The History of Jamaican Maroons Essay examples -- Slavery Revolt Histo

The History of Jamaican Maroons European colonialism in the Caribbean was dependent upon the use of African slaves as a major source of labor. Inevitably, some of these slaves escaped and formed isolated communities that allowed them to live outside the white-dominated plantation societies that were the norm of the time. These escaped slaves were given the name "Maroon", possibly originating from the term marronage, or slave revolt. These Maroon communities existed in many different areas in the Caribbean, but none were more famous and successful that those of Jamaica. Jamaican Maroons fought the British government for nearly a hundred years beginning from the time of the British occupation of the island and lasting until the 1740’s when the British finally sued for peace with the leaders of these rebel bands. By using guerilla tactics and relying on information and assistance from slaves within the colonial communities, the Maroons were able to engage the British in a conflict for freedom that was not only successful, but also a testament to the resourcefulness and ability of these African warriors. What were the factors that led to the successful campaigns against the British? How were the Jamaican Maroons able to continue their fight in the face of overwhelming man and firepower? Two distinct Maroon societies emerged in Jamaica, both having their own system of leadership and ways of dealing with outside settlements. While the fact remains that both these factions came from the same background of slavery, their differences are both interesting and varied and deserving of a closer look. The earliest Maroons were remnants of the Spanish slaves that were not exported from the island after the defeat and subsequent occupation ... ...t the physical well –being of slaves. If they die, new ones are simply brought in to replace them. The final condition is that of a lack of cohesion among the white ruling class due to a lack of white female presence. The female (and thus family) situation had no opportunity to establish itself because of the lack of white women in Jamaica. This led to an increased ambivalence on the part of most of the white population towards itself. These seven conditions help us understand the ways that a revolt by slaves in Jamaica could and did succeed. The Maroons were a very successful, highly adapted group of runaway slaves that fought for their freedom and achieved it. The two distinct Maroon societies found ways to survive and prosper under difficult and overwhelmingly hostile conditions. The fact that the succeeded is a testament to their pride, ability and commitment.

Patroklos is not very important to the Iliada Essay

Patroklos is introduced as the companion of Achilleus – the great warrior – which automatically makes him significant to the poem as a whole. His relationship with Achilleus is first shown in book 9 where Patroklos obeys everything Achilleus asks him to do and is names as ‘his companion Patroklos’. This shows they have a good relationship which is important as it shows the audience another side of Achilleus, one where he is loving and caring and human enough to crave the company of a close friend. However the menial tasks Patroklos is first asked to perform could have been undertaken by any common slave and therefore in this scene he does not come across as particularly important to the poem. This close relationship is emphasized a number of times throughout the poem, in particular when Achilleus ‘gave a silent signal to Patroklos with his eyebrows’ which would indicate that their relationship is such that Patroklos understands what Achilleus wants him to do through facial expression alone. Moreover, in book 11, Patroklos is referred to as the ‘pleasure of my heart’ by Achilleus, suggesting that their relationship is deeper than just friends. Patroklos’s role in Achilleus’s life is explained in part by Nestor who speaks of the advice given to Patroklos by his father ‘by birth Achilleus is superior to you, but you are the older. He is far stronger than you, but your proper task is to give him words of wisdom and advise him and guide him – and he will listen to you for the best. ’ This indicates that Patroklos has throughout his life influenced Achilleus and continues to do so, meaning he is crucial in understanding Achilleus’s character. Nearing the end of book 11, Patroklos cuts an arrow from Eurypylos thigh and stops the bleeding which shows he is compassionate and endears him to the audience which may be a device employed by Homer to emphasize the sadness of Patroklos’s death later in the poem. This scene is also used to show the brutal effects of war due to its gory nature. After book 16 Patroklos comes to the forefront of the poem. Achilleus instructs him to don his armour and push the battle from their ships. Achilleus once again shows his feelings for Patroklos as he prays to Zeus that he will come back safely. Zeus does not grant this, foretelling Patroklos’s death. During this book, Patroklos has his aristeia which adds excitement and impact to the poem. Patroklos’s fighting lasts for many pages and is a significant part of the poem, showing his importance overall. Patroklos’s fight with Sarpedon is important as Zeus becomes upset over the death of his son and although he allows the Achaians to take his armour, he ensures the body is well looked after – showing a loving side of Zeus that is not often seen during the poem. Without Patroklos this scene would not have been able to take place. Patroklos’s death is told over many lines and begins with Euphorbus stabbing him in the back as he is too scared to face him in battle. This shows once again how brave and important Patroklos is. The passage describing Hektor killing Patroklos is very descriptive and includes mockery from Hektor and Patroklos’s final speech. This once more makes the audience feel for Patroklos as he is