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Analysis of the "Captivity Narrative" by Mary Rowlandson, 2002.
A narrative of Mary Rowlandson, a symbol of the New England Puritan Experience, during King Phillip's war of 1675.
3,290 words (approx. 13.2 pages), 9 sources, MLA, $ 94.95
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Abstract
This paper explores the construction and meaning of Mary Rowlandson's famous Captivity Narrative, first published in 1682 which tells how she was held captive during King Philip's War of 1675 by Algonquin Indians. The author explains how her autobiographical narrative reveals her religious fervor and struggles, within the context of New England Puritan thought. Within this paper on the Captivity Narrative, there is an analysis of Calvinist thought, and insight into White New Englander prejudices against the Algonquin Indians, and how those prejudices were influenced by a loathing of the Catholic Church.
From the Paper
"Mary Rowlandson was captured by the Indians from her home in Lancaster, Massachusetts, during King Philip's War of 1675. She wrote a narrative about her captivity and "restoration" which was so widely read that its popularity lasted for another century and more, after its first publication in 1682. Rowlandson's captivity narrative was reissued in Boston in 1770, 1771, and 1773, and it was also released many more times in various colonies and states during the 19th century. (Slotkin: 1973, p. 96). Thus it became one of the most representative documents by which white New Englanders remembered King Philip's War. But just how representative was Rowlandson's narrative, when it came to the realities of the conflict, on both sides, Puritan and Indian? Having been trapped in the wilderness as a prisoner of war, and surviving, Mary Rowlandson saw herself as spiritually renewed and redeemed. While many of the events in her account are probably true, her narrative is still somewhat mythical and shaped, both consciously and unconsciously, to fit her religious and cultural ideals. "
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Who is the Captive in 'Captivity'?, 2008.
This paper discusses who is the captive in Sherman Alexie's world, focusing on his work "Captivity'.
1,200 words (approx. 4.8 pages), 6 sources, MLA, $ 41.95
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Abstract
In this article, the writer examines "Captivity," a stream-of-consciousness piece by Sherman Alexie. The writer points out that this work explores Alexie's reaction as a Native-American who grew up on a reservation, amid squalor, alcoholism, poverty, and hopelessness, to one of the classic narratives of a brave white woman enduring the grim experience of being held captive by Native-Americans. The writer discusses that Sherman Alexie, in touch with his tribal past and all of the imagery that it entails, also steps out to do his own dancing, the prolific author of novels, stories, poetry and pieces such as "Captivity," as well as the director of the movie versions of his books.
From the Paper
"In "Captivity," Mary Rowlandson is a recurring image: the white, especially the white girl, alone on the reservation. One version of Mary Rowlandson is the daughter of a white reservation worker. Stepping into her first classroom filled with young tribal members, she carries with her a "memory" distilled from the captivity her namesake endured three centuries earlier, at a time when the Wampanoags might well have thought that they had a chance to clear their traditional lands of the grasping colonists. Terrified, the modern Mary Rowlandson flees the school, envisioning each boy as her would-be captor."
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The Mother Narrative and the Puritan Agenda, 2004.
Compares two critiques of Mary White Rowlandson's "A Narrative of the Captivity and Restauration of Mrs. Mary Rowlandson".
1,371 words (approx. 5.5 pages), 3 sources, MLA, $ 45.95
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Abstract
This paper compares Parley Ann Boswell?s critique of "A Narrative of the Captivity and Restauration of Mrs. Mary Rowlandson" with Deborah Dietrich?s critique. The paper looks at how Boswell emphasizes the "mother narrative" aspect of the story, whereas Dietrich chooses to show where Rowlandson and the Puritan agenda conflict. The paper concludes with the author's opinion of the story and the critiques of the story.
