Deploying Amazons

Author(s):  
Gina M. Martino

Chapter 3 explores the relationship between women’s war making in the northeastern borderlands and propaganda. It argues that political and religious leaders used accounts of women’s martial activities to improve morale and influence policy at local, colonial, and imperial levels. Images of Amazons and other mythical and historical women warriors often appeared in this propaganda, establishing a precedent for women’s actions in North America and adding excitement and familiar literary figures that resonated with readers. In New France, Jesuit missionaries used the figure of the Amazon to positively portray Native female combatants as well as brave nuns who traveled to Canada. They also used their published reports, the Jesuit Relations, to urge wealthy French women to be brave like Canada’s Amazon-nuns and donate to the mission. In New England, officials held up women who made war (such as Hannah Dustan) as positive, Christian role models when morale was low, and writers such as the Rev. Cotton Mather sent accounts of women’s war making to England in attempts to shape imperial policy.

Author(s):  
Douglas Hunter

This chapter relates the first decades of colonial interpretation of Dighton Rock after its markings were first described in 1680, mainly by John Danforth and Cotton Mather. It places the interpretation of the rock in the context of dispossession of Indigenous lands following the rebellion known as King Philip’s War. Erasure of Indigenous peoples from the history of colonial New England is discussed. It introduces contemporary theories rooted in Biblical hermeneutics of human migration and the relationship of Indigenous people to the rest of humanity, including ideas that they were descendants of Tartars, Canaanites, or the Lost Tribes of Israel. The author’s concept of White Tribism is explained.


2015 ◽  
Vol 5 (3) ◽  
pp. 201-270 ◽  
Author(s):  
Luca Codignola

This article examines the transfer and the impact of the marriage stipulations enacted by the Council of Trent in French and British North America over a lengthy period of time from the early seventeenth century through 1738. It first examines marriage between two Native partners in the regions of Canada (the French settlement along the St. Lawrence River) and Acadia. It then considers marriages between residents of European origin and Natives. The article argues that in the 1660s the debate over the implementation and the effectiveness of any marriage policy lost its centrality. In the late seventeenth and early eighteenth century the issue of improper marriages among French inhabitants resurfaced in the West (Pays d’en Haut, Louisiana) as a consequence of contact with large Native nations that vastly outnumbered the population of European origin. In the Illinois country and in Louisiana the issue of intermarriage was further complicated by the presence of Africans, most of whom were enslaved. As for the British continental colonies, ethnic intermixing and intermarriage proceeded at a pace that, most probably, was not substantially different from New France, although, given the illegal and minuscule presence of a Catholic community, no evidence survived showing any intermarriage having been performed in compliance with Tridentine discipline or otherwise. In the end, however, this article shows that marriage policies, devised in Europe and implemented in North America, had in fact little real impact on the development of the relationship between Europeans and Native peoples.


2014 ◽  
Vol 1 (2) ◽  
pp. 281-300
Author(s):  
Muriel Clair

Up to 1647, Jesuit missionaries in New France attempting to evangelize nomadic Algonquians of North America’s subarctic region were unable to follow these peoples, as they wished, in their seasonal hunts. The mission sources, especially the early Jesuit Relations, indicate that it was Algonquian neophytes of the Jesuit mission villages of Sillery and La Conception who themselves attracted other natives to Christianity. A veritable Native American apostolate was thus in existence by the 1640s, based in part on the complex kinship networks of the nomads. Thus it appears that during that decade, the Jesuits of New France adopted a new strategy of evangelization, based partly on the kinship networks of the nomads, which allowed for the natives’ greater autonomy in communicating and embracing Catholicism. A difficulty faced by the Jesuit editors of the Relations was how to concede to the culture of the nomads without offending their devout, European readers of the era of the “great confinement,” upon whom the missionaries depended for financial support. One way the Jesuits favorably portrayed nomadic neophytes—who were often unaccompanied by a missionary in their travels—was by underscoring the importance during hunting season of memory-based and material aids for Catholic prayer (Christian calendars, icons, rosaries, crucifixes, oratories in the woods, etc.). Thus, in the Jesuit literature, the gradual harmonization between Native American mobility and the Catholic liturgy was the key feature of the missionaries’ adaptation to the aboriginal context of the 1640s—a defining period for the Jesuit apostolate in North America through the rest of the seventeenth century.