cruelly mocked in the last moments of his life. The next book is entirely dedicated to the fight over Patroklos’s body which indicates that he was important and a large part of the poem. There are also many men willing to defend Patroklos which shows he was well loved ‘I would gladly stand by Patroklos and defend him, since his death has touched right to my heart’. At the beginning of book 18 Achilleus learns of the death of Patroklos ‘and the black cloud of sorrow enveloped Achilleus†¦he lay there with his whole body sprawling in the dust, huge and hugely fallen, tearing at his hair and defiling it with his own hands’, this passage shows how much Achilleus cared for his friend, he is so overwhelmed with sorrow that he is unable to speak. Even the serving women ‘shrieked loud in their hearts’ grief’, enabling the audience to understand that he was loved by all, emphasizing the pain of his death. Furthermore, Patroklos’s death makes Achilleus feel guilty ‘let me die directly, since I was not able to help my friend at his killing’ and spurs him to fight once more. The sensitive side of Achilleus is bought out again during this ‘his warm tears falling when he saw his trusted friend lying there’. Patroklos’s death is the catalyst needed to make Achilleus rekindle his fighting spirit ‘but now Patroklos†¦I shall not give you burial until I have bought here†¦the head of Hektor. ’ Which shows that without Patroklos Achilleus would not have fought again, meaning he is catalytic in this part of the Iliad. Finally it is made clear that Patroklos was instrumental in Achilleus’s attachment to Briseis. ‘You were always gentle. ’ Briseis explains that Patroklos was the one who arranged for her to marry Achilleus, and since this all began because Briseis was taken away this shows that without Patroklos’s intervention Achilleus would not have been so angry in the first place and would not have refused to fight, making the Iliad into a very different story. Therefore, Patroklos was key in shaping the poem into the story it became.

Ethics of Same Sex Marriage Essay

Society has many views on same sex relationships and marriages, people are either for it or against it. In this paper, we will first look at same sex marriage in America and how homosexuals and heterosexuals feel about the issue. We will look into the ethical issue that same sex marriage presents. We will look at how the classical theory of how deontology would resolve the issue of same sex marriage. Next, we will contrast deontology with the perspective of relativism. Finally, we will see which of these views on same sex marriage is closest to my own personal views. The ethical reason behind why people in society believe that same sex marriage is wrong is simply due to discrimination. Society does not have a valid reason why same sex marriage should not be allowed; it is just simply based on one’s own biased reasoning for not allowing it. Same sex marriage is something that people have been fighting for rights for many decades. Andrew Koppelman (2004), celebrated journalist and author, states that â€Å"Most Americans agree with the first sentence of the proposed amendment: â€Å"Marriage in the United States shall consist only of the union of a man and a woman. The main question this raises is whether this rule is important enough to enshrine in the Constitution† (p. 4). Many Americans can agree that the first sentence of the amendment is broad and that it invalidates domestic partnership laws that allow same sex couples the rights of marriage without the name (Koppelman, 2004). Marriage is not just a word but rather an institution, which the amendment makes impossible for same sex marriage to have the rights to that institution. In 1996, the defense of Marriage Act (DOMA) prevented the federal government from recognizing same sex marriages and allows individual states to have the power to define their own family laws. This allows each individual state to choose whether to ignore the first sentence of the amendment or agree with the first sentence of the amendment when deciding whether or not make same sex marriage legal in one’s own state. With this being said, a governor can choose to allow same sex marriage in the state they govern; however, when that governor’s time has lapsed and another person takes over, that person can decide to remove same sex marriage. All of same sex couples that were married in that state are now no longer considered married in the eyes of the law anymore. Also if a same sex couple gets married in their current state that they reside in where same sex marriage is considered legal; then the couple decide to move to another state that does not allow same sex marriage, they are then not considered married in the eyes of the law in the current state that they are now living in (Koppelman, 2004). In The Limits to Union: Same-Sex Marriage and the Politics of Civil Rights, Jonathan Goldberg-Hiller (2002) writes that gay rights activists have been fighting for same sex marriage rights since 1970. In 1990, one gay couple and two lesbian couples applied for a marriage licenses in Hawaii at the department of health, several people in the states made efforts to challenge the marriage laws and were denied. In 1991, the three couples hired a local civil rights attorney proceeded to sue the state circuit court for violations of their rights of privacy and equal protection. The judge ruled that the same sex couples did not enjoy the right to marry, which followed with the couples filing for an appeal in 1993 with the state supreme court. The state supreme court made the first national ruling that rejecting same sex marriage applications was unconstitutional gender discrimination, but didn’t show a state interest. The state at the time felt that not allowing same sex marriages did not uphold moral values and protect children and filed for a motion to reconsider; however, it was rejected in the Supreme Court (Goldberg-Hiller, 2002). Like