How Did the English and the Wampanoag Move from Contact to Cooperation to Conflict?
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On-Site Historical Reenactment As Historiographic Operation at Plimoth Plantation
Fall2002 107 Recreation and Re-Creation: On-Site Historical Reenactment as Historiographic Operation at Plimoth Plantation Scott Magelssen Plimoth Plantation, a Massachusetts living history museum depicting the year 1627 in Plymouth Colony, advertises itself as a place where "history comes alive." The site uses costumed Pilgrims, who speak to visitors in a first-person presentvoice, in order to create a total living environment. Reenactment practices like this offer possibilities to teach history in a dynamic manner by immersing visitors in a space that allows them to suspend disbelief and encounter museum exhibits on an affective level. However, whether or not history actually "comes alive"at Plimoth Plantation needs to be addressed, especially in the face of new or postmodem historiography. No longer is it so simple to say the past can "come alive," given that in the last thirty years it has been shown that the "past" is contestable. A case in point, I argue, is the portrayal of Wampanoag Natives at Plimoth Plantation's "Hobbamock's Homesite." Here, the Native Wampanoag Interpretation Program refuses tojoin their Pilgrim counterparts in using first person interpretation, choosing instead to address visitors in their own voices. For the Native Interpreters, speaking in seventeenth-century voices would disallow presentationoftheir own accounts ofthe way colonists treated native peoples after 1627. Yet, from what I have learned in recent interviews with Plimoth's Public Relations Department, plans are underway to address the disparity in interpretive modes between the Pilgrim Village and Hobbamock's Homesite by introducing first person programming in the latter. I Coming from a theatre history and theory background, and looking back on three years of research at Plimoth and other living history museums, I would like to trouble this attempt to smooth over the differences between the two sites. -
Plymouth Guide for Students and Chaperones
Plymouth Guide for Students and Chaperones Emergency Teacher Contact: Name:______________________________________ Number:____________________________________ Student List: _______________________________ _______________________________ _______________________________ _______________________________ _______________________________ _______________________________ General Rules: ● Stay with your chaperone at all times (ie. chaperones wait outside/near bathroom if a group member needs to go) ● Show courtesy, consideration, and respect to all (chaperons and classmates, as well as residents of Plymouth) ● Take in all the learning around you: Look, listen, and enjoy this unique learning experience. ● Appropriate language, regular voices and walking at all times. ● No food of any kind, unless it is a designated snack time or lunchtime (this includes eating on the buses). ● Absolutely NO electronics at any time during the field trip. (Chaperones/teachers are not responsible for Items lost or stolen) Plimoth Plantation: *In addition to the above rules* ● The adult chaperone always enters the building first. You will wait by the door, until the adult has entered. ● Treat the animals with respect: Do not touch, tease, chase, or feed animals. ● Use your best manners at all times. ● Respect the environment. Downtown Plymouth the walking tour: ● Students should walk two by two with their chaperon in the lead. The sidewalks are narrow and we will be crossing busy intersections. Students are to remain WITH chaperons at all times. You may -
London and Middlesex in the 1660S Introduction: the Early Modern
