Isis 17 de outubro de Unknown 6 de dezembro de Brenda 5 de abril de Unknown 28 de abril de LILA 14 de maio de Unknown 19 de setembro de Unknown 3 de maio de Unknown 5 de maio de Unknown 11 de maio de Rosa lima 19 de maio de Unknown 25 de maio de Vivika 30 de maio de Claudia 31 de maio de Vaneide 3 de junho de Lucia Sakamoto 15 de junho de Julia 16 de junho de Cristal 20 de junho de Unknown 28 de junho de Unknown 3 de julho de Consultora Natura Digital Marilene O.
Malu 6 de maio de Unknown 6 de maio de Unknown 28 de junho de Unknown 30 de novembro de Unknown 7 de maio de Sirlei 7 de maio de Julha 24 de maio de Unknown 24 de maio de Unknown 8 de maio de Tamyh Antunes 15 de maio de Unknown 22 de maio de Unknown 18 de maio de Mina 21 de maio de Sophia Abr 3 de junho de Paola Garcia 28 de maio de Larissa 28 de maio de Unknown 31 de maio de Unknown 5 de junho de Unknown 13 de junho de Bea 15 de junho de Unknown 6 de julho de Unknown 12 de julho de Rose 14 de julho de Stefanie 15 de julho de Rose 16 de julho de Rose 17 de julho de Stefanie 20 de julho de Kayce 26 de agosto de Graziela SE 24 de setembro de Polly 4 de janeiro de Helen Nunes 23 de julho de Unknown 6 de outubro de Unknown 28 de julho de Unknown 18 de agosto de Michael Omer Prince Paris Blanket 11 de setembro de Unknown 18 de setembro de Karla 2 de outubro de Viviane 8 de outubro de Unknown 15 de outubro de Ieda Martins 17 de outubro de Catia 20 de outubro de Unknown 29 de outubro de Unknown 2 de novembro de Unknown 8 de novembro de Ci Diniz 23 de novembro de Lina 25 de novembro de Viviane 27 de janeiro de As you look across the continent at this time, Shawnees in the Ohio Valley are shaping that area, building their own societies; Cherokees in the southeast, Sioux in the western Great Lakes reaching out in the plains, Apaches on the southern plains and in the south west.
Everywhere across North America there are communities and tribes and peoples whose histories are ongoing. Nanumett: in Nipmuc Use this to fix the hole. Tie it well. Yes, very good. Narrator: The confederation of tribes that made up the Wampanoag was one small network section of the native web that spread across North America. The People of the First Light hugged the coast of a vast ocean.
Rae Gould, Nipmuc Anthropologist: Just think of this one big circle, and everyone speaking different dialects of Algonquian language, but they were mutually intelligible. So, we're all interrelating with each other, married, trading, sharing resources, using resources. David Edmunds, Historian: It was a community of communities and they had inter-meshed and had their own agendas, their own political problems, their own warfare, and their own trade. There was a rich sort of political interaction in this region.
But they resolved the conflicts sometimes through military activity and sometimes through negotiations. We had times when we forgave offenses as part of our traditions — with certain ceremonies were held — like the Green Corn Festival, which was held around the harvest time, for the corn. That was a time when you would forgive all the offenses of your-uh different people that you might not have been on good terms with, and you would invite them to the ceremony and they would come and you'd exchange songs and dances.
We continue with that because we believe that everything we had was a gift from the Creator. Narrator: The half-dozen neighboring tribes had achieved a balance of power. The weaker paying tribute to the stronger. The Wampanoag had sufficient numbers to defend their territory against their nearest rivals, the Narragansett. And the bounty of the land itself eased inter-tribal tensions. Narrator: The shallows of the ocean and the bays gave up heaps of shellfish; inland rivers watered the growing fields, where the Wampanoag cultivated corn, beans, squash The woodlands were filled with game for food and furs to get them through the cold, dark of winter.
