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Arawak men and women, naked, tawny, and full of wonder, emerged from their villages onto the island's beaches and swam out to get a closer look at the strange big boat. When Columbus and his sailors came ashore, carrying swords, speaking oddly, the Arawaks ran to greet them, brought them food, water, gifts. He later wrote of this in his log:. These Arawaks of the Bahama Islands were much like Indians on the mainland, who were remarkable European observers were to say again and again for their hospitality, their belief in sharing.
These traits did not stand out in the Europe of the Renaissance, dominated as it was by the religion of popes, the government of kings, the frenzy for money that marked Western civilization and its first messenger to the Americas, Christopher Columbus.
The information that Columbus wanted most was: Where is the gold? He had persuaded the king and queen of Spain to finance an expedition to the lands, the wealth, he expected would be on the other side of the Atlantic-the Indies and Asia, gold and spices.
For, like other informed people of his time, he knew the world was round and he could sail west in order to get to the Far East. Spain was recently unified, one of the new modern nation-states, like France, England, and Portugal. Its population, mostly poor peasants, worked for the nobility, who were 2 percent of the population and owned 95 percent of the land. Spain had tied itself to the Catholic Church, expelled all the Jews, driven out the Moors.
Like other states of the modern world, Spain sought gold, which was becoming the new mark of wealth, more useful than land because it could buy anything.
There was gold in Asia, it was thought, and certainly silks and spices, for Marco Polo and others had brought back marvelous things from their overland expeditions centuries before. Now that the Turks had conquered Constantinople and the eastern Mediterranean, and controlled the land routes to Asia, a sea route was needed. Portuguese sailors were working their way around the southern tip of Africa.
Spain decided to gamble on a long sail across an unknown ocean. In return for bringing back gold and spices, they promised Columbus 10 percent of the profits, governorship over new-found lands, and the fame that would go with a new title: Admiral of the Ocean Sea.
He was a merchant's clerk from the Italian city of Genoa, part-time weaver the son of a skilled weaver , and expert sailor. He set out with three sailing ships, the largest of which was the Santa Maria , perhaps feet long, and thirty-nine crew members. Columbus would never have made it to Asia, which was thousands of miles farther away than he had calculated, imagining a smaller world. He would have been doomed by that great expanse of sea. But he was lucky.
One-fourth of the way there he came upon an unknown, uncharted land that lay between Europe and Asia-the Americas. It was early October , and thirty-three days since he and his crew had left the Canary Islands, off the Atlantic coast of Africa. Now they saw branches and sticks floating in the water. They saw flocks of birds. These were signs of land.
Then, on October 12, a sailor called Rodrigo saw the early morning moon shining on white sands, and cried out. It was an island in the Bahamas, the Caribbean sea. The first man to sight land was supposed to get a yearly pension of 10, maravedis for life, but Rodrigo never got it. Columbus claimed he had seen a light the evening before.
He got the reward. So, approaching land, they were met by the Arawak Indians, who swam out to greet them. The Arawaks lived in village communes, had a developed agriculture of corn, yams, cassava. They could spin and weave, but they had no horses or work animals. They had no iron, but they wore tiny gold ornaments in their ears. This was to have enormous consequences: He then sailed to what is now Cuba, then to Hispaniola the island which today consists of Haiti and the Dominican Republic.
There, bits of visible gold in the rivers, and a gold mask presented to Columbus by a local Indian chief, led to wild visions of gold fields. On Hispaniola, out of timbers from the Santa Maria , which had run aground, Columbus built a fort, the first European military base in the Western Hemisphere. He called it Navidad Christmas and left thirty-nine crewmembers there, with instructions to find and store the gold. He took more Indian prisoners and put them aboard his two remaining ships.
At one part of the island he got into a fight with Indians who refused to trade as many bows and arrows as he and his men wanted. Two were run through with swords and bled to death. Then the Nina and the Pinta set sail for the Azores and Spain. When the weather turned cold, the Indian prisoners began to die.
Columbus's report to the Court in Madrid was extravagant. He insisted he had reached Asia it was Cuba and an island off the coast of China Hispaniola. His descriptions were part fact, part fiction:.
The Indians, Columbus reported, "are so naive and so free with their possessions that no one who has not witnessed them would believe it. When you ask for something they have, they never say no. To the contrary, they offer to share with anyone Because of Columbus's exaggerated report and promises, his second expedition was given seventeen ships and more than twelve hundred men. The aim was clear: They went from island to island in the Caribbean, taking Indians as captives.