From the Paper
"Parley Ann Boswell?s critique of A Narrative of the Captivity and Restauration of Mrs. Mary Rowlandson focuses on the ?mother narrative? (Boswell 2). According to the Puritan hierarchy, all of creation is ranked according to their value and Rowlandson?s children?s worth is less than her own worth. Therefore, she has to deemphasize her relationship with her children in order to retain her Puritan philosophy (Boswell 4). Boswell states that although Rowlandson has to diminish her relationship with her children it is an actual personal story of the struggles that she and her children encountered. Boswell states that Rowlandson?s will to live is based upon the fact that she is trying to protect her children (Boswell 4). She bases this argument on the events that take place when she is first captured and her will to survive. Rowlandson had previously stated that if she was in this situation hypothetically that she would rather die, yet when faced with the circumstances she cannot make any other choice except to live. Rowlandson states her reason for choosing to live is because of the fearful weapons the Indians have, however Boswell says that is just a Puritanical cover up (Boswell 4)."
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Mary Rowlandson's Captivity, 2002.
A look at the style of narrative used by Mary Rowlandson who spent three months as a captive with the Naragansett Indians in the seventeenth century.
1,400 words (approx. 5.6 pages), 4 sources, $ 53.95
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Abstract
Mary Rowlandson's description of her experiences being held captive by Indians during the Metacom Wars in17th century New England represent the birth of a narrative genre. What characterizes the Rowlandson's narrative as particular is both the vivid detail of her experience and the ways her survival is woven through the Calvinist doctrine's of New England's Puritan religious communities. The narrative itself represents the sheer trauma of Rowlandson's experiences in a language that appeals relentlessly to salvation discourse and it is apparent that her religious passions sustained her to some degree during her three months as a hostage with the Naragansett Indians. It is also difficult to deny the ways the narrative is written after-the-fact and represents a particular reconstruction of the experience. It is in reading the narrative is a context of post-traumatic writing that it becomes possible to understand how Rowlandson's writing constitutes a particular act of recovery.
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Native American Captivity, 2002.
Discusses the way several American women survived captivity among Native American tribes and their subsequent writings on their experiences.
813 words (approx. 3.3 pages), 5 sources, MLA, $ 28.95
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Abstract
This paper discusses how Mary Rowlandson, Hannah Dustin, and Mary Jamison, were each in their own way, able to cope with their captivity. The paper discusses whether the captivity strengthened their understanding of Native Americans. It also looks at why some captives were treated harshly and others as family or tribal members. In addition, the paper explores why Native Americans took captives.
From the Paper
"The story of Mary Jamison?s capture is quite different from the other women?s experiences. Mary Jamison was taken captive by the Shawnee tribe while she was still a teenager. Her family was killed and the tribe adopted her as their own. Jamison actually became a part of the tribe and took a husband and had children. Jamison coped with her captivity by assimilating into the tribe that held her captive. Her ability to be a part of the tribe allowed her to cope with the loss of her family and her captivity."
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Captivity of Settlers, 2004.
A discussion of the captivity of three white settlers by Native Americans.
1,021 words (approx. 4.1 pages), 5 sources, MLA, $ 36.95
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Abstract
This paper looks at the captivity periods of Mary Rowlandson, Hannah Dustin, and Mary Jamison and how they each coped with captivity in their own way. It explains how the stories of their captivity revealed the much of the customs among Native Americans, especially through the greatly different treatment afforded to the three women.
From the Paper
"Mary White Rowlandson, wife of Puritan minister Joseph Rowlandson, was captured by native Americans in February of 1676. During this time, King Philip, the leader of the Wampanoag tribe of southern Massachusetts organized a rebellion against the incursion of white settlers on native land. In total 23 settlers were captured, and 13 people were killed, including Mary's brother-in-law, sister, nieces and nephews. Mary's six-year old daughter died on the trip, and Mary and her other children were sold as a slaves to different masters. Mary made herself useful by sewing and mending clothes for her captors, and was eventually ransomed in May of 1676 for to English settlers for 20 pounds, and reunited with her husband (Lancaster Online; About.com)."
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Capturing Stereotypes Through Puritan Narratives, 2000.
An examination on how early American settlers portrayed Native Americans in a bad light.
