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Contact and Conflict
Page history
last edited
by Abigail Heiniger 8 years, 6 months ago
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Thomas Cole
Housekeeping:
Agenda:
READING:
Contact and Conflict
Captivity Narratives were a distinctly American genre that began with Mary White Rowlandson's Narrative of the Captivity, Sufferings, and Removes of Mrs. Mary Rowlandson (1682).
The most obvious reason that captivity narratives grew out of American literature was the reality of the war between Native Americans and European settlers. However, there are also other underlying social causes for this distinctly American genre. The Captivity Narratives were intertwined wrapped in Puritan theology (and they were considered acceptable, even godly, literary genres and therefore acceptable reading material for Americans Puritan communities.
This early American genre has some recent additions in the memoirs and biographies of women taken captive.
Early American Captivity Narratives

Text-only version For more information than is contained on this brief page, see the texts listed in the Selected Bibliography on Captivity Narratives Background
Definitions |
According to Richard Slotkin, "In [a captivity narrative] a single individual, usually a woman, stands passively under the strokes of evil, awaiting rescue by the grace of God. The sufferer represents the whole, chastened body of Puritan society; and the temporary bondage of the captive to the Indian is dual paradigm-- of the bondage of the soul to the flesh and the temptations arising from original sin, and of the self-exile of the English Israel from England. In the Indian's devilish clutches, the captive had to meet and reject the temptation of Indian marriage and/or the Indian's "cannibal" Eucharist. To partake of the Indian's love or of his equivalent of bread and wine was to debase, to un-English the very soul. The captive's ultimate redemption by the grace of Christ and the efforts of the Puritan magistrates is likened to the regeneration of the soul in conversion. The ordeal is at once threatful of pain and evil and promising of ultimate salvation. Through the captive's proxy, the promise of a similar salvation could be offered to the faithful among the reading public, while the captive's torments remained to harrow the hearts of those not yet awakened to their fallen nature" (Regeneration Through Violence) |
Background |
Seventeenth Century
Cotton Mather, Humiliations Follow'd with Deliverances (1697): Hannah Swarton's and Hannah Dustan's narratives preached then. Mary Rowlandson, The Sovereignty and Goodness of God, Together, with the Faithfulness of his Promises Displayed Being a Narrative of the Captivity and Restauration of Mrs. Mary Rowlandson (1682) (Page images of the 1811 edition at canadiana.org) Jesuit Relations 1632-73, yearly installments.
Eighteenth Century
John Williams, The Redeemed Captive (1704); see also John Demos's contemporary work on the Deerfield captivities, The Unredeemed Captive. Cotton Mather, Good Fetch'd Out of Evil (1706): John Williams and another Puritan captive, Mary French Cotton Mather, A Memorial of the Present Deplorable State of New England (1707), an account of Hannah Bradley, who was captured in 1697 and again in 1703.
Nineteenth Century A Narrative of the Life of Mrs. Mary Jemison, dictated to James Everett Seaver (1824): Willing captivity. Panther Captivity Fanny Wiggins Kelly (1845 - ) Narrative of My Captivity Among the Sioux Indians (1874)(page images at MOA) Oatman, Lorenzo D. & Olive A. Oatman The Captivity of the Oatman Girls among the Apache and Mohave Indians Smith, Mary. An Affecting Narrative of the Captivity and Suffering of Mrs. Mary Smith (1815) Larimer, Sarah L. The Capture and the Escape or Life Among the Sioux (1870) Minnie Buce Carrigan, Captured by the Indians: Reminiscences of Pioneer Life in Minnesota (1903) Bibliography of nineteenth-century captivity narratives about women on the Great Plains Narrative of the capture and providential escape of the Misses Frances and Almira Hall . . .(1832)
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Reasons:
- revenge
- ransom
- replacement of tribal numbers decimated by war and disease
Statistics
- According to Kathryn Derounian-Stodola's Introduction to Women's Indian Captivity Narratives (New York: Penguin, 1998), "Statistics on the number of captives taken from the fifteenth through the nineteenth centuries are imprecise and unreliable since record-keeping was not consistent and the fate of hostages who disappeared or died was often not known. Yet conservative estimates run into the tens of thousands, and a more realistic figure may well be higher. For some statistical perspective, however, incomplete, consider these figures: between 1675 and 1763, approximately 1, 641 New Englanders were taken hostage (Vaughan and Richter, p. 53); and during the decades-long struggle between whites and Plains Indians in the mid-nineteenth century, hundreds of women and children were captured (White, p. 327)" (xv; emphasis added). The full citations for the sources Derounian-Stodola cites are these:
Vaughan, Alden T., and Daniel K. Richter. "Crossing the Cultural Divide:Indians and New Englanders, 1605-1763." Proceedings of the American Antiquarian Society90 (1980): 23-99.
