p><a title="" href="#_ftnref7">[7]</a> Howard Zinn, <em>A People's History of the United States</em>, (New York: Harper, 2003), 3.</p>
</div>
<div>
<p><a title="" href="#_ftnref8">[8]</a> Berkhofer, The White Man's Indian, 4-7.</p>
</div>
<div>
<p><a title="" href="#_ftnref9">[9]</a> Ibid., 10.</p>
</div>
<div>
<p><a title="" href="#_ftnref10">[10]</a> Ibid., 7.</p>
</div>
<div>
<p><a title="" href="#_ftnref11">[11]</a> "Edward Randolph’s Report of King Philip’s War in New England, 1675," <em>Smithsonian Source: Resources for Teaching American History</em>, (Smithsonian Institution, 2007)</p>
</div>
<div>
<p><a title="" href="#_ftnref12">[12]</a> Berkhofer, The White Man's Indian, 16.</p>
</div>
<div>
<p><a title="" href="#_ftnref13">[13]</a> Ibid., 23.</p>
</div>
<div>
<p><a title="" href="#_ftnref14">[14]</a> Ibid., 21-22 & 28.</p>
</div>
<div>
<p><a title="" href="#_ftnref15">[15]</a> Ibid., 35.</p>
</div>
<div>
<p><a title="" href="#_ftnref16">[16]</a> Ibid., 37.</p>
</div>
<div>
<p><a title="" href="#_ftnref17">[17]</a> Starkey, European and Native American, 25-26.</p>
</div>
<div>
<p><a title="" href="#_ftnref18">[18]</a> Ibid., 30.</p>
</div>
<div>
<p><a title="" href="#_ftnref19">[19]</a> Ibid., 25-29.</p>
</div>
<div>
<p><a title="" href="#_ftnref20">[20]</a> "Speech by Powhatan, as Recorded by John Smith, 1609," <em>Smithsonian Source: Resources for Teaching American History</em>, (Smithsonian Institution, 2007)</p>
</div>
<div>
<p><a title="" href="#_ftnref21">[21]</a> Sheehan, Savagism and Civility, 148-149.</p>
</div>
<div>
<p><a title="" href="#_ftnref22">[22]</a> Starkey, European and Native American, 9.</p>
</div>
<div>
<p><a title="" href="#_ftnref23">[23]</a> Ibid., 12-13.</p>
</div>
<div>
<p><a title="" href="#_ftnref24">[24]</a> Sheehan, Savagism and Civility, 3.</p>
</div>
</div>
<br /><div>
<p align="center">Biliography</p>
<p>Berkhofer, Robert F., JR. <em>The White Man's Indian: Images of the American Indian from Columbus to the Present</em>. New York: Knopf, 1978. </p>
<p>Chiappelli, Fredi, Michael J. B. Allen, and Robert L. Benson. <em>First Images of America: The Impact of the New World on the Old</em>. Berkeley: University of California Press, 1976.</p>
<p>"Edward Randolph’s Report of King Philip’s War in New England, 1675." <em>Smithsonian Source: Resources for Teaching American History</em>. Smithsonian Institution, 2007. <a href="http://www.smithsoniansource.org/display/primarysource/viewdetails.aspx?PrimarySourceId=1175">http://www.smithsoniansource.org/display/primarysource/viewdetails.aspx?PrimarySourceId=1175</a></p>
<p>Sheehan, Bernard W. <em>Savagism and Civility: Indians and Englishmen in Colonial Virginia</em>. Cambridge: Cambridge UP, 1980. </p>
<p>"Speech by Powhatan, as Recorded by John Smith, 1609." <em>Smithsonian Source: Resources for Teaching American History</em>. Smithsonian Institution, 2007. <a href="http://www.smithsoniansource.org/display/primarysource/viewdetails.aspx?PrimarySourceId=1170">http://www.smithsoniansource.org/display/primarysource/viewdetails.aspx?PrimarySourceId=1170</a></p>
<p>Spencer Collection, The New York Public Library. "Early German woodcut of a New World scene." <em>The New York Public Library Digital Collections</em>. 1505. <a href="http://digitalcollections.nypl.org/items/510d47d9-7be9-a3d9-e040-e00a18064a99">http://digitalcollections.nypl.org/items/510d47d9-7be9-a3d9-e040-e00a18064a99</a></p>
<p>Starkey, Armstrong. <em>European and Native American Warfare, 1675-1815</em>. Norman: University of Oklahoma, 1998. </p>
<p>Zinn, Howard. <em>A People's History of the United States</em>. New York: Harper, 2003. </p>
</div>
Creator
An entity primarily responsible for making the resource
Lance Whitmore
Publisher
An entity responsible for making the resource available
University of Memphis
Date
A point or period of time associated with an event in the lifecycle of the resource
11/30/2016
Dublin Core
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Title
A name given to the resource
New World Woodcut Image
Subject
The topic of the resource
Native American, Indian, Savage, New World, Christopher Columbus
Description
An account of the resource