But as word spread of the Europeans' intent they found more and more empty villages. On Haiti, they found that the sailors left behind at Fort Navidad had been killed in a battle with the Indians, after they had roamed the island in gangs looking for gold, taking women and children as slaves for sex and labor.
Now, from his base on Haiti, Columbus sent expedition after expedition into the interior. They found no gold fields, but had to fill up the ships returning to Spain with some kind of dividend.
In the year , they went on a great slave raid, rounded up fifteen hundred Arawak men, women, and children, put them in pens guarded by Spaniards and dogs, then picked the five hundred best specimens to load onto ships. Of those five hundred, two hundred died en route. The rest arrived alive in Spain and were put up for sale by the archdeacon of the town, who reported that, although the slaves were "naked as the day they were born," they showed "no more embarrassment than animals.
But too many of the slaves died in captivity. And so Columbus, desperate to pay back dividends to those who had invested, had to make good his promise to fill the ships with gold. In the province of Cicao on Haiti, where he and his men imagined huge gold fields to exist, they ordered all persons fourteen years or older to collect a certain quantity of gold every three months.
When they brought it, they were given copper tokens to hang around their necks. Indians found without a copper token had their hands cut off and bled to death. The Indians had been given an impossible task. The only gold around was bits of dust garnered from the streams. So they fled, were hunted down with dogs, and were killed. Trying to put together an army of resistance, the Arawaks faced Spaniards who had armor, muskets, swords, horses.
When the Spaniards took prisoners they hanged them or burned them to death. Among the Arawaks, mass suicides began, with cassava poison.
Infants were killed to save them from the Spaniards. In two years, through murder, mutilation, or suicide, half of the , Indians on Haiti were dead. When it became clear that there was no gold left, the Indians were taken as slave labor on huge estates, known later as encomiendas. They were worked at a ferocious pace, and died by the thousands. By the year , there were perhaps fifty thousand Indians left. By , there were five hundred. A report of the year shows none of the original Arawaks or their descendants left on the island.
The chief source-and, on many matters the only source-of information about what happened on the islands after Columbus came is Bartolome de las Casas, who, as a young priest, participated in the conquest of Cuba. For a time he owned a plantation on which Indian slaves worked, but he gave that up and became a vehement critic of Spanish cruelty. Las Casas transcribed Columbus's journal and, in his fifties, began a multivolume History of the Indies.
In it, he describes the Indians. They are agile, he says, and can swim long distances, especially the women. They are not completely peaceful, because they do battle from time to time with other tribes, but their casualties seem small, and they fight when they are individually moved to do so because of some grievance, not on the orders of captains or kings. Women in Indian society were treated so well as to startle the Spaniards. Las Casas describes sex relations:. The Indians, Las Casas says, have no religion, at least no temples.
In Book Two of his History of the Indies , Las Casas who at first urged replacing Indians by black slaves, thinking they were stronger and would survive, but later relented when he saw the effects on blacks tells about the treatment of the Indians by the Spaniards. It is a unique account and deserves to be quoted at length:. Las Casas tells how the Spaniards "grew more conceited every day" and after a while refused to walk any distance.
They "rode the backs of Indians if they were in a hurry" or were carried on hammocks by Indians running in relays. Total control led to total cruelty. The Spaniards "thought nothing of knifing Indians by tens and twenties and of cutting slices off them to test the sharpness of their blades. The Indians' attempts to defend themselves failed. And when they ran off into the hills they were found and killed./p>
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It is as if they, like Columbus, deserve universal acceptance, as if they-the Founding Fathers, Jackson, Lincoln, Wilson, Roosevelt, Kennedy, the leading members of Congress, the famous Justices of the Supreme Court-represent the nation as a whole. The pretense is that there really is such a thing as "the United States," subject to occasional conflicts and quarrels, but fundamentally a community of people with common interests.
It is as if there really is a "national interest" represented in the Constitution, in territorial expansion, in the laws passed by Congress, the decisions of the courts, the development of capitalism, the culture of education and the mass media. From his standpoint, the "peace" that Europe had before the French Revolution was "restored" by the diplomacy of a few national leaders.
