The Head In Edward Nugents Hand

Roanoke is part of the lore of early America, the colony that disappeared. Many Americans know of Sir Walter Ralegh's ill-fated expedition, but few know about the Algonquian peoples who were the island's inhabitants. The Head in Edward Nugent's Hand examines Ralegh's plan to create an English empire in the New World but also the attempts of native peoples to make sense of the newcomers who threatened to transform their world in frightening ways. Beginning his narrative well before Ralegh's arrival, Michael Leroy Oberg looks closely at the Indians who first encountered the colonists. The English intruded into a well-established Native American world at Roanoke, led by Wingina, the weroance, or leader, of the Algonquian peoples on the island. Oberg also pays close attention to how the weroance and his people understood the arrival of the English: we watch as Wingina's brother first boards Ralegh's ship, and we listen in as Wingina receives the report of its arrival. Driving the narrative is the leader's ultimate fate: Wingina is decapitated by one of Ralegh's men in the summer of 1586. When the story of Roanoke is recast in an effort to understand how and why an Algonquian weroance was murdered, and with what consequences, we arrive at a more nuanced and sophisticated understanding of what happened during this, the dawn of English settlement in America.

This history of Native Americans, from the period of first contactto the present day, offers an important variation to existingstudies by placing the lives and experiences of Native Americancommunities at the center of the narrative. Presents an innovative approach to Native American history byplacing individual native communities and their experiences at thecenter of the study Following a first chapter that deals with creation myths, theremainder of the narrative is structured chronologically, coveringover 600 years from the point of first contact to the presentday Illustrates the great diversity in American Indian culture andemphasizes the importance of Native Americans in the history ofNorth America Provides an excellent survey for courses in Native Americanhistory Includes maps, photographs, a timeline, questions fordiscussion, and “A Closer Focus” textboxes that providebiographies of individuals and that elaborate on the text, exposing students to issues of race, class, and gender

Born in 1788, Eleazer Williams was raised in the Catholic Iroquois settlement of Kahnawake along the St. Lawrence River. According to some sources, he was the descendent of a Puritan minister whose daughter was taken by French and Mohawk raiders; in other tales he was the Lost Dauphin, second son to Louis XVI of France. Williams achieved regional renown as a missionary to the Oneida Indians in central New York; he was also instrumental in their removal, allying with white federal officials and the Ogden Land Company to persuade Oneidas to relocate to Wisconsin. Williams accompanied them himself, making plans to minister to the transplanted Oneidas, but he left the community and his young family for long stretches of time. A fabulist and sometime confidence man, Eleazer Williams is notoriously difficult to comprehend: his own record is complicated with stories he created for different audiences. But for author Michael Leroy Oberg, he is an icon of the self-fashioning and protean identity practiced by native peoples who lived or worked close to the centers of Anglo-American power. Professional Indian follows Eleazer Williams on this odyssey across the early American republic and through the shifting spheres of the Iroquois in an era of dispossession. Oberg describes Williams as a "professional Indian," who cultivated many political interests and personas in order to survive during a time of shrinking options for native peoples. He was not alone: as Oberg shows, many Indians became missionaries and settlers and played a vital role in westward expansion. As a larger-than-life biography of Eleazer Williams, Professional Indian uncovers how Indians fought for place and agency in a world that was rapidly trying to erase them.

Listen to a short interview with Karen Ordahl Kupperman Host: Chris Gondek | Producer: Heron & Crane Captain John Smith's 1607 voyage to Jamestown was not his first trip abroad. He had traveled throughout Europe, been sold as a war captive in Turkey, escaped, and returned to England in time to join the Virginia Company's colonizing project. In Jamestown migrants, merchants, and soldiers who had also sailed to the distant shores of the Ottoman Empire, Africa, and Ireland in search of new beginnings encountered Indians who already possessed broad understanding of Europeans. Experience of foreign environments and cultures had sharpened survival instincts on all sides and aroused challenging questions about human nature and its potential for transformation. It is against this enlarged temporal and geographic background that Jamestown dramatically emerges in Karen Kupperman's breathtaking study. Reconfiguring the national myth of Jamestown's failure, she shows how the settlement's distinctly messy first decade actually represents a period of ferment in which individuals were learning how to make a colony work. Despite the settlers' dependence on the Chesapeake Algonquians and strained relations with their London backers, they forged a tenacious colony that survived where others had failed. Indeed, the structures and practices that evolved through trial and error in Virginia would become the model for all successful English colonies, including Plymouth. Capturing England's intoxication with a wider world through ballads, plays, and paintings, and the stark reality of Jamestown--for Indians and Europeans alike--through the words of its inhabitants as well as archeological and environmental evidence, Kupperman re-creates these formative years with astonishing detail.

