Europeans brought with them more than just disease and warfare during their invasion of North America, they also brought with them African slaves. Although Native Americans had a slave type of system pre-Europeans there was a difference from the Europeans the Native American slave systems. For example, Native American slaves were, in essence, captives from wars and were not treated as a type of inhuman or subhuman property, like the Europeans did with the African slaves.
One of the reoccurring themes in relation to conflicts between European settlers and Native Americans was the idea of land ownership. The European idea of land ownership was that of a titled deed or another official paper document. Furthermore, the European concept of individuals owning land was a foreign concept to that of the Native American communal living practices. Europeans also claimed land “they found in North America is theirs by “right of discovery”.
Based on the paper titled ‘Settling on Stolen Land” by Misty Smith. Originally published on Nov. 26, 2017, for HIST 314 at Southern New Hampshire University College of Online and Continuing Education.
Settling on Stolen Land
Native Americans were thrust into a new world by their European invaders in which they did not desire or in many instances understand. In most instances, the interaction of the Native Americans with the Europeans depended greatly upon the geographical location. Some tribes greeted the newcomers as friends with the idea of expanding trade to be in their favor. Many other encounters between the Native Americans were misunderstood due to cultural differences between the Native Americans and their European counterparts, who only knew of their own cultural traditions. For the Europeans who were settling the new lands, they often planned their entire settlements around geographical areas in which trade access would be optimum, or where food and water would be easily accessible to the new settlements. However, the success or failure of their colonies was often at the hands of the Native Americans, in which lands they were trespassing and attempting to steal from their Native occupants.
Companion source paper for “The Propaganda of War. The South’s Misinformation Machine” by Misty Smith. “Primary Source Analysis” by Misty Smith. Originally posted in HIS-330 on September 17, 2017, at Southern New Hampshire University.
“Episcopal Church. Diocese of Georgia. Bishop (1841-1866: Elliott) Address of the Rt. Rev.
Stephen Elliott, D. D., to the Thirty-Ninth Annual Convention of the Protestant Episcopal
Church, in the Diocese of Georgia. ,” Documenting the American South, accessed September
15, 2017, http://docsouth.unc.edu/imls/elliott39/menu.html.
The Tragedy at Harper’s Ferry. A poor plan or the genius of a martyr?
John Brown was born on May 9, 1800, in Torrington, Connecticut. A Calvinist, Brown believed that God would bring down wrath and justice against the slave owners. He often quoted the biblical passage Hebrews 9:22 “Without shedding of blood there is no remission of sins.”. He firmly believed that God declared earning profit from slavery a sin and sit out to destroy the institution of slavery itself.
Companion to “The Propaganda of War. The South’s Misinformation Machine” by Misty Smith. “Annotated Bibliography” by Misty Smith. Originally posted for HIS-330 on Oct. 8, 2017, at Southern New Hampshire University.
Companion to “The Propaganda of War. The South’s Misinformation Machine” by Misty Smith. “Secondary Source Analysis” by Misty Smith. Originally posted in HIST-330 on October 15, 2017, at Southern New Hampshire University.
Heisser, David C. R. 1998. “Bishop Lynch’s civil war pamphlet on slavery.” Catholic Historical Review 84, no. 4: 681. MAS Ultra – School Edition, EBSCOhost