But for factory workers in England, farmers in France, colored people in Asia and Africa, women and children everywhere except in the upper classes, it was a world of conquest, violence, hunger, exploitation-a world not restored but disintegrated. My viewpoint, in telling the history of the United States, is different: Nations are not communities and never have been, The history of any country, presented as the history of a family, conceals fierce conflicts of interest sometimes exploding, most often repressed between conquerors and conquered, masters and slaves, capitalists and workers, dominators and dominated in race and sex.
And in such a world of conflict, a world of victims and executioners, it is the job of thinking people, as Albert Camus suggested, not to be on the side of the executioners. Thus, in that inevitable taking of sides which comes from selection and emphasis in history, I prefer to try to tell the story of the discovery of America from the viewpoint of the Arawaks, of the Constitution from the standpoint of the slaves, of Andrew Jackson as seen by the Cherokees, of the Civil War as seen by the New York Irish, of the Mexican war as seen by the deserting soldiers of Scott's army, of the rise of industrialism as seen by the young women in the Lowell textile mills, of the Spanish-American war as seen by the Cubans, the conquest of the Philippines as seen by black soldiers on Luzon, the Gilded Age as seen by southern farmers, the First World War as seen by socialists, the Second World War as seen by pacifists, the New Deal as seen by blacks in Harlem, the postwar American empire as seen by peons in Latin America.
And so on, to the limited extent that any one person, however he or she strains, can "see" history from the standpoint of others. My point is not to grieve for the victims and denounce the executioners. Those tears, that anger, cast into the past, deplete our moral energy for the present.
And the lines are not always clear. In the long run, the oppressor is also a victim. In the short run and so far, human history has consisted only of short runs , the victims, themselves desperate and tainted with the culture that oppresses them, turn on other victims. Still, understanding the complexities, this book will be skeptical of governments and their attempts, through politics and culture, to ensnare ordinary people in a giant web of nationhood pretending to a common interest.
I will try not to overlook the cruelties that victims inflict on one another as they are jammed together in the boxcars of the system. I don't want to romanticize them. But I do remember in rough paraphrase a statement I once read: I don't want to invent victories for people's movements. But to think that history-writing must aim simply to recapitulate the failures that dominate the past is to make historians collaborators in an endless cycle of defeat.
If history is to be creative, to anticipate a possible future without denying the past, it should, I believe, emphasize new possibilities by disclosing those hidden episodes of the past when, even if in brief flashes, people showed their ability to resist, to join together, occasionally to win.
I am supposing, or perhaps only hoping, that our future may be found in the past's fugitive moments of compassion rather than in its solid centuries of warfare. That, being as blunt as I can, is my approach to the history of the United States. The reader may as well know that before going on. It built enormous constructions from stone tools and human labor, developed a writing system and a priesthood.
It also engaged in let us not overlook this the ritual killing of thousands of people as sacrifices to the gods. The cruelty of the Aztecs, however, did not erase a certain innocence, and when a Spanish armada appeared at Vera Cruz, and a bearded white man came ashore, with strange beasts horses , clad in iron, it was thought that he was the legendary Aztec man-god who had died three hundred years before, with the promise to return-the mysterious Quetzalcoatl.
And so they welcomed him, with munificent hospitality. That was Hernando Cortes, come from Spain with an expedition financed by merchants and landowners and blessed by the deputies of God, with one obsessive goal: In the mind of Montezuma, the king of the Aztecs, there must have been a certain doubt about whether Cortes was indeed Quetzalcoatl, because he sent a hundred runners to Cortes, bearing enormous treasures, gold and silver wrought into objects of fantastic beauty, but at the same time begging him to go back.
The painter Durer a few years later described what he saw just arrived in Spain from that expedition-a sun of gold, a moon of silver, worth a fortune. Cortes then began his march of death from town to town, using deception, turning Aztec against Aztec, killing with the kind of deliberateness that accompanies a strategy-to paralyze the will of the population by a sudden frightful deed. And so, in Cholulu, he invited the headmen of the Cholula nation to the square.
And when they came, with thousands of unarmed retainers, Cortes's small army of Spaniards, posted around the square with cannon, armed with crossbows, mounted on horses, massacred them, down to the last man. Then they looted the city and moved on. When their cavalcade of murder was over they were in Mexico City, Montezuma was dead, and the Aztec civilization, shattered, was in the hands of the Spaniards.
