Native American Texts PDF

Native American Experience “The Gentleman of Elvas” 1557 Annotation: A member of Hernando de Soto's expedition (perhaps Alvaro Fernandez) recorded the reaction of a Creek Chief to de Soto's Arrival at the Village of Achese...

Native American Experience “The Gentleman of Elvas” 1557 Annotation: A member of Hernando de Soto's expedition (perhaps Alvaro Fernandez) recorded the reaction of a Creek Chief to de Soto's Arrival at the Village of Achese in Georgia. Document: Very high, powerful, and good master. The things that seldom happen bring astonishment. Think, then, what must be the effect, on me and mine, of the sight of you and your people, whom we have at no time seen, astride the fierce brutes, your horses, entering with such speed and fury into my country, that we had no tidings of your coming--things so altogether new, as to strike awe and terror into our hearts, which it was not our nature to resist, so that we should receive you with the sobriety due to so kingly and famous a lord. Trusting to your greatness and personal qualities, I hope no fault will be found in me, and that I shall rather receive favors, of which one is that with my person, my country, and my vassals, you will do as with your own things; and another, that you will tell me who you are, whence you come, whither you go, and what it is you seek, that I may the better serve you. “A Relation of the Invasion and Conquest of Florida by the Spanish” (London, 1686). [Excerpts from] "The Jesuit Relations" “As Jesuit missionaries fanned out across the globe during the 16th, 17th, and 18th centuries, they sent accounts of their work and of the cultures that they encountered back to Europe. Initially conceived as mandatory annual reports for circulation only within the Society of Jesus, such texts sometimes came to be published, serving to inform Europe’s reading public of events in distant places and helping to rally spiritual and material support for the missions, which were a key part of the Catholic Reformation. The famed Jesuit Relations from New France are among the best known of these published reports, at least partly due to the unparalleled regularity and longevity of the series. Beginning in 1632, a new installment appeared every year, without interruption, until external pressures forced cessation of publication in 1673. Several similar texts that were published prior to 1632 are also sometimes considered part of the corpus. As required of all such missions, the superior in New France assembled each year’s Relation on the basis of letters from missionaries in what is now Quebec, Ontario,  and upstate New York. The manuscripts were then sent to France on the merchant ships that departed the colony each autumn, where, upon reaching Paris, they were edited again and published. The available evidence suggests that the Relations were widely read and much appreciated by France’s reading public. In the early 21st century, the texts serve as prime examples of the relation or récit de voyage, a genre inspired by travel that was popular in 17th-century France, with some 1,500 texts published by the end of the century. And because the Jesuits enjoyed a monopoly on mission activity in New France for several decades, coinciding with the publication of the Relations, the texts also are the single most important source of ethnohistorical information on the Iroquoian and Algonquian cultures that the missionaries encountered, as well as on contact between Indigenous and French cultures in New France.” Rothstein, Edward. "Postcolonial Theory." Oxford Bibliographies, Oxford University Press, 26 Oct. 2011, https://www.oxfordbibliographies.com/display/document/obo- 9780199827251/obo-9780199827251-0097.xml. Accessed 15 Aug. 2024. Excerpts on Curiosity and Caution Annotation: Native Americans displayed initial curiosity towards European technology and ingenuity, but their cautious nature led them to be wary of the Europeans' intentions, suspecting hidden motives behind their actions. Document: "The Savages were greatly astonished to see the French embark in so small a vessel. They admired the ingenuity of our workmen, and the endurance of our Frenchmen." "The savages are very distrustful, and with good reason; they always think that we wish to surprise them, and this is what makes them afraid of us. They feared that the presents we gave them were to blind them to some treachery we had in mind." "When the French approached, the Savages came out of the woods with cautious steps, watching every movement. They were armed, ready to defend themselves if necessary, but also curious to see what these strangers wanted." Excerpts on Misunderstandings and Miscommunication  Annotation: The clash of worldviews between Native