Deprecated: Creation of dynamic property ApiMain::$mCommit is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/api/ApiMain.php on line 195
Deprecated: Return type of ExplodeIterator::current() should either be compatible with Iterator::current(): mixed, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /home/umwhisto/public_html/mcclurken/wiki/includes/StringUtils.php on line 571
Deprecated: Return type of ExplodeIterator::next() should either be compatible with Iterator::next(): void, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /home/umwhisto/public_html/mcclurken/wiki/includes/StringUtils.php on line 585
Deprecated: Return type of ExplodeIterator::key() should either be compatible with Iterator::key(): mixed, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /home/umwhisto/public_html/mcclurken/wiki/includes/StringUtils.php on line 578
Deprecated: Return type of ExplodeIterator::valid() should either be compatible with Iterator::valid(): bool, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /home/umwhisto/public_html/mcclurken/wiki/includes/StringUtils.php on line 603
Deprecated: Return type of ExplodeIterator::rewind() should either be compatible with Iterator::rewind(): void, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /home/umwhisto/public_html/mcclurken/wiki/includes/StringUtils.php on line 553
Deprecated: Creation of dynamic property LoadBalancer::$mWriteIndex is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/db/LoadBalancer.php on line 59
Deprecated: Return type of ResultWrapper::current() should either be compatible with Iterator::current(): mixed, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /home/umwhisto/public_html/mcclurken/wiki/includes/db/DatabaseUtility.php on line 186
Deprecated: Return type of ResultWrapper::next() should either be compatible with Iterator::next(): void, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /home/umwhisto/public_html/mcclurken/wiki/includes/db/DatabaseUtility.php on line 203
Deprecated: Return type of ResultWrapper::key() should either be compatible with Iterator::key(): mixed, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /home/umwhisto/public_html/mcclurken/wiki/includes/db/DatabaseUtility.php on line 196
Deprecated: Return type of ResultWrapper::valid() should either be compatible with Iterator::valid(): bool, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /home/umwhisto/public_html/mcclurken/wiki/includes/db/DatabaseUtility.php on line 212
Deprecated: Return type of ResultWrapper::rewind() should either be compatible with Iterator::rewind(): void, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /home/umwhisto/public_html/mcclurken/wiki/includes/db/DatabaseUtility.php on line 175
Deprecated: Creation of dynamic property MessageCache::$mMemc is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/cache/MessageCache.php on line 135
Deprecated: Creation of dynamic property LoadBalancer::$mWriteIndex is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/db/LoadBalancer.php on line 59
Deprecated: Creation of dynamic property Parser::$mPreprocessorClass is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/parser/Parser.php on line 234
Deprecated: Creation of dynamic property RequestContext::$recursion is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/context/RequestContext.php on line 292
Deprecated: Creation of dynamic property PPDStack::$accum is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/parser/Preprocessor_DOM.php on line 755
Warning: preg_match(): Compilation failed: subpattern name must start with a non-digit at offset 8 in /home/umwhisto/public_html/mcclurken/wiki/includes/MagicWord.php on line 907
Deprecated: Using ${var} in strings is deprecated, use {$var} instead in /home/umwhisto/public_html/mcclurken/wiki/includes/Pager.php on line 908
Deprecated: Creation of dynamic property ContribsPager::$contribs is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/specials/SpecialContributions.php on line 627
Deprecated: Creation of dynamic property ContribsPager::$tagFilter is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/specials/SpecialContributions.php on line 629
Deprecated: Creation of dynamic property ContribsPager::$nsInvert is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/specials/SpecialContributions.php on line 630
Deprecated: Creation of dynamic property ContribsPager::$associated is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/specials/SpecialContributions.php on line 631
Deprecated: Creation of dynamic property ContribsPager::$deletedOnly is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/specials/SpecialContributions.php on line 633
Deprecated: Creation of dynamic property ContribsPager::$topOnly is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/specials/SpecialContributions.php on line 634
Deprecated: Creation of dynamic property Revision::$mTextId is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 505
Deprecated: Creation of dynamic property Revision::$mUnpatrolled is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 661
Deprecated: Creation of dynamic property WikitextContentHandler::$mModelName is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/content/ContentHandler.php on line 402
Deprecated: Creation of dynamic property WikitextContent::$mText is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/content/TextContent.php on line 51
Deprecated: Creation of dynamic property Revision::$mTextId is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 505
Deprecated: Creation of dynamic property Revision::$mUnpatrolled is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 661
Deprecated: Creation of dynamic property WikitextContent::$mText is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/content/TextContent.php on line 51
Deprecated: Creation of dynamic property Revision::$mTextId is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 505
Deprecated: Creation of dynamic property Revision::$mUnpatrolled is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 661
Deprecated: Creation of dynamic property WikitextContent::$mText is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/content/TextContent.php on line 51
Deprecated: Creation of dynamic property Revision::$mTextId is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 505
Deprecated: Creation of dynamic property Revision::$mUnpatrolled is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 661
Deprecated: Creation of dynamic property WikitextContent::$mText is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/content/TextContent.php on line 51
Deprecated: Creation of dynamic property Revision::$mTextId is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 505
Deprecated: Creation of dynamic property Revision::$mUnpatrolled is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 661
Deprecated: Creation of dynamic property WikitextContent::$mText is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/content/TextContent.php on line 51
Deprecated: Creation of dynamic property Revision::$mTextId is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 505
Deprecated: Creation of dynamic property Revision::$mUnpatrolled is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 661
Deprecated: Creation of dynamic property WikitextContent::$mText is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/content/TextContent.php on line 51
Deprecated: Creation of dynamic property Revision::$mTextId is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 505
Deprecated: Creation of dynamic property Revision::$mUnpatrolled is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 661
Deprecated: Creation of dynamic property WikitextContent::$mText is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/content/TextContent.php on line 51
Deprecated: Creation of dynamic property Revision::$mTextId is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 505
Deprecated: Creation of dynamic property Revision::$mUnpatrolled is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 661
Deprecated: Creation of dynamic property WikitextContent::$mText is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/content/TextContent.php on line 51
Deprecated: Creation of dynamic property Revision::$mTextId is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 505
Deprecated: Creation of dynamic property Revision::$mUnpatrolled is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 661
Deprecated: Creation of dynamic property WikitextContent::$mText is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/content/TextContent.php on line 51
Deprecated: Creation of dynamic property Revision::$mTextId is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 505
Deprecated: Creation of dynamic property Revision::$mUnpatrolled is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 661
Deprecated: Creation of dynamic property WikitextContent::$mText is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/content/TextContent.php on line 51
Deprecated: Creation of dynamic property Revision::$mTextId is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 505
Deprecated: Creation of dynamic property Revision::$mUnpatrolled is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 661
Deprecated: Creation of dynamic property WikitextContent::$mText is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/content/TextContent.php on line 51
Deprecated: Creation of dynamic property Revision::$mTextId is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 505
Deprecated: Creation of dynamic property Revision::$mUnpatrolled is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 661
Deprecated: Creation of dynamic property WikitextContent::$mText is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/content/TextContent.php on line 51
Deprecated: Creation of dynamic property Revision::$mTextId is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 505
Deprecated: Creation of dynamic property Revision::$mUnpatrolled is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/Revision.php on line 661
Deprecated: Creation of dynamic property WikitextContent::$mText is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/content/TextContent.php on line 51
Deprecated: header(): Passing null to parameter #3 ($response_code) of type int is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/WebResponse.php on line 38
Deprecated: header(): Passing null to parameter #3 ($response_code) of type int is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/WebResponse.php on line 38
Deprecated: header(): Passing null to parameter #3 ($response_code) of type int is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/WebResponse.php on line 38 https://mcclurken.umwhistory.org/wiki/api.php?action=feedcontributions&feedformat=atom&user=199.111.70.101McClurken Wiki - User contributions [en]2026-09-18T22:33:32ZUser contributionsMediaWiki 1.22.0https://mcclurken.umwhistory.org/wiki/index.php?title=HIST_131--Week_13_Questions/CommentsHIST 131--Week 13 Questions/Comments2008-04-17T15:42:19Z<p>199.111.70.101: </p>
<hr />
<div>== Ulysses S. Grant Recalls the Mexican War, 1885-1886 ==<br />
Ulysses S. Grant's "Personal Memoirs, 1885-1886." There are obvious discrepancies in this document because it is a memoir, but I was curious if Grant’s perceptions of the Mexican-American War were changed after he became the President of the United States? ~Megan Tisdelle~<br />
<br />
In his memoirs, Grant is obviously very passionate about how the Americans took advantage of the Mexican government in order to acquire more land. My question then becomes is there any way to know how his personal opinions about the situation influenced his actions during the war and how he commanded his troops? -Dani Jones<br />
<br />
In his memoirs, Grant talks about Santa Anna. I was wondering when they captured him and why? It says that they made a treaty while he was a POW, but "his life was in jeopardy". I am just confused about this whole situation because I dont remember talking about it in class..?- Taylor Warner<br />
<br />
== Lincoln, KS NE Act speech, 1854 ==<br />
Abraham Lincoln's "Speech in Peoria, Illinois, October 16, 1854." I liked Lincoln's speech because it summarizes what is happening in America right before the Civil War. What kind of response did the speech receive and how did the North and the South react to it? ~Megan Tisdelle~<br />
<br />
In Abraham Lincoln's "Speech in Peoria, Illinios, October 16, 1854" he states "my first impulse would be to free all the slaves and send them to Liberia, --- to their own native land.". Why would he want to do this? Why does he say it is their native land when the majority of slaves (if not all) at this time were in fact born in the US and have never even been to Africa? Why not free them and let them live and remain in the US? -Jenna Shevlin<br />
<br />
Lincoln's "Speech in Peoria, Illinois October 16, 1854" brings up some interesting information about Lincoln's stance of African Americans I didn't know about. When he says, "What next? Free them, and make them politically and socially, our equals? My own feelings will not admit of this;" it surprised me. If he is against slavery but against blacks being equals, where would that leave them? Surely Lincoln realized that such circumstances would cause internal conflict for the nation as it did during the civil rights movement. Or did he? What was he expecting to happen if slavery ended? -Ally Campo<br />
<br />
In Lincoln’s Speech in Peoria, Illinois, October 16, 1854 he talks about sending the slaves to Liberia- “to their own native land”, he then remarks that this would not be feasible because it would take a lot of money to send all the African Americans over there and then to also send them supplies to prevent them from dieing. Were most anti-slavery people that afraid of the slaves being left in America that they were willing to ship them over to Africa- when in reality the slaves did not what to go back there and it would cost a lot of money? ~Renee Rosser<br />
<br />
== Douglass, The Constitution of the US: Is it Pro-slavery or Anti-slavery?, 1860 ==<br />
<br />
In Douglass' pamphlet, he says "They reverse the common law usage, and presume the negro a slave unless he can prove himself free". I find it interesting that the court system re-adjusts their most well-known trait of, "innocent until proven guilty". Even in the most extreme cases where the accused obviously committed the crime, they are still considered to be "innocent until proven guilty". Why is this? I know that the South saw slaves not as people, but wouldn't it be expected that the courts (especially in the North where the slaves were "recaptured") comply with the law and try not to "convict" runaway slaves? - Alex Zelin<br />
<br />
In this week's readings, there were many references to the consititution and its wording and understanding. Specifically in this article when Douglass makes several direct references to it. My question, then, is if they south tried to change the constitution somehow, by passing a law or an amendment? -Dani Jones<br />
<br />
<br />
"They reverse the common law usage, and presume the negro a slave unless he can prove himself free. I on the other hand, presume him free unless he is proved to be otherwise." They treat the matter of slavery how we now view pleadings, innocent until proven guilty. This was the big debate at the time, on how to view blacks whether they were free or slaves by nature. Lauren Hicks<br />
<br />
In Douglas's pamplet he makes really good points and even admits that there is a slaveholding interpretation of the constitution, yet this does not mean that the constitution is in favor of slavery. My main question is what does he do with these pamplet's, does he do public readings of them, or send them somewhere. How does he promote this arguement?- Taylor Warner<br />
<br />
<br />
== Jefferson Davis and the Pro-Slavery view of the Constitution, Speech before US Senate, May 1860 ==<br />
<br />
In Jefferson Davis' "Speech before the U.S. Senate" he states three reasons why they claim protection of slavery. His first is that "it is our right"...how is having slaves a right? How does he get that from the Constitution? Another one of his reasons says "because we have entered into a compact together, which deprives each State of the power of using all the means which it might employ for its own defense". My question is defense from what? What do they need to be defended from and what does this have to do with slavery? -Jenna Shevlin<br />
<br />
Did Jefferson Davis' "Speech before the U.S. Senate" have a direct affect on him becoming the president of the Confederacy. And also, I noticed that there are many "..." in the speech; why did they cut down the speech? Were there other sections of the speech that did not talk of the proslavery arguement? Basically I am asking, was this speech written specifically to argue that the Constitution is proslavery or were there many issues addressed? -Ally Campo<br />
<br />
<br />
Jefferson Davis says "It was the essential requisite of the very idea of sovereignty in the State; of a compact voluntary entered into between sovereigns; and it is that equality of right under the Constitution on which we now insist..." How long did the state believe they would be able to choose between slaves and non slaves and still be "united". It is also strange how in the north there are (very few but are) free blacks with voting rights, while in the south they are slaves with no rights to anything. What made them think they could function with this double system of living. Lauren Hicks<br />
