DBQ5 Native America
QUESTION
To what extent did colonial encounters with Native Americans from 1607 to 1763 shape a unique
American identity?
Use the documents and your knowledge of the period (in the areas of politics, religion, expansion, and
trade/commerce) in constructing your response.
Document A
Virginia colony promoter Sir William Herbert, 1610s
Colonies degenerate assuredly when the colonists imitate and embrace the habits,
customs, and practices of the natives. There is no better way to remedy this evil than to
do away with and destroy completely the habits and practices of the natives.
Document B
John Rolfe on his decision to marry Pocahontas, in a letter to Sir Thomas Dale,
governor of Virginia, 1614
Let therefore this my well advised protestation . . . condemn me herein, if my chiefest
intent and purpose be not, to strive with all my power of body and mind, in the undertaking of so mighty a matter, no way led (so far forth as man’s weakness may permit) with
the unbridled desire of carnal affection: but for the good of this plantation, for the honour
of our country, for the glory of God, for my own salvation, and for the converting to the
true knowledge of God and Jesus Christ, an unbelieving creature, namely Pokahuntas. . . .
Shall I be of so untoward a disposition, as to refuse to lead the blind into the right way?
Shall I be so unnatural, as not to give bread to the hungry? or uncharitable, as not to
cover the naked? Shall I despise to actuate these pious duties of a Christian? Shall the
base fears of displeasing the world, overpower and withhold me from revealing unto man
these spiritual works of the Lord, which in my meditations and prayers, I have daily made
known unto him? God forbid. . . .
Now if the vulgar sort, who square all men’s actions by the base rule of their own
filthiness, shall tax or taunt me in this my godly labour: let them know, it is not any
hungry appetite, to gorge my self with incontinency; sure (if I would, and were so
sensually inclined) I might satisfy such desire, though not without a seared conscience,
yet with Christians more pleasing to the eye, and less fearful in the offence unlawfully
committed.
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DBQ5 Native America
Document C
A French Jesuit missionary, 1642
To make a Christian out of a Barbarian is not the work of a day. . . . A great step is
gained when one has learned to know those with whom he has to deal; has penetrated
their thoughts; has adapted himself to their language, their customs, and their manner
of living; and when necessary, has been a Barbarian with them, in order to win them
over to Jesus Christ.
Document D
A brass plaque presented by Massachusetts Bay to chiefs of tribes who aided the colony during the
King Philip’s War, 1676
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DBQ5 Native America
Document E
Scarrooyady, an Iroquois leader, at a 1753 treaty
Scarrooyady’s proclamation to colonist traders is indicative of the attitude that many
Native Americans took to the introduction of alcohol by colonists into Native tribes.
Native Americans, who had not been previously exposed to rum, rapidly developed
addictions, which led to dependencies on colonist traders. Many Natives saw the
introduction of alcohol, as well as gunpowder, as extremely detrimental to their
continued existence.
Your traders now bring us scare any Thing but Rum and Flour. They bring us little
Powder and Lead, or other valuable Goods. The rum ruins us. We beg you would
prevent its coming in such Quantities, by regulating the Traders. . . . We desire it be
forbidden, and none sold in the Indian Country.
Document F
Minavavana, a Chippewa chief, addressing trader Alexander Henry, as recorded by Henry, 1761
Englishman, although you have conquered the French, you have not yet conquered us!
We are not your slaves. . . .
Englishman, our father, the King of France, employed our young men to make war
upon your nation. In this warfare many of them have been killed, and it is our custom
to retaliate until such time as the spirits of the slain are satisfied. But the spirits of the
slain are to be satisfied in either of two ways; the first is by the spilling of the blood of
the nation by which they fell; the other by covering the bodies of the dead, and thus
allaying the resentment of their relations. This is done by making presents.
Englishman, your king has never sent us any presents, . . . wherefore he and we are still
at war; and until he does these things we must consider that we have no other father,
nor friend among the white men than the King of France. . . . You do not come armed
with an intention to make war. . . . We shall regard you, therefore, as a brother. . . . As a
token of our friendship we present you with this pipe to smoke.
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DBQ5 Native America
Document G
Colonial commissioners addressing Iroquois leaders in Philadelphia, August, 1775
This statement, made by representatives of the newly united colonies, draws parallels
between the structure of the Iroquois Confederacy and the colonies, which joined in an
effort to gain independence from Britain.
Our business with you, besides rekindling the ancient council-fire, and
renewing the covenant, and brightening up every link of the chain is, in the first
place, to inform you of the advice that was given about thirty years ago, by your
wise forefathers, in a great council which was held at Lancaster, in Pennsylvania,
when Canassatego spoke to us, the white people. . . .
Brothers, Our forefathers rejoiced to hear Canassatego speak these words. They
sunk deep into our hearts. The advice was good. It was kind. They said to one
another: “The Six Nations are a wise people, Let us hearken to them, and take their
counsel, and teach our children to follow it.” Our old men have done so. They have
frequently taken a single arrow and said, Children, see how easily it is broken.
Then they have taken and tied twelve arrows together with a strong string or cord
and our strongest men could not break them. See, said they, this is what the Six
Nations mean. Divided, a single man may destroy you; united, you are a match
for the whole world. We thank the great God that we are all united; that we have a
strong confederacy, composed of twelve provinces. . . . These provinces have
lighted a great council fire at Philadelphia and sent sixty-five counsellors to speak
and act in the name of the whole, and to consult for the common good of the
people.
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DBQ5 Native America
Document H
Mary Jemison recalling, in 1824, her capture by Indians during the French and Indian War
When we set off, an Indian in the forward canoe took the scalps of my former friends,
strung them on a pole that he placed upon his shoulder, and in that manner carried
them, standing in the stern of the canoe directly before us, as we sailed down the
river....
On the way we passed a Shawnee town, where I saw a number of heads, arms, legs,
and other fragments of the bodies of some white people who had just been burned....
All the prisoners that are taken in battle and carried to the encampment or town by
the Indians are given to the bereaved families.... And unless the mourners have but just
received the news of their bereavement, and are under the operation of a
paroxysm of grief, anger, or revenge; or, unless the prisoner is very old, sickly, or
homely, they generally save them, and treat them kindly. But ... if their prisoner or
prisoners do not meet their approbation, no torture, let it be ever so cruel, seems
sufficient to make them satisfaction. It is family and not national sacrifices among the
Indians, that has given them an indelible stamp as barbarians....
It was my happy lot to be accepted for adoption. At the time of the ceremony I was
received by the two squaws to supply the place of their brother in the family; and I
was ever considered and treated by them as a real sister, the same as though I had
been born of their mother.
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