In , the land sustained tens of thousands of people. Neal Salisbury, Historian: The explorers who describe these regions all describe the native peoples of New England living in these very populous villages. In fact Champlain, sailing for the French, decided that they didn't want to colonize New England because there were too many people here. Narrator: For a hundred years alien ships had trolled off the Wampanoag coast Odd-looking European explorers and fishermen occasionally came ashore, but they made scant effort to establish relations.
Narrator: The visitors were known to kill native people, or to capture and carry away men and women, but in the century since Columbus, the Europeans had yet to leave any real footprint on the Wampanoag shores. We don't know exactly what disease this was. And some of the reports of symptoms seem to suggest different diseases.
It's possible that one followed rapidly upon the other. Karen Kupperman, Historian: A normal epidemic hits a few people and then other people get sick but the first people start getting better. In this case everyone gets sick at once. Neal Salisbury, Historian: A sickness was usually interpreted as an invasion of hostile spiritual powers.
And the native people had medicine men, whom they called "powwows," who were experts at countering the spirits of the diseases with which native people had experienced.
In this case the powwows were ineffective. Often they were victims themselves. Lisa Brooks, Abenaki Historian: The way that native people refer to it is that the world turned upside down.
Jill Lepore, Historian: A whole village might have two survivors, and those two survivors were not just like any two people. They were two people who had seen everyone they know die miserable, wretched, painful — excruciatingly painful — deaths.
Massasoit: in Nipmuc Great Spirit, please accept these humble offerings. Jill Lepore, Historian: So, it's not only that the population was eviscerated, it's that the survivors were deeply affected by their experiences, and vulnerable in ways that are hard for us to imagine, this sort of post-Apocalyptic vulnerability. Narrator: Massasoit had seen nine of every ten of his people perish of a cause nobody understood: tiny microbes for which the native population had no natural defense — alien diseases left behind by European sailors.
As the season of death subsided, the Narragansett — largely spared the ravages of the epidemic — began a series of raids on Wampanoag villages. And the beleaguered Wampanoag looked to Massasoit to lead them into an uncertain future. Narrator: In December of , after 66 days at sea and five uneasy weeks on the northern tip of Cape Cod, a scraggly cult from England anchored its sailing vessel — the Mayflower — off the mainland coast and sent a small party of men to scout the wooded shores.
Narrator: Radical religious views had made the Pilgrims unwelcome and unwanted in England; they had no home to go back to if they failed to make one in this new world. Jonathan Perry, Aquinnah Wampanoag: Prior to the s, Patuxet was a large community of it's estimated well over 2, native people. In , the sickness reduces the population to almost zero. Jonathan Perry, Aquinnah Wampanoag: When the English arrive they find houses fallen to ruin, fields lying fallow, human bones bleaching in the sun that have been scattered by animals.
Calloway, Historian: They attributed this devastation to God looking out and clearing the way for his chosen people. Narrator: Patuxet had easy access to fresh water, a decent harbor, and high ground from which the Pilgrims could defend themselves. They set their lone cannon on a nearby hill and christened the village New Plymouth.
The fortifications were hardly sufficient to the task; the Wampanoag, even in their weakened state, could have wiped out the visitors with ease; instead Massasoit sent warriors to keep an eye on the strangers. And of course when they didn't see them, they thought they saw them because any time a bush would move they were sure there was an Indian behind it. Our people always had to watch. It was part of our survival.
You had to watch anyone, to observe how they were and to see how they were going to act. Calloway, Historian: When Indian people see the strangers who have arrived and they've brought with them women and children, that makes them different from previous Europeans that they've seen or heard of. Jessie Little Doe, Mashpee Wampanoag Linguist: In Wampanoag tradition, if you're thinking about making trouble, you don't bring your women and you don't bring your children.
So to see folks showing up with women and children, immediately they're not a threat. Secondly, they're really, really sickly William Brewster: To you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flame and fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ. We pray always for you, that our God would count you worthy of this calling, and fulfill the good pleasure of his goodness, and the work of faith with power….