<br />
== Granville Blanks, letter to the Editor, 1852 ==<br />
<br />
I understand that Blanks wanted a separate country for "his people". It would make sense, as most slaves were very willing to be free. However, they want to be able to provide for themselves, as well. To take them to a whole new country, such as Liberia, they would have difficulty adjusting. Yet Blanks feels the only way that his people will be happy is if they had their own place to live. Most of the slaves in America at that time period were American-born. They also know how to work the land and how to (albeit meagerly) provide for themselves and their families although still in bondage. Why would they want to move to a different country, all the way across the ocean? How could they afford to move over there? Also lacking in his argument is people saying they want to move to Liberia. He notes what poor conditions they live in and how they would like them to improve, yet none of them really say that they would like to move to a different country. - Alex Zelin<br />
<br />
== John Brown at Pottawatomie and Harpers Ferry ==<br />
<br />
I don't understand why the Brown's killed all those people. He states he was against slavery and all the people he killed were pro-slavery. I don't see how this would end slavery, if anything it would anger and frighten the slaveholders to protect and defend their claims to slavery and their lands more fervently. -Nick Scott<br />
<br />
John Brown states that he never meant to incite riots or the idea of slave revolts through his actions at Pottawatomie and Harpers Ferry. I think he is lying for fear of his own life because his actions were definitely examples of inciting riots and slave revolts. He killed people and expected no response from the South, sounds like a crazy person. Did his actions at Harpers Ferry really ignite the fuel to start the American Civil War? -Nick Scott<br />
<br />
In John Brown’s Speech he says that he did not plan to kill anyone but his raid resulted in many deaths. He also admits to wanting to try to free the slaves. He then says that he has another objection to the court and goes on to talk about the Bible and being too young “to understand that God is any respecter of persons”, and then says that he led his revolt “in behalf of His despised poor”. With all of these ranting in court, it seems to me that he would also fall under the “crazy” category that the southern planters put so many of the slaves that had tired to run away and were captured. ~Renee Rosser</div>199.111.70.101https://mcclurken.umwhistory.org/wiki/index.php?title=HIST_131--Week_13_Questions/CommentsHIST 131--Week 13 Questions/Comments2008-04-17T15:41:33Z<p>199.111.70.101: </p>
<hr />
<div>== Ulysses S. Grant Recalls the Mexican War, 1885-1886 ==<br />
Ulysses S. Grant's "Personal Memoirs, 1885-1886." There are obvious discrepancies in this document because it is a memoir, but I was curious if Grant’s perceptions of the Mexican-American War were changed after he became the President of the United States? ~Megan Tisdelle~<br />
<br />
In his memoirs, Grant is obviously very passionate about how the Americans took advantage of the Mexican government in order to acquire more land. My question then becomes is there any way to know how his personal opinions about the situation influenced his actions during the war and how he commanded his troops? -Dani Jones<br />
<br />
In his memoirs, Grant talks about Santa Anna. I was wondering when they captured him and why? It says that they made a treaty while he was a POW, but "his life was in jeopardy". I am just confused about this whole situation because I dont remember talking about it in class..?- Taylor Warner<br />
<br />
== Lincoln, KS NE Act speech, 1854 ==<br />
Abraham Lincoln's "Speech in Peoria, Illinois, October 16, 1854." I liked Lincoln's speech because it summarizes what is happening in America right before the Civil War. What kind of response did the speech receive and how did the North and the South react to it? ~Megan Tisdelle~<br />
<br />
In Abraham Lincoln's "Speech in Peoria, Illinios, October 16, 1854" he states "my first impulse would be to free all the slaves and send them to Liberia, --- to their own native land.". Why would he want to do this? Why does he say it is their native land when the majority of slaves (if not all) at this time were in fact born in the US and have never even been to Africa? Why not free them and let them live and remain in the US? -Jenna Shevlin<br />
<br />
Lincoln's "Speech in Peoria, Illinois October 16, 1854" brings up some interesting information about Lincoln's stance of African Americans I didn't know about. When he says, "What next? Free them, and make them politically and socially, our equals? My own feelings will not admit of this;" it surprised me. If he is against slavery but against blacks being equals, where would that leave them? Surely Lincoln realized that such circumstances would cause internal conflict for the nation as it did during the civil rights movement. Or did he? What was he expecting to happen if slavery ended? -Ally Campo<br />
<br />
In Lincoln’s Speech in Peoria, Illinois, October 16, 1854 he talks about sending the slaves to Liberia- “to their own native land”, he then remarks that this would not be feasible because it would take a lot of money to send all the African Americans over there and then to also send them supplies to prevent them from dieing. Were most anti-slavery people that afraid of the slaves being left in America that they were willing to ship them over to Africa- when in reality the slaves did not what to go back there and it would cost a lot of money? ~Renee Rosser<br />
<br />
== Douglass, The Constitution of the US: Is it Pro-slavery or Anti-slavery?, 1860 ==<br />
<br />
In Douglass' pamphlet, he says "They reverse the common law usage, and presume the negro a slave unless he can prove himself free". I find it interesting that the court system re-adjusts their most well-known trait of, "innocent until proven guilty". Even in the most extreme cases where the accused obviously committed the crime, they are still considered to be "innocent until proven guilty". Why is this? I know that the South saw slaves not as people, but wouldn't it be expected that the courts (especially in the North where the slaves were "recaptured") comply with the law and try not to "convict" runaway slaves? - Alex Zelin<br />
<br />
In this week's readings, there were many references to the consititution and its wording and understanding. Specifically in this article when Douglass makes several direct references to it. My question, then, is if they south tried to change the constitution somehow, by passing a law or an amendment? -Dani Jones<br />
<br />
<br />
"They reverse the common law usage, and presume the negro a slave unless he can prove himself free. I on the other hand, presume him free unless he is proved to be otherwise." They treat the matter of slavery how we now view pleadings, innocent until proven guilty. This was the big debate at the time, on how to view blacks whether they were free or slaves by nature. Lauren Hicks<br />
<br />
In Douglas's pamplet he makes really good points and even admits that there is a slaveholding interpretation of the constitution, yet this does not mean that the constitution is in favor of slavery. My main question is what does he do with these pamplet's, does he do public readings of them, or send them somewhere. How does he promote this arguement?- Taylor Warner<br />
<br />
== Jefferson Davis and the Pro-Slavery view of the Constitution, Speech before US Senate, May 1860 ==<br />
<br />
In Jefferson Davis' "Speech before the U.S. Senate" he states three reasons why they claim protection of slavery. His first is that "it is our right"...how is having slaves a right? How does he get that from the Constitution? Another one of his reasons says "because we have entered into a compact together, which deprives each State of the power of using all the means which it might employ for its own defense". My question is defense from what? What do they need to be defended from and what does this have to do with slavery? -Jenna Shevlin<br />
<br />
Did Jefferson Davis' "Speech before the U.S. Senate" have a direct affect on him becoming the president of the Confederacy. And also, I noticed that there are many "..." in the speech; why did they cut down the speech? Were there other sections of the speech that did not talk of the proslavery arguement? Basically I am asking, was this speech written specifically to argue that the Constitution is proslavery or were there many issues addressed? -Ally Campo<br />
<br />
<br />
Jefferson Davis says "It was the essential requisite of the very idea of sovereignty in the State; of a compact voluntary entered into between sovereigns; and it is that equality of right under the Constitution on which we now insist..." How long did the state believe they would be able to choose between slaves and non slaves and still be "united". It is also strange how in the north there are (very few but are) free blacks with voting rights, while in the south they are slaves with no rights to anything. What made them think they could function with this double system of living. Lauren Hicks<br />
<br />
== Granville Blanks, letter to the Editor, 1852 ==<br />
<br />
I understand that Blanks wanted a separate country for "his people". It would make sense, as most slaves were very willing to be free. However, they want to be able to provide for themselves, as well. To take them to a whole new country, such as Liberia, they would have difficulty adjusting. Yet Blanks feels the only way that his people will be happy is if they had their own place to live. Most of the slaves in America at that time period were American-born. They also know how to work the land and how to (albeit meagerly) provide for themselves and their families although still in bondage. Why would they want to move to a different country, all the way across the ocean? How could they afford to move over there? Also lacking in his argument is people saying they want to move to Liberia. He notes what poor conditions they live in and how they would like them to improve, yet none of them really say that they would like to move to a different country. - Alex Zelin<br />
<br />
== John Brown at Pottawatomie and Harpers Ferry ==<br />
<br />
I don't understand why the Brown's killed all those people. He states he was against slavery and all the people he killed were pro-slavery. I don't see how this would end slavery, if anything it would anger and frighten the slaveholders to protect and defend their claims to slavery and their lands more fervently. -Nick Scott<br />
<br />
John Brown states that he never meant to incite riots or the idea of slave revolts through his actions at Pottawatomie and Harpers Ferry. I think he is lying for fear of his own life because his actions were definitely examples of inciting riots and slave revolts. He killed people and expected no response from the South, sounds like a crazy person. Did his actions at Harpers Ferry really ignite the fuel to start the American Civil War? -Nick Scott<br />
<br />
In John Brown’s Speech he says that he did not plan to kill anyone but his raid resulted in many deaths. He also admits to wanting to try to free the slaves. He then says that he has another objection to the court and goes on to talk about the Bible and being too young “to understand that God is any respecter of persons”, and then says that he led his revolt “in behalf of His despised poor”. With all of these ranting in court, it seems to me that he would also fall under the “crazy” category that the southern planters put so many of the slaves that had tired to run away and were captured. ~Renee Rosser</div>199.111.70.101https://mcclurken.umwhistory.org/wiki/index.php?title=HIST_131--Week_11_Questions/CommentsHIST 131--Week 11 Questions/Comments2008-04-04T03:21:24Z<p>199.111.70.101: </p>
<hr />
<div>== Bennett Barrow’s Plantation Journal, May, 1838 ==<br />
In Bennet Barrow's "Highland Plantation Journal" he states, "The negro who is accustomed to remain constantly at Home, is just as satisfied with society on the plantation as that which he would find elsewhere, and the verry restrictions laid upon him being equally imposed on others, he does not feel them, for society is kept at Home for them..." If it was the case that slaves were content at the plantation, then why would the owners fear rebellion and why would they run away? This doesn't seem to make sense to me. It sounds more like he is trying to convince himself that they are content to perhaps ease a guilty conscience. -Melissa Brokaw<br />
<br />
Bennet Barrow's "Highland Plantation Journal." Did other slave-owners have similar rules as Bennet Barrow? I wasn't sure by reading his journal if his rules were successful or not, were they? The way he wrote in his journal conveyed an image of a man of pride and accomplishment, but did he possibly write in bias of himself? Is there any evidence of slave-owners sincerely concerned for their slaves and kind to them? -Nick Scott<br />
<br />
I found Bennet Barrow's "Highland Plantation Journal" to be contradictory. The article seems contradictory in the sense that the rules that are set and what Barrow is explaining don't really match up. He keeps talking about how important it is for the slaves to be happy and how he is providing everything essential for their happiness but then he sets rules that limit them so much that there is no way that the slaves could ever attain any degree of happiness. Does he not see this? Barrow comes across as a man who feels very superior to others; like he is the generous and caring man who deserves nothing but the best in return. Did all slave owners feel this way? Like they deserved praise from their slaves for providing them with necessities? -Jenna Shevlin<br />
<br />
Bennet Barrow states, "The verry securtiy of the plantation requires that a general and uniform control over the people of it should be exercised," (244). He then explains that the slaves are supposed to protect the plantation from intruders. I find it interesting that he is master over these slaves, and believes the security of his plantation is dependent on the slaves protection of it, yet he is still afraid of them. It seems that Barrow and slaveowners like him overlooked the logic of the situation and got lost in the justifications of slavery. ---Laura Peters<br />
<br />
In Bennet Barrow's "Highland Plantation Journal" he seems to describe when a slave can and cannot leave the plantation much like how a parent might set a curfew or rules for their child. This is particularly clear when he says "I never give a negro a Pass to go from home without he first states particularly where he wishes to go, and assigns a cause for his desiring to be absent." He also says that there are some plantation owners that allow their slaves to get a Pass whenever they want. Is this true or is it just Barrow's impression? -- Katie Mauro<br />
<br />
In Bennet Barrow's journal I think its very interesting that the slave owners were almost intimidated my their slaves because with out slaves, they would have nothing. Also, he mentions a lot the rules of slaves marrying outside of his plantation. I was wondering if slaves had that much interaction with slaves from other plantations, especially since his plantation is so large, you would think they would live, eat, and work all in one place.- Taylor Warner<br />
<br />
In reading Bennet Barrow's journal I wondered what the reprecussions were for the slaves who did not follow the rules and whether disobeying one rule had greater consequences than the next. Since it would have a negative impact on his plantation if he hanged the slaves who disobeyed him, I wonder if he (or other slaveowners) set certain punishments for different actions, such as a certain number of lynches or something else. -- Christen Booher<br />
<br />
The last line of Bennet Barrow's journal, "Never allow any man to talk to your negroes, nothing more injurious" seems to contradict Southern morals. Most of his journal consisted or reasonings why he didn't want his slaves to leave his plantation, nor did he want slaves who had days off to visit his plantation. However, this last line struck me as interesting because it says "any man" and not just "a northern man". I thought all of the South had views that they were determined to keep slavery? How would talking to a white man who owned a plantation up the road be "injurious"? Is it because they may spend their (lacking of) free time down at that plantation instead of their own? - Alex Zelin<br />
<br />
I was surprised one of the reasons for not allowing slaves to marry out of the plantation in Bennet Barrow's journal was not the consideration of children. After all, if a man marries a woman from another plantation, and she has children, wouldn’t the children belong to the woman’s master? Therefore, I would think that one of the primary reasons for wanting to keep marriages within the plantation would be for the master to acquire more slaves through childbearing. ~Kristen Lonsdorf<br />