London and Middlesex in the 1660s Introduction: The early modern metropolis first comes into sharp visual focus in the middle of the seventeenth century, for a number of reasons. Most obviously this is the period when Wenceslas Hollar was depicting the capital and its inhabitants, with views of Covent Garden, the Royal Exchange, London women, his great panoramic view from Milbank to Greenwich, and his vignettes of palaces and country-houses in the environs. His oblique birds-eye map- view of Drury Lane and Covent Garden around 1660 offers an extraordinary level of detail of the streetscape and architectural texture of the area, from great mansions to modest cottages, while the map of the burnt city he issued shortly after the Fire of 1666 preserves a record of the medieval street-plan, dotted with churches and public buildings, as well as giving a glimpse of the unburned areas.1 Although the Fire destroyed most of the historic core of London, the need to rebuild the burnt city generated numerous surveys, plans, and written accounts of individual properties, and stimulated the production of a new and large-scale map of the city in 1676.2 Late-seventeenth-century maps of London included more of the spreading suburbs, east and west, while outer Middlesex was covered in rather less detail by county maps such as that of 1667, published by Richard Blome [Fig. 5]. In addition to the visual representations of mid-seventeenth-century London, a wider range of documentary sources for the city and its people becomes available to the historian. -
Thanksgiving & Black Friday Store Hours
MALL HOURS Thanksgiving: 6:00 PM - Midnight Black Friday: 6:00 AM - 9:00 PM View mall holiday hours Thanksgiving & Black Friday Store Hours For stores not listed, please contact the retailer directly for their holiday hours. Store / Restaurant Thanksgiving Hours Black Friday Hours abercrombie 6:00 PM - Midnight Midnight - 9:00 PM Abercrombie & Fitch 6:00 PM - Midnight Midnight - 9:00 PM ALDO 6:00 PM - Midnight Midnight - 9:00 PM American Eagle Outfitters 6:00 PM - Midnight Midnight - 9:00 PM American Girl CLOSED - 8:00 AM - 9:00 PM Anime World CLOSED - 6:00 AM - 9:00 AM Ann Taylor Loft CLOSED - 6:00 AM - 9:00 PM Anthony's Seafood Bar CLOSED - 6:00 AM - 9:00 PM Anthony's Seafood Grill CLOSED - 11:30 AM - 11:00 PM Apple CLOSED - 8:00 AM - 9:00 PM AT&T CLOSED - 10:00 AM - 9:00 PM Auntie Anne's 6:00 PM - Midnight Midnight - 9:00 PM Auntie Anne's 6:00 PM - Midnight Midnight - 9:00 PM Aveda CLOSED - 6:00 AM - 9:00 PM Banana Republic CLOSED - 6:00 AM - 9:00 PM Bare Escentuals CLOSED - 6:00 AM - 9:00 PM Bath & Body Works 6:00 PM - Midnight Midnight - 9:00 PM Beauty Works CLOSED - 6:00 AM - 9:00 PM Ben Bridge Jeweler CLOSED - 8:00 AM - 9:00 PM Blazing Onion CLOSED - 10:00 AM - 11:00 PM Blue C Sushi CLOSED - 11:30 AM - 10:00 PM Brighton Collectibles CLOSED - 8:00 AM - 9:00 PM Brookstone 6:00 PM - Midnight Midnight - 9:00 PM Buckle 6:00 PM - Midnight 6:00 AM - 9:00 PM Build-A-Bear Workshop 6:00 PM - Midnight Midnight - 9:00 PM Cafe Rio CLOSED - 10:30 AM - 10:00 PM Champs Sports 6:00 PM - Midnight 6:00 AM - 9:00 PM Charley's Grilled Subs CLOSED - -
Quick History of the First Thanksgiving in Canada
Thanksgiving Quick history of the first Thanksgiving in Canada THANKSGIVING DINNER Spectator file photo The first European Thanksgiving celebration in North America took place in Newfoundland when English explorer Martin Frobisher landed there in 1578 Hamilton Spectator The first European Thanksgiving celebration in North America took place in Newfoundland when English explorer Martin Frobisher landed there in 1578 in his quest for the Northwest Passage. He wanted to give thanks for his safe arrival in the New World. This was 42 years before the Pilgrims landed in what is now Plymouth, Mass. Although many Thanksgiving holidays were subsequently celebrated, it was not declared a national holiday until 1879. From 1921 to 1931, Armistice Day (later renamed Remembrance Day) and Thanksgiving were marked on the same date. The two events were then separated, but the timing of Thanksgiving varied. In 1957, the second Monday of October was set as the consistent date for Thanksgiving Day in Canada. In 2012, Canadians consumed 142 million kilograms (312.4 million pounds) of turkey or 4.1 kilograms (nine pounds) per capita. About 35 per cent of all whole turkeys purchased in Canada in 2012 were for Thanksgiving, but 44 per cent were bought at Christmas. So What? Christian Applications The Old Testament Lev 7:12 „If he offers it for a thanksgiving, then he shall offer, with the sacrifice of thanksgiving, unleavened cakes mixed with oil, unleavened wafers anointed with oil, or cakes of blended flour mixed with oil. Lev 7:13 „Besides the cakes, as his offering he shall offer leavened bread with the sacrifice of thanksgiving of his peace offering. -