3,166 words (approx. 12.7 pages), 3 sources, $ 91.95
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Abstract
The paper shows that captivity narratives written by early settlers of America succeeded in conveying unfair stereotypes about Native Americans. These narratives recorded the captives' physical, mental, and spiritual experiences. The paper examines the reasons for these abductions, circumstances and experiences of those who were abducted, with a specific analysis of how the autobiography "Narrative of the Captivity and Restoration of Mrs. Mary Rowlandson" perpetuates the conveyance of stereotypes about Native Americans.
From the Paper
"Throughout the history of Colonial North America, Native Americans have been portrayed as evil and heathen in many ways. The Native Americans were depicted as evil and soulless; a race beyond any reason that delighted murder of innocent Christians. One such way is through the writing of ?captivity narratives,? whose purpose was to record the captive?s physical, mental and spiritual experiences as they journeyed through the unknown. Captivity narratives also served a purpose in that they led to reflection on the meaning of life and helped shaped the expectations of any other unfortunate settlers who might find themselves in captivity at some time (Ebersole 20). These accounts of captivity became stories to be told and retold in order to reflect upon the situation forced upon the captive and, for the Puritans, to reflect in God?s grace at having delivered them from the hands of these ?savages.? These narratives were unfortunately never objective or neutral in any way, as they always portrayed Native Americans as creatures with no souls whose sole purpose in life was to distribute pain and suffering to those who were God-fearing; they were thought of as instruments of the devil. In this way, captivity narratives succeeded in conveying unfair stereotypes about Native Americans that have not (until recently) been overcome."
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Narratives Compares, 2002.
Analyzes and compared texts by Mary Rowlandson ("Captivity and Restoration"), Frederick Douglas ("The Narrative of the Life of Frederick Douglas") and the Popul Vuh.
1,400 words (approx. 5.6 pages), 3 sources, $ 53.95
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Abstract
This paper will discuss the three different style of narrative that are present in three works: Mary Rowlandson's narratives, Frederick Douglas's "The Narrative of the Life of Frederick Douglas" and the Popul Vuh, translated by Dennis Tedlock. By discovering the way that each uses a different writing style, we can see how they vary in prosody, lyricism and directive in their composition.
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Rowlandson & the Puritan Viewpoint, 2007.
This paper discusses the Puritan way of thinking about salvation and race as exemplified in Mary Rowlandson's "The Narrative of the Captivity and the Restoration of Mrs. Mary Rowlandson".
1,152 words (approx. 4.6 pages), 1 source, MLA, $ 39.95
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Abstract
In this essay, the writer discusses the Puritan way of thinking about salvation and grace that is echoed within the end of Rowlandson's distinctly Puritan captivity narrative, "The Narrative of the Captivity and the Restoration of Mrs. Mary Rowlandson". The writer points out that Mary Rowlandson's quest for self-analysis and self-revelation, within her autobiographical account of her time in captivity, centers on her individual relationship to God, before, during, and particularly after her ordeal. Further, the writer notes that Mary Rowlandson's account of her ordeal at the hands of Indians, and her survival of that ordeal, is in fact as much about how God helped her through the experience as it is about the experience itself.
From the Paper
"Of central importance to Puritanism, as illustrated within the writings of John Winthrop; John Edwards, Mary Rowlandson, and others, is the idea of God's divine authority over human beings on earth, and, consequently, the importance of seeking salvation and grace, in both detailed personal and religiously abstract ways, through both individual and collective earthly deeds. The Puritans studied closely, and sought to obey, in individual ways and as a united group (see, for example, John Winthrop's "A Model of Christian Charity," a sermon delivered on the way to the New World, in which Winthrop stresses the importance of working as a united group toward salvation and grace), the words of God, as expressed within the Bible."
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"Captives, Britain, Empire and the World 1600-1850", 2006.
A review of "Captives, Britain, Empire and the World 1600-1850" by Linda Colley.
890 words (approx. 3.6 pages), 3 sources, MLA, $ 31.95
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Abstract
This paper reviews Linda Colley's "Captives, Britain, Empire and the World 1600-1850", a book describing the lives of citizens living in Britain during the period of 1600 to 1850. According to the paper, Colley, a professor of History at Yale University, also includes those Britons living in captivity.