This is one of the first visual depictions of the New World with images of its natives. It is a German woodcut print by an unknown creator. The print is taken from the descriptions provided by early explorers of the New World and gives Europeans one of the very first visual images of how natives were thought to appear. In this scene natives are shown to be nude and participating in sexual acts openly in public. They are partially clothed in feathers which is somewhat accurate from descriptions, however, men are depicted with beards which is inaccurate. In the of the image, a human can be seen cooking over a fire which shows their barbequing methods as well as portraying the image of cannibalism. European ships are shown to be arriving in the background of the print while natives in the foreground go about their day. The image is more representational of natives and drawn from collections of descriptions so much of this image cannot be taken literally; however, to those who viewed it during the sixteenth century it would have most likely have been accepted as a picturesque view of reality.
Creator
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Unknown
Source
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First Images of America: The Impact of the New World on the Old
Publisher
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University of Memphis
Date
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1505
Rights
Information about rights held in and over the resource
University of California Press
-
https://d1y502jg6fpugt.cloudfront.net/27714/archive/files/501c0ae46569e5332b2cdc68fa22ef97.jpeg?Expires=1712793600&Signature=FNZJEcblC8iU1HsUMdRfAUaeAR-DHKIdY21xoIUgTX%7EuSmsUtzjIbqGHB-ilpHcj6ogLvB4Dc2G89wKngDv2kPebdfCm-%7EeM3b0geY7dGmtkPobRxHhEzpQJzE5wV9mHnQ6H0PVXKpIFToRuwZJpqdGdm5Vdv2ixBLMkpdp2Mq3fFht6NI0wDIc95mOJ2hgvBdy85zMG5xHV3dZCY-9ZJfy1YA5oHGUYhAMB%7EKSQ3XExUWJ0tQsTzGkeZUXpaoetxVsP8%7E3d5wWIRnXtnrowH9r6f2mQXTTcpBSr3-wJxrIoZTPR9C19MBqyfUd0ZrXXzf%7EPNAj2DUnys7RfreY0qA__&Key-Pair-Id=K6UGZS9ZTDSZM
11d2152daecb82868404c40bae901d4f
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Title
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Nasty Women: Gendered Expectations versus Reality Regarding Sexuality and Law
Description
An account of the resource
<p>Hoarding on ships, a variety of men, women, children as well as African slaves entered this new world for the first time, bringing old familiarities and ideologies with them. From the multitude of Europeans that came, forts and permanent residences were built, creating cities and towns. Brought to these new towns, forts and cities, ideologies such as gender ideology created a platform for the society within the colonies. With the fragility and instability of the young colonies, gendered expectations from this ideology were highly defined and needed to provide some form of consistency in an otherwise male-dominated society. Despite these expectations, the branching sexuality of women and men stretched beyond the stanch social rules and laws. Within early colonial North America, there is a clear separation of gendered expectations and reality regarding sexuality within the culture of different colonies. The division of expectations and reality within colonies such as Connecticut, Virginia as well as Philadelphia resulted from a combination of factors such as the ratio of men to women combating with the individual and residual cultures in the colonies. However, despite the differing cultures within the three different colonies, the gendering of laws and cultural expectations resulted overall in unequal treatment in the comparison of women and men over time.</p>
<p> The remaining patriarchal ideology as well as the need for families in the English colonies secured women’s place in society as wives. In the case with the Virginia Company, the lack of women in the majority male population made laws regarding women and marriage licenses more strict in nature. Especially with female servants, guidelines in their servant contract prevented them from outside marriage. In July 1619, legislators acknowledged the significant lack of wives and women within the colony. One of the two shipments to Virginia carried over 90 “marriageable” women, provided with lack of provisions to confirm their occupation as wives.<a title="" href="#_ftn1">[1]</a> This assumption was based off of the common connection with women to wives and gave them dependent legal status under their husband.<a title="" href="#_ftn2">[2]</a> Within more religion-oriented colonies such as Connecticut and Philadelphia, marriage and the family household was the most important social unit in colonial life as well as providing income for small families. The need for families in the English colonies drove women initially in the more male-dominated profit colonies such as Virginia as well as the more religion oriented Middle and New England colonies such as Philadelphia and Connecticut.</p>