Female Wits” Controversy: Gender, Genre, and Printed Plays, 1670–16991
Plotting the “Female Wits” Controversy: Gender, Genre, and Printed Plays, 1670–16991 Mattie Burkert Utah State University [email protected] At the end of the 1694–95 theatrical season, a group of actors defected from the United Company, housed at the Theatre Royal in Drury Lane, to begin their own cooperative. The split of London’s theatrical monopoly into two rival playhouses—Christopher Rich’s “Patent Company” at Drury Lane and Thomas Betterton’s “Actors’ Company” at Lincoln’s Inn Fields—generated demand for new plays that might help either house gain the advantage. This situation cre- ated opportunities for novice writers, including an unprecedented number of women. Paula Backscheider has calculated that more than one-third of the new plays in the 1695–96 season were written by, or adapted from work by, women, including Delarivier Manley, Catherine Trotter, and Mary Pix (1993, 71). This group quickly became the target of a satirical backstage drama, The Female Wits: or, the Triumvirate of Poets at Rehearsal, modeled after George Vil- liers’s 1671 sendup of John Dryden, The Rehearsal. The satire, which was likely performed at Drury Lane in fall 1696, was partially the Patent Company’s re- venge on Manley for withdrawing her play The Royal Mischief during rehearsals the previous spring and taking it to Betterton. However, The Female Wits was also a broader attack on the pretensions of women writers, whom it portrayed as frivolous, self-important upstarts reviving the overblown heroic tragedy of the 1660s and 1670s with an additional layer of feminine sentimentality.2 1 This research was made possible by a grant from the Andrew W. -
1621 a New Look at Thanksgiving – Grades 5-8 Page 2 • Individual/Group Presentations About What They Learned About the First Thanksgiving
1621: A New Look at Thanksgiving Fast Facts Curriculum Area: Language Arts and Social Studies Grade Level: Grades 6-8 (adaptable for younger and older students) Suggested Duration: 2-4 Days Tribe: Wampanoag Place: Plymouth, MA Time: 1621 About the Author and Illustrator This text is a collaborative effort between the National Geographic Society, Plymouth Plantation, and authors, Catherine O'Neill Grace and Margaret M. Bruchac (Abenaki). Photographs are by Sisse Brimberg and Cotton Coulson. Text Summary (from inside flap front cover) 1621 A New Look at Thanksgiving provides us with a more accurate understanding of the historical events that surround the popular narrative of the first Thanksgiving. Students who engage with this text will be exposed to a more inclusive look at history and gain insight into how some of the common themes and issues associated with Thanksgiving have no factual historical basis but were invented or made up over the years. The authors state the following: "Taking a new look at Thanksgiving means putting aside the myth. It means taking a new look at history. It means questioning what we know. It means recovering lost voices – the voices of the Wampanoag people." Materials Needed • Grace, Catherine O'Neill and Margaret M. Bruchac with Plimoth Plantation. 1621: A New Look at Thanksgiving. Washington, DC: National Geographic Society, 2001. • Seale, Doris (Santee/Cree), Beverly Slapin, and Carolyn Silverman (Cherokee), eds. Thanksgiving: A Native Perspective. Berkeley, CA: Oyate, 1998. • Links to on-line resources for background information, teaching strategies and primary and secondary sources. Essential Understandings and Montana Content Standards Essential Understanding 3 The ideologies of Native traditional beliefs and spirituality persist into modern day life as tribal cultures, traditions, and languages are still practiced by many American Indian people and are incorporated into how tribes govern and manage their affairs. -
(King Philip's War), 1675-1676 Dissertation Presented in Partial