White, Lonnie J. "White Women Captives of Southern Plains Indians, 1866-1875." Journal of the West 8 (1969): 327-54.
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Rhetorical Purposes |
- Religious expression
- Justification of westward expansion
- Nineteenth-century: cultural symbol of American national heritage
- Popular literature
- Reinforcement of stereotypes
a. Spanish: Indians as brutish beasts b. French: Indians as souls needing redemption c. English in Virginia: innocent exotics d. Puritans: Satanic threat to religious utopia |
Themes and Types |
- Fears of cannibalism
- Fears of scalping
- Hunter-predator myth: captive as cultural mediator between savagery and civilization
- Judea capta, for Puritans: Israel suffering under Babylonian captivity.
- Freudian view: captivity becomes adoption
- Myths
a. Myth of Love in the Woods (Pocahontas and John Smith) b. Myth of Good Companions in the Wilderness (Cooper's Natty Bumppo and Chingachgook) c. Myth of White Woman with a Tomahawk (Hannah Dustan; inverts Pocahontas; kills 10 Indians and scalps them when she escapes.)
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Conventions |
- Abruptly brought from state of protected innocence into confrontation with evil.
- Forced existence in alien society.
- Unable to submit or resist.
- Yearns for freedom, yet fears perils of escape.
- Struggle between assimilation and maintaining a separate cultural identity.
- Condition of captive parallels suffering of all lowly and oppressed.
- Growth in moral and spiritual strength.
- Deliverance.
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Pattern |
- Separation: attack and capture
- Torment, ordeals of physical and mental suffering
- Transformation (accommodation, adoption)
Return (escape, release, or redemption) |
Mary Rowlandson |
Mary Rowlandson was born circa 1637-1638 in England. With her parents John and Joan White, she sailed for Salem in 1639. Joseph Rowlandson became a minister in 1654 and two years later he and Mary were married. They had a child, Mary, who lived for three years; their other children were Joseph, b. 1661; Mary, b. 1665; Sarah, b. 1669. At the time of their capture, the children were 14, 10, and 6.
In 1675 Joseph Rowlandson. went to Boston to beg for help from the Massachusetts General Assembly, during which period Mary Rowlandson was captured. After her redemption, the couple lived in Boston and then moved 1677 to Wethersfield, Connecticut. Joseph Rowlandson died 24 November 1678 after preaching a powerful fast-day jeremiad. Mary Rowlandson remarried 6 Aug 1679 to Captain Samuel Talcott. He died in 1691; she lived until 1710. Disgrace later came to the family: her son Joseph got his brother-in-law drunk and sold him into servitude in Virginia.
While a prisoner, Mary Rowlandson travelled some 150 miles, from Lancaster to Menamaset then north to Northfield and across the Connecticut river to meet with King Philip/Metacomet himself, sachem of the Wampanoags. Next she traveled up into southwestern New Hampshire, south to Menamaset, and north to Mount Wachusett.
According to Kathryn Derounian-Stodola, "Introducing her work in all four 1682 editions was an anonymous preface to the reader, signed only 'per Amicum' (By a Friend), but almost certainly written by Increase Mather. In 1681, Mather had proposed to a group of Puritan ministers that they collect stories of 'special providences' concerning New England to be evaluated, sorted, and eventually anthologized. Quite probably Rowlandson's narrative was among the providential accounts he received, but owing to its length, local currency, and intrinsic worth, he may have suggested separate publication and agreed to help. . ."
Material taken from http://public.wsu.edu/~campbelld/amlit/captive.htm
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Group Work:
Break into groups and think about ways to dramatize the first half of Rowlandson's narrative.
- What is the central theme or message?
- How will you CONVEY this theme through your dramatization?
- Think about actors, set, color scheme, music...
- Will you attempt to convey Rowlandson's story or will you critique her narrative? Why?
Finding Rowlandson:
Many scholars and critics have pointed out that we know little about Rowlandson before and after the publication of her narrative. It may also be said that Rowlandson hides within her text, deflecting the reader from her internal thoughts and emotions. This can make it especially difficult for modern audiences to relate to the text.
Break into groups and find a passage where you think we can get insight into Rowlandson in this ordeal.