In Peru, that other Spanish conquistador Pizarro, used the same tactics, and for the same reasons- the frenzy in the early capitalist states of Europe for gold, for slaves, for products of the soil, to pay the bondholders and stockholders of the expeditions, to finance the monarchical bureaucracies rising in Western Europe, to spur the growth of the new money economy rising out of feudalism, to participate in what Karl Marx would later call "the primitive accumulation of capital.
In the North American English colonies, the pattern was set early, as Columbus had set it in the islands of the Bahamas. In , before there was any permanent English settlement in Virginia, Richard Grenville landed there with seven ships. The Indians he met were hospitable, but when one of them stole a small silver cup, Grenville sacked and burned the whole Indian village. Jamestown itself was set up inside the territory of an Indian confederacy, led by the chief, Powhatan.
Powhatan watched the English settle on his people's land, but did not attack, maintaining a posture of coolness. When the English were going through their "starving time" in the winter of , some of them ran off to join the Indians, where they would at least be fed.
When the summer came, the governor of the colony sent a messenger to ask Powhatan to return the runaways, whereupon Powhatan, according to the English account, replied with "noe other than prowde and disdaynefull Answers. Twelve years later, the Indians, alarmed as the English settlements kept growing in numbers, apparently decided to try to wipe them out for good.
They went on a rampage and massacred men, women, and children. From then on it was total war. Not able to enslave the Indians, and not able to live with them, the English decided to exterminate them. In that first year of the white man in Virginia, , Powhatan had addressed a plea to John Smith that turned out prophetic.
How authentic it is may be in doubt, but it is so much like so many Indian statements that it may be taken as, if not the rough letter of that first plea, the exact spirit of it:. When the Pilgrims came to New England they too were coming not to vacant land but to territory inhabited by tribes of Indians.
The governor of the Massachusetts Bay Colony, John Winthrop, created the excuse to take Indian land by declaring the area legally a "vacuum.
The Puritans also appealed to the Bible, Psalms 2: The Puritans lived in uneasy truce with the Pequot Indians, who occupied what is now southern Connecticut and Rhode Island. But they wanted them out of the way; they wanted their land. And they seemed to want also to establish their rule firmly over Connecticut settlers in that area. The murder of a white trader, Indian-kidnaper, and troublemaker became an excuse to make war on the Pequots in A punitive expedition left Boston to attack the Narraganset Indians on Block Island, who were lumped with the Pequots.
As Governor Winthrop wrote:. The English landed and killed some Indians, but the rest hid in the thick forests of the island and the English went from one deserted village to the next, destroying crops. Then they sailed back to the mainland and raided Pequot villages along the coast, destroying crops again.
One of the officers of that expedition, in his account, gives some insight into the Pequots they encountered: They not thinking we intended war, went on cheerfully So, the war with the Pequots began.
Massacres took place on both sides. The English developed a tactic of warfare used earlier by Cortes and later, in the twentieth century, even more systematically: Battle, as such, was not his purpose.
Battle is only one of the ways to destroy an enemy's will to fight. Massacre can accomplish the same end with less risk, and Mason had determined that massacre would be his objective.
So the English set fire to the wigwams of the village. By their own account: Cotton Mather, Puritan theologian, put it: Indian tribes were used against one another, and never seemed able to join together in fighting the English.
Forty years after the Pequot War, Puritans and Indians fought again. This time it was the Wampanoags, occupying the south shore of Massachusetts Bay, who were in the way and also beginning to trade some of their land to people outside the Massachusetts Bay Colony. Their chief, Massasoit, was dead. His son Wamsutta had been killed by Englishmen, and Wamsuttas brother Metacom later to be called King Philip by the English became chief. The English found their excuse, a murder which they attributed to Metacom, and they began a war of conquest against the Wampanoags, a war to take their land.
They were clearly the aggressors, but claimed they attacked for preventive purposes. As Roger Williams, more friendly to the Indians than most, put it: Jennings says the elite of the Puritans wanted the war; the ordinary white Englishman did not want it and often refused to fight. The Indians certainly did not want war, but they matched atrocity with atrocity. When it was over, in , the English had won, but their resources were drained; they had lost six hundred men.
Three thousand Indians were dead, including Metacom himself. Yet the Indian raids did not stop. For a while, the English tried softer tactics. But ultimately, it was back to annihilation. The Indian population of 10 million that lived north of Mexico when Columbus came would ultimately be reduced to less than a million. Huge numbers of Indians would die from diseases introduced by the whites.
A Dutch traveler in New Netherland wrote in that "the Indians There were no wars on that island, but