Narrator: The longer the Wampanoag watched, the more pitiful the strangers appeared. One hundred and two Pilgrims had made the trip across the Atlantic. Midway through that winter, fifteen had died of disease or deprivation.
By the end of the winter, the Pilgrims had buried forty-five of their fellow travelers. Thirteen of the eighteen women had died. But even as their numbers dwindled, it was clear the strangers were not giving up While many powerful tribal leaders — or sachems — argued that it was time to finish off the Pilgrims before their settlement took hold, Massasoit counseled patience.
The final decision on handling the strangers would fall to him. Sachem of the Pokanokets — one of the groups that made up the Wampanoag confederacy — he had risen to the leadership of all the Wampanoag, earning his title: Massasoit. David Edmunds, Historian: Massasoit is a classic sort of-of village chief or super village chief in the Algonquian world.
He is a man of great respect among his people. He doesn't have the coercive power that a European sovereign or a monarch would have. He is a person who leads by example, and people have faith in his leadership and his experience. Narrator: Throughout that winter, Massasoit wrestled with the question of how to deal with the newcomers.
The Chief's first impulse had been to put a curse on the Pilgrims, and watch them die off altogether. But the weakened Wampanoag needed any friends they could get. Massasoit was paying steep tribute to the Narragansett, but he knew his near neighbors had the numbers to overrun the remaining Wampanoag villages whenever they chose. And he was aware that the strangers came from a nation of wealth and military might.
Massasoit — and this is an assumption that was made by Indians all up and down the coast — would have thought, this will be good.
I can have these people here. I can get from them the things that I want from Europeans and I can control them. So they'll be an ally and a benefit to me and my people. Let me choose wisely my actions for the well being of my People.
Narrator: In the first days of spring, , Massasoit sent a small party into the Pilgrim settlement. Narrator: The Wampanoag chief and sixty of his men waited on the far side of a small river; he refused to enter the village himself until the Pilgrims agreed to give up a hostage. Narrator: The English chose a young man with little to lose. Edward Winslow was a year-old whose wife was just days from death. Narrator: Winslow agreed to go as the hostage Edward Winslow: I come from King James who welcomes you with love and peace.
The King sees you, my lord, as his friend and ally. Please enter our village. Carver — the governor — would like to speak with you. Please we wish to be at peace with you, as our closest neighbors.
Narrator: Among the men with Massasoit that day was a Wampanoag who could act as translator. Narrator : Tisquantum, or Squanto, had been kidnapped years earlier and sold into slavery in Europe.
When he made his way back home Squanto could speak a little English, and was familiar with European custom. Calloway, Historian: This is one of the very first of these treaty encounters that are going to become such an important part of Anglo-American relations with Indian peoples across the continent. John Carver: We want to be at peace with you. We want you to promise none of your people will harm any of our people.
John Carver: Let us agree then that if any one unjustly attack you, that we will help you, and if any unjustly attack us, then you will help us. Narrator: There was cause for joy on both sides: the Pilgrims had friends to help them navigate the unfamiliar hardships of their new home; the Wampanoag had made themselves the first and favored ally of the new English colony.
Jenny Hale Pulsipher, Historian: There's a very clear sense that Massasoit understands the entire treaty as reciprocal. At the very end of the treaty it says if you do these things then King James will esteem you his friend and ally.
So it would make very good sense for the Indians to think this is an alliance, this is a meeting between friends. As soon as the treaty is concluded, that very day, Massasoit says, "Tomorrow I'll bring my people and we'll plant corn on the other side of the stream. We're going to be sharing everything.
Narrator: Over the coming months, the two peoples made halting moves toward codifying their alliance. As a show of friendship, Massasoit formally ceded the settlers the village of Patuxet, and all the planting land and hunting grounds around it.