2016 ◽  
Vol 27 (1) ◽  
pp. 30-37
Author(s):  
Paul E Kopperman ◽  
Jeanne Abrams

While the vocation of Cotton Mather (1663–1728) was his ministry in Boston, he made important contributions to medicine, most famously in helping to introduce variolation to New England in 1721–22 and in writing The Angel of Bethesda (1724), the first medical treatise produced in Colonial North America. This article, however, focuses on an earlier initiative, Mather’s efforts to quell the epidemic of measles that struck Boston in 1713, killing among many others his wife and three children. Historians have devoted little attention to this episode or to measles in general, even though the disease was highly mortal during the colonial period. To help victims, Mather published a ‘letter’ on treating measles. Such a specific discussion of treatment would have been rare in Europe and it was unprecedented in America. The therapy that Mather proposed not only reflected popular medicine but also incorporated newer practices, notably those associated with Thomas Sydenham. In contrast to heroic therapies for measles, which were often dangerous but became more popular across the eighteenth century, Mather’s recommendations were moderate.


2017 ◽  
Vol 39 (4) ◽  
pp. 19-72
Author(s):  
Johanne Biron

Les Relations et le Journal des jésuites attestèrent la présence de livres d’Heures en Nouvelle-France au XVIIe siècle. À la même époque, les hospitalières de l’Hôtel-Dieu de Québec réclamaient des livres d’Heures auprès de leurs bienfaiteurs européens, perpétuant certaines pratiques de dévotion héritées du Moyen-Âge et de la Renaissance. Deux livres d’Heures du XVe siècle sont conservés aux Archives des jésuites au Canada. Cette enquête vise à retracer les routes que purent emprunter les deux manuscrits avant d’entrer dans les Archives du Collège Sainte-Marie fondées en 1844 par le père Félix Martin. À la fin du XIXe et au début XXe siècle, les deux livres furent mis en valeur par le père Arthur Edward Jones, dans le cadre d’expositions consacrées aux manuscrits des premiers missionnaires jésuites en Amérique du Nord. Cette enquête vise aussi à prendre la mesure de l’intérêt que ces Heures suscitèrent chez les bibliophiles jésuites et laïcs. The Jesuit Relations and the Journal des jésuites attest to the presence of Books of Hours in New France during the seventeenth century. At the same time, the Hospitallers of the Hôtel-Dieu in Quebec were demanding Books of Hours from their European benefactors, thus continuing certain devotional practices inherited from the Middle Ages and the Renaissance. Two Books of Hours from the fifteenth century are preserved at the Archive of the Jesuits in Canada. This inquiry is aimed at retracing the routes that the two manuscripts had taken before arriving at the Archive of the Collège Sainte-Marie, which was founded in 1844 by Father Felix Martin. At the end of the nineteenth and the beginning of the twentieth century, the two books were given pride of place by Father Arthur Edward Jones at the centre of expositions devoted to manuscripts of the first Jesuit missionaries in North America. This investigation is additionally aimed at assessing the interest taken in these Hours among Jesuit bibliophiles and the laity.


2015 ◽  
Vol 9 (1) ◽  
pp. 134-147 ◽  
Author(s):  
Сергей Котов ◽  
Sergey Kokotov

The history of the establisment of Canada as a sovereign state is inseparably linked with the history of the English (later British) colonial empire. Initially land amounting then to Canada, are peripheral areas of the continental possessions of the British Crown in North America. First of all, they include the possession of Hudson´s Bay, Nova Scotia peninsula and the island of Newfoundland. A stronghold of the British presence in the New World colonies were New England, which followed the metropolis actively at odds with the neighboring colonies of France. The long period of Anglo-French wars culminated in the defeat of France and inclusion of its holdings (Louisiana, New France) to the British colonial empire. The territory of the future of Canada became part of a vast political and legal space, which some researchers call the British-American colonial empire. On the socio-economic point of view nothing has changed - these lands were still underdeveloped periphery of the colonies of New England. There had no prerequisites to the formation here of their own institutions of statehood. In the course of the war for the independence of the inhabitants of the colony of Quebec (the former New France), the peninsula of Nova Scotia and Newfoundland, for various reasons did not support the rebellious colonies, so many supporters of the unity of the British Empire (the so-called loyalists) moved to these areas. This led to the formation of a number of new colonies, such as Upper Canada, Nyubransuik, Prince Edward Island. Together, they accounted for British North America - in contrast to the United States. It is important to emphasize that even in the middle of the XIX century British North America remained a conglomerate of disparate, sparsely populated, economically underdeveloped areas, both in the immediate possession of the British Crown, and under the control of private companies. Their transformation into a self-governing federation certainly reflected the interests of the nascent trade and economic elite of these colonies. However, this was no less exposed to "US factor" and the liberal-democratic changes that took place in the metropolis itself. Exploring the complex of concrete historical factors that determine the character of the process of establishing Canada as a sovereign state, the author of this article analyzes the formal and legal aspects of the system of power and administration, established under the British colonial empire, as well as the key points of the doctrine of English law, refers to the institution of the Crown, Parliament and the status of imperial colonial government. Emphasized is the idea that the evolution of Canada from the set of "royal" to the self-governing colonies of the federation in the status of dominion and then gaining the status of the kingdom carried out on the basis of gradual development of constitutional conventions of political practice that leaves open to interpretation the question of when exactly Canada acquired the status of a sovereign state.