<br />
Although the introduction to this piece says that it defines the rules in terms of what the master expected his slaves to do and not do, I can’t help but notice that there really only seems to be things listed that the slaves can NOT do. ~Kristen Lonsdorf<br />
<br />
Even though I’m sure Bennet Barrow claimed that his rules were expressions of his concerns and what not, it seems to me that he is merely trying to maintain control over his slaves. He says “The very security of the plantation requires that a general and uniform control over the people of it should be exercised.” Perhaps he is trying to make himself feel better by twisting it to sound like he is concerned about security. But in my opinion, many slave masters desired a constant sense of control. Having hundreds of slaves I’m sure induced a stressful lifestyle, so continuous power and rules probably had to be of utmost importance I would think. In this aspect, it makes sense why a sense of control was so important. But I think, as a psychology major, it goes deeper than that. I think that many slave holders genuinely knew that what they were doing was wrong, and that they incessantly tried to justify their actions through distortion and denial…(in this case, Bennet Barrow claiming that he has to make up rules because he is “worried” about the safety of his slaves). ~Megan Tisdelle~<br />
<br />
Barrow said that you should try to make slaves feel as if they were at home and provide them with essential needs to make them happy but Barrow seems to do the opposite of this. He limits their social activities when they are done with their work and even controls their marriage. He says he gives his slaves good meat and clothes twice a year, and other iteams as allowance. It seems as if he believes that he is being very generous. So, I guess other masters didnt give their slaves much. He also says that you should make a slave feel dependent on you but it seems as if it is the opposite. The white people seems more dependent on the slaves. He sees a plantation as a piece of machinary and slaves are the parts that make the machine run smoothly. Therefore they are dependent on the use of slaves. ---Eun Yi<br />
<br />
I thought that this journal entry was quite interesting. However, a few of the rules that were expressed seemed quite frivolous, and one was, "No negro shall be allowed to marry out of the plantation" (244). While I understand that it would be problematic because it could result in the buying of a slave that a plantation owner may not want nor could afford, but was it really a common problem for men to want to marry women from other plantations? If so, how did they meet these women? I understand that one option could possibly be they were sold from one plantation to another, but if that were true, how would the two keep in touch, if the majority were illiterate? Quincey Garcia<br />
<br />
== Nat Turner – from ''Confessions of Nat Turner'', 1831 ==<br />
The article on Nat Turner was an account that I had never heard before. I have heard of Nat Turner in the past but never did he come across in a way that made him seem truely insane. Are there other accounts of Nat Turner or his life which support this article? Is he seen as someone who is insane today? If he appears this way now I can only imagine what others thought of him back then. Why did people follow him once he said this? Were people just looking for reasons to revolt that they would believe anything and anyone? -Jenna Shevlin<br />
<br />
Nat Turner is obviously all about the visions from God. Yet he says on page 250, that he heard a voice and, "withdrew [him]self as much as [his] situation would permit, from the intercourse of [his] fellow servants, for the avowed purpose of serving the Spirit more fully," He never explains the logic behind this action of withdrawing from his peers, and why would he do that when he needed support to fulfill his believed divine destiny? ---Laura Peters<br />
<br />
In response to Laura's question, Jesus often withdrew from the company of His disciples to have one on one time with God to more fully understand and hear what He was supposed to hear, free fromt he distractions of the disciples. Jesus does this in the Garden of Gethsemane where He asks the disciples to stay watch and they fall asleep several times. Thus, Turner is acting as Jesus might have when He heard the Spirit calling. - Landon James<br />
<br />
In my opinion, slavery is an unjustifiable part of American history. Although Turner's actions made<br />
great historical impact, killing innocent people including women and children cannot be justified either. Turner seems like just another religious nut killing in the name of God. Do any people actually see these actions as heroic?- Jake Guralnik<br />
<br />
Nat Turner was interesting because of all the crazy opinions and feelings he had about religion and his place in life. He was very extreme in the source and i was curious as to what exactly were his real thoughts and what were those of the white lawyer that was interviewing him. It is probably not a long shot to assume that maybe all of this crazy talk was just the lawyer trying to justify to southern readers that this man was an exception to most slaves because he was insane, not because he was right in his actions towards white men. He also mentioned how kind his master was to him and how he could not complain. I find this hard to believe...did not he not plan and carry out a savage murder on his master and his entire family? I feel this may have been added in by the lawyer to preserve the integrity of white slave holders in southern America. How do we know what to take from slave sources as their own words since many of them were recorded by white men? - Jessie Bright<br />
<br />
I agree with Jessie in that there is the possibility of the white men "editing" slaves' stories to make the slaves seem worse than they to paint the picture in favor of the whites. But I was also wondering about Nat Turner. He does seem to be kind of crazy, but is it possible he could be a little mentally unstable? When he was talking about the extreme religious beliefs, it kind of made me wonder if Nat Turner thought of himself as a prophet. He certainly does seem to generate that kind of belief, and especially with the African-Americans converting to Christianity and reading the Bible, specifically Moses. Is it possible that maybe Turner felt a calling? That he was the prophet chosen to let his people go? It would explain his craziness... -- Meganne Lemon<br />
<br />
I know that people taking religion too far has been around for a long while and it turning violent, the crusades, religious extremists today. But reading his "confessions" made me wonder just what drives people to do so. Nat Seemed almost arrogant at times when he was talking about his childhood and a question of, would he have been as extreme and dogged if those surrounding him hadn't treated him the way they did when he was a child? Or basically, what caused these extreme mannerisms to emerge and manifest in him so strongly?--Kathleen Dray<br />
<br />
were whites more afraid of the violence and insurrection that the slaves were capable of, or the fact that slaves were becoming more and more educated? In The Narrative of Frederick Douglas, Douglas states that becoming educated was the only thing that seperated him from the whites and once he was educated he was dangerous. The whites had to be thinking some of this at the time of Nat Turner's Rebellion, for, as you see from the reading, Turner was a rather well-spoken individual who was at least educated. - Landon James<br />
<br />
This article about Nat Turner was interesting.... The time when he overheard the scripture: "Seek ye the kingdom of heaven..." he was strucked by it that he "reflected much on this passage, and prayed daily for light on this subject." Then a spirit spoke to him and said that same exact passage. it seems like he just imagined or hallucinated that for he did say that he devoted his time to fasting and prayer which can drain one's energy. About him believing that he was extraordinary and special was not entirely his fault but that everyone was telling him since childhood that he was someone special who was born for some great purpose. ---Eun Yi<br />
<br />
== James Henry Hammond, 1845 “Letter to an English Abolitionist” ==<br />
I found it interesting in James Henry Hammond's Letter to an English Abolitionist, that he uses the Bible as the justification for slavery. It is interesting to me because a lot of abolitionist used the Bible to argue against slavery so it shows how differently interpret the Bible to meet their own ends. -Melissa Brokaw<br />
<br />
In The Confessions of Nat Turner it says that the Sprit tells him to return to the service of his master and if he did he would no be beaten. Could it be possible that the white man recording the confession was interpreting what Turner said differently? He could have been siding with the white saying that the slave liked working for their masters- but this is usually not true. ~Renee Rosser<br />
<br />
Hammond reveals how egocentric he is when he begins to explain that all slaveowners treat their slaves kindly because it will increase profits.Surely not all slaveowners felt or acted this way. Was this egocentrism a common attribute to white, adult males in the south at this time? ---Laura Peters<br />
<br />
Hammond stated that no where in the Bible was slavery mentioned as a sin and he cited Moses in this argument as well. Were slaveowners aware that slaves were using Christianity and more specifically the story of Moses to argue for their freedom? -Lindsay Bothwell<br />
<br />
Not only does Hammond reveal how egocentric he himself is, but he also reveals how egocentric and self-centered the majority of the elite whites who owned slaves were, especially plantation owners. It seems to me that these men didn't care what they were portrayed like as so long as it brought them money, and they were the least bit remorseful about slavery. Furthermore, in the Roark reading, it said that the planters largely made up the government and I was wondering if that contributed to the seceding of the Confederate States from the Union. -- Meganne Lemon<br />
<br />
I, like many others, was completely puzzled when I read this account. I realize we have to look at things differently because this was written when different social standards were in place. However, to say that slaves were in an "Eden" and that because the absence of pain is pleasure that the slaves must be the happiest in the world is just completely mind boggling. I did a bit of research and found that It was reported, in 1841, that seventy-eight of his slaves died in a ten-year period. Was he so far removed, so invested in the production of cotton and the "old south" view of slaves and so blind that he actually thought these ludicrous things despite all the evidence against it? Or was it simply for his convenience that he looked at slaves this way?--Kathleen Dray<br />
<br />
There were two things I found interesting from James Henry Hammond's "Letter to an English Abolitionist." First, I was surprised that he used the example of Thomas Jefferson's "all men are born equal" statement to represent the opposite of what slave holders believed. Did he ever consider that Jefferson meant "all WHITE men"? Second, I found it interesting that he compared the child labor conditions in Great Britain to the conditions of slavery. He makes slave owners seem just and compassionate toward children because he says that "we never put them [slaves] to any work, under ten, more generally twelve years of age, and then the very lightest." I wonder what the response would be from someone who lived in Britain and read this? -- Katie Mauro<br />
<br />
If slavery is the will of God, then why wasn't Hammond and everyone else around him who was white enslaved also? Does the will of God magically look over those who preach its validity and purpose. I think this was clearly indiocating white supremacy, for Hammond is essentially stating that whites are above the law and the will of God. -Landon James<br />
<br />
I've never understood how slaveholders could say that they don't think slavery is right, but go on to say why slavery must exist. In the beginning of Hammond's letter he states, "If you were to ask me whether I am an advocate of slavery in the abstract...I am not." But by the end of his letter he states that slaves are in fact the slaveholders property and that slaveholders "cannot be flattered, duped, nor bullied out of their rights or their property." -Mary Johnston<br />
<br />
Hammond suggests that it is less expensive to have slaves than cheap labor. I found this interesting, as I figured it would cost more to "house", feed, and dress the slaves than it would be to pay someone cheap wages. Also, the "houses" that the slaves are living in are on fertile land that could be used for growing more cash crops. As unfortunately there was no hint of a minimum wage back then, wouldn't it have been cheaper to minimally pay for labor? Meat (however bad it may be) is a lot more expensive to feed slaves, especially in the large plantations, than to give them a little bit of money to feed themselves. Also, as a "good slave" cost around $20,000 now (as mentioned in class), a plantation owner could minimally pay them for their working years and it would add up to be less than that amount. How did the money amount add up in their eyes? - Alex Zelin<br />
<br />
Hammond’s argument for slavery is very twisted. What were the responses from the abolitionists? Did any slaves dare to speak out against these arguments? -Emily King<br />
<br />
I liked the line Hammond used, "There are few universal truths." This statement describes perfectly the way that Hammond felt about slavery. Like Thomas Jefferson, Hammon disagreed with the idea of slavery but contradicted, "slavery is the corner-stone of our republican edifice." -Mary Johnston<br />
<br />
<br />
<br />
== Frederick Law Olmsted, 1861, Cotton Kingdom ==<br />
Frederick Law Olmsted, "The Cotton Kingdom", 1861. This document portrays the ignorant and apathetic mindset of the poor white families of the South. It is evident that the wealthy plantation owners have manipulated and subjugated the poor whites into believing their façade of white supremacy when in essence it was about power and money. -Nick Scott<br />
<br />
In “The Cotton Kingdom”, the poor southerner sees the poor conditions of slavery and wishes its lack of existence and claims these opinions of other southerners in his position. This man also wishes the slaves not be let free in fear “they’d steal everything we made.” What is he referring to here: their lifestyle, properties, position in society or literally stealing? -Rory Reese<br />
<br />
The northerner, Olmsted, in “The Cotton Kingdom”, also sets up a poor community of small farmers. When looking over their lifestyle he mentions how they lived on barely anything, seemed to be producing a fair amount of cotton and corn, but still failed to advance in society. What kept the poor from at least being comfortable in an economic society that demanded the products these farmers were producing? –Rory Reese<br />
<br />
In the Cotton Kingdom by Frederick Law Olmsted it shows the differences between abolitionists and others who didn’t like slavery. The poor farmers did not really like the idea of abolishing slavery but they did want to get rid of the African Americans in the south. They felt that if the slaves were freed then there would be too many African Americans freed in the town. ~Renee Rosser<br />
<br />
I still don't' really understand why poor farmers were pro-slavery, or anti-abolitionists. Weren't these large plantations their competition as far as selling cotton? Weren't these large plantations monopolizing the best soil, as well as the majority of the cotton economy in the south? I understand why these white farmers were fearful of an uprising, but wouldn't they prosper in a free labor economy? --Lindsay Bothwell<br />
<br />
In "Cotton Kingdom" i was surprised by the white farmer's attitude toward black slaves. I had thought that most white farmers if they didn't have slaves, wanted slaves and weren't happy about having to do what they considered "slave work". This family seemed different from what i had assumed. They almost seemed to feel sorry for the black slaves and pitied them their hard life. I won't go as far to assume that they wanted to free them, but i did feel that they may have sympathized with them a little? - Jessie Bright<br />
<br />
I find it interesting how poor white farmers who are surpressed by rich white plantation owners maintain to be pro-slavery. It is obvious that the standards of work are completely different because of slaves and this takes away from the ability of poor white men to get second jobs or jobs outside the farm. But despite all of this, they continue to be pro-slavery. I believe they are mostly pro-slavery because despite their current state, they aspire to be one of those wealthy slaveowners and want to be able own many slaves of their own. -- Christen Booher<br />
<br />
