Pontiac gave his “Speech at Detroit” in 1763 to the Ottawa, Potawatomi, and the Huron Indians. He gave this speech to unite these tribes against the white men that have taken their land and killed their men. At this time, the British had taken over Fort Detroit from the French and the British leaders. While the French before them treated them as allies instead of just subjects like the British did. Soon after this exchange of power, the British had taken most of their land from them. In this speech, Pontiac uses his anecdote to explain how he feels against the English who are destroying their people and way of life; however, it can also explain his sadness for his own culture because the English changed his people so easily. In his narrative, the Delaware Indian comes upon many obstacles on his journey in search of The Great Spirit. Two obstacles in particular are a “mountain of dazzling whiteness” (223 ¶ 1 line 23) and a woman in white. The color white in these two occasions is used with different meanings. In Native American culture, the color white can be interpreted as purity or light, but it can also represent mourning. Pontiac is …show more content…
Pontiac, specifically, uses this woman in white to express his wish for the people to get rid of every piece of technology the white men have provided them and return to the lifestyle of their forefathers. She tells the Indian in the story to cleanse himself of this new way of life and return to the old way, which is what Pontiac wants his people to do. This would lead them to not be dependent on the white men and easily revolt against them. Overall, “Speech at Detroit” is a product of Pontiac’s anger toward the English and his anguish toward other Indians assimilating with the white men that continue to disrespect the Indians
Some of the other tribes were with the British. In the summer of 1763 Pontiac sent attacks on the British. There were only two forts that the British remained. Those two forts were Fort Pitt and Fort Detroit. In march 1764 Governor Murray tried to reclaim the forts.
The Capture of Detroit also put the whole Michigan territory back under British
As the war had started to come to a close the French had lost many Forts, but one major Fort was Fort Detroit and the British had taken over. When all was said in done the British had occupied Fort Detroit and a man named Captain Donald Campbell had occupied the Fort. He was a Scottish man who was able to get along with the French civilians left after Fort Detroit was taken and he was also able to gain the respect and trust of the Native Americas. One man he truly got the respect from was Chief Pontiac, and the two had developed a friendship as time went on. As time went on though, the British had started to change policy and rules of trade.
When the French were defeated in 1763, it became a critical turning point in history for the Shawnees, already dissatisfied with British authority they subsequently were involved in a conflict known as Pontiac’s Rebellion, and migrated from Detroit to Ohio, again living in densely populated areas along the Ohio River with little food, forest protection, and spirits altered by the imperialism displayed by the British and the carelessness of the Colonists created a sense of wickedness among whites, and in-turn the tribe more reluctant to understand British/Colonist culture and the process of assimilation. Although participation in the Seven Years’ War created greater bonds among the Colonies and Indians alike, the war also strengthened colonists
In 1742 the chief of Onondaga of the Iroquois Confederacy knew that his land that the people shared would become more valuable than it has ever been. (Doc B)The reason for this was because the “white people” also known as the Americans wanted the land of the chief. The feelings of the Chief result in complaining to the representatives of Pennsylvania, Maryland and Virginia,
This article’s title is “Inseparable Companions” and Irreconcilable Enemies: The Hurons and Odawas of French Detroit, 1701-38 and its author is Andrew Sturtevant. The thesis in this article is the sentence, “The Hurons ' and Odawas ' simmering hostility and eventual conflict demonstrate that native groups survived the Iroquois onslaught and that their interaction profoundly shaped the region”. In this article, Sturtevant is arguing that the Huron and Odawa are distinct nations with different culture and that because of the differences they had many disagreements, not simply because of the colonialism by the French. Sturtevant uses direct quotes from primary sources to show that the distinct nations fought because of their own differences,
Driven by the belief that space was bequeathed to them, the Native Americans feel justified in defending their land against the growing encroachment of the white man as the American landscape unfolds. Their motive is the premise that a higher authority has granted them the right to the space, and that the Great Spirit has created the landscape exclusively for them. Fueled by the formation of conflict over land, the Great Ottawa Chief, Pontiac, in his speech at Detroit, seeks to persuade the tribes, including the Ottawa, Huron, and Pottawatomi to agree to resistance. Invoking the words of the Delaware prophet, Neolin, Pontiac recounts the vision which he believes justifies resistance. Neolin urges the tribes to sever all relations to the customs
Andrew Jackson is known for being a major advocate for the superfluous removal of the Native American tribes. Jackson was being oblivious when he decided that he should ignore the treaties signed with the natives. The president was exhibiting selfishness and naïveté by confiscating the lands of the natives, to which they rightfully owned. Jackson had forced the “five civilized tribes,” which were natives who had adopted their neighbor’s ideas. These tribes were forced to make a long and perilous journey to the west of the Mississippi River.