<p> The ideal of a chaste, domestic wife was the expectation of a colonial woman at the time. In Literature, such as in <em>The Fortunes and Misfortunes of Moll Flanders</em> as well as the American Almanac in Philadelphia give an accurate of expectations and what was frowned upon in colonial society. In the first instance of print culture in Philadelphian colony, the American Almanac was filled with comedic stereotypes of good wives, terrible wives or the gender relations within marriage. From these comedic stories, it provided comedic relief as well as acknowledged the patriarchal overtones in marriage. Tales such as of <em>The Fortunes and Misfortunes of Moll Flanders </em>by Daniel Defoe perpetuated this idea of the advantageous sexual woman. In the tale, Defoe introduces his character “All the exploits of this lady of fame…stand as so many warnings to honest people to beware of them, intimating to them by what methods innocent people are drawn in…and by consequence how to avoid them.”<a title="" href="#_ftn4">[3]</a> In this quote, Defoe introduces his tale of this scandalous woman as an example of what not to do in society. From this negative portrayal of Moll Flanders, it secures the ideology of the “good wife” and what is to be expected of them. However, some aspects to colonial life went against the print gendered expectation of a subservient and good wife. The female ideal of a chaste bride With the high mortality rates in colonial living, adultery in the need of a securing a future spouse was not uncommon. In the account of Marie Drew of Virginia, who used her sexuality to her advantage while her husband was away, secured future husband prospects in likely case that she became a widow. In the court documents, it mentioned that: “her husband should chance not to come home or dye then he (the suitor, ‘young Powell’) was able to make her amends.”<a title="" href="#_ftn5">[4]</a> With the high mortality rates, adulterous actions such as Marie Drew’s were not uncommon. In comparison, these high expectations of women and wives were not always met in a desperate environment such as Colonial America.</p>
<p> However, in comparison of the acknowledgement of existing promiscuity and sexual relations, the punishments tended to more favorable towards the man. In relation to sexual crimes committed during this time period, the treatment of women in court varied; often the court punished and judged a woman’s testimony more severely if against a man’s. In the New England colonies as well as replicated in others, women who had fornicated and had a child, dealt with the punishment of the crime more severely than their male counterpart. In case of Sarah Hines 18 years old from Connecticut, she bore a child out of wedlock with Joseph Nettleton in 1723. Both went to court over ‘the sin of fornication’; Hines pleaded guilty where as Nettleton pleaded not guilty and was able to appeal his punishment.<a title="" href="#_ftn6">[5]</a> From this common case in Connecticut from 1723, the double standard involving sexual crimes such as fornication favored more towards the man and his dignity rather than the woman who had no husband. The case from the Connecticut references the vulnerability of single women especially female servants, who were poor, lacked domestic skills and/or were migrating alone. They were most susceptible to attacks against their sexuality as well as were punished more severely.<a title="" href="#_ftn7">[6]</a> In comparison, married women were treated more respectable in court cases and attacks because as a married woman, their husband’s actions are tied with them as well as his honor. However, regardless of marriage status, husbands publicly punished their wives, if they suspected that they were unfaithful. For example, in the Philadelphian colony, husbands would publically outcast their wives for suspected behavior as well as not even performing sexual misconduct of a wife was presented in 8% of the advertisements placed by Philadelphia husbands between 1726-1760.<a title="" href="#_ftn8">[7]</a> Overall, women, regardless of marriage status, were treated unequally in punishments in comparison to the men, who committed the same crimes.</p>