In "The Cotton Kingdom" I was surprised when the poor farmer asks, "How do you get your work done?" and Olmsted replies, "There are many Irish and German people constantly coming there who are glad to get work to do." and the farmer replies with, "Oh, and you have them for slaves?" Were most poor, white, deep southerners unaware of the conditions in the north? And if most were not, did most assume that slavery was as prevalent in the north as it was in the south? -- Katie Mauro<br />
<br />
In "The Cotton Kingdom" the poor farmer mentions that he wishes slaves werent there and that "the are a great cuss to this country", yet before it seemed that he did'nt even understand how New York worked without slaves. Is he just trying to make it seem like they don't matter, or does he really not realize the effect slaves have on their economy?- Taylor Warner<br />
<br />
Olmstead mentions, “They did not suppose the niggers ever thought of rising now, but could give no better reason for not supposing so than that ‘everybody said there warn’t no danger on’t way.’” If this is true, why did whites no longer fear blacks revolting? -Emily King<br />
<br />
What exactly were the “pens in the woods” that the farmer refers to in this piece? Were they common? ~Kristen Lonsdorf<br />
<br />
I am a little confused as to how the farmer actually feels about African-Americans. He seems sorry for them and their conditions but at the same time, seems to want nothing to do with them if they are freed. Were these sentiments and this confusion common? ~Kristen Lonsdorf<br />
<br />
The very fact that the north sent journalists/reporters down to the south to try and figure out what exactly was going on just further reinforces how disconnected the north and south really were. It’s like they were two totally separate countries. Did journalists use the information (that Frederick Law Olmsted obtained from the farmers) against the south? If so, was this their primary purpose- to use information against the south? Were they like…spies almost? In other words, what was really the point in traveling all the way to the south (or north for that matter)? I know they gained a lot of direct insight as to what was going on, but I guess my question is- what exactly did they do with that insight most of the time? <br />
~Megan Tisdelle~</div>199.111.70.101https://mcclurken.umwhistory.org/wiki/index.php?title=HIST_131--Week_11_Questions/CommentsHIST 131--Week 11 Questions/Comments2008-04-04T03:12:21Z<p>199.111.70.101: </p>
<hr />
<div>== Bennett Barrow’s Plantation Journal, May, 1838 ==<br />
In Bennet Barrow's "Highland Plantation Journal" he states, "The negro who is accustomed to remain constantly at Home, is just as satisfied with society on the plantation as that which he would find elsewhere, and the verry restrictions laid upon him being equally imposed on others, he does not feel them, for society is kept at Home for them..." If it was the case that slaves were content at the plantation, then why would the owners fear rebellion and why would they run away? This doesn't seem to make sense to me. It sounds more like he is trying to convince himself that they are content to perhaps ease a guilty conscience. -Melissa Brokaw<br />
<br />
Bennet Barrow's "Highland Plantation Journal." Did other slave-owners have similar rules as Bennet Barrow? I wasn't sure by reading his journal if his rules were successful or not, were they? The way he wrote in his journal conveyed an image of a man of pride and accomplishment, but did he possibly write in bias of himself? Is there any evidence of slave-owners sincerely concerned for their slaves and kind to them? -Nick Scott<br />
<br />
I found Bennet Barrow's "Highland Plantation Journal" to be contradictory. The article seems contradictory in the sense that the rules that are set and what Barrow is explaining don't really match up. He keeps talking about how important it is for the slaves to be happy and how he is providing everything essential for their happiness but then he sets rules that limit them so much that there is no way that the slaves could ever attain any degree of happiness. Does he not see this? Barrow comes across as a man who feels very superior to others; like he is the generous and caring man who deserves nothing but the best in return. Did all slave owners feel this way? Like they deserved praise from their slaves for providing them with necessities? -Jenna Shevlin<br />
<br />
Bennet Barrow states, "The verry securtiy of the plantation requires that a general and uniform control over the people of it should be exercised," (244). He then explains that the slaves are supposed to protect the plantation from intruders. I find it interesting that he is master over these slaves, and believes the security of his plantation is dependent on the slaves protection of it, yet he is still afraid of them. It seems that Barrow and slaveowners like him overlooked the logic of the situation and got lost in the justifications of slavery. ---Laura Peters<br />
<br />
In Bennet Barrow's "Highland Plantation Journal" he seems to describe when a slave can and cannot leave the plantation much like how a parent might set a curfew or rules for their child. This is particularly clear when he says "I never give a negro a Pass to go from home without he first states particularly where he wishes to go, and assigns a cause for his desiring to be absent." He also says that there are some plantation owners that allow their slaves to get a Pass whenever they want. Is this true or is it just Barrow's impression? -- Katie Mauro<br />
<br />
In Bennet Barrow's journal I think its very interesting that the slave owners were almost intimidated my their slaves because with out slaves, they would have nothing. Also, he mentions a lot the rules of slaves marrying outside of his plantation. I was wondering if slaves had that much interaction with slaves from other plantations, especially since his plantation is so large, you would think they would live, eat, and work all in one place.- Taylor Warner<br />
<br />
In reading Bennet Barrow's journal I wondered what the reprecussions were for the slaves who did not follow the rules and whether disobeying one rule had greater consequences than the next. Since it would have a negative impact on his plantation if he hanged the slaves who disobeyed him, I wonder if he (or other slaveowners) set certain punishments for different actions, such as a certain number of lynches or something else. -- Christen Booher<br />
<br />
The last line of Bennet Barrow's journal, "Never allow any man to talk to your negroes, nothing more injurious" seems to contradict Southern morals. Most of his journal consisted or reasonings why he didn't want his slaves to leave his plantation, nor did he want slaves who had days off to visit his plantation. However, this last line struck me as interesting because it says "any man" and not just "a northern man". I thought all of the South had views that they were determined to keep slavery? How would talking to a white man who owned a plantation up the road be "injurious"? Is it because they may spend their (lacking of) free time down at that plantation instead of their own? - Alex Zelin<br />
<br />
I was surprised one of the reasons for not allowing slaves to marry out of the plantation in Bennet Barrow's journal was not the consideration of children. After all, if a man marries a woman from another plantation, and she has children, wouldn’t the children belong to the woman’s master? Therefore, I would think that one of the primary reasons for wanting to keep marriages within the plantation would be for the master to acquire more slaves through childbearing. ~Kristen Lonsdorf<br />
<br />
Although the introduction to this piece says that it defines the rules in terms of what the master expected his slaves to do and not do, I can’t help but notice that there really only seems to be things listed that the slaves can NOT do. ~Kristen Lonsdorf<br />
<br />
Even though I’m sure Bennet Barrow claimed that his rules were expressions of his concerns and what not, it seems to me that he is merely trying to maintain control over his slaves. He says “The very security of the plantation requires that a general and uniform control over the people of it should be exercised.” Perhaps he is trying to make himself feel better by twisting it to sound like he is concerned about security. But in my opinion, many slave masters desired a constant sense of control. Having hundreds of slaves I’m sure induced a stressful lifestyle, so continuous power and rules probably had to be of utmost importance I would think. In this aspect, it makes sense why a sense of control was so important. But I think, as a psychology major, it goes deeper than that. I think that many slave holders genuinely knew that what they were doing was wrong, and that they incessantly tried to justify their actions through distortion and denial…(in this case, Bennet Barrow claiming that he has to make up rules because he is “worried” about the safety of his slaves). ~Megan Tisdelle~<br />
<br />
Barrow said that you should try to make slaves feel as if they were at home and provide them with essential needs to make them happy but Barrow seems to do the opposite of this. He limits their social activities when they are done with their work and even controls their marriage issues. He said he gives his slaves good meat and clothes twice a year, and other iteams as allowance. It seems as if he believes that he is very generous. So, I guess other masters didnt give their slaves much. He also said they you should make a slave feel dependent on you but it seems as if it is the opposite. The white people seems more dependent on the slaves. He sees a plantation as a piece of machinary and slaves are the parts that make the machine run smoothly. Therefore they are dependent on the use of slaves. ---Eun Yi<br />
<br />
== Nat Turner – from ''Confessions of Nat Turner'', 1831 ==<br />
The article on Nat Turner was an account that I had never heard before. I have heard of Nat Turner in the past but never did he come across in a way that made him seem truely insane. Are there other accounts of Nat Turner or his life which support this article? Is he seen as someone who is insane today? If he appears this way now I can only imagine what others thought of him back then. Why did people follow him once he said this? Were people just looking for reasons to revolt that they would believe anything and anyone? -Jenna Shevlin<br />
<br />
Nat Turner is obviously all about the visions from God. Yet he says on page 250, that he heard a voice and, "withdrew [him]self as much as [his] situation would permit, from the intercourse of [his] fellow servants, for the avowed purpose of serving the Spirit more fully," He never explains the logic behind this action of withdrawing from his peers, and why would he do that when he needed support to fulfill his believed divine destiny? ---Laura Peters<br />
<br />
In response to Laura's question, Jesus often withdrew from the company of His disciples to have one on one time with God to more fully understand and hear what He was supposed to hear, free fromt he distractions of the disciples. Jesus does this in the Garden of Gethsemane where He asks the disciples to stay watch and they fall asleep several times. Thus, Turner is acting as Jesus might have when He heard the Spirit calling. - Landon James<br />
<br />
In my opinion, slavery is an unjustifiable part of American history. Although Turner's actions made<br />
great historical impact, killing innocent people including women and children cannot be justified either. Turner seems like just another religious nut killing in the name of God. Do any people actually see these actions as heroic?- Jake Guralnik<br />
<br />
Nat Turner was interesting because of all the crazy opinions and feelings he had about religion and his place in life. He was very extreme in the source and i was curious as to what exactly were his real thoughts and what were those of the white lawyer that was interviewing him. It is probably not a long shot to assume that maybe all of this crazy talk was just the lawyer trying to justify to southern readers that this man was an exception to most slaves because he was insane, not because he was right in his actions towards white men. He also mentioned how kind his master was to him and how he could not complain. I find this hard to believe...did not he not plan and carry out a savage murder on his master and his entire family? I feel this may have been added in by the lawyer to preserve the integrity of white slave holders in southern America. How do we know what to take from slave sources as their own words since many of them were recorded by white men? - Jessie Bright<br />
<br />
I agree with Jessie in that there is the possibility of the white men "editing" slaves' stories to make the slaves seem worse than they to paint the picture in favor of the whites. But I was also wondering about Nat Turner. He does seem to be kind of crazy, but is it possible he could be a little mentally unstable? When he was talking about the extreme religious beliefs, it kind of made me wonder if Nat Turner thought of himself as a prophet. He certainly does seem to generate that kind of belief, and especially with the African-Americans converting to Christianity and reading the Bible, specifically Moses. Is it possible that maybe Turner felt a calling? That he was the prophet chosen to let his people go? It would explain his craziness... -- Meganne Lemon<br />
<br />
I know that people taking religion too far has been around for a long while and it turning violent, the crusades, religious extremists today. But reading his "confessions" made me wonder just what drives people to do so. Nat Seemed almost arrogant at times when he was talking about his childhood and a question of, would he have been as extreme and dogged if those surrounding him hadn't treated him the way they did when he was a child? Or basically, what caused these extreme mannerisms to emerge and manifest in him so strongly?--Kathleen Dray<br />
<br />
were whites more afraid of the violence and insurrection that the slaves were capable of, or the fact that slaves were becoming more and more educated? In The Narrative of Frederick Douglas, Douglas states that becoming educated was the only thing that seperated him from the whites and once he was educated he was dangerous. The whites had to be thinking some of this at the time of Nat Turner's Rebellion, for, as you see from the reading, Turner was a rather well-spoken individual who was at least educated. - Landon James<br />
<br />
This article about Nat Turner was interesting.... The time when he overheard the scripture: "Seek ye the kingdom of heaven..." he was strucked by it that he "reflected much on this passage, and prayed daily for light on this subject." Then a spirit spoke to him and said that same exact passage. it seems like he just imagined or hallucinated that for he did say that he devoted his time to fasting and prayer which can drain one's energy. About him believing that he was extraordinary and special was not entirely his fault but that everyone was telling him since childhood that he was someone special who was born for some great purpose. ---Eun Yi<br />
<br />
== James Henry Hammond, 1845 “Letter to an English Abolitionist” ==<br />
I found it interesting in James Henry Hammond's Letter to an English Abolitionist, that he uses the Bible as the justification for slavery. It is interesting to me because a lot of abolitionist used the Bible to argue against slavery so it shows how differently interpret the Bible to meet their own ends. -Melissa Brokaw<br />
<br />
In The Confessions of Nat Turner it says that the Sprit tells him to return to the service of his master and if he did he would no be beaten. Could it be possible that the white man recording the confession was interpreting what Turner said differently? He could have been siding with the white saying that the slave liked working for their masters- but this is usually not true. ~Renee Rosser<br />
<br />
Hammond reveals how egocentric he is when he begins to explain that all slaveowners treat their slaves kindly because it will increase profits.Surely not all slaveowners felt or acted this way. Was this egocentrism a common attribute to white, adult males in the south at this time? ---Laura Peters<br />
<br />
Hammond stated that no where in the Bible was slavery mentioned as a sin and he cited Moses in this argument as well. Were slaveowners aware that slaves were using Christianity and more specifically the story of Moses to argue for their freedom? -Lindsay Bothwell<br />
<br />
Not only does Hammond reveal how egocentric he himself is, but he also reveals how egocentric and self-centered the majority of the elite whites who owned slaves were, especially plantation owners. It seems to me that these men didn't care what they were portrayed like as so long as it brought them money, and they were the least bit remorseful about slavery. Furthermore, in the Roark reading, it said that the planters largely made up the government and I was wondering if that contributed to the seceding of the Confederate States from the Union. -- Meganne Lemon<br />
<br />