As a representative of slavery, Frederick Douglass in the speech, What To The American Slave Is Your 4th Of July?, denounces America’s disposition towards slavery, noting its emergence into a flagrantly hypocritical state. Douglass supports his denouncement by arguing that, to the African American slave, whether freed or not, the Fourth of July is merely reminiscent of the blatant injustice and cruelty they stand subject to every day. The author’s purpose is to declare that slaves are men as well, in order to slander the nation’s misconduct and unveil the great sin and shame of America: slavery. Douglass’s formal writing style addresses his audience of Americans who observe the holiday, as well as others interested in the topic of slavery and deception ー where America reigns.
The perpetuation of the Lakota people reveals the American religious experiences through the stratification of social inequality through the eyes of Lame Deer. Lame Deer provides a personal narrative that landscapes native religion through social injustice inflicted on the Sioux nation. His stories provide a personal interpretation of what it is to be Native American or Indian living in the white man's world. Lame Deer Seeker of Visions, provides the context of religion from the journey of the Medicine Man. Being Indian embodies myth, ritual, and symbolism of religious tradition as a way of cultural and individual identity.
An evil spirit “who whispers to people and to whom they listen because you do not know me well.” Psychologically, Pontiac’s power was put on display as he can reach followers through religious ceremonies, in which Pontiac reintroduced ceremonies to the fading culture. Leadership, he stabilizes control over the people and inspire the Indians to protect their land. Pontiac also reminds them of hunting animals and making clothes of their skin to survive. Not to mention, their fighting skills to combat
Drew Hayden Taylor writes, in his 1991 essay, about his life being a First Nations man but looking “Pretty like a white boy.” He writes about how he witnessed and heard so much racism towards First Nations people because people thought he was Caucasian. Taylor tells us all through out his essay that he is judged by both races for not “looking the part” of a First Nations man. At one point Taylor tells his readers about an especially embarrassing moment while visiting a trapper woman and her kids.
Fahad Albrahim Response 1: Review/Summary: “Whiteness as property” is an article written by Cheryl Harris, in which she addresses the subject of racial identity and property in the United States. Throughout the article, professor Harris attempts to explain how the concept of whiteness was initiated to become a form of racial identity, which evolved into a property widely protected in American law (page 1713). Harris tackles a number of facts that describe the roots of whiteness as property in American history at the expense of minorities such as Black and American natives (page 1709). Additionally, Harris describes how whiteness as property evolved to become seen as a racial privilege in which the whites gained more benefits, whether
According to Ishmael, the color is elusive and “strikes more of panic to the soul than that redness which affrights in blood.” (Melville 190) “Elusive” is used, because it describes white as part of the truth and something that is used to conceal the truth which makes the truth hard to grasp or pursue. Ishmael says the fear of white is greater than the fear of mortality. The given reason for it is that when the honorable symbolism attached to the color is removed, white is found is horrid things such as the polar bear and the white shark. The symbolism of goodness associated with white is nothing more than a cloak for something more underneath, the truth—if you will.
The story represents the culmination of Wright’s passionate desire to observe and reflect upon the racist world around him. Racism is so insidious that it prevents Richard from interacting normally, even with the whites who do treat him with a semblance of respect or with fellow blacks. For Richard, the true problem of racism is not simply that it exists, but that its roots in American culture are so deep it is doubtful whether these roots can be destroyed without destroying the culture itself. “It might have been that my tardiness in learning to sense white people as "white" people came from the fact that many of my relatives were "white"-looking people. My grandmother, who was white as any "white" person, had never looked "white" to me” (Wright 23).