![]() Lying next to him and leaning against his chest, she gazes longingly into Adam’s eyes, holding up the forbidden fruit for his consideration and softly stroking his bare skin with her fingers. However, the early Christian commentator Tertullian denounced Eve as “the devil’s gateway” and accused her not just of defying God’s order but of persuading her mate to disobey as well.įor the most part, art sides with Tertullian.įor example, in Hendrick Goltzius’s The Fall of Man (1616), Eve actively seduces Adam into defying God. Using Mattaponi oral history as a counter narrative that both challenges and contextualizes Smith’s in/famous tale, this article considers the Settler mythology of Pocahontas and Wahunsenaca (Powhatan) through the lens of Indigenous customary or traditional adoption practices.The Bible’s first woman, Eve, tells God that she ate the forbidden fruit only because she was tricked by the serpent in the garden of Eden ( Gen 3:13). The colony Smith wrote about is today remembered as the first permanent English settlement on Turtle Island, and Settlers in what some now call Canada and the USA continue to live their lives within the legacy of Smith’s archetypal and systematic rejection of Indigenous kinship. His Historie depicts the process of colonization as a war between English patriarchal governance and Indigenous kinship systems-the latter of which are portrayed as power structures that must be infiltrated (through alliance or adoption) and exploited by the English and destroyed/transformed from within. Smith’s archetypal refusal of Indigenous kinship is arguably the most important element of his text, and yet it has been treated as an afterthought in most previous scholarship. John Smith’s Generall Historie of Virginia, New-England, and the Summer Isles (1624) canonized a settler colonial narrative activity that I call kinshipwrecking-a conventional mode of storytelling that destroys and moves to supplant traditional Indigenous kinship structures and obligations. ![]() [Keywords: historical anthropology, colonial encounters, landscape archaeology, chiefdoms, A biography of Werowocomoco as a Native place illustrates how a deep historical anthropology may challenge notions of a “prehistoric” past comprised of homogenized societies lacking history. Spatial practices rooted in Algonquian cosmology and centered on Werowocomoco shaped the origins of the Powhatan chiefdom and early colonial history through which Powhatans sought to incorporate Jamestown colonists into their world. A landscape history combining built environments, cognitive maps,and spatial practices across the historic–precontact divide indicates that the settlement became a ritualized location for the production of political status and social personhood well before English colonization in the Chesapeake. Archaeological investigation has identified evidence of earthworks and related social practices that altered Werowocomoco’s built environment and subjective experiences of its spaces in ways that colonial chroniclers failed to appreciate. Shifting the focus of inquiry away from English colonial narratives and toward a history of landscape provides an alternative understanding of Werowocomoco as a Native place. ![]() ![]() Colonial encounters within the Powhatan village of Werowocomoco in Tidewater Virginia have captured the public’s imagination through romantic literature and popular films. ![]()
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