Narrative Tensions:
Summarize the conclusion of Narrative of the Captivity, Sufferings, and Removes of Mrs. Mary Rowlandson. Critics have pointed out the narrative tensions that build up towards the end of the narrative. Did you notice any tensions? What are they? Did you notice any tension between Rowlandson's Puritan values/identity and her behavior or relationships with those around her?
Discussion Questions:
- Does it feel any different than the beginning? Why (or why not)?
- Why do you think Rowlandson wrote this?
- According to historians, about 1,600 European-Americans were taken captive by Native Americans between 1675 and 1763. In this context, how do we think about Rowlandson's narrative?
NATIVE AMERICAN RESPONSES TO EUROPEAN IMMIGRATION
Pontiac.pdf
The readings for today was one recorded (or purported) speeches by Native Americans responding to the overwhelming tide of European immigrants. Break into groups post down answer these questions:
Discussion Questions:
- Is there any question of the authenticity of these speeches? Which ones and why? Why do the literary filters matter?
- What do these speakers say about peace and coexistence?
- What do these speakers say about conflict over resources?
- What do these speakers say about cycles of violence?
- How do these speeches relate to Mary Rowlandson's narrative?
- How does this contact and conflict become a part of American identity?
So What?
Why do these narratives matter? What is your perspective on the role these narratives play in shaping American identity? Do we have similar narratives in the U.S. today?
More Online Resources:
Contact and Conflict
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Comments (7)
Jara Armstrong said
at 11:18 am on Sep 2, 2016
Jara and Adriana:
The narrative is more of a story, whereas the speech consists more of commands. The speech is direct dialogue from God, but the narrative is a personal insight into what the narrator thinks God is. The narrative is more detailed and opinionated.
The narrative shapes American identity by giving readers an idea of how the people found comfort in a time of conflict. Similar narratives today include stories about kidnappings. Modern examples, such as the Disney version of Pocahontas, show a gentler side of the tension.
Joshua Beckett said
at 11:28 am on Sep 2, 2016
Josh and Kyle
#1 - Mary R. is a white settle so we can assume she already speaks and writes in English. Plus it is terrible so it is the old English of the time. However, the Pontiac speech was not given in English. Someone who speaks the language of the natives would need to write down or translate the speech to English. As we know, many things get changed or lost in translation.
#2 - Mary wants peace because she does not want her family and her people constantly getting slaughtered. Yet, the natives speak to their "God" and he says to make war on them.
#3 - The white settlers would sell stuff like weapons, powers, sweetcorn, tobacco, and alcoholic stuff to the natives. Yet, the natives' God says that all the animals retreat into the French lands so the are to rely on the French for food and sustenance. The God did not like this because they moved away from bow and arrow to gun and could not manufacture the necessary items themselves.
#4 - The cycle of violence is basically when the whites would get captured and would have the military come in and rescue if they could even find them. This is constantly going over and over. They both most likely structured it in their mind that they were the victims. The natives just wanted their land back but the whites thought they were entitled to it all.
#5 - It is basically just the natives' perspective to what was happening. There are two sides to the stories so the speeches are the natives' perspective.
#6 - Since the white Europeans have discovered the Americas. We have constantly been expanding. We thought it was our destiny to go west and it didn't matter what was in our way. It just so happened that the natives were in our way. These removes and speeches are in our history because it is literally what decided how our country came to be, at least land wise. Anything that has to do with the native people within the border of modern USA helps create our identity. The American identity relies on war.
Dylan Ruth said
at 11:28 am on Sep 2, 2016
Answers for Jordan and I:
1. Yes there is questions of authenticity because the speech could be passed down through many generations and some of the details of the speech could be exaggerated more than they actually are. Both of the speeches were not spoken in English, but were translated to English after they had been given in a Native American language.
2. Both speakers reference God through out the speech using him as a way to get peace.
3. In Pontiac, God referred to needing the "whites" and "guns" and " gun powder", but with those resources come with Conflict and God said that was not needed and to live by the land just like they did before the white man came.
4. In both speeches we see violence throughout and also when there is violence there is always someone calling out to God for survival.
5. The Both have Native Americans that show violence through out the whole speech and also portray god throughout the whole speech as well.
6. Most of the time there is contact from each group to another, there is conflict throughout history because the "Whites" were always viewed as taking the Natives land.
alexis dotson said
at 11:29 am on Sep 2, 2016
Alexis and Shekinah
Yes, both texts were written centuries ago and likely were altered somewhat through out that time period. Mary Rowlandson's narrative is likely the more authentic of the two texts because it was written in her own hand before print. The speech on the other hand was not written in English but an Indian language and was later translated, some of the text was likely altered or lost during this translation.