Americans and Europeans often led to misunderstandings, particularly regarding land ownership and property rights. Document: "They [the Native Americans] do not understand what it is to give away land, and cannot imagine how the French should think of becoming Masters of a country to which they had no right but that of living there while they hunted or fished in it." "The Savages do not think they can offend us by taking our goods, for they say that everything should be common, and that it is not right to refuse anyone what he needs." "In their eyes, the idea of one person claiming ownership of land or resources was absurd. They saw the earth and its bounty as gifts from the Great Spirit, meant to be shared by all living beings. This fundamental difference in worldview led to frequent misunderstandings and conflicts with the French, who were determined to stake their claims and defend them as personal property." Excerpts on Disillusionment and Resistance Annotation: As European intentions became clearer, Native Americans grew disillusioned and began to resist the encroachment on their lands and way of life, defending their communities against what they saw as an existential threat. Document: "The Savages have often asked our Frenchmen why they had come so far from their country to seek out theirs; and how it was that the French had so much trouble finding out what it was that had brought them here, which makes them doubt the good faith of our men, and suspect that they have some hidden design, especially as they see them so anxious to learn their language and make alliances with them." "They believed at first that the French had come only to trade and bring them necessary commodities, but they began to realize that they wanted to take possession of their lands, which led to some tribes rising in opposition to defend their territory and way of life." "The Savages could not help but notice that the French were increasingly encroaching upon their hunting grounds and establishing settlements. As these intrusions became more frequent and bold, the Natives’ initial hospitality turned to hostility. They began to  see the French not as guests but as invaders, and resistance became necessary to protect their way of life." Herbert Milton Sylvester, The Jesuit Relations and Allied Documents (Project Gutenberg, 2013). https://www.gutenberg.org/files/44669/44669-h/44669-h.htm. Miantonomo’s “A Naragansett Plea for Unity” 1642 Annotation: A Narragansett Chief calls on other Indian tribes to join him in repulsing the English colonists. Note his observations about the ways that the English had transformed the natural environment. Document: “Brothers, we must be as one as the English are, or we shall all be destroyed. You know our fathers had plenty of deer and skins and our plains were full of game and turkeys, and our coves and rivers were full of fish. But, brothers, since these Englishmen have seized our country, they have cut down the grass with scythes, and the trees with axes. Their cows and horses eat up the grass, and their hogs spoil our bed of clams; and finally we shall all starve to death; therefore, stand not in your own light, I ask you, but resolve to act like men. All the sachems both to the east and the west have joined with us, and we are resolved to fall upon them at a day appointed, and therefore I come secretly to you, cause you can persuade your Indians to do what you will.” Herbert Milton Sylvester, Indian Wars of New England (Cleveland, 1910), I, 386. John Smith, A Description of New England’s Natives 1609 Annotation: This passage from A Description of New England by John Smith highlights the complex dynamics between European settlers and Native Americans. The passage provides insight into the colonial mindset and the ways in which Native Americans were perceived and portrayed by European settlers, reflecting themes of Otherness and the Colonizer/Colonized Dichotomy. Document: "They are inconstant in everything, but what fear constraineth them to keep. Crafty, timorous, quick of apprehension, and very ingenious. Some are of disposition fearful, some bold, most cautious, all savage. Generally covetous of copper, beads, and such like trash. They are soon moved to anger, and so malicious that they seldom forget an injury: they seldom steal one from another, lest their conjurors should reveal it, and  so they be pursued and punished. That they are thus feared by their enemies, and their greatest courage is in small companies and upon the advantage of an ambuscade, doth argue a condition fit to be governed, by the discretion of a better commander. Such is the weakness and simple wits of them, you shall find that the Spaniard did not conquer them by their manhood, but by a stratagem. Had they