From the Paper
"Colley describes life for traveling soldiers as "unpredictable" noting that while the landscape "impressed the English occupation" the landscape and interesting surroundings did nothing "to make the soldiers, officials and families feel any more at home" (Colley 23, Yee 1). Rather many of those immigrating to expansive new lands often felt out of place. Many were also however eager as the author points out for opportunity, for the opportunity for example to diversify their income and develop new estates in foreign lands including the Tangier (Colley 24). The lands that Britain expanded into offered what many believed were "limitless potential" (Colley 25). Those held captive however enjoyed none of the spoils of conquest (Colley 187). Colley notes that more than "20,000 British and Irish captives were held in North Africa between the beginning of the seventeenth century and mid-eighteenth century" (Colley, 188; Yee 1). "
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"The Captive Mind", 2007.
A debate over the book "The Captive Mind" by Czeslaw Milosz, from the view point of Karl Marx and John Stewart Mill.
1,916 words (approx. 7.7 pages), 3 sources, MLA, $ 61.95
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Abstract
This paper is written in the form of a debate over the book "The Captive Mind" by Czeslaw Milosz. The paper describes the book as exposition of the horrors generated by both the European tyrannies of the left and the right. It goes on to discuss the book from the point of Karl Marx and John Stewart Mill, who view the book from different angles.
Table of Contents:
Czeslaw Milosz (Moderator)
Karl Marx
Czeslaw Milosz
Karl Marx
John Stewart Mill
Karl Marx
John Stewart Mill
Karl Marx
John Stewart Mill
Karl Marx
John Stuart Mill
Czeslaw Milosz
Karl Marx
John Stewart Mill
Karl Marx
Czeslaw Milosz
From the Paper
"Czeslaw Milosz: I would concur that it makes no difference. The situation of a writer in a so-called people's democracy is frighteningly similar to an oppressed writer under the tyrannies of olden times. Because of the ills spoken of in Marx's The Communist Manifesto that were suffered by the proletariat, the left may have found the terrible destructive potential of a powerful state initially worth bearing, in exchange for a more equitable society. In a society where religion had lost its power, the ideologies of the unity of the scholar, peasant, and proletarian seemed attractive to the alienated, modern individual in his or her quest for meaning, especially a quest for meaning that afflicted all of Europe after the horrors of World War II. But in actual practice, despite the seductions of intellectual satisfaction offered by leftist tyrannies that were not offered by rightist tyrannies, these leftist tyrannies were still that, ideological tyrannies, wolves in sheep's clothing."
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Czeslaw Milosz' "The Captive Mind", 2006.
This paper analyzes Czeslaw Milosz' position on the philosophy of John Stewart Mill and Karl Marx as presented in his 1959 collection of essays "The Captive Mind".
1,470 words (approx. 5.9 pages), 3 sources, MLA, $ 48.95
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Abstract
The paper explains that, in "The Captive Mind", dissident Polish author Czeslaw Milosz relates that Karl Marx and John Stewart Mill stand as polar opposites in the history of modern Western thought. The author points out that Marx is the defender of modern international communism; whereas, Mill is the defender of modern, parliamentary democracy. The paper states that, like Mill, Milosz defends the rights of the individual over that of the collective by saying that all governments must acknowledge what is most fundamental to the human condition, a desire for liberty.
From the Paper
"In short, the individual can be deluded the farther he or she moves away from his or her sphere of knowledge. Individuals must have the allowance to learn from the different frames of reference of others, rather than have their interests assumed to be the part of something larger. Milosz makes critical defense of how associations of common persons, even oppressed persons, must be chosen and not imposed in terms of overarching theories like Marxism, as the individual's interests and frame of reference may vary from moment to moment in historical time and also in terms of place."
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"The Unredeemed Captive", 2002.
A review of ?The Unredeemed Captive? by John Deemos about the adoption of a Puritan child by the Indians.