In July Edward Winslow made a forty-mile journey to Massasoit's village, Pokanoket, and presented the chief a gift of a copper chain. The Wampanoag agreed to trade with the English alone, and not the French. Massasoit would benefit as the facilitator of trade between the English and other tribes.
A few weeks after Winslow's visit, the Pilgrims invited the Wampanoag to take part in their first American thanks-giving. But what sealed the relationship was a simple show of personal respect. In February of , when a messenger arrived at Plymouth with the news that Massasoit was desperately ill, Winslow — like many Algonquian — rushed to his side.
Karen Kupperman, Historian: Winslow makes the point that this is what Indians do. When a friend is sick everyone congregates at the friend's bedside. This is one of those places where Winslow is acting as he knows Indians expect people to act.
Karen Kupperman, Historian: Edward Winslow is a very interesting man. He was the second in command in Plymouth and he's the one who takes it upon himself to become the principle emissary to Massasoit. Karen Kupperman, Historian: Some Indians had a dual chieftain system.
That is they had a overall chief who is called the "inside chief," who is responsible for the community and basically stays within the community. And then there's an "outside chief" who is responsible for essentially foreign relations and war. Winslow is acting as the outside chief. Narrator: Winslow's medicine was of no particular benefit to Massasoit, but the chief did recover and Winslow was there — representing the entire Plymouth Colony — when Massasoit was able to rise again.
Narrator: In spite of a growing trust between Edward Winslow and Massasoit, the relationship between the Pilgrims and the Wampanoag remained tentative.
The Pilgrims were separatists Corrupting influences lurked Narrator: Even Winslow, who found the Wampanoag and other tribes "trustworthy," "quick of apprehension," and "just", fretted about close contact with Indians. Jill Lepore, Historian: You see at the beginning of the 17th century, this kind of cautious getting to know one another.
As those peoples become more and more dependent on one another, and exchange more and more goods, and ideas, and people — children, wives, families — have more and more contact with one another.
In a sense, the two peoples come to share a great deal. They come, the English come to be more like Indians in many ways. They dress more like Indians. They use Indian words. They're familiar with Indian ways. And the Indians come to be more like English. A lot of Indians speak English. They wear English clothes. They build houses that are English. There's a reciprocity of exchange that actually turns out — we might think, 'oh how lovely.
What a nice multicultural fest that is. Narrator: The Pilgrims were especially wary; they were badly outnumbered and many Indians, they believed, bore the English "an inveterate malice. So in the spring of , after hearing rumors of a planned attack by Massachusett Indians to the North, the Pilgrims — under their militia leader Miles Standish — made a deadly pre-emptive raid Narrator: "This sudden and unexpected execution has so terrified the Indians," Edward Winslow wrote, "that many have fled their homes.
Living like this, on the run, many have fallen sick, and died. Shocking and brutal as the raid was, Massasoit counseled his sachems to keep up relations with Plymouth. The Wampanoag were still the favored friends of the English.
And the English were surely no threat to their friends. Calloway, Historian: Massasoit is able to keep this peace for a long time, which suggests that it's not simply his personality and his command that's doing that. The nature of native society means that he is representing what the majority of his people want to do.
Karen Kupperman, Historian: The Indians wanted certain things from the Europeans: knives, axes, swords and steel drills. Lisa Brooks, Abenaki Historian: For native people, trade is about binding people together in relationships of reciprocity. So that was the question. How do we bring the English into these relationships of reciprocity? Tall Oak, Absentee Mashantucket Pequot, Wampanoag: We lived right near the shoreline, and we harvested the quahogs, which you make quahog chowder from and all the other good things.
And then after you eat the contents, then you saved the shell. We wasted nothing that the Creator gave 'cause everything was a gift, and from the shell from the quahog, the purple spire is what we made the wampum beads from. All the tribes respected the wampum — and the value that wampum had was spiritual, more so than material. We used it in ceremony, it sealed agreements, it was what notarized a transaction. When wampum was exchanged, no one would break the agreement that went along with the wampum — be it a marriage agreement or a treaty or whatever, because it was so sacred, and you don't go against the creator.