I, like many others, was completely puzzled when I read this account. I realize we have to look at things differently because this was written when different social standards were in place. However, to say that slaves were in an "Eden" and that because the absence of pain is pleasure that the slaves must be the happiest in the world is just completely mind boggling. I did a bit of research and found that It was reported, in 1841, that seventy-eight of his slaves died in a ten-year period. Was he so far removed, so invested in the production of cotton and the "old south" view of slaves and so blind that he actually thought these ludicrous things despite all the evidence against it? Or was it simply for his convenience that he looked at slaves this way?--Kathleen Dray<br />
<br />
There were two things I found interesting from James Henry Hammond's "Letter to an English Abolitionist." First, I was surprised that he used the example of Thomas Jefferson's "all men are born equal" statement to represent the opposite of what slave holders believed. Did he ever consider that Jefferson meant "all WHITE men"? Second, I found it interesting that he compared the child labor conditions in Great Britain to the conditions of slavery. He makes slave owners seem just and compassionate toward children because he says that "we never put them [slaves] to any work, under ten, more generally twelve years of age, and then the very lightest." I wonder what the response would be from someone who lived in Britain and read this? -- Katie Mauro<br />
<br />
If slavery is the will of God, then why wasn't Hammond and everyone else around him who was white enslaved also? Does the will of God magically look over those who preach its validity and purpose. I think this was clearly indiocating white supremacy, for Hammond is essentially stating that whites are above the law and the will of God. -Landon James<br />
<br />
I've never understood how slaveholders could say that they don't think slavery is right, but go on to say why slavery must exist. In the beginning of Hammond's letter he states, "If you were to ask me whether I am an advocate of slavery in the abstract...I am not." But by the end of his letter he states that slaves are in fact the slaveholders property and that slaveholders "cannot be flattered, duped, nor bullied out of their rights or their property." -Mary Johnston<br />
<br />
Hammond suggests that it is less expensive to have slaves than cheap labor. I found this interesting, as I figured it would cost more to "house", feed, and dress the slaves than it would be to pay someone cheap wages. Also, the "houses" that the slaves are living in are on fertile land that could be used for growing more cash crops. As unfortunately there was no hint of a minimum wage back then, wouldn't it have been cheaper to minimally pay for labor? Meat (however bad it may be) is a lot more expensive to feed slaves, especially in the large plantations, than to give them a little bit of money to feed themselves. Also, as a "good slave" cost around $20,000 now (as mentioned in class), a plantation owner could minimally pay them for their working years and it would add up to be less than that amount. How did the money amount add up in their eyes? - Alex Zelin<br />
<br />
Hammond’s argument for slavery is very twisted. What were the responses from the abolitionists? Did any slaves dare to speak out against these arguments? -Emily King<br />
<br />
I liked the line Hammond used, "There are few universal truths." This statement describes perfectly the way that Hammond felt about slavery. Like Thomas Jefferson, Hammon disagreed with the idea of slavery but contradicted, "slavery is the corner-stone of our republican edifice." -Mary Johnston<br />
<br />
<br />
<br />
== Frederick Law Olmsted, 1861, Cotton Kingdom ==<br />
Frederick Law Olmsted, "The Cotton Kingdom", 1861. This document portrays the ignorant and apathetic mindset of the poor white families of the South. It is evident that the wealthy plantation owners have manipulated and subjugated the poor whites into believing their façade of white supremacy when in essence it was about power and money. -Nick Scott<br />
<br />
In “The Cotton Kingdom”, the poor southerner sees the poor conditions of slavery and wishes its lack of existence and claims these opinions of other southerners in his position. This man also wishes the slaves not be let free in fear “they’d steal everything we made.” What is he referring to here: their lifestyle, properties, position in society or literally stealing? -Rory Reese<br />
<br />
The northerner, Olmsted, in “The Cotton Kingdom”, also sets up a poor community of small farmers. When looking over their lifestyle he mentions how they lived on barely anything, seemed to be producing a fair amount of cotton and corn, but still failed to advance in society. What kept the poor from at least being comfortable in an economic society that demanded the products these farmers were producing? –Rory Reese<br />
<br />
In the Cotton Kingdom by Frederick Law Olmsted it shows the differences between abolitionists and others who didn’t like slavery. The poor farmers did not really like the idea of abolishing slavery but they did want to get rid of the African Americans in the south. They felt that if the slaves were freed then there would be too many African Americans freed in the town. ~Renee Rosser<br />
<br />
I still don't' really understand why poor farmers were pro-slavery, or anti-abolitionists. Weren't these large plantations their competition as far as selling cotton? Weren't these large plantations monopolizing the best soil, as well as the majority of the cotton economy in the south? I understand why these white farmers were fearful of an uprising, but wouldn't they prosper in a free labor economy? --Lindsay Bothwell<br />
<br />
In "Cotton Kingdom" i was surprised by the white farmer's attitude toward black slaves. I had thought that most white farmers if they didn't have slaves, wanted slaves and weren't happy about having to do what they considered "slave work". This family seemed different from what i had assumed. They almost seemed to feel sorry for the black slaves and pitied them their hard life. I won't go as far to assume that they wanted to free them, but i did feel that they may have sympathized with them a little? - Jessie Bright<br />
<br />
I find it interesting how poor white farmers who are surpressed by rich white plantation owners maintain to be pro-slavery. It is obvious that the standards of work are completely different because of slaves and this takes away from the ability of poor white men to get second jobs or jobs outside the farm. But despite all of this, they continue to be pro-slavery. I believe they are mostly pro-slavery because despite their current state, they aspire to be one of those wealthy slaveowners and want to be able own many slaves of their own. -- Christen Booher<br />
<br />
In "The Cotton Kingdom" I was surprised when the poor farmer asks, "How do you get your work done?" and Olmsted replies, "There are many Irish and German people constantly coming there who are glad to get work to do." and the farmer replies with, "Oh, and you have them for slaves?" Were most poor, white, deep southerners unaware of the conditions in the north? And if most were not, did most assume that slavery was as prevalent in the north as it was in the south? -- Katie Mauro<br />
<br />
Olmstead mentions, “They did not suppose the niggers ever thought of rising now, but could give no better reason for not supposing so than that ‘everybody said there warn’t no danger on’t way.’” If this is true, why did whites no longer fear blacks revolting? -Emily King<br />
<br />
What exactly were the “pens in the woods” that the farmer refers to in this piece? Were they common? ~Kristen Lonsdorf<br />
<br />
I am a little confused as to how the farmer actually feels about African-Americans. He seems sorry for them and their conditions but at the same time, seems to want nothing to do with them if they are freed. Were these sentiments and this confusion common? ~Kristen Lonsdorf<br />
<br />
The very fact that the north sent journalists/reporters down to the south to try and figure out what exactly was going on just further reinforces how disconnected the north and south really were. It’s like they were two totally separate countries. Did journalists use the information (that Frederick Law Olmsted obtained from the farmers) against the south? If so, was this their primary purpose- to use information against the south? Were they like…spies almost? In other words, what was really the point in traveling all the way to the south (or north for that matter)? I know they gained a lot of direct insight as to what was going on, but I guess my question is- what exactly did they do with that insight most of the time? <br />
~Megan Tisdelle~</div>199.111.70.101https://mcclurken.umwhistory.org/wiki/index.php?title=HIST_131--Week_10_Questions/CommentsHIST 131--Week 10 Questions/Comments2008-03-26T12:52:29Z<p>199.111.70.101: </p>
<hr />
<div>David Crockett Hunts a Bear in Western Tennessee:<br />
<br />
Davie Crockett sounds like nothing more than a hick (pardon the slang) in his narrative. It's weird that he has such a glorified name, but it seems that he was nothing but a country dude who became famous. --Gracie<br />
<br />
In Davie Crockett's document, I feel like the whole thing is really exaggerated and very story-like. I was wondering if they did this just to make him seem 'masculine'? I just feel like its extremely and almost impossible for one man to kill 47 bears one month.- Taylor Warner<br />
<br />
In reference to David Crockett's narrative, it must be exaggerated. I don't understand how 1000 lbs of bear meat could be kept fresh long enough for only a few people to eat it. That seems very unrealistic. ---Laura Peters<br />
<br />
In Henry Bellow's document the quote, "Is it that our people are so much more miserly and earth-born than any other? No, not by any constitutional baseness; but circumstances have necessarily given this direction to the American mind," (Bellows 223). I found this interesting because it brings up the concept of nature vs. nurture. This quote ties in very well with everything else that he is saying, and this document helps to point out the beginning of an American identity shaped by circumstances. ---Laura Peters<br />
<br />
Why did Walter Colton discuss the prices of the first importation on page 237? Was it because these goods (flour, sugar, coffee, and liquor) were very overpriced for the time? ---Laura Peters<br />
<br />
I also found issues with how many bears were killed, but for a different reason. If Crockett killed 105 bears in a year, and most likely there were other hunters who killed as much to survive off of food, wouldn't the bear population become quickly extinct? There is no way that a bear population can maintain itself if tens of thousands are killed every year just for human survival. How did other people find food besides farming? Especially their protein? It seems as if finding a bear to kill for meat would become extremely hard after a few years. - Alex Zelin<br />
<br />
Walter Colton's "Gold Fever" seems to contradict everything that is known about the gold rush in terms of how much was actually found. He talked a lot about how everyone was finding thousands of dollars of gold. Is this because it was the beginning of the gold rush? Most accounts of the rush say that a lot of people went west, but no one really found any gold/made enough money to survive/support their families. I just found this account much different than other accounts of those who "went west". - Alex Zelin<br />
<br />
In the narrative of David Crockett, I also thought the whole bear slaughter of 105 in a year was excessive. It was almost as if he was a compulsive hunter...also, on page 203 at the very top, he comments on how the bear meat made the other man he was hunting for feel "as rich as a Jew." Is this comment normal for that time peroid? -Kristina Scrimshaw<br />
<br />
In Eliza Farnham's conversation with a farmer, it is extreemly clear that the farmer sees women as property. Was this the view of many farmers at the time, or was he an exception? -Kristina Scrimshaw<br />
<br />
in Eliza Farnham's conversation with a farmer, I basically had the same question as Kristina. Was this common among farmers, or did some actually love their wife for who she is? And I also didnt get the "built a cage and went back for your bird" part, what does that mean??- Taylor Warner</div>199.111.70.101https://mcclurken.umwhistory.org/wiki/index.php?title=HIST_131--Week_10_Questions/CommentsHIST 131--Week 10 Questions/Comments2008-03-25T22:40:53Z<p>199.111.70.101: </p>
<hr />
<div>David Crockett Hunts a Bear in Western Tennessee:<br />
<br />
Davie Crockett sounds like nothing more than a hick (pardon the slang) in his narrative. It's weird that he has such a glorified name, but it seems that he was nothing but a country dude who became famous. --Gracie<br />
<br />
In Davie Crockett's document, I feel like the whole thing is really exaggerated and very story-like. I was wondering if they did this just to make him seem 'masculine'? I just feel like its extremely and almost impossible for one man to kill 47 bears one month.- Taylor Warner</div>199.111.70.101https://mcclurken.umwhistory.org/wiki/index.php?title=HIST_131--Week_8_Questions/CommentsHIST 131--Week 8 Questions/Comments2008-03-11T23:03:52Z<p>199.111.70.101: </p>
<hr />
<div>I found the document ''Thomas Jefferson on Slavery and Race'' interesting because how he compares whites to blacks in the aspect of logic/reason and physical attributes in order to justice his prejudices. My question is did most whites of this era think like Thomas Jefferson, in part to understand who the blacks were and if black slavery was justifiable? or did they have such a superiority complex that they didn't give themselves a chance to think like Thomas Jefferson? --Nick Scott--<br />
<br />
I always loved George Washington's ''Farewell Address to the People of the United States, 1796'' because everything that he warned the newly formed U.S. has come true. He stated not to create political parties based on geography, in part to prevent in-fighting, we did. The most notorious of in-fighting was the American Civil War, which almost cost us our country. Also, he stated not to create alliances with European powers, in part to keep us safe and uninvolved in other nation's affairs. Look at our situation in the world today; many nations are angry with us because we can't keep our nose (so to speak) out of their business. Though Washington warned us of these dangers, he is in part responsible for causing Americans to do so. During his presidency he supported the Federalists, which are the predecessors to the modern day Republican Party. Thus, he put himself into opposition to Thomas Jefferson's Republicans, modern day Democrats. Basically one could call Washington a hypocrite and to heed his own warnings. Same scenario with his warning of political alliances; since he favored the Federalist view he supported the party platform of an alliance with Britain, which caused a strained relationship with France. Washington's presidential successor and fellow Federalist, John Adams, during his term from 1796-1800 was on the verge of war with France because of this alliance. Washington's farewell address is and always will be inspiring and thought provoking. --Nick Scott--<br />
<br />
In Richard Allen's Life, Experience, and Gospel Labours I thought it was very interesting how his religion influenced his positive attitude and Im sure influencial on many African Americans at the time. I was wondering if more African Americans followed him after this and created more African American churches. I feel like it wasnt common for slave holders to be so kind and encouraging to their slaves independence. Is the reason for his success due mostly to his relationship with his owner?- Taylor Warner<br />
<br />
In Mary Dewee's Move West I was wondering if they took the Ohio River for the majority of the trip, because going along with her journal, it seems they do. Once off the river, do they just walk to Lexington? This all seems very labour intensive and risky. Do you think it was really worth it?- Taylor Warner</div>199.111.70.101https://mcclurken.umwhistory.org/wiki/index.php?title=HIST_131--Week_5_Questions/CommentsHIST 131--Week 5 Questions/Comments2008-02-13T03:58:37Z<p>199.111.70.101: </p>
<hr />
<div>In Johnson, reading "Confessions of a Thief and Rapist I found several questions arose as I was reading. First of all, was rum really the liquor of choice at this time? It's mentioned almost as much as stealing is during the account, and it is obviously enjoyed by both black and whites at the time. Also, Arthur seems to be extraordinarily mobile and extraordinarily fortunate with his sentencings for the longest time. I wanted to clarify, is this a rare account of the passing of slave ownership? Also, I find it hard to believe that every master he had, as treacherous and cleptomaniacal as he was, treated him with kindness and gentleness. Would there have been any reason at this point in Arthur's life to fabricate the treatment given him by his former masters? - Landon James<br />
<br />