Mary Rowlandson's narrative talks about her waiting for a sign from god to know when it was time to leave, and she decided to live in peace and coexist with her captors until such time was upon her. The speech talked of not relying on each other for survival, but said for the Indians to go back to their traditional roots and still pray to god. It encouraged them to coexist and be neighborly with the white man, and to live in peace with them.
Mary Rowlandson's narrative spoke of how god always provided food for her captors, how they always found nuts or berries to eat and were always provided for. None of the Indians died over starvation, they found their resources in the wild and used them to survive. The speech asks for them to coexist with the white man, but to not relay on them for all of their needs. It tells them to get back to their traditional roots and hunt for their food.
In the speech the Indians were told they didn't need the guns of the white man, that they should go back to the way they used to and use their bow and arrows for their defense and hunting purposes.
Both the speech and Mary Rowlandson's narrative use god as an explanation for all things. In the narrative god asks Mary to wait to go home and god is putting her through her trials. In the speech it tells of how god effected the Indians hunting and why he did so. With both of these the characters are put through a trial and almost made example of.
Katelyn Dunford said
at 11:29 am on Sep 2, 2016
Katelyn and Carah
>Is there any question of the authenticity of these speeches? Which ones and why? Why do the literary filters matter?
- Yes, both of them because throughout the years and different versions of these occurrences could have been lost ion translation from their original language to English.
>What do these speakers say about peace and coexistence?
- In Mary Rowlandson's point of view, she believed that the Indians and her people could coexist somewhat peacefully, but in the Pontiac's speech, they believed that God was telling them to start a war with the people that were going to do bad things to their land. therefore, the Indians and the common people couldn't coexist peacefully.
>What do these speakers say about conflict over resources?
- The Pontiac basically said that God told Loup He took the animals because the new people (English settlers?) came and he said He would bring them back if the Indians would no longer use their resources.
>What do these speakers say about cycles of violence?
- There was violence in the Mary Rowlandson story in the beginning when the Indians were overtaking their village. the Pontiac story says to start violence only if the people do not do good to their land.
>How do these speeches relate to Mary Rowlandson's narrative?
- They both deal with Indian accounts.
>How does this contact and conflict become a part of American identity?
- For years, we have heard how the Indians have been treated badly throughout history.
Yaira Mota said
at 11:30 am on Sep 2, 2016
Yaira Mota, Precious Hanes, Alan Bowen, Aireon Leary, Tony Hood, Tracey Parker.
1. The Mary Rowlandson paper they would keep her ideas because she us European and it tells her story about the native Americans are savages. And for the Pontiac speech you have to question the authenticity because of the European that wrote it down could put his agenda into it.
2. In the Pontiac passage it says you can coexist can be friendly and good but the ones that's are trying to take your land should be killed. Mary Rowlandson paper shows coexistence because even though they killed everyone it shows they can coexist because the Native Americans show sympathy for Mary.
3. In the Pontiac version, It says, "I know that the people you call the Children of your Great Father5 supply your needs, but if you were not evil, as you are, you would do without them and you could live just as you lived before you met them".
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Dagoberto Acevedo said
at 11:33 am on Sep 2, 2016
1. Mrs. Mary Rowlandson’s speech is more authentic due to the pure raw emotions of the reading, hence she wrote her story herself. Nonetheless, the Pontiac Speech is less authentic since it was most likely written and spoken by an Indian; however, the text is in English. We can assume it was translated into English.
2. Mrs. Mary Rowlandson towards the end of The Twentieth Remove states, “That we must rely on God Himself, and our whole dependence must be upon Him.” That clearly states he is the ultimate peacemaker, she wraps herself on his hands to be protected by the experience she endured. Thus, we must assume as well that at the end he coincides all. Furthermore, in the Pontiac Speech the Indians always have to protect themselves. As we know throughout history they will attack if they do not believe they are in peace and or coinciding with white settlers.
3. For Mrs. Mary Rowlandson even though she passed through various obstacles during her experience with the Indians her resource is Him. Thus, she will get released from the conflict with her religious beliefs. In the Pontiac Speech at times the resources caused the conflicts since that is what the white settlers traveled across the sea for.
6. American identity overall is categorized on how you reflect yourself with the past. Do you believe the same beliefs as those that wrote the constitution? Both stories portray a great portion of our history from the past. From Mrs. Mary Rowlandson’s experience with the Indians to the Pontiac speaker speaking of faith at an early age.
Dagoberto and Cameron
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