not so much stupidity and simplicity, they had long since expelled the Spaniards out of their countries." John Smith, A Description of New England (1609). Digital History, University of Houston, https://www.digitalhistory.uh.edu/disp_textbook.cfm?smtid=3&psid=637. Accessed 15 Aug. 2024. A Micmac Chief's Response to French Criticism 1676 Annotation: A French missionary, Chrestien Le Clercq, recounts the response of a Micmac chief to French criticisms of the indigenous way of life. The chief's speech reflects themes of Otherness and Cultural Hybridity, challenging the colonial notion that European civilization is superior to indigenous cultures. Document: "I am greatly astonished that the French have so little cleverness, as they seem to exhibit in the matter of which thou hast just told me on their behalf, in the effort to persuade us to convert our poles, our barks, and our wigwam into those houses of stone and of wood which are tall and lofty, according to their account, as these trees. Very well! But why now do men of five to six feet in height need houses which are sixty to eighty?...hast thou as much ingenuity and cleverness as the Indians, who carry their houses and their wigwams with them so they may lodge wheresoever they please, independently of any seignior whatsoever?...Thou sayest of us also that we are the most miserable and unhappy of all men, living without religion, without manners, without honour, without social order, and, in a word, without any rules, like the beasts in our woods and our forests, lacking bread, wine, and a thousand other comforts which thou hast in superfluity in Europe....I beg thee now to believe that, all miserable as we seem in thine eyes, we consider ourselves nevertheless much happier than thou in this, that we are very content with the little that we have; and believe also once for all, I pray, that thou deceivest thyself greatly if thou thinkest to persuade us that thy country is better than ours. For if France, as thou sayest, is a little terrestrial paradise, art thou sensible to leave it?...Now tell me this one thing, if thou hast any sense: Which of these two is the wisest and happiest--he who labours without ceasing and only obtains, and that with great trouble, enough to live on, or he who rests in comfort and finds all that he needs in the pleasure of hunting and fishing?"  Chrestien Le Clercq, A Micmac Chief's Response to French Criticism (1676). Digital History, University of Houston, https://www.digitalhistory.uh.edu/disp_textbook.cfm?smtid=3&psid=630. Accessed 15 Aug. 2024. Women's Role in Huron Society 1761 Annotation: Pierre de Charlevoix, a Jesuit priest, expresses astonishment at the significant economic and political roles that women held in many Native American societies, particularly among the Iroquoian-speaking Hurons. His account provides insight into the matrilineal structure of Huron society and challenges the European colonial perception of indigenous "barbarism." The passage touches on themes of Otherness, Cultural Hybridity, and the Colonizer/Colonized Dichotomy by illustrating the contrast between European and indigenous governance systems. Document: "It must be agreed Madam, that the nearer we view our Indians, the more good qualities we discover in them: most of the principles which serve to regulate their conduct, the general maxims by which they govern themselves, and the essential part of their character, discover nothing of the barbarian...." "Among the Hurons, where this dignity is hereditary, the succession is continued through the women, so that at the death of a chief, it is not his own, but his sister's son who succeeds him; or, in default of which, his nearest relation in the female line. When the whole branch happens to be extinct, the noblest matron of the tribe or in the nation chooses the person she approves of most, and declares him chief.... These chiefs generally have no great marks of outward respect paid them, and if they are never disobeyed, it is because they know how to set bounds to their authority. It is true that they request or propose, rather than command; and never exceed the boundaries of that small share of authority with which they are vested...." "Amongst the Huron nations, the women name the counselors, and often choose persons of their own sex.... The women have the chief authority amongst all the nations of the Huron language...." "But if this be their lawful constitution, their practice is seldom agreeable to it. In fact, the men never tell the women anything they would have to be kept secret; and rarely any affair of consequence is communicated to them, though all is done in their name, and the chiefs are no more than their lieutenants...." Pierre de Charlevoix, Women's Role in Huron