1,651 words (approx. 6.6 pages), 2 sources, APA, $ 53.95
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Abstract
This paper analyzes John Deemos' ?The Unredeemed Captive? about the adoption of Eunice Williams by Indians at a time when the Puritan settlers of New England Colonies did not get on with their neighboring Indians. It discusses the Puritan's stereotype views of the Indians and how the only way to 'redeem' oneself if captured was by escape or by being freed. It tells the story of Eunice's capture and evaluates how this stereotype only increased Eunice's repulsion of how her father viewed the Indians,. making her adopt their way of life and marry an one of them and thus remaining "unredeemed".
From the Paper
"The Mohawk Indians attacked the frontier village of Deerfield in 1704, taking a number of Puritans captive. The whole Puritan ? Indian cross-cultural encounter brought out the Puritan?s view of other societies and how their lack of Puritanical beliefs made them savages, uncivilized and wild. On release, some captives decided to remain behind with the Indians, one of them being Eunice Williams, daughter of the Puritan minister John Williams. This horrified the other Puritans, as they could not understand how one would be willing to turn away from God and adopt heathenic ways ensuring their souls would never attain salvation."
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Mary Rowlandson's "The Sovereignty and Goodness of God", 2008.
A discussion of Mary Rowlandson's narrative "The Sovereignty and Goodness of God" and its relationship to 17th century English Puritan society.
2,759 words (approx. 11.0 pages), 7 sources, MLA, $ 82.95
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Abstract
This paper examines Mary Rowlandson's narrative "The Sovereignty and Goodness of God" and explains how Rowlandson offers vivid accounts of Native lifestyles, with women and religious figures existing outside of, and in opposition to, English Puritan society. The paper discusses the social context of Rowlandson's life and the publication of "The Sovereignty and Goodness of God". Next, the paper explores Rowlandson's narrative in terms of the essentially inferior relationship between Christians and non-Christians in an effort to discern more about 17th century English Puritan society. The paper then looks at how "The Sovereignty and Goodness of God" is autobiographical in nature, describing the author's first-hand account of being in captivity, but not autobiographical in the traditional sense because it focuses exclusively on the three months she spent in Native captivity when she was about thirty-nine years old but not on her life before and after captivity.
From the Paper
"The bullets that sliced through the Rowlandson Garrison in 1676 facilitated a tear in the division of two cultural realms, a transfer between civilizations that resulted in the induction of Mary White Rowlandson into the Native world. For 11 weeks the boundaries of Rowlandson's cultural identification were tested as she was forced to live and participate in the society of her captors. During this time, the essential nature of her identity and status in society changed; rather than being the mistress of her own respected household, Rowlandson found herself occupying the lowest rung of Native society. She was now a captive servant to her Native master and mistresses."
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A Good Woman in Colonial Times, 2007.
An analysis of "Sovereignty and Goodness of Good" by Mary Rowlandson.
1,410 words (approx. 5.6 pages), 1 source, MLA, $ 46.95
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Abstract
The paper discusses how "Sovereignty and Goodness of Good" by Mary Rowlandson is both typical and atypical of captivity narratives of the early American colonial period. The paper examines how the author refers to the Native-Americans as savages. However, as her captivity wore on, and her experiences with the Native-Americans grew more intimate, Mary Rowlandson began to show more compassion and balance in her point of view of the Native-Americans. The paper reveals her morality and culture and maintains that this personal adaptability, combined with a balance and generosity of spirit that marks Mary as a distinct voice, may have garnered Mary's greater acceptance by her captives. The paper adds that it also gains her an additional credit as a historical voice and testimony to early settler and Native conflicts.
From the Paper
"It is true that Mary's religious language makes itself evident in the narrative early on. Mary paints the Native's conflicts with the settlers in black-and-white moral terms and demonstrates the similarity of her perspective with other captive women in her theological viewpoint. Mary's view of the events of her life as a playing-out of Biblical conflicts, rather than a struggle for amoral natural resources shows how her fundamental perspective is still united with the culture of her original English people, throughout her travels with the Indians."
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