2021 ◽  
Vol 57 ◽  
pp. 364-385
Author(s):  
Dominic Erdozain

America, said G. K. Chesterton, is a nation with the soul of a church. It is a sacred community commanding sacrificial loyalty. It is also a violent and weapon-loving civilization, in which force is tethered to patriotism and national identity. American culture is at once militarist and theological, Christian and violent. How can this paradox be explained? This article discusses the role of New England puritanism in establishing a providentialist nationalism that would define war as a theological prerogative and non-violence as heresy. It shows how theologians such as Cotton Mather identified the emerging nation of America with the sacred vessel of the Christian church to the point that ‘chosenness’ or divine election represented a blank cheque for military adventure. It also shows how theologies of peace and restraint were anathematized as not merely heretical but a form of spiritual violence against the American project. In this sense, American nationhood functions as a controlling consideration akin to an institution, and Christian pacifism serves as a charismatic critique – or inspiration. To what extent were attitudes to violence framed by models of salvation? How did identity or chosenness trump ethics or the duty of love in the puritan imagination? The article concludes with more recent observations about the relationship of the ‘institution’ of nationhood to the troublesome, fissiparous energies of peace.


Grotiana ◽  
2020 ◽  
Vol 41 (1) ◽  
pp. 198-235
Author(s):  
Jan Stievermann

This essay examines the reception of Grotius’s pioneering Annotata ad Vetus Testamentum (1644) in the ‘Biblia Americana’ (1693–1728), a scriptural commentary written by the New England theologian Cotton Mather (1663–1728). Mather engaged with Grotius on issues of translation, biblical authorship, inspiration, the canon, and the legitimate forms of interpreting the Hebrew Bible as Christian Scripture. While frequently relying on the Dutch Arminian humanist in discussing philological problems or contextual questions, Mather (as a self-declared defender of Reformed orthodoxy) in many cases rejected, ignored, or significantly modified Grotius’s farther-reaching conclusions on dogmatically sensitive topics. This strategy marks Mather’s ‘Biblia Americana’ as an exemple of a highly sophisticated but ultimately apologetic type of biblical criticism in the context of the early Enlightenment in British North America.


Author(s):  
Cadwallader Colden

This chapter describes the relationship between the Five Nations and their English neighbors. Amply supplied with firearms and ammunition, the Five Nations launched a campaign to avenge the affronts received from their neighbors as well as make all the Nations around them their tributaries. As a result, the Five Nations “over-ran” the greatest part of North America. They carried their arms as far South as Carolina, and to the Northward of New England, and as far west as the River Mississippi, and destroyed many Nations that resisted. These war-like expeditions also became troublesome for the colonies of Virginia and Maryland. Not only did the Indians who were friends with those colonies become “victims to the fury of the Five Nations,” but also the Christian inhabitants.


2021 ◽  
pp. 167-178
Author(s):  
Piotr Piasecki

The French Jesuits played a significant role in the first evangelization of the indigenous peoples of North America in the early 17th century. They focused on the evangelization of the Huron and Iroquois tribes which remained in constant conflict with each other. In their work they cut themselves off from the commercial interests of colonial countries, especially of France. After a dozen or so years, they were already able to convey evangelical values in tribal languages, being firmly immersed in the local culture. Thus, they were precursors of the inculturation of the Gospel. The missionaries were characterized by deep Christological spirituality, founded on contemplation of the cross, and, therefore, able to endure boldly the hardships of evangelization. As the result of the vile strategies of colonial powers stirring up tribal disputes, they faced numerous misfortunes, and, ultimately, many of them suffered martyrdom. Consequently, their missionary effort became a path to personal holiness and an irreplaceable contribution to the strengthening of the newly established Church communities on the American soil.


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