Hawaii, many same sex couples have fought their state circuit court all the way up to their supreme court and have been fighting for many years to legalize marriage in their state and have been unsuccessful. In 2004, Connecticut, Iowa, New Hampshire, Vermont, Massachusetts, New York, the District of Columbia and two Native American tribal jurisdictions have legalized same sex marriages. As the years go on, more and more same sex couples will continue to fight for their right to marry who they choose and more states will eventually allow same sex couples their rights to marry whomever they choose (Koppelman, 2004). Those that are oppose same sex marriage focus their reasoning on religious beliefs. Same sex couples do not want to be treated as second class citizens, they do not focus on what religion states; they just want to be treated as equal as heterosexuals when it comes to their right. Same sex couples believe if one is to bar any class of people from marrying whomever they choose, it then deprives them of their social institution; that many feel defines the most meaningful part of life, to marry someone one loves. Same sex couples believe that their relationships are no different than that of a heterosexual marriage. Same sex couples can have maintain a home together, provide an environment that children can thrive in and care for each other the same as heterosexual married couples do (Goldberg-Hiller, 2002). In Attributions and the Regulation of Marriage: Considering the Parallels between Race and Homosexuality, Mark Joslyn and Donald Haider-Markel (2005) writes that for many people, these days, the issue of same sex marriage is an ethical controversy. Same sex relationships have been considered taboo and an ethical issue in many places throughout the United States. Many people oppose same sex marriage and the rights of homosexuals. The future for same sex marriage and civil unions appears to be very bright for legal recognition. Lesbians and gays had major setbacks in 2004 election, however, many feel that was just a speed bump. In Ethics and Social Responsibility, Kurt Mosser (2010) explains that ethics are the concern of what is morally right or wrong to an individual. Ethics is the study of what I ought to do or what should other people do. The philosophy known as ethics forces individuals to consider whether the things we do are right or wrong, good or bad, immoral or moral. Ethical issues have relationships even with religious traditions and legal political doctrines (p. 2). In Marriage, Autonomy, and the Feminine Protest, Debra Bergoffen (1999) explains that the ethical issues and the ethical problems same sex marriage presents is that society feels that if they make same sex marriage legal, the same sex couple would then destroy the meaning of marriage. To society, that meaning of marriage is procreation and the education of children. Procreation is not possible with the same sex, for it takes a man and a woman to make a child. Marriage is considered the ethical site of a couple and a decision people make to maintain a particular way of being. So, society feels that since same sex partners cannot procreate and have children that they should not be able to marry. Some men and women cannot conceive a child and procreate due to medical problems from either the man or woman. Many heterosexual partners, with the help of technology these days, use ways of fertility such as artificial insemination, egg donations, surrogate mothers and adoptions. So procreation is not always feasible with heterosexuals. So the statement of that marriage should be only among man and woman for the sake of procreation is actually unjust. A lesbian couple can then have a child with the help of sperm donation and a gay couple can have a child with the help of surrogacy or adoptions (Joslyn & Haider-Markel, 2005). If heterosexuals have the same issue as homosexuals, in regards to procreation, then one can say ethically it is fair to allow same sex partners to then marry To society, these days it is not uncommon to walk down the street and see a man and man, or woman and woman holding hands and it is considered normal to many Americans. However, to the older generations, they feel that a man and man, or woman and woman should not be together, even though it is a part of society these days; they have a hard time agreeing and understanding same sex relationships. The ethical values of someone from the sixties are going to be different from someone who was brought up in this day and age (Bergoffen, 1999). Ethics allows one to determine what is right and wrong, however, what we consider right or wrong is based on our upbringing and surrounding culture with other theories like deontology, we can see how these ways of life can be incorporated into society. The classical theories of deontology would resolve the problem of same sex marriage. Deontology looks at the reason and rule for why an act was done, instead of the consequences from the act. Deontology focuses on what we are obliged to do as moral human beings. Deontology realizes that all actions have consequences; however, those consequences whether or not actions are ethical should not be determined by the actions consequences. Deontologists feel that people have an obligation or duty to treat other human beings with respect, dignity and take their dignity into consideration when one has to deal with another person, as we expect them to do when someone has to deal with us. One cannot use another person nor can another person use them to get what one wants (Mosser, 2010). Deontological theory of how one should be treated allows same sex couples to be treated as just and fair as heterosexuals are treated. With deontology, people have the right to be who they are and is not fair to outcast others for any reason (Mosser, 2010). With this way of thinking, society should legalize same sex marriages and then all will be treated fairly and justly. When one says