David Edmunds, Historian: Initially the Europeans then will say, "Well, this must be like silver or gold. This is something that Indian people will use and trade back and forth. Narrator: European traders — long familiar with a money economy — set in motion a system for exchanging hard goods for wampum, making the Indian's traditional ceremonial amulet the coin of the American realm.
Trade flourished under this ingenious new system. English merchants eagerly awaited Indian furs from the New World; the beaver hat was the fashionable new accessory on the streets of London.
And the arrival at Plymouth of product-laden ships from England was happy news to all. With the import of steel drills, native tribes could greatly speed the manufacture of wampum. Karen Kupperman, Historian: It's much easier to create a wampum shell, to drill that hole through the center with a steel drill than with a stone drill, and so suddenly there's a large supply of wampum. And what this means is that tribes in the interior who previously had very little access to wampum now are able to get it and they're also groups that have furs and other things to trade to the Europeans.
Daniel K. Richter, Historian: Plymouth colonists rely on Massasoit to begin brokering connections with other Native groups. So Massasoit becomes this very important node in these regional exchanges among furs and European goods and wampum all of which are being exchanged many times in different groups depending on who has what.
Narrator: With the Pilgrims integrated into the web of his alliances, Massasoit's gamble — welcoming the strangers — seemed to have paid handsome dividends.
Richter, Historian: I think he would have looked back over the previous decade and thought that he had done some pretty good work. It must have seemed possible to Wampanoags and to other Native groups and southern New England to envision a future in which English and Native communities could live profitably together.
Narrator: In the spring of , a fleet of ships led by the Arabella appeared off the coast to the north of Plymouth — carrying a thousand new immigrants. While the Pilgrims had been escaping Europe, these Puritans meant to re-create a new and more pious England in America.
They had embarked from England with a grant from their King to establish the Massachusetts Bay Colony David Edmunds, Historian: In Europe at this time, and particularly among the Christian kingdoms of Europe, there was this belief in the right to go out and usurp land that was not occupied by Christian people. And this was a religious basis for this, as well as political, in that this was a God-ordained practice in which one would be spreading Christianity and would be spreading European civilization, and there was a moral obligation to do so.
Narrator: On board the Arabella , days before it landed, the future Governor of the new Massachusetts Bay Colony, John Winthrop, essayed the epic vision: "The Lord shall make us a praise and glory, for we must consider that we shall be as a City upon a Hill, the eyes of all people are upon us.
Tall Oak, Absentee Mashantucket Pequot, Wampanoag : One of the historians of the Puritans — I'm quite sure it was one of the clergymen — said, in reference to the death of so many of the Massachusetts people, that the land was almost cleared of 'those pernicious creatures so as to make way for a better growth. Lisa Brooks, Abenaki Historian: You have all of these people who are coming over from England with that sense of entitlement. They have this image of the colonies as if there's just great space for them to occupy and there are great resources that are for the taking.
Narrator: In less than a generation, Massasoit saw the English population surrounding the Wampanoag rise from to 20, Karen Kupperman, Historian: The animals that the English bring with them are incredibly devastating because they let them run loose. The pigs in particular had apparently no natural enemies here. They would talk about, you know, enumerable numbers of pigs just vacuuming up the acorns and the other things on which Native people relied for food and on which these animals that the Native people were accustomed to hunt relied for food.
Richter, Historian: The population of the English colonies was growing dramatically, with an increasing demand to establish new towns, create farms and expand. The one thing that Native People have that the English people want is their land. Calloway, Historian: Access to an acquisition of this so-called "free land" that the Americas offer is a source of constant and recurrent conflict with Indian people.
The English came from a society where land was in short supply. Ownership of land was a mark of status as well as a source of wealth.