In regards to "Poor Richard's Advice" I felt as if Benjamin Franklin was writing in an almost arrogant sense. Don't get me wrong, I like the wit and wisdom of Frankling; however, this piece is riddled with so much of his "wit and wisdom" that it was hard to follow the message of the old man at times. Furthermore, what was the point of including all the little bits of wisdom if at the end the old man said that everything "may be blasted without the Blessing of Heaven" (83)? What's the point of Franklin's wisdom if you don't have the "Blessing of Heaven"? Something that you cannot receive merely from reading from Poor Richard's Almanac. This frustrated me. - Landon James<br />
<br />
In Johnson, reading "Confessions of a Thief and Rapist", I also had questions. With all of his crimes near or around the same places, wouldn't people have realized that it was the same person? Or were there so many people stealing that no one ever made the connection? It also surprised me that his old master continuously took him back, even after hearing all that he had done. - Alex Zelin<br />
<br />
In Calloway, "Will" by Naomai Omaush, I found it interesting that she gave items to the minister in her main will when she was a converted Indian woman. She bequeaths the rest of her items after the main body of the will was written. Why did someone who was not her kin (which was an important part in Native American culture) have precedence in her will? - Alex Zelin<br />
<br />
In Johnson's, "Confession of a Thief and Rapist" I also was wondering about the community's actions towards this man. Wouldn't they realize that after the first few times of catching him and whipting him, that this did not phase him? Also, this obviously has to do with slave resistance, but why did he never act out with violence towards his master? Was it because his master was kind? If so, I have to agree with Landon in asking, why was the master so kind and accepting of him?- Taylor Warner<br />
<br />
Also in "Johnson's Advertisements for Runaway Slaves", I was wondering why all the South Carolina articles offer money as a reward and all the Virginia articles offer Pistole Rewards?Does that have to do with their geographical location or their society at the time? Also, are the slaves running away to the Indians, or is it common for them to run away and act like the negro man in "confessions of a theif and rapist"?- Taylor Warner</div>199.111.70.101https://mcclurken.umwhistory.org/wiki/index.php?title=HIST_131--Week_5_Questions/CommentsHIST 131--Week 5 Questions/Comments2008-02-13T03:43:36Z<p>199.111.70.101: </p>
<hr />
<div>In Johnson, reading "Confessions of a Thief and Rapist I found several questions arose as I was reading. First of all, was rum really the liquor of choice at this time? It's mentioned almost as much as stealing is during the account, and it is obviously enjoyed by both black and whites at the time. Also, Arthur seems to be extraordinarily mobile and extraordinarily fortunate with his sentencings for the longest time. I wanted to clarify, is this a rare account of the passing of slave ownership? Also, I find it hard to believe that every master he had, as treacherous and cleptomaniacal as he was, treated him with kindness and gentleness. Would there have been any reason at this point in Arthur's life to fabricate the treatment given him by his former masters? - Landon James<br />
<br />
In regards to "Poor Richard's Advice" I felt as if Benjamin Franklin was writing in an almost arrogant sense. Don't get me wrong, I like the wit and wisdom of Frankling; however, this piece is riddled with so much of his "wit and wisdom" that it was hard to follow the message of the old man at times. Furthermore, what was the point of including all the little bits of wisdom if at the end the old man said that everything "may be blasted without the Blessing of Heaven" (83)? What's the point of Franklin's wisdom if you don't have the "Blessing of Heaven"? Something that you cannot receive merely from reading from Poor Richard's Almanac. This frustrated me. - Landon James<br />
<br />
In Johnson, reading "Confessions of a Thief and Rapist", I also had questions. With all of his crimes near or around the same places, wouldn't people have realized that it was the same person? Or were there so many people stealing that no one ever made the connection? It also surprised me that his old master continuously took him back, even after hearing all that he had done. - Alex Zelin<br />
<br />
In Calloway, "Will" by Naomai Omaush, I found it interesting that she gave items to the minister in her main will when she was a converted Indian woman. She bequeaths the rest of her items after the main body of the will was written. Why did someone who was not her kin (which was an important part in Native American culture) have precedence in her will? - Alex Zelin<br />
<br />
In Johnson's, "Confession of a Thief and Rapist" I also was wondering about the community's actions towards this man. Wouldn't they realize that after the first few times of catching him and whipting him, that this did not phase him? Also, this obviously has to do with slave resistance, but why did he never act out with violence towards his master? Was it because his master was kind? If so, I have to agree with Landon in asking, why was the master so kind and accepting of him?- Taylor Warner</div>199.111.70.101https://mcclurken.umwhistory.org/wiki/index.php?title=HIST_131--Week_2_Questions/CommentsHIST 131--Week 2 Questions/Comments2008-01-24T18:51:41Z<p>199.111.70.101: </p>
<hr />
<div>comparing tribes:<br />
<br />
The first thing I noticed was the contrast in Columbus' journal to Bernal Diaz's. The main one being the civilizations. Columbus was further east, however these tribes had poor weapons, and were so "ignorant" as to cut themselves on a sword. However, with Diaz's experience, he describes a rich culture, one with classes, a monarch, ornamentation etc... as well as weapons that he described as, in a way, better than their own. The writings were only technically separated by twenty two years. What accounted for such differences? was it the separation in the islands that led to no one, huge sophisticated tribe? Was there a difference in *resources that led them to live such vastly different lives that were relatively close in time span? *(ie gold, Columbus notes they only had small piercings where as Diaz describes weapons ornamented with precious stones and gold, Montezuma feasts on a variety of food, however Columbus observes fairly little food outside of trading).<br />
<br />
The next is that nearly all of the recounting of the Indians first seeing Europeans denotes their impression they're from the heavens or some form of a "supreme" being. I'm not saying the Indians subjected themselves to European oppression because Europeans were obviously already looking to explore and expand; but did these mistaken beliefs lead the Europeans to think that the land was theirs, more so than usual due to their almost god-like treatment by the Indians?<br />
<br />
In the document, The King of the Congo writes to the King of Portugal portrays the Portuguese and Congolese relationship as fruitful and prosperous, soon after the Portuguese exploit Congo for all that it is worth, like a parasite. This common theme of European greed can also be seen in Bernal Diaz's accounts of his journey to Mexico with Hernando Cortes. The Spanish have a fruitful relationship with the Mexica (Aztecs) soon after the Spanish like the Portuguese exploit the Aztecs for their gold and wealth. In relation to Julius Caesar's famous quote, "Veni, Vidi, Vici." The Spanish came, they saw, they conquered! The Europeans had an agenda in the New World, gold! Besides the obvious agenda of gold and wealth, what was the reasoning behind the Europeans to convert the Natives? Historically they were either enslaved, driven from their homelands or murdered because of their resistance, so why waste their efforts to convert them?--Nick Scott--<br />
<br />
I would like to comment/add to the above comment from the unknown poster (for the time being) about the indigenous natives of America and their treatment of Europeans as god-like beings: If I remember correctly, according to the Aztec religion one of their Gods was suppose to return around the time when the Spanish arrived and Montezuma presumed Cortes was that God. That is why he said "...you have come to sit on your seat of authority." You can google Montezuma or find books in the library specifically about this topic. As for the other indigenous natives of America, I can only assume that they percieved the Europeans to be far more advanced than their own culture; specifically the iron armor, weaponry, and their ships, which they thought were floating islands.--Nick Scott--<br />
<br />
It seemed to me that all of the different Native American tribes had a prophecy/dream/etc. that the whites were coming almost directly before they came. Did traders perchance warn or tell certain people within the tribes that the whites were coming? Was the word spread through the wanderers and traders who had seen them, and their accounts were never recorded within the tribal history? Did people see them on their wanderings away from the community, then come back and pretend to have a dream that they were coming? Or was it just coincidence? - Alex Zelin<br />
<br />
In "Inventory", I found it interesting that all of the inventory was measured in pounds of tobacco. I know that tobacco was used a lot by the settlers, but I would have thought that within a community, as it was from one base country, that they would continue to use the same currency that their European "home" country used. As most of the communities near each other had the same "home" country, wouldn't it have made more sense to continue to use the same type of currency that they used? Granted, there are no banks and such in the New World, however, didn't most of the settlers come with money, and were given money by the government? - Alex Zelin<br />
<br />
In the letters from King Afonso to King Joao III, Afonso continually addresses Joao’s obligation to the Congo based on faith. Why is that such a strong obligation in Afonso’s eyes? And because throughout the letters Afonso is asking for the same things over and over again, can we assume that these wishes aren’t granted? Maybe these wishes aren’t granted because faith is not a strong negotiation point in politics even in the 1500s even. –Rory Reese<br />
<br />
In Juan Troyano’s account of the Coronado expedition, he described a situation where the Spaniards offered peace, but the Indians refused it and revolted. The Spaniards then retaliated and killed many of them. While in Florentine Codex’s account of the conquest of Mexico, written around the same time period, he writes of the Spaniards who readied themselves for war while the Indians offered peace, but the natives were killed off anyways. My question is, when there are two sides to every story, like the conquest of Mexico, how do historians compensate for both perspectives? Or how do they decipher a coherent story for example to put in a history book? –Rory Reese<br />
<br />
In the questions Pareja to instruct Spanish Missionaries about the sins of Florida's Timucuan Indian he emphasizes the fact that women should not being eating fish during menses and also during different times? What is the big deal with fish? The other animals that he mentions are very lowly and dirty, where as with the certain religioins fish are esteemed animals. -Dani Jones<br />
<br />
<br />
It is interesting that in the Calloway reading that there are three different accounts of the Europeans coming to the Americas. Each tribe perceived the whites as something different. The first account a young woman sees a “floating island” coming to them and when the whites arrive they are received peacefully. The second account the boat is first spotted off in the distance and it was first perceived as a threat and warriors from other tribes were summoned fight, but then the Natives think that the whites are the great Mannitto and warmly receive him and celebrate his coming. In the third account there is a prophecy told of the white people coming and when they arrive they are treated well because the Natives believe that the whites are sick because their skin is so pale compared to themselves. In all of these cases, the Native Americans worry about the “strange people” coming, but in the end, the white are peacefully received. – Renee Rosser<br />
<br />
In comparison in the Johnson to the Calloway reading, the Calloway reading suggests that the Europeans were always peacefully welcomed to the new world and the Native Americans were naturally peaceful people. Whereas, Johnson suggests that the Native Americans were savage and seemed to attack the Europeans when all they wanted to do was make peace with the Natives. Who has the more accurate account of what really happened? Whose view should we trust? – Renee Rosser<br />
<br />
<br />
In the Johnson reading, majority of Indians seemed to be protrayed as naive people and europeans as intelligent people...at least more intelligent than Indians. Also, it shows that in some of the accounts that some Europeans are innocent and thought somewhat highly of Indians until they felt they were going to be harmed and justified their action of killing off Indians as self-defense but in some accounts you can clearly see that they wiped out tribes out of greed but couldn't it be true that in the minds of some Europeans, they were really just defending themselves instead of going after the Indians' gold and to use them in the slave trade? (because they did say that they tried to get along but the Indians retaliated against them.) And when they defended themselves they just happen to take their gold and use them in the slave trade since being wealthy at this time was very important?...or not?.. ---EuN Yi---<br />
<br />
In the Florentine Codex account, I found it interesting and ironic how the Europeans attacked the tribe during their celebration of the feast of Hiitzilopochtli ("the god of war and the chief god in the Mexican pantheon"). Also, in the inventory when they valued Cole's possession in tobacco punds, couldn't it be because during this time tobacco was the colonies main crop/a big part of their economy? ---Eun Yi---<br />
<br />
In the document from King Alfonso to King Joao III, King Alfonso always ends with the line "I kiss your hand many times" or something to that affect. Why is this? I'm assuming it's a sign of respect but how did it come about? Was it only with King Joao or was it common for all letters to kings? -Jenna Shevlin<br />
<br />
In Document 3-3 (A Yeoman Planter's Tobacco Farm) many of the lines end in how many pounds of tobacco each item was worth. Why was it always compared this way? I gathered from the introduction to the account that there was a hidden meaning but is this it? What did tobacco have to do with all of these items? What is the connection? -Jenna Shevlin<br />
<br />
In the 1492 acccount, Columbus describes the Indians and says "I believe that they would become Christiams very easily, for it seemed to me that they had no religion." In many of the stories, it is said that the Indians believed the Europeans were sent from the heavens, if there was no religion, then why would they think they were from heaven? I also always thought that Native American Indians were polytheistic, but in the 1854 July 4 Speech, a Great Creator or Spirit is mentioned. Lauren Hicks<br />
<br />
The Letter to King Joao III from King Afonso 1526, There is a paragraph where Afonso asks Joao not to send more ships, because these people are capable of being schooled and could use priests. He also says "this kingdom be neither a place of trade nor a place of transit for slaves." Which isn't likely to happen at this point. Afonso addresses Joao with your highness and is humbling himself throughout the letter, even though he is a king himself. Is the language of this letter because Afonso is aware of what European countries are known to do or did Joao have a higher stature than Afonso? Lauren Hicks<br />
<br />
To comment off of Renee Roser, I thought it was interesting how in both of Calloways first two articles the Native Americans see the Europeans as threatening. The only diffence is that in the first article they greet him with peace and receive instructions and teachings and in the second article they are excited to greet him, but receive useful "presents" such as axes, hoes, etc. Doeas this show the importance of different gifts to differenet Native Americans?- Taylor Warner<br />
<br />
In both letters from King Afonso to King Joao I thought it was interesting how King Afonso never seems satified with the efforts from King Joao. Why is he so dependent on Joao and not want to become independent? Is this because of their faithful relationship and trade alliance?- Taylor Warner</div>199.111.70.101https://mcclurken.umwhistory.org/wiki/index.php?title=HIST_131--Week_2_Questions/CommentsHIST 131--Week 2 Questions/Comments2008-01-24T16:37:31Z<p>199.111.70.101: </p>
<hr />
<div>comparing tribes:<br />
<br />