that a person cannot marry someone because they are marrying someone of the same sex, as oppose to opposite sex, is not treating someone with respect and dignity. Treating a person this way is instead out casting them as different and who are we to make that judgment in society? Deontology would fix this way of thinking in society, for people would treat same sex couples the same as heterosexual couples, thus allowing people to love and marry who they choose, not who society says they should marry. When one contrasts the theory of deontology with the perspective of relativism, one looks at two views that kind of work together. Where deontology focuses on what we are obliged to do as moral human beings, where relativism focuses on an individual’s moral claims that are either right in a culture or wrong for society. Relativism is where an individual’s values and beliefs are simply understood in one’s own culture, society or one’s own personal values. With relativism, one may find oneself debating with another person over what sport is considered the best sport. One person may believe that their viewpoint is more superior than the others view point of the issue. It is simply just that one person was raised with different views than the other. Deontology would then come in and would condemn some actions, if those actions violate the fundamental rule of treating others fairly and justly; thus allowing individuals to have their own beliefs or views (Mosser, 2010). To look at relativism and deontology together in regards to same sex marriages would help societies with dealing with same sex marriage. If society looked at the issue through the view of deontology, they would look at the situation in a moral way that every human being deserves to be treated fairly no matter the situation. Society with the perspective of relativism would have one’s own views on the matter of same sex relationships and marriage based on ones upbringing and culture and would accept what the culture says is ethical. So, a society that outlaws same-sex marriage would be acceptable to a relativist. However, with deontology in mind, society would treat same sex partners the same as heterosexuals. Even though each individual has one’s own views and beliefs on same sex marriage; with deontology one is not allowed to consider the consequences of same sex marriage, instead to simply treat others as human beings with the same respect and dignity that one would want done unto them (Mosser, 2010). My views on same sex marriage go along with deontology and relativism. I was raised in a family where we were taught certain ways of life but not to judge others for the way of life another may choose to live. With relativism, one would look at every situation based on how ones culture and ociety around them brought them up. For me, same sex marriage is something I feel should be allowed. I grew up having many gay and lesbian friends and to me it is normal for someone to date someone of the same sex. I do also feel that just because it is something that another person feels is right does not mean I have to agree with it to make it happen. When another person marries the same sex, it is them that are in that relationship not anyone else, so why does it offend or hurt others to see someone happy? Even if it is something a person is not comfortable with, who are they to judge? Would society be alright with someone telling them who they can or cannot marry? Some cultures marriage is pre-arranged; however, for many people in the United States heterosexuals are free to marry whomever they choose too. With deontology and relativism in mind, society can have their views on same sex marriage, but not let one’s own views cause them to treat others different than one would want to be treated. In my freshman year in high school, I moved from California to Virginia where I was introduced to a whole new way of life compared to ways of life I knew in California. With relativism, I was used to certain ways of being that to me made Virginia a strange place to live in. It was in high school that I encountered my first homosexual person. At first, the whole way of thinking to me was wrong, immoral and not how the bible said relationships should be. I now see that growing up, my mother thought in ways of deontology and would always explain to me, whenever I was confused, about ethical values and how whether we feel something is morally right or wrong it does not make others ways of life morally wrong. As the years past, I was one of the bridesmaid’s in a wedding of my two dear lesbian friends, held in Las Vegas. Even though their way of life was not the way I choose to live, it did not give me the right to judge them for who they loved and who they wanted to marry. At their wedding, I could see that the two were happy and in love and a year later, with the sperm donations of our friend, the two had a beautiful baby girl. With relativism and ethical upbringing, ones views on who they marry is their own views; with deontology, one accepts everyone for their own views and upbringing even if they do not understand it but one does not judge it. In conclusion, we have seen now that the ethical reason behind why people in society believe that same sex marriage is wrong is simply due to discrimination. We have, also, seen that society does base their belief of ame sex marriage on one’s own biased reasoning, not because it is harmful to society or anything that can be justified. It is simply a view of relativism, one’s own beliefs based on their society and upbringing. We have also seen that if society looked at same sex marriages with the views of deontology, society would be able to see things as they are and not discriminate and judge others for their beliefs and views. Society would treat everyone as they would want to be treated and same sex couples would be allowed to choose who they want to marry, just as heterosexual couples choose who they want to marry.