For Indian people, land is homeland. You are rooted to it by generations of living on the land, your identity is tied up in it. It's not a commodity to be bought and sold. Narrator: Massasoit had not felt pressured to sell land for the first twenty years of Plymouth's existence and his first commitments to cede territory had seemed harmless. But just as the English became more aggressively acquisitive, Massasoit found himself in a weak bargaining position.
The beaver population was badly depleted, collapsing the trade on which his relationship with the Pilgrims had been built. And the English no longer needed Massasoit's help in expanding their commercial reach.
So he was forced to bend to his allies' desire to have his land. The chief got what he could for the Wampanoag land. He sold one parcel for ten fathom of beads and a coat. As time went on he asked for more: hatchets, hoes, knives, iron kettles, moose skins, matchlock muskets, yards of cotton and pounds of English coin. Jenny Hale Pulsipher, Historian: There are several incidents where Massasoit's clearly disgruntled with the way things are changing.
For instance he agrees to sell some of his land to some of the settlers down in Rhode Island. And they pay him for it and he says, "This is this is nowhere near enough. And they refuse to take it. They refuse to take the gifts, the payment back. And they say, you know, "You can't return this and this is a done deal. This, this land is now ours.
Narrator: The English were in a race to establish empire in the Americas Karen Kupperman, Historian: They're very expansive and they don't expand incrementally. They're aware that the Connecticut River is a major conduit of trade. The Dutch are already on the lower end of the river and so clearly they want to control the Connecticut River from its midsection. Calloway, Historian: With the influx of English people in the s Puritan New England ceases to be weak and vulnerable and now becomes a power in the region.
As they look further west, they see another major power. The English identify the Pequot as an obstacle to their expansion. Narrator: In the spring of , Massasoit received word that a force led by Massachusetts Bay and Plymouth colonies had destroyed the Pequot — the most powerful Indian confederacy in the area. In the final battle, English soldiers — to the horror of their Indian allies — had burned an undefended village, killing hundreds.
The idea of people — men, women, and children — perishing in the burning of a fort was incomprehensible to Indians. It was a cautionary tale that Massasoit did not forget. Narrator: Soon after the destruction of the Pequot, Massasoit traveled to Massachusetts Bay Colony to deliver to its governor, John Winthrop, a gift of sixteen beaver skins, and to re-state his long-standing friendship with the colonists Jenny Hale Pulsipher, Historian: Massasoit hopes that this tribute is going to solidify his friendship with Massachusetts because he's worried and he's not the only one.
Winthrop writes in his journal that after the Pequot war dozens of Indian groups in the area come to Massachusetts to the court and try to make friends. Say you know, we, we want to be your, your friends, your partners, your subjects, whatever it takes.
They're, they're frightened. Narrator: Massasoit's eventual heir — his second son — was born around the time of the Pequot War, and nearly twenty years after the arrival of the Pilgrims. He knew no world but the one in which English and Wampanoag lived together.
Even his names would suggest a man comfortable in two cultures. Narrator: He was first called Metacom, and later Philip. He came of age in the s He fancied fine English lacework, and richly detailed wampum. He was one of the few Wampanoag who kept pigs.
And he counted among his close friends both Indians and Englishmen. Richter, Historian: He was described by an English traveler as walking through the streets of Boston decked out in massive amounts of wampum showing his wealth and his power, comfortable walking in this world that had been created together by the English and the Native People of the region.
Narrator: As he approached manhood Philip was more and more aware of his father's growing unease. Massasoit's tribal borders had receded in around Narragansett Bay. Disease continued to thin the Wampanoag.
His trusted ally, Edward Winslow, had died. The new leadership in Plymouth had little memory of the time they had needed Massasoit's help. Theresa Carly Ethan Paul David Christmas Michael Luis Natalie Sheridan Julian Jason George Ross Brooke Niles Todd Alison Rick Rose Frasier Danny Miguel
0コメント