The first thing I noticed was the contrast in Columbus' journal to Bernal Diaz's. The main one being the civilizations. Columbus was further east, however these tribes had poor weapons, and were so "ignorant" as to cut themselves on a sword. However, with Diaz's experience, he describes a rich culture, one with classes, a monarch, ornamentation etc... as well as weapons that he described as, in a way, better than their own. The writings were only technically separated by twenty two years. What accounted for such differences? was it the separation in the islands that led to no one, huge sophisticated tribe? Was there a difference in *resources that led them to live such vastly different lives that were relatively close in time span? *(ie gold, Columbus notes they only had small piercings where as Diaz describes weapons ornamented with precious stones and gold, Montezuma feasts on a variety of food, however Columbus observes fairly little food outside of trading).<br />
<br />
The next is that nearly all of the recounting of the Indians first seeing Europeans denotes their impression they're from the heavens or some form of a "supreme" being. I'm not saying the Indians subjected themselves to European oppression because Europeans were obviously already looking to explore and expand; but did these mistaken beliefs lead the Europeans to think that the land was theirs, more so than usual due to their almost god-like treatment by the Indians?<br />
<br />
In the document, The King of the Congo writes to the King of Portugal portrays the Portuguese and Congolese relationship as fruitful and prosperous, soon after the Portuguese exploit Congo for all that it is worth, like a parasite. This common theme of European greed can also be seen in Bernal Diaz's accounts of his journey to Mexico with Hernando Cortes. The Spanish have a fruitful relationship with the Mexica (Aztecs) soon after the Spanish like the Portuguese exploit the Aztecs for their gold and wealth. In relation to Julius Caesar's famous quote, "Veni, Vidi, Vici." The Spanish came, they saw, they conquered! The Europeans had an agenda in the New World, gold! Besides the obvious agenda of gold and wealth, what was the reasoning behind the Europeans to convert the Natives? Historically they were either enslaved, driven from their homelands or murdered because of their resistance, so why waste their efforts to convert them?--Nick Scott--<br />
<br />
I would like to comment/add to the above comment from the unknown poster (for the time being) about the indigenous natives of America and their treatment of Europeans as god-like beings: If I remember correctly, according to the Aztec religion one of their Gods was suppose to return around the time when the Spanish arrived and Montezuma presumed Cortes was that God. That is why he said "...you have come to sit on your seat of authority." You can google Montezuma or find books in the library specifically about this topic. As for the other indigenous natives of America, I can only assume that they percieved the Europeans to be far more advanced than their own culture; specifically the iron armor, weaponry, and their ships, which they thought were floating islands.--Nick Scott--<br />
<br />
It seemed to me that all of the different Native American tribes had a prophecy/dream/etc. that the whites were coming almost directly before they came. Did traders perchance warn or tell certain people within the tribes that the whites were coming? Was the word spread through the wanderers and traders who had seen them, and their accounts were never recorded within the tribal history? Did people see them on their wanderings away from the community, then come back and pretend to have a dream that they were coming? Or was it just coincidence? - Alex Zelin<br />
<br />
In "Inventory", I found it interesting that all of the inventory was measured in pounds of tobacco. I know that tobacco was used a lot by the settlers, but I would have thought that within a community, as it was from one base country, that they would continue to use the same currency that their European "home" country used. As most of the communities near each other had the same "home" country, wouldn't it have made more sense to continue to use the same type of currency that they used? Granted, there are no banks and such in the New World, however, didn't most of the settlers come with money, and were given money by the government? - Alex Zelin<br />
<br />
In the letters from King Afonso to King Joao III, Afonso continually addresses Joao’s obligation to the Congo based on faith. Why is that such a strong obligation in Afonso’s eyes? And because throughout the letters Afonso is asking for the same things over and over again, can we assume that these wishes aren’t granted? Maybe these wishes aren’t granted because faith is not a strong negotiation point in politics even in the 1500s even. –Rory Reese<br />
<br />
In Juan Troyano’s account of the Coronado expedition, he described a situation where the Spaniards offered peace, but the Indians refused it and revolted. The Spaniards then retaliated and killed many of them. While in Florentine Codex’s account of the conquest of Mexico, written around the same time period, he writes of the Spaniards who readied themselves for war while the Indians offered peace, but the natives were killed off anyways. My question is, when there are two sides to every story, like the conquest of Mexico, how do historians compensate for both perspectives? Or how do they decipher a coherent story for example to put in a history book? –Rory Reese<br />
<br />
In the questions Pareja to instruct Spanish Missionaries about the sins of Florida's Timucuan Indian he emphasizes the fact that women should not being eating fish during menses and also during different times? What is the big deal with fish? The other animals that he mentions are very lowly and dirty, where as with the certain religioins fish are esteemed animals. -Dani Jones<br />
<br />
<br />
It is interesting that in the Calloway reading that there are three different accounts of the Europeans coming to the Americas. Each tribe perceived the whites as something different. The first account a young woman sees a “floating island” coming to them and when the whites arrive they are received peacefully. The second account the boat is first spotted off in the distance and it was first perceived as a threat and warriors from other tribes were summoned fight, but then the Natives think that the whites are the great Mannitto and warmly receive him and celebrate his coming. In the third account there is a prophecy told of the white people coming and when they arrive they are treated well because the Natives believe that the whites are sick because their skin is so pale compared to themselves. In all of these cases, the Native Americans worry about the “strange people” coming, but in the end, the white are peacefully received. – Renee Rosser<br />
<br />
In comparison in the Johnson to the Calloway reading, the Calloway reading suggests that the Europeans were always peacefully welcomed to the new world and the Native Americans were naturally peaceful people. Whereas, Johnson suggests that the Native Americans were savage and seemed to attack the Europeans when all they wanted to do was make peace with the Natives. Who has the more accurate account of what really happened? Whose view should we trust? – Renee Rosser<br />
<br />
<br />
In the Johnson reading, majority of Indians seemed to be protrayed as naive people and europeans as intelligent people...at least more intelligent than Indians. Also, it shows that in some of the accounts that some Europeans are innocent and thought somewhat highly of Indians until they felt they were going to be harmed and justified their action of killing off Indians as self-defense but in some accounts you can clearly see that they wiped out tribes out of greed but couldn't it be true that in the minds of some Europeans, they were really just defending themselves instead of going after the Indians' gold and to use them in the slave trade? (because they did say that they tried to get along but the Indians retaliated against them.) And when they defended themselves they just happen to take their gold and use them in the slave trade since being wealthy at this time was very important?...or not?.. ---EuN Yi---<br />
<br />
In the Florentine Codex account, I found it interesting and ironic how the Europeans attacked the tribe during their celebration of the feast of Hiitzilopochtli ("the god of war and the chief god in the Mexican pantheon"). Also, in the inventory when they valued Cole's possession in tobacco punds, couldn't it be because during this time tobacco was the colonies main crop/a big part of their economy? ---Eun Yi---<br />
<br />
In the document from King Alfonso to King Joao III, King Alfonso always ends with the line "I kiss your hand many times" or something to that affect. Why is this? I'm assuming it's a sign of respect but how did it come about? Was it only with King Joao or was it common for all letters to kings? -Jenna Shevlin<br />
<br />
In Document 3-3 (A Yeoman Planter's Tobacco Farm) many of the lines end in how many pounds of tobacco each item was worth. Why was it always compared this way? I gathered from the introduction to the account that there was a hidden meaning but is this it? What did tobacco have to do with all of these items? What is the connection? -Jenna Shevlin<br />
<br />
In the 1492 acccount, Columbus describes the Indians and says "I believe that they would become Christiams very easily, for it seemed to me that they had no religion." In many of the stories, it is said that the Indians believed the Europeans were sent from the heavens, if there was no religion, then why would they think they were from heaven? I also always thought that Native American Indians were polytheistic, but in the 1854 July 4 Speech, a Great Creator or Spirit is mentioned. Lauren Hicks<br />
<br />
The Letter to King Joao III from King Afonso 1526, There is a paragraph where Afonso asks Joao not to send more ships, because these people are capable of being schooled and could use priests. He also says "this kingdom be neither a place of trade nor a place of transit for slaves." Which isn't likely to happen at this point. Afonso addresses Joao with your highness and is humbling himself throughout the letter, even though he is a king himself. Is the language of this letter because Afonso is aware of what European countries are known to do or did Joao have a higher stature than Afonso? Lauren Hicks<br />
<br />
To comment off of Renee Roser, I thought it was interesting how in both of Calloways first two articles the Native Americans see the Europeans as threatening. The only diffence is that in the first article the greet him with peace and recieve instructions and teachings and in the second article they are excited to greet him, but receive useful "presents" such as axes, hoes, etc. I think this shows the importance of different gifts to differenet Native Americans.- Taylor Warner<br />
<br />
In both letters from King Afonso to King Joao I thought it was interesting how King Afonso never seems satified with the efforts from King Joao. Why is he so dependent on Joao and not want to become independent? Is this because of their faithful relationship and trade alliance?- Taylor Warner</div>199.111.70.101https://mcclurken.umwhistory.org/wiki/index.php?title=HIST_131--Week_2_Questions/CommentsHIST 131--Week 2 Questions/Comments2008-01-24T16:37:04Z<p>199.111.70.101: </p>
<hr />
<div>comparing tribes:<br />
<br />
The first thing I noticed was the contrast in Columbus' journal to Bernal Diaz's. The main one being the civilizations. Columbus was further east, however these tribes had poor weapons, and were so "ignorant" as to cut themselves on a sword. However, with Diaz's experience, he describes a rich culture, one with classes, a monarch, ornamentation etc... as well as weapons that he described as, in a way, better than their own. The writings were only technically separated by twenty two years. What accounted for such differences? was it the separation in the islands that led to no one, huge sophisticated tribe? Was there a difference in *resources that led them to live such vastly different lives that were relatively close in time span? *(ie gold, Columbus notes they only had small piercings where as Diaz describes weapons ornamented with precious stones and gold, Montezuma feasts on a variety of food, however Columbus observes fairly little food outside of trading).<br />
<br />
The next is that nearly all of the recounting of the Indians first seeing Europeans denotes their impression they're from the heavens or some form of a "supreme" being. I'm not saying the Indians subjected themselves to European oppression because Europeans were obviously already looking to explore and expand; but did these mistaken beliefs lead the Europeans to think that the land was theirs, more so than usual due to their almost god-like treatment by the Indians?<br />
<br />
In the document, The King of the Congo writes to the King of Portugal portrays the Portuguese and Congolese relationship as fruitful and prosperous, soon after the Portuguese exploit Congo for all that it is worth, like a parasite. This common theme of European greed can also be seen in Bernal Diaz's accounts of his journey to Mexico with Hernando Cortes. The Spanish have a fruitful relationship with the Mexica (Aztecs) soon after the Spanish like the Portuguese exploit the Aztecs for their gold and wealth. In relation to Julius Caesar's famous quote, "Veni, Vidi, Vici." The Spanish came, they saw, they conquered! The Europeans had an agenda in the New World, gold! Besides the obvious agenda of gold and wealth, what was the reasoning behind the Europeans to convert the Natives? Historically they were either enslaved, driven from their homelands or murdered because of their resistance, so why waste their efforts to convert them?--Nick Scott--<br />
<br />
I would like to comment/add to the above comment from the unknown poster (for the time being) about the indigenous natives of America and their treatment of Europeans as god-like beings: If I remember correctly, according to the Aztec religion one of their Gods was suppose to return around the time when the Spanish arrived and Montezuma presumed Cortes was that God. That is why he said "...you have come to sit on your seat of authority." You can google Montezuma or find books in the library specifically about this topic. As for the other indigenous natives of America, I can only assume that they percieved the Europeans to be far more advanced than their own culture; specifically the iron armor, weaponry, and their ships, which they thought were floating islands.--Nick Scott--<br />
<br />
It seemed to me that all of the different Native American tribes had a prophecy/dream/etc. that the whites were coming almost directly before they came. Did traders perchance warn or tell certain people within the tribes that the whites were coming? Was the word spread through the wanderers and traders who had seen them, and their accounts were never recorded within the tribal history? Did people see them on their wanderings away from the community, then come back and pretend to have a dream that they were coming? Or was it just coincidence? - Alex Zelin<br />
<br />
In "Inventory", I found it interesting that all of the inventory was measured in pounds of tobacco. I know that tobacco was used a lot by the settlers, but I would have thought that within a community, as it was from one base country, that they would continue to use the same currency that their European "home" country used. As most of the communities near each other had the same "home" country, wouldn't it have made more sense to continue to use the same type of currency that they used? Granted, there are no banks and such in the New World, however, didn't most of the settlers come with money, and were given money by the government? - Alex Zelin<br />
<br />
In the letters from King Afonso to King Joao III, Afonso continually addresses Joao’s obligation to the Congo based on faith. Why is that such a strong obligation in Afonso’s eyes? And because throughout the letters Afonso is asking for the same things over and over again, can we assume that these wishes aren’t granted? Maybe these wishes aren’t granted because faith is not a strong negotiation point in politics even in the 1500s even. –Rory Reese<br />
<br />
In Juan Troyano’s account of the Coronado expedition, he described a situation where the Spaniards offered peace, but the Indians refused it and revolted. The Spaniards then retaliated and killed many of them. While in Florentine Codex’s account of the conquest of Mexico, written around the same time period, he writes of the Spaniards who readied themselves for war while the Indians offered peace, but the natives were killed off anyways. My question is, when there are two sides to every story, like the conquest of Mexico, how do historians compensate for both perspectives? Or how do they decipher a coherent story for example to put in a history book? –Rory Reese<br />
<br />
In the questions Pareja to instruct Spanish Missionaries about the sins of Florida's Timucuan Indian he emphasizes the fact that women should not being eating fish during menses and also during different times? What is the big deal with fish? The other animals that he mentions are very lowly and dirty, where as with the certain religioins fish are esteemed animals. -Dani Jones<br />