Society (1761). Digital History,  University of Houston, https://www.digitalhistory.uh.edu/disp_textbook_print.cfm?smtid=3&psi d=640. Accessed 15 Aug. 2024. Samuel De Champlain on Encouraging the Fur Trade 1604 Annotation: Samuel De Champlain, an early French explorer, describes his interactions with Native Americans as he sought to establish and encourage their participation in the fur trade. This account reflects the dynamics of Hegemony and the Colonizer/Colonized Dichotomy, as Champlain attempts to integrate Native Americans into the European economic system by presenting French colonization as a beneficial partnership. Document: "I went on shore with my companions and two of our savages who served as interpreters. I directed the men in our barque to approach near the savages, and hold their arms in readiness to do their duty in case they notice any movement of these people against us. Bessabez [the chief], seeing us on land, bade us sit down, and began to smoke with his companions.... They presented us with venison and game." "I directed our interpreter to say to our savages that...Sieur de Monts [Champlain's patron] had sent me to see them, and...that he desired to inhabit their country and show them how to cultivate it, in order that they might not continue to lead so miserable a life as they were doing....They expressed their great satisfaction, saying that no greater good could come to them than to have our friendship, and that they desired to live in peace with their enemies, and that we should dwell in their land, in order that they might in the future more than ever before engage in hunting beavers, and give us a part of them in return for our providing them with things which they wanted...." Samuel De Champlain, Samuel De Champlain on Encouraging the Fur Trade (1604). Digital History, University of Houston, https://www.digitalhistory.uh.edu/disp_textbook.cfm?smtid=3&psid=698. Accessed 15 Aug. 2024 "King Philip's Speech" Here is the Post-Colonial Reader entry using the provided content and URL: --- **The Pilgrims from the Indian Perspective** 1636 **Annotation:** In his autobiography, William Apes, a Pequot, provides a powerful critique of the early history of relations between the English colonists and the native peoples of New England. His account highlights the injustice and brutality faced by Native Americans at the hands of the Pilgrims, challenging the narrative of the Pilgrims as benevolent settlers. This passage engages with themes of *Otherness*, *Hegemony*, and the *Colonizer/Colonized Dichotomy* by illustrating the violence and hypocrisy of the colonizers. **Document:** *"December 1620, the Pilgrims landed at Plymouth, and without asking liberty from anyone, they possessed themselves of a portion of the country, and built themselves houses, and then made a treaty and commanded them [the Indians] to accede to it.... And yet for their kindness and resignation towards the whites, they were called savages, and made by God on purpose for them to destroy...."* *"The next we present before you are things very appalling. We turn our attention to dates, 1623, January and March, when Mr. Weston Colony, came very near to starving to death; some of them were obliged to hire themselves to the Indians, to become their servants in order that they might live...."* *"Now let us see who the greatest savages were; the person that stole the corn was a stout athletic man, and because of this, they wished to spare him, and take an old man who was lame and sickly...and because they thought he would not be of so much use to them, he was, although innocent of any crime, hung in his stead...."* *"Another act of humanity for Christians, as they call themselves, that one Capt. Standish, gathering some fruit and provisions, goes forward with a black and hypocritical heart, and pretends to prepare a feast for the Indians; and when they sit down to eat, they seize the Indians' knives hanging around their necks, and stab them in the heart...."* *"In this history of Massasoit we find that his own head men were not satisfied with the Pilgrims; that they looked upon them to be intruders, and had a wish to expel those intruders out of their coast...."* *"We might suppose that meek Christians had better gods and weapons than cannon. But let us again review their weapons to civilize the nations of this soil. What were they: rum and powder, and ball, together with all the diseases, such as the small pox, and every other disease imaginable; and in this way sweep of thousands and tens of thousands."* **Citation:** William Apes, *The Pilgrims from the Indian Perspective* (1636). *Digital History*, University of Houston, https://www.digitalhistory.uh.edu/disp_textbook.cfm?smtid=3&psid= 699. Accessed 15 Aug. 2024.