Connecticut Unscathed: Victory in The Great Narragansett War (King Philip’s War), 1675-1676 Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Major Jason W. Warren, M.A. Graduate Program in History The Ohio State University 2011 Dissertation Committee: John F. Guilmartin Jr., Advisor Alan Gallay, Kristen Gremillion Peter Mansoor, Geoffrey Parker Copyright by Jason W. Warren 2011 Abstract King Philip’s War (1675-1676) was one of the bloodiest per capita in American history. Although hostile native groups damaged much of New England, Connecticut emerged unscathed from the conflict. Connecticut’s role has been obscured by historians’ focus on the disasters in the other colonies as well as a misplaced emphasis on “King Philip,” a chief sachem of the Wampanoag groups. Although Philip formed the initial hostile coalition and served as an important leader, he was later overshadowed by other sachems of stronger native groups such as the Narragansetts. Viewing the conflict through the lens of a ‘Great Narragansett War’ brings Connecticut’s role more clearly into focus, and indeed enables a more accurate narrative for the conflict. Connecticut achieved success where other colonies failed by establishing a policy of moderation towards the native groups living within its borders. This relationship set the stage for successful military operations. Local native groups, whether allied or neutral did not assist hostile Indians, denying them the critical intelligence necessary to coordinate attacks on Connecticut towns. The English colonists convinced allied Mohegan, Pequot, and Western Niantic warriors to support their military operations, giving Connecticut forces a decisive advantage in the field. -
Harvest Ceremony
ATLANTIC OCEAN PA\\' fl.. Xf I I' I \ f 0 H I PI \ \. I \I ION •,, .._ "', Ll ; ~· • 4 .. O\\'\\1S s-'' f1r~~' ~, -~J.!!!I • .. .I . _f' .~h\ ,. \ l.J rth..i'i., \ inc-v •.u d .. .. .... Harvest Ceremony BEYOND THE THANK~GIVING MYTH - a study guide Harvest Ceremony BEYOND THE THANKSGIVING MYTH Summary: Native American people who first encountered the “pilgrims” at what is now Plymouth, Massachusetts play a major role in the imagination of American people today. Contemporary celebrations of the Thanksgiving holiday focus on the idea that the “first Thanksgiving” was a friendly gathering of two disparate groups—or even neighbors—who shared a meal and lived harmoniously. In actuality, the assembly of these people had much more to do with political alliances, diplomacy, and an effort at rarely achieved, temporary peaceful coexistence. Although Native American people have always given thanks for the world around them, the Thanksgiving celebrated today is more a combination of Puritan religious practices and the European festival called Harvest Home, which then grew to encompass Native foods. The First People families, but a woman could inherit the position if there was no male heir. A sachem could be usurped by In 1620, the area from Narragansett Bay someone belonging to a sachem family who was able in eastern Rhode Island to the Atlantic Ocean in to garner the allegiance of enough people. An unjust or southeastern Massachusetts, including Cape Cod, unwise sachem could find himself with no one to lead, Martha’s Vineyard and Nantucket, was the home as sachems had no authority to force the people to do of the Wampanoag. -
Puritan New England: Plymouth
Puritan New England: Plymouth A New England for Puritans The second major area to be colonized by the English in the first half of the 17th century, New England, differed markedly in its founding principles from the commercially oriented Chesapeake tobacco colonies. Settled largely by waves of Puritan families in the 1630s, New England had a religious orientation from the start. In England, reform-minded men and women had been calling for greater changes to the English national church since the 1580s. These reformers, who followed the teachings of John Calvin and other Protestant reformers, were called Puritans because of their insistence on purifying the Church of England of what they believed to be unscriptural, Catholic elements that lingered in its institutions and practices. Many who