<p> With the creation of the New World colonies, the same old patriarchal ideology lingered into the newly founded English colonies. Based off of gender, colonial women succumbed to harsher punishments and more defined expectations. Despite those expectations and punishments, history has proven that the sexual exploitations of men and women were equal in nature, proving that the laws and societal norms did not hesitate several women in doing what they wanted sexually.</p>
<div> Footnotes <br clear="all" /><hr align="left" size="1" width="33%" /><div>
<p><a title="" href="#_ftnref1">[1]</a> Kathleen M. Brown, <em>Good Wives, Nasty Wenches & Anxious Patriarchs: Gender, Race and Power in Colonial Virginia (Chapel Hill and London: University of North Carolina Press, 1996), 80-81. </em></p>
</div>
<div>
<p><a title="" href="#_ftnref2">[2]</a> Karin A. Wulf, <em>Not All Wives: Women of Colonial Philadelphia</em> (Ithaca: Cornell University Press, 2000), 89.</p>
</div>
<div>
<p><a title="" href="#_ftnref4">[3]</a> Daniel Dofoe, <em>The Fortunes and Misfortunes of Moll Flanders.</em></p>
</div>
<div>
<p><a title="" href="#_ftnref5">[4]</a> Brown, <em>Good Wives, Nasty Wenches, & Anxious Patriarchs,</em> 96.</p>
</div>
<div>
<p><a title="" href="#_ftnref6">[5]</a> Cornelia Dayton, <em>Women Before the Bar: Gender, Law, and Society in Connecticut</em>, 1639-1789 (Williamsburg: University of North Carolina Press, 1995), 157.</p>
</div>
<div>
<p><a title="" href="#_ftnref7">[6]</a> Brown, <em>Good Wives, Nasty Wenches & Anxious Patriarchs,</em> 98.</p>
</div>
<div>
<p><a title="" href="#_ftnref8">[7]</a> Clare A. Lyons, <em>Sex Among the Rabble: An Intimate History of Gender and Power in the Age of Revolution, Philadelphia, 1730-1830</em> (Williamsburg: University of North Carolina Press, 2006), 26; PG, Aug. 29, 1745 Judith and Bryan Kennedy (Philadelphia) <br /><br /></p>
<p align="center">Bibliography</p>
<p align="center"> </p>
<p>Beverley, Robert, Susan Scott Parrish, Daphna Atias, Helen C. Rountree, and Culture Omohundro Institute of Early American History &. 2013. <em>The History and Present State of Virginia: A New Edition with an Introduction by Susan Scott Parrish</em>. Chapel Hill: The University of North Carolina Press, 2013.</p>
<p> </p>
<p>Brown, Kathleen M. <em>Good Wives, Nasty Wenches, and Anxious Patriarchs: Gender, Race, and Power in Colonial Virginia</em>. Chapel Hill, University of North Carolina Press, 1996.</p>
<p><em> </em></p>
<p>Dayton, Cornelia Hughes.<em> Women Before the Bar: Gender, Law, and Society in Connecticut, 1639-1789. </em>Chapel Hill: University of North Carolina Press, 1995.</p>
<p><em> </em></p>
<p>Defoe, Daniel. N.d. <em>The Fortunes & Misfortunes of the Famous Moll Flanders</em>. Champaign, Ill: Project Gutenberg, n.d. </p>
<p> </p>
<p>Hening, William Waller. 1823. <em>Statues at Large: A Collection of the Laws of Virginia, from the First Session of the Legislature, in the Year 1619. </em>Published for the Pursuant to an Act of the General Assembly of Virginia, New York.</p>
<p> </p>
<p>Lyons, Clare A. <em>Sex Among the Rabble: An Intimate History of Gender & Power in the Age of Revolution, Philadelphia, 1730-1830</em>. Chapel Hill: Published for the Omohundro Institute of Early American History and Culture, Williamsburg, Virginia, by the University of North Carolina Press, 2006.</p>
<p> </p>
<p>Wulf, Karen A. <em>Not All Wives: Women of Colonial Philadelphia</em>. Philadelphia: University of Pennsylvania Press, 2005. </p>
</div>
</div>
Creator
An entity primarily responsible for making the resource
Laura Pepper
Publisher
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University of Memphis
Date
A point or period of time associated with an event in the lifecycle of the resource
11/30/2016
Subject
The topic of the resource
Gendered expectations, sexuality, Colonial America, Philadelphia, Connecticut, Virginia, law, court
Hyperlink