New York City History Essay

New York City has always been rife with speculations and legends about its origin. Neglected in the canon of American History that focuses on the 13 founding states, its remarkable beginnings as a Dutch colony founded in the wilderness are belied by a bustling metropolis at the center of the upwardly mobile world. Yet this relegated obscurity of the humble origins of the Big Apple hold the key to understanding the rapid growth and burgeoning world power that is to become the United States of America. New York is the port and entryway to the large American continent. International wars have been fought over its control in the early 1600’s, as its location was deemed strategic to greater dominance over the rest of the land. On the other hand, this relegated obscurity of New York in the historical canon is paralleled by the very same obscurity that plagues pre-Puritan â€Å"American† literature. For a long time, American national literature was deemed to have begun sometime after the Colonial period, and the writings, myths, and legends of the Native Americans, as well as the travel accounts and logs of the explorers were not considered â€Å"serious† academic literature. This notion, which falsely states that civilized life began when the Puritans settled on America’s shores, has now been overturned. With the introduction by the new critics of a master list of what is considered the â€Å"representative American† literature, what has once been woefully excluded has now been warmly embraced. These texts encompass a wide range of genres, from the creation myths of the Indians to their mystical chants, from the near-mythological account of Eric the Red’s discovery to the letters of Columbus to the King and Queen of Spain after the discovery of the Americas. This call to redefine what was once thought of as rigid and permanent meaning of Literature trickles down to the concept of American national literature, an area most affected by this welcoming of new genres to the canon. By adapting a flexible stance on what constitutes real Literature, a well-rounded view of America is achieved. Indeed, it is in these earliest extant written works that the groundwork is laid to understand the irony and enigma that is the United States of America. And though the whole of the country gains from this shift of paradigm, it is perhaps the state of New York, and more specifically the island of Manhattan, that stands to benefit the most. For it is New York, whose Dutch origins have been reduced to trifle icons, that lost most of its history and literature when the English took over the colony. Indeed, by turning an eye to New York as a construction of literature, its significance as gateway both to the physical and abstract America comes to fore. One of the more interesting extant documents regarding New Netherland, the New York of the 1600’s, is the letter of the Reverend Jonas Michaelius to Mr. Adrian Smoutius. Michaelius’ account of Manhattan holds a special place in both the history and literature of New York as it is the first account of the fledgling community through educated eyes (â€Å"Introduction† 120). Furthermore, this text presents not only the established New Netherland. More importantly, it presents a mirror of the already existing Dutch psyche. And even if its writer may claim it to be written from an impartial and an objective point of view, various threads of subjectivism and relativism are seen interspersed throughout the text. The most predominant thematic structure, most probably formulated by Michaelius unintentionally in the course of writing the letter, is the symbiotic relation that links together the mythological and abstract â€Å"New York† of his imagination and the real, material New York that he has come to possess. For Michaelius, it is the mythological â€Å"New York,† conceived not through legends or actual myths, but through a sense of mission and special ordination by God, that gave meaning, structure, and impetus to the creation of the material, historical New York. As Michaelius points out in his letter, his coming to New Netherland was an act ordained by God: â€Å"Our coming here was agreeable to all, and I hope by the grace of the Lord, that my service will not be unfruitful (Michaelius 123).† â€Å"All† here does not merely connote the people he came with to New Netherland; rather, it is an encompassing term that includes God. For, as he continues in the same paragraph, God has always â€Å"graciously blessed [his] labors (123).† What he is subconsciously saying with these statements is the fact that his was a Holy Enterprise, a calling of God for him to spread Christianity to the vast continent peopled by heathens. It is an ordination by God, a mission to Christianize the â€Å"others.† And, as will be seen throughout the letter, it is through this special sense of vocation that Michealius is able, against seemingly insurmountable odds, to create New York. Upon arriving at the island, Michaelius â€Å"established the form of a church (124).