provided leadership in early New England were educated ministers who had studied at Cambridge or Oxford but who, because they had questioned the practices of the Church of England, had been deprived of careers by the king and his officials in an effort to silence all dissenting voices. Other Puritan leaders, such as the first governor of the Massachusetts Bay Colony, John Winthrop, came from the privileged class of English gentry. These well-to-do Puritans and many thousands more left their English homes not to establish a land of religious freedom, but to practice their own religion without persecution. Puritan New England offered them the opportunity to live as they believed the Bible demanded. In their “New” England, they set out to create a model of reformed Protestantism, a new English Israel. The conflict generated by Puritanism had divided English society because the Puritans demanded reforms that undermined the traditional festive culture. -
Myths of Thanksgiving Debunked
Myths of Thanksgiving Debunked Myth #1: "The First Thanksgiving" occurred in 1621. Fact: No one knows when the "first" thanksgiving occurred. People have been giving thanks for as long as people have existed. Indigenous nations all over the world have celebrations of the harvest that come from very old traditions; for Native peoples, thanksgiving comes not once a year, but every day, for all the gifts of life. To refer to the harvest feast of 1621 as "The First Thanksgiving" disappears Indian peoples in the eyes of non-Native children. Myth #2: The people who came across the ocean on the Mayflower were called Pilgrims. Fact: The Plymouth settlers did not refer to themselves as "Pilgrims." Pilgrims are people who travel for religious reasons, such as Muslims who make a pilgrimage to Mecca. Most of those who arrived here from England were religious dissidents who had broken away from the Church of England. They called themselves "Saints"; others called them "Separatists." Some of the settlers were "Puritans," dissidents but not separatists who wanted to "purify" the Church. It wasn't until around the time of the American Revolution that the name "Pilgrims" came to be associated with the Plymouth settlers, and the "Pilgrims" became the symbol of American morality and Christian faith, fortitude, and family. (1) Myth #3: The colonists came seeking freedom of religion in a new land. Fact: The colonists were not just innocent refugees from religious persecution. By 1620, hundreds of Native people had already been to England and back, most as captives; so the Plymouth colonists knew full well that the land they were settling on was inhabited. -
Destination Plymouth
DESTINATION PLYMOUTH Approximately 40 miles from park, travel time 50 minutes: Turn left when leaving Normandy Farms onto West Street. You will cross the town line and West Street becomes Thurston Street. At 1.3 miles from exiting park, you will reach Washington Street / US‐1 South. Turn left onto US‐1 South. Continue for 1.3 miles and turn onto I‐495 South toward Cape Cod. Drive approximately 22 miles to US‐44 E (exit 15) toward Middleboro / Plymouth. Bear right off ramp to US‐44E, in less than ¼ mile you will enter a rotary, take the third exit onto US‐ 44E towards Plymouth. Continue for approximately 14.5 miles. Merge onto US‐44E / RT‐3 South toward Plymouth/Cape Cod for just a little over a mile. Merge onto US‐44E / Samoset St via exit 6A toward Plymouth Center. Exit right off ramp onto US‐ 44E / Samoset St, which ends at Route 3A. At light you will see “Welcome to Historic Plymouth” sign, go straight. US‐44E / Samoset Street becomes North Park Ave. At rotary, take the first exit onto Water Street; the Visitor Center will be on your right with the parking lot behind the building. For GPS purposes the mapping address of the Plymouth Visitor Center – 130 Water Street, Plymouth, MA 02360 Leaving Plymouth: Exit left out of lot, then travel around rotary on South Park Ave, staying straight onto North Park Ave. Go straight thru intersection onto Samoset Street (also known as US‐44W). At the next light, turn right onto US‐44W/RT 3 for about ½ miles to X7 – sign reads “44W Taunton / Providence, RI”.