Pantone, the worldwide color authority, invites you on a rich visual tour of 100 transformative years. From the Pale Gold (15-0927 TPX) and Almost Mauve (12-2103 TPX) of the 1900 Universal Exposition in Paris to the Rust (18-1248 TPX) and Midnight Navy (19-4110 TPX) of the countdown to the Millennium, the 20th century brimmed with color. Longtime Pantone collaborators and color gurus Leatrice Eiseman and Keith Recker identify more than 200 touchstone works of art, products, d cor, and fashion, and carefully match them with 80 different official PANTONE color palettes to reveal the trends, radical shifts, and resurgences of various hues. This vibrant volume takes the social temperature of our recent history with the panache that is uniquely Pantone.

Peacemakers: The Iroquois, the United States, and the Treaty of Canandaigua, 1794 offers a glimpse into how native peoples participated in the intercultural diplomacy of the New Nation and how they worked to protect their communities against enormous odds. The book introduces students, in detail, to the Treaty of Canandaigua, which is little known outside of Central New York. It examines how the Six Nations of the Iroquois secured from the United States a recognition of their sovereign status as separate polities with the right to the "free use and enjoyment" of their lands. In the fall of 1794 leaders from the Six Nations of the Iroquois met with officials from the U.S. in Canandaigua, New York. Iroquois leaders sought the restoration of lands they had lost a decade before at the coercive treaty of Fort Stanwix, which was negotiated with delegates sent from the American Congress under the Articles of Confederation. They felt cheated and aggrieved. The Iroquois delegates also sought the "brightening" of the Covenant Chain alliance which historically had linked the Six Nations to their non-Indian friends and allies. President George Washington sent Timothy Pickering to represent the U.S. at Canandaigua. Washington instructed Pickering to secure from the Six Nations a pledge to take no part in the powerful Indian uprising then occurring in the Northwest Territory. Washington, Pickering, and others in the national government feared that hostile Indians could set the young republic's frontiers ablaze from New York through the Carolinas. Land-hungry New Yorkers, who saw in the acquisition and sale of Iroquois lands a means to finance state government without resorting to a politically inexpedient program of taxation, watched closely and with great suspicion Pickering's actions. The British, meanwhile, still clung to a number of their posts on American soil in the early-1790s. Quietly, they hoped connections to Indian communities on American territory might restrain the territorial aggressiveness of the young republic.

"The table constitutes a kind of tie between the bargainer and the bargained-with, and makes the diners more willing to receive certain impressions, to submit to certain influences: from this is born political gastronomy. Meals have become a means of governing, and the fate of whole peoples is decided at a banquet."—Jean Anthèlme Brillat-Savarin, The Physiology of Taste, or, Meditations on Transcendental Gastronomy The first Thanksgiving at Plymouth in 1621 was a powerfully symbolic event and not merely the pageant of abundance that we still reenact today. In these early encounters between Indians and English in North America, food was also symbolic of power: the venison brought to Plymouth by the Indians, for example, was resonant of both masculine skill with weapons and the status of the men who offered it. These meanings were clearly understood by Plymouth's leaders, however weak they appeared in comparison. Political Gastronomy examines the meaning of food in its many facets: planting, gathering, hunting, cooking, shared meals, and the daily labor that sustained ordinary households. Public occasions such as the first Thanksgiving could be used to reinforce claims to status and precedence, but even seemingly trivial gestures could dramatize the tense negotiations of status and authority: an offer of roast squirrel or a spoonful of beer, a guest's refusal to accept his place at the table, the presence and type of utensils, whether hands should be washed or napkins used. Historian Michael A. LaCombe places Anglo-Indian encounters at the center of his study, and his wide-ranging research shows that despite their many differences in language, culture, and beliefs, English settlers and American Indians were able to communicate reciprocally in the symbolic language of food.

Providing a survey of colonial American history both regionally broad and "Atlantic" in coverage, Converging Worlds presents the most recent research in an accessible manner for undergraduate students. With chapters written by top-notch scholars, Converging Worlds is unique in providing not only a comprehensive chronological approach to colonial history with attention to thematic details, but a window into the relevant historiography. Each historian also selected several documents to accompany their chapter, found in the companion primary source reader. Converging Worlds: Communities and Cultures in Colonial America includes: timelines tailored for every chapter chapter summaries discussion questions lists of further reading, introducing students to specialist literature fifty illustrations. Key topics discussed include: French, Spanish, and Native American experiences regional areas such as the Midwest and Southwest religion including missions, witchcraft, and Protestants the experience of women and families. With its synthesis of both broad time periods and specific themes, Converging Worlds is ideal for students of the colonial period, and provides a fascinating glimpse into the diverse foundations of America. For additional information and classroom resources please visit the Converging Worlds companion website at www.routledge.com/textbooks/9780415964999.

Seasons of Misery offers a boldly original account of early English settlement in American by placing catastrophe and crisis at the center of the story. Donegan argues that the constant state of suffering and uncertainty decisively formed the colonial identity and produced the first distinctly colonial literature.