<br />
<br />
It is interesting that in the Calloway reading that there are three different accounts of the Europeans coming to the Americas. Each tribe perceived the whites as something different. The first account a young woman sees a “floating island” coming to them and when the whites arrive they are received peacefully. The second account the boat is first spotted off in the distance and it was first perceived as a threat and warriors from other tribes were summoned fight, but then the Natives think that the whites are the great Mannitto and warmly receive him and celebrate his coming. In the third account there is a prophecy told of the white people coming and when they arrive they are treated well because the Natives believe that the whites are sick because their skin is so pale compared to themselves. In all of these cases, the Native Americans worry about the “strange people” coming, but in the end, the white are peacefully received. – Renee Rosser<br />
<br />
In comparison in the Johnson to the Calloway reading, the Calloway reading suggests that the Europeans were always peacefully welcomed to the new world and the Native Americans were naturally peaceful people. Whereas, Johnson suggests that the Native Americans were savage and seemed to attack the Europeans when all they wanted to do was make peace with the Natives. Who has the more accurate account of what really happened? Whose view should we trust? – Renee Rosser<br />
<br />
<br />
In the Johnson reading, majority of Indians seemed to be protrayed as naive people and europeans as intelligent people...at least more intelligent than Indians. Also, it shows that in some of the accounts that some Europeans are innocent and thought somewhat highly of Indians until they felt they were going to be harmed and justified their action of killing off Indians as self-defense but in some accounts you can clearly see that they wiped out tribes out of greed but couldn't it be true that in the minds of some Europeans, they were really just defending themselves instead of going after the Indians' gold and to use them in the slave trade? (because they did say that they tried to get along but the Indians retaliated against them.) And when they defended themselves they just happen to take their gold and use them in the slave trade since being wealthy at this time was very important?...or not?.. ---EuN Yi---<br />
<br />
In the Florentine Codex account, I found it interesting and ironic how the Europeans attacked the tribe during their celebration of the feast of Hiitzilopochtli ("the god of war and the chief god in the Mexican pantheon"). Also, in the inventory when they valued Cole's possession in tobacco punds, couldn't it be because during this time tobacco was the colonies main crop/a big part of their economy? ---Eun Yi---<br />
<br />
In the document from King Alfonso to King Joao III, King Alfonso always ends with the line "I kiss your hand many times" or something to that affect. Why is this? I'm assuming it's a sign of respect but how did it come about? Was it only with King Joao or was it common for all letters to kings? -Jenna Shevlin<br />
<br />
In Document 3-3 (A Yeoman Planter's Tobacco Farm) many of the lines end in how many pounds of tobacco each item was worth. Why was it always compared this way? I gathered from the introduction to the account that there was a hidden meaning but is this it? What did tobacco have to do with all of these items? What is the connection? -Jenna Shevlin<br />
<br />
In the 1492 acccount, Columbus describes the Indians and says "I believe that they would become Christiams very easily, for it seemed to me that they had no religion." In many of the stories, it is said that the Indians believed the Europeans were sent from the heavens, if there was no religion, then why would they think they were from heaven? I also always thought that Native American Indians were polytheistic, but in the 1854 July 4 Speech, a Great Creator or Spirit is mentioned. Lauren Hicks<br />
<br />
The Letter to King Joao III from King Afonso 1526, There is a paragraph where Afonso asks Joao not to send more ships, because these people are capable of being schooled and could use priests. He also says "this kingdom be neither a place of trade nor a place of transit for slaves." Which isn't likely to happen at this point. Afonso addresses Joao with your highness and is humbling himself throughout the letter, even though he is a king himself. Is the language of this letter because Afonso is aware of what European countries are known to do or did Joao have a higher stature than Afonso? Lauren Hicks<br />
<br />
To comment off of Renee Roser, I thought it was interesting how in both of Calloways first two articles the Native Americans see the Europeans as threatening. The only diffence is that in the first article the greet him with peace and recieve instructions and teachings and in the second article they are excited to greet him, but receive useful "presents" such as axes, hoes, etc. I think this shows the importance of different gifts to differenet Native Americans.- Taylor Warner<br />
<br />
In both letters from King Afonso to King Joao I thought it was interesting how King Afonso never seems satified with the efforts from King Joao. Why is he so dependent on Joao and not want to become independent? Is this because of their faithful relationship and trade alliance?</div>199.111.70.101https://mcclurken.umwhistory.org/wiki/index.php?title=HIST_131--Week_1_Questions/CommentsHIST 131--Week 1 Questions/Comments2008-01-17T20:39:17Z<p>199.111.70.101: </p>
<hr />
<div>I had read before that the concept of heaven and hell did not exist for Native Americans prior to European colonization. They believed in an after life but not one in which good and evil were separated. If this is the case then it is interesting that in the Johnson reader the Seneca Creation story "The Women who Fell From the Sky" refers to a place called "heaven." Although it states that it is now called heaven, and this was not recorded until after 1887, it is still evident that the European or Christian concept of heaven and hell had permeated Native American society. <br />
<br />
Additionally, it is clear that the Seneca origin narrative in the Johnson reader and the Iroquois Creation Story in the Calloway reader, are inherently the same story. Not only are there similarities, but the Seneca were once part of the Iroquois Nation, so it makes sense that they would have very similar stories. However, there are differences, such as how the twins' mother got pregnant, and the twins names. Is this because of the time in between the two recordings(1816 and 1887), or is there some other reason? <br />
--Melissa Brokaw<br />
<br />
<br />
While reading Roark i learned that scholars have been in heated debates over the population of Native Americans in North America during the time of European colonization. Some say that the population is over 18 million and some say it was no more than one million. I was curious as to why the estimates are so varied, what evidence do scholars have to support their theories? Also, why did the textbook settle on a population of four million? - Jessamyn Bright<br />
<br />
I was interested also in the remark Roark made about the life expectancy of some Native American tribes. He mentioned that for some it was no more than 18 years old. The text didn't elaborate on this, but i was curious as to how this may have affected those tribes with their lives being so short. - Jessamyn Bright<br />
<br />
I feel that the oppression of the Native Americans of North America is one the most shameful acts of this nation's history. In fact, I feel that this oppression was more severe and brutal than most of the African American oppressions. I am not condoning slavery or African American racism and oppression by any means; however, we destroyed an entire culture that was 1,000s of years old and stole land that we had no right to. I was wondering if anyone else wandered why this severe oppression is not focused on more. Native Americans and descendants are still placed on reservations and seen as outcasts in many of today’s societies. Are there any new steps being taken to help give back part of the life we stole from the Native Americans? –Landon James<br />
Are there any aspects (major or minor) that American society and culture has adopted from the Native Americans? – Landon James<br />
<br />
Are there any Native American radical groups in today’s society? Perhaps fighting for more rights? –Landon James<br />
<br />
<br />
"The Woman Who Fell from the Sky", in "Reading the American Past", I was very quickly reminded of Cain and Abel. The vast differences between the two is comparable to the differences between Othagwenda and Djuskaha, up until the point of the murder of the brother. In "The Woman Who Fell from the Sky", the "evil" brother is killed, whereas in Cain and Abel, evil prevailed. - A. Zelin<br />
<br />
<br />
I find it ironic that within only about 70 years, the story of creation as told by the Iroquois can change so drastically. In Norton's retold version, the Great Spirit's daughter was thrown from the "country above the sky", she was ordered to create land for herself, and the evil twin was beloved by the Great Spirit's daughter. However, in Curtin's version, the daughter was kicked from the sky by a man protective over his only source of fruit. The animals of the Earth helped her to survive and took care of her on their own good will, and the "evil" twin was the one expelled and constantly watched by the brother and Grandmother while growing up. - A. Zelin<br />
<br />
<br />
The contrast between "The Woman Who Fell from the Sky" and the "Irquois Creation Story" is very similar. On one hand, the stories are similar in that they start out in the empire in the sky, the daughter of the Great Spirit had a daughter, and how the daughter of the woman had twins. The significance of the twins is that one is good and the other evil, yet in the story of "The Woman Who Falls from the Sky" the "evil" brother seemed to be made evil because his grandmother put him in a tree for the begining of his life. Was he just so evil that the grandmother could sense it, or was he made evil by his environment; by not having a loving family to care for him? It is kind of like the frequintly asked question today of whether man is born "bad" or if it is his environment that turns him that way.-Kristina Scrimshaw<br />
<br />
I also spotted a few significant features in both the stories: how there was a great tree in the sky and how the Earth is believed to have been created on a turtles back. Would the great tree in the sky be the same as the Genesis tree of life or the tree of knowledge of good and evil?-Kristina Scrimshaw<br />
<br />
In the Seneca story of creation there is no mention of a connection between man and women while it was important to the Genesis and “The Politics” documents. In Genesis, woman is made as a companion for man and in “The Politics” unions are important for reproducing and status. In the 1887 version of the Seneca story, a father to the twins isn’t even mentioned. Does this show a lack of importance of a man and woman uniting in this culture or a status that is just not as treasured as in Christianity and the politics of early Greeks? –Rory Reese<br />
<br />
In “The Politics,” when explaining the “primary and simplest elements of the household,” the first connection mentioned was between master and slave, followed by husband and wife, and parents and children.(8) Is because master and slave are mentioned before husband and wife give the slave more status in the home than the wife? Or does it just level a wife with the stature of a slave? –Rory Reese<br />
<br />
<br />
I found it interesting that in the Seneca narrative of "The Woman Who Fell From the Sky" and in the Iroquois Creation Story, woman was the first human to put on the Earth, whereas, in Genesis man was the first human to be put on Earth, and then women was made from him. Could this have shown the differences in cultures and who was considered to have more divinity - man or woman? – Renee Rosser<br />
<br />
All three creation stories involve a tree as a main part of the story. In the Seneca and Iroquois creation stories this is how the woman first gets to Earth from heaven, and in Genesis this is how Adam and Eve learn of good and evil, by eating the fruit from the tree. Is there some significance as to why trees were included in all three creation stories or is it just a coincidence? - Renee Rosser<br />
<br />
In the Iroquois story why would the evil twin enjoy the favour of his grandmother? Shouldn't it be the other way around, or is this supposed to show us our susceptible to evil but that it is a momentary state and that good will reign over, which is showed through the good brother having the support of the creater? -Dani Jones<br />
<br />
Why is the origin of the Creek Confederacy so much different from the other two? The Creek start out with the Kasihtas being spit out basically and the Iroquois and Seneca are dropped down from heaven in a sense, and the rest of the Creek story just seems to differ drastically. -Dani Jones<br />
<br />
<br />
In the Seneca Origin Narrative, Othagwenda could be considered the evil brother and Djuskaha was the savior. I think the story is representative of Native Americans sense of good overcoming evil through time. Since Native Americans believed that it was Djuskaha that made their lives easier would they ever worship or honor him in anyway? Or did they only ever worship nature? -Emily King<br />
<br />
Socrates argues that there is a difference between the rule of a statemen and the rule of a master. I don’t believe he is very convincing. He speaks of the “naturally ruled” element as being present in only slaves and women. Couldn’t one argue that everyone is ruled at some level excluding the very highest held position of king? And if this were the case, then wouldn’t people always have a mix of “ruled” and “ruling” abilities? -Emily King<br />
<br />
<br />
The two Native American accounts of creation are very similar even after being told for many years and then having to be translated. There is a strong connection with nature which is the stereotypical ideal of the American Indian on preserving the land. The emphasis on nature surporting human life is literally explained with the turtle carrying the first island formation. -Lauren Hicks<br />
<br />
It's interesting about the twins how there is this conflict of living together, in both stories they could not live harmoniously with the others actions. It's also interesting that the "evil twin" was having bad/ negative thoughts since before birth in both accounts, since there has been a battle of good and evil since the beginning of time, will there ever be a resolution where everyone will be happy or at least content? -Lauren Hicks<br />
<br />
<br />
While reading the two Native American accounts of creation, I noticed several similarities between them and the story of creation in Genisus. First, the tree that is uprooted in both the Native American accounts is reminiscent of the tree of knowledge of good and evil. Once the tree is uprooted, a young woman is cast down from heaven. In the same way, Adam and Eve are cast out of the Garden of Eden once they have eaten from the tree of knowledge. Also, in both Genisus and the Native American accounts, first Earth was made up entirely of water and then land was created. Finally, the twin boys that are born in the Native American accounts remind me of Cain and Abel. Just as Cain killed Abel, in both Native American stories one of the twin boys kills the other. However, despite all these striking similarities, I noticed one major difference. In the Genisus creation story, a man (Adam) is the first person to inhabit the earth. However, in both Native American accounts a woman is the first to live on the earth. -Iris Onks<br />
<br />
The Origin of the Creek Confederacy is very different from the other two Native American accounts of creation. Why are the two so different? Also, this account was a little confusing and I feel like there's a lot of symbolism in it that I'm not quite understanding. -Iris Onks<br />
<br />
I thought that it was interesting how in The Christian Origin Narrative, Adam and Eve only knew of good, but by the end they were tempted into evil. This symbolizes how evil comes into play, not over good, but at the same strength as good. In the Seneca Origin Narrative I agree with Emily King's first comment on how good overcomes evil when Djuskaha defeats Othagwenda. I thought that was ironic because the Origins are similiar in many ways but at the same time have different views on good and evil.- Taylor Warner<br />
<br />
In both of the Native American stories of creation they both mention the Great Turtle. I was wondering the significance it has in their beliefs? Does it in any way relate to the snake in the Christian Origin Narrative because they both were the only Reptiles, let alone animals, that were on earth before the creation of the rest of the animals? -Taylor Warner</div>199.111.70.101 Deprecated: header(): Passing null to parameter #3 ($response_code) of type int is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/WebResponse.php on line 38