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URL
https://archive.org/details/fortunesmisfortu0008defo
Dublin Core
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Title
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The Fortunes and Misfortunes of the Famous Moll Flanders
Subject
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Fiction
Description
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Fictional account by Daniel Defoe regarding the criminal entrepreneur Moll Flanders and her escapades in Colonial America
Creator
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Daniel Defoe
Source
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https://archive.org/details/fortunesmisfortu0008defo
Publisher
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George D. Sproul
Date
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circa 18th century; this edition published in 1908
Rights
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Brigham Young University, Hawaii
-
https://d1y502jg6fpugt.cloudfront.net/27714/archive/files/7e61b715bfc69d0549b6330bf3ed25a9.jpg?Expires=1712793600&Signature=JxKp2NIwPew86ZBy5oUIT3eIEJumrX6VWWQnrbZMuLiZQVVpgFlXEhexj3VCv-OnUlHdW5CffYe4ChBlxRMs7aSWlvub3nSlHRqAb8oLEzEAFF6s5VwmR74WsA39RpNfPIcyO4gzH2SxSY62B0MblbWqXJ1aDkXKorlHMM028ms2BaivI1xbZSHwxsmKLjlO6r8oMg-J3hUaGTrjTMN1Bgj4z8gjj0YlhR5N1umFgxib%7EtyZfRfqa2McdXBdM4Uk4c%7EW1BGf-b4wWUQPmnlRFBolH7ysdzWBBgpE4Y15aeBepMF5CGcoj8e7wwtWwElj9PCG6QNf6-9aLftxbQYxzw__&Key-Pair-Id=K6UGZS9ZTDSZM
587f8bc7510c7c79f1b9e4f510640d7d
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61a0b5e4d766f0d5fe7767a8d3c57a95
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Title
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Observations gathered out of a Discourse of the Plantation of the Southerne Colonie in Virginia by the English, 1606.
Subject
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Voyages and travels--Early works to 1800
Jamestown Colony
Starving Time
Description
An account of the resource
<em>Observations gathered out of a Discourse of the Plantation of the Southerne Colonie in Virginia by the English, 1606</em> is an exert from one of George Percy’s journals. It was re-printed in the anthology compiled by the Reverend Samuel Purchas, <em>Hakluytus Posthumus</em>, or <em>Purchas his Pilgrimes</em>, in 1625. Hakluytus was a four volume set, and Percy’s work can be found in the fourth volume on page 1690. <br /><br />In <em>Observations gathered out of a Discourse of the Plantation of the Southerne Colonie in Virginia by the English, 1606</em>, George Percy describes his journey across the Atlantic Ocean from England to the Virginia colony and toward the end of this work he recounts the high number of colonists dying of disease. Percy was one of the original settlers of Jamestown and wrote his personal accounts of the early colony in his journals. No original copies of the journals have been found. Percy arrived in Chesapeake Bay on April 26, 1607 and went on to serve as president of the colony from September 10, 1609 until May in 1610 when the new governor, Sir Thomas Gates arrived to the colony. <br /><br />Original copies of <em>Hkluytus Posthumus</em>, or <em>Purchas his Pilgrimes</em> is held as part of the Hans P. Kraus Collection of Sir Francis Drake in the Rare Book and Special Collections Division of the Library of Congress and the four part series can be read in their entirety online
Creator
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George Percy
Source
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Library of Congress, Rare Book & Special Collections Division <br /><br />http://memory.loc.gov/cgibin/query/r?intldl/rbdkbib:@field(NUMBER+@od1(rbdk+d0404)) <br /><br />http://memory.loc.gov/cgibin/ampage?collId=rbdk&fileName=d0404//rbdkd0404.db&recNum=564&itemLink=r %3Fintldl%2Frbdkbib%3A%40field%28NUMBER%2B%40od1%28rbdk%2Bd0404% 29%29&linkText=0
Publisher
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The University of Memphis
Date
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1625
Contributor
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Reverend Samuel Purchas
Rights
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Library of Congress, Rare Book and Special Collections Division, The Hans P. Kraus Collection of Sir Francis Drake