† His choice of words reflects the way he viewed his new surroundings. Being but in the wilderness, he was only able to shape a rudimentary church. Once again, this reflects Michaelius’ sense of vocation to tame the wild in order to glorify God. Help did not seem to be forthcoming, as the person with enough experience to guide him, Brother Bastiaen Crol, was himself busy with his own fort. This statement is a glimpse into the future life of Michaelius, which will find him responsible not only for the church but also for the trade of the community. Church people, then, were not only meant to serve God through the people, but they were also meant to serve the people themselves. Indeed, this realization of Michaelius is echoed a few lines later, where he tells Smoutius about his desire to â€Å"separate carefully the ecclesiastical from the civil matters (125).† Double tasking for the minister, the leader of the flock entrusted to him, is essential for the stability and longevity of the community. Being God’s own handmaid to them in this time of great upheaval in their lives, he serves as their link to the old world they left behind. For it is the minister who carries both God’s work and their country’s work, the figurehead for both authorities. He becomes the familiar face, the one that gives them a sense of belonging and continuity, two things vital for ensuring peace in the community. Adaptation, too, is an important ingredient to assure success in their endeavor. To fight the situation was to die and fail with the churches they just have established. Paramount in this was the way Michaelius administered the Lord’ Supper to the people. Fifty communicants attended the first celebration, some making â€Å"their first confessions before [them],† others already baptized into the faith as evidenced by their certificates (124). Still, there were others who had lost their certificate that attests to their membership in church back in Netherlands. Michaelius had no choice but to accept them upon â€Å"the satisfactory testimony of others to whom they were known, and also upon their daily good deportment, since one cannot observe strictly all the usual formalities in making a beginning under such circumstances (124).† Throughout the letter, Michaelius harps on the value of adaptation as seen through his meticulous preoccupation with practical affairs. He calls on the Honorable Directors to â€Å"furnish [the] place with plainer and more precise instructions to the rulers (126).† He keeps a detailed account of the country, and how it would best be made suitable for the support of life (130). And though he was at first reluctant to delve into these matters, being the leader, he knew that he had to step away from the mold of the clergyman to become the clerk. By staying true to his calling as leader of the flock, he molds the colony filled with people who are â€Å"rough and unrestrained† into a community, the same people who did not even think â€Å"that a church would be formed and established [there] (124).† This statement is very telling, again, of the actual and physical surrounding of Manhattan at that time. Perhaps it was an utterly desolate place, an area of monstrosity amidst abundance, populated by people who could not differ more in appearance from the white Englishmen. Its distance from any other known civilization at that time most probably reinforced such a feeling of isolation. Yet, whatever the reason may be, a church must be established, and established it was. Also, this account, aside from being a testament to the adaptation strategies of Michealius and his people, also establishes and foreshadows the modern day New York as a melting pot for people of various races. Walloons, a small ethnic minority from Belgium, Dutch, and French converge to celebrate Mass. These people, aside from having varying racial and ethnic backgrounds, were also physically dispersed throughout New Netherland. As a result, Mass could only be celebrated once every four months, since some of them live far away and could not well come in time of heavy rain and storm, so that they themselves cannot think it advisable to appoint any special service in French for so small a number, and that upon an uncertainty (125). Differing races, differing traditions, differing backgrounds, all come together in God. What Michaelius is pointing out here is that unity is achieved through the Church; hence, it is but natural that the first order of business in setting up a community is through the formation of a Church. The Church is now a unifying force, which gathers under its wings people from differing walks of life. Even though the Dutch ventured into the (relatively) unknown with the Messianic goal of converting heathens into God-fearing, Bible-quoting Christians, the ideologies of the Holy Enterprise are a loaded dice, however, against the natives of the place. It is suggestive of power relations and power struggles, one that automatically places the evangelist in a higher echelon than the one to be evangelized. A case in point is the idea of supplanting the young Indians from their homes and into the Dutch colony, in order that â€Å"they may be instructed to speak, read, and write in [the Dutch] language, but also especially in the fundamentals of our Christian religion (129).† It was not that these Indians could not speak in the literal sense, but rather, that they cannot talk Dutch. For them, this is tantamount to not knowing how to communicate in words at all.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   In these account, the Reverend that believes he is God’s prophet shows a side of himself that to readers today imply not the upright Christian he purports himself to be. His condescension to the natives is indicative of the stance the rest of the colonizers took regarding the New World – how the New World is a remote and surreal place removed from civil society, whose â€Å"discovery† and introduction into the â€Å"correct† way of life is a source of gratitude to the Europeans.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   As a literary piece, Michaelius’ letter presents the â€Å"New York† mythologized by its writer. It is the â€Å"New York† ordained by God as the Promised Land, the land for His weary men. As a historical piece, it gives an insight into the early days of New York, the New York of uncertainty and of disparate people. It is the story of the trials and tribulations faced by the settlers who were uprooted from their motherland, only to settle in an unfamiliar place. Through the conflation of these two seemingly different constructs in one channel, the power of the imagination to shape and construct a viable community is perceived. For without the blessing and mandate of the supernatural, which is the catalyst of the exploration and settlement of New Netherland, New York the material would not have come and grown into its charmed existence.   Ã¢â‚¬Å"Our coming here was agreeable to all, and I hope, by the grace of the Lord, that my service will not be unfruitful. The people, for the most part, are rather rough and unrestrained, but I find in almost all of them both love and respect towards me; two things with which hitherto the Lord has everywhere (123) graciously blessed my labors, and which in our calling, as your Reverence well knows and finds, are especially desirable, in order to make our ministry fruitful. From the beginning we established the form of a church and as Brother Bastiaen Crol very seldom comes down from Fort Orange, because the directorship of that fort and the trade there is committed to him, it has been thought best to choose two elders for my assistance and for the proper consideration of all such ecclesiastical matters as might occur, intending the coming year, if the Lord permit, to let one of them retire, and to choose another in his place from a double number first lawfully proposed to the congregation†¦ At the first administration of the Lord’s Supper which was observed, not without great comfort to many, we had fully fifty communicants – Walloons and Dutch; of whom, a portion made their first confession of faith before us, and others exhibited their church certificates. Others had forgotten to bring their certificates with them, not thinking that a church would be formed and established here; and some who brought (124) them, had lost them unfortunately in a general conflagration but they were admitted upon the satisfactory testimony of others to whom they were known, and also upon their daily good deportment, since one cannot observe strictly all the usual formalities in making a beginning under such circumstances. We administer the Holy Supper of the Lord once in four months, provisionally, until a larger number of people shall otherwise require. The Walloons and French have no service on Sundays, otherwise than in the Dutch language, for those who understand no Dutch are very few. A portion of the Wallons are going back to the Fatherland, either because their years here are expired, or else because some are not very serviceable to the Company. Some of them live far away and could not well come in time of heavy rain and storm, so that they themselves cannot think it advisable to appoint any special service in French for so small a number, and that upon an uncertainty. Nevertheless, the Lord’s Supper is administered to them in the French language, and according to the French mode, with a sermon preceding, which I have before me in writing, so long as I can not trust myself extemporaneously. If in this and in other matters your Reverence and the Reverend Brethren of the Consistory, who have special superintendence over us here, deem it necessary to administer to us any correction, instruction or good advice, it will be agreeable to us and we shall thank you Reverence therefor; since we must all have no other object than the glory of God in the building up of his kingdom and the salvation of many souls. I keep myself as far as practicable within the pale of my calling, wherein I find myself sufficiently occupied. And although our small consistory embraces at the most – when Brother Crol is down here – not more than four persons, all of whom, myself alone excepted, have also public business to attend to, I still hope to separate carefully the ecclesiastical from the civil matters which occur, so that each one will be occupied with his own subject (125).†          Sources    â€Å"Introduction.† pp. 119-21. Michaelius, Jonas. â€Å"Letter of Reverend Jonas Michaelius.† pp. 122-33.

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