Symposium Speech #2

Mr. Robert C. Watson,
Colonial Williamsburg Foundation

The Colonization of Virginia:
"Civilization" or "Exploitation and Genocide?"

In October of 1992, millions of people throughout the world gathered together in small towns, villages and large cities, schools, community associations, churches and museums to celebrate or decry Christopher Columbus' arrival in the Americas. For many it was the confluence of cultures and for others it was a clash of cultures that continues today. The aim of this presentation is to examine from several perspectives how cultures related and interacted with each other - Indian and African and European. My discussion would be incomplete if I did not begin this analysis with a brief history of the Native American - European contact in the Caribbean Islands and then move the discussion to 18th and 19th century Virginia. It is important that we have a point of reference. Edmund S. Morgan, American Slavery American Freedom relates:
"For by the time Englishmen began to think about their own role in America, half a century after Columbus, Spain had over run the Caribbean, Central American, Mexico, and much of South America. The story of the Spanish conquest has been widely told, and even in the Spaniard's own account it was a horror story. They had found in the New World, they said the most loving and lovable human being ever seen."

History notes that the Spaniards and later the English in Virginia met with Indian resistance. However, it was not hostile Indians who Columbus found on Hispaniola, but the "kindly Arawaks" who numbered almost eight million in 1492, but was reduced to about 200 in 1550. This story of virtual extermination of the Arawaks would be repeated time and time again under the guise of "civilizing" the Native American by any means necessary.

While pretending to "admire the generosity and simplicity" of the Indians and at the same time putting them to work with "a ruthlessness" that eventually led to the systematic destruction of the Indians on and off the mainland of the Americas, the Spaniards set the example for the Virginia Company of London at Jamestown.

Morgan offers the following insights about the Virginia Company:
"It was the intention of the sponsors (VA Company) of the colony that benefits for the settlers and their backers would march hand in hand with beneficence toward the natives. While reaping the good things of the new land, the colony would "bring infidels and salvages lyving in those partes to humane civilite and to setled and quiet government."

It may be interpreted from the quote that the English believed that the Northern part of the New World (United States) was reserved for English freedom and true religion, not the false religion of the Spanish and their system of government in the Southern part (Morgan). The settlers at Jamestown received their instructions through a council and the orders came from King James. In the minds of the colonists, the King's orders were to be followed and obeyed not only by his English subjects, but also by his "Indian subjects" and later on (after 1619) by Africans.

The instructions were clear for all to follow:
"Well entreate the Indians and that all just , kind and charitable courses shall be holden with such of them, as shall conforme themselves to only good and sociable traff and dealing with the subjects of us...Whereby they may be the sooner drawn to the true knowledge of God, and the Obedience of us."

The Spanish and English policies of "civilization and exploitation" were deliberate from the beginning of the confluence and eventual clash of the two cultures - Indian and European.

Several colonial historians have written about this period of Virginia's history. James H. Merrell, "Some Thoughts on Colonial Historians and American Indians," William and Mary Quarterly 3rd XVLI (1989) and James Axtell, "The Rise and Fall of the Powhatan Empire Indians in 17th Century Virginia", provided excellent starting points for discussion. Helen C. Rountree's, Pocahontas's People, The Powhatan Indians of Virginia Through Four Centuries is an outstanding treatment on Native Americans, and I found all of them interesting, but not too informative for helping to learn about black and red relations in Charles City County.

To be frank, there is little written about the confluence of Natives and African peoples in Charles City County or Virginia, and not much has been written and published about Native American, African relations anywhere. Perhaps the best known source on this subject is William Katz's Black Indians. This is a general focus, but is not focused on the historical relationship between Charles City County Natives and Africans; that story is yet to be written. What is known is that relationships between Natives and Africans have been evolving since 1619 in English America and even earlier in Spanish and Portuguese America. Who will tell the story of Native-African relationship in Charles City County? In preparing for this presentation, I was referred to a lecture that was given by Dr. L. Daniel Mouer of Virginia Commonwealth University. Dr. Mouers' lecture was titled, "My Father Told Me, I Tell My Son": Indians, Education, and Identity in Virginia Past and Present" was insightful for many reasons. For example, he was critical of the Institution that I work for, The Colonial Williamsburg Foundation, for not interpreting Native American history. He also hurled the same charges against the Museum of American Frontier Culture in Staunton, Virginia. He is correct on both counts. However, for me the real valve of Mouer's lecture is in his definition of culture. He states, "This blindness, historians' unwillingness to research, teach and interpret inclusive history, has given us a very limited view of the nature of our history and culture. By culture, I mean the totality of knowledge, beliefs, customs and valves - ways of viewing the world and being in the world - that makes each community of human beings distinct. Culture is what makes Italian Americans different from other Americans." I might add when the great scholar, W.E.B. DuBois wrote in his Souls of Black Folk (1903) that we African-Americans wear the mask. In short, culture is ethnicity. People to identify themselves in opposition to other groups of people, and perhaps one of the only truly universal cultural characteristics shared by all groups of people is that each one tends to view its culture as somewhat superior to others. People define themselves as us, as opposed to them, and no matter who the "us" happens to be, "we" are always a little better than "they" are.

This evening I hope that I have accomplished my assignment by raising some questions around the issue of Native-African relations. I have raised many questions, but provided few answers. Complete questions sometimes require well-thought out and complete answers. Charles City County has a unique history. As far as I know it is one of the few counties in Virginia where serious efforts are under way to create an understanding of the confluence and clash of three cultures -Native, European and African from historical and contemporary view points. In order to arrive at a point that the majority are in accord with, I offer these recommendations:

1. Native Americans, European Americans, and African-Americans must demonstrate honesty and integrity in dealing with each other and appreciate the historical realities of this multi-ethnic community.

2. Native and African Americans must come to understand and appreciate the parallel experiences - A great oral tradition and religious ontologies.

3. Native, European and African Americans must seize the opportunity to develop a multicultural curriculum that recognizes and embraces the shared experience and stories of those who live in this community as well as welcoming back those who left and call this county - home.

This story must be told by Native-Americans and African Americans because it is important that oral tradition continue to be a means of transmitting culture, i.e. "My Father Told Me, I Tell My Son". It is also important that the stories are recorded so that future generations will learn about Pocahontas, Opechancanough, John Smith, the runaway slaves harbored by Native Americans here in this county, Native and African-American religions. In the words of Lenora Adkins, "Spirituality is not something you can show in pictures or describe in words... I can't show it to you, but I feel it." (Daily Press, "Lifestyles", October 14, 1994) These thoughts or words could have been the words of an African living in 18th century Virginia or 16th century Cuba or Brazil.

One way to ensure that the history is written differently from this point forward and with a new perspective is for you to do it or be involved in getting it written.

Thank you, Hugh and Anita Harrell for asking me to participate in this very worthwhile and much needed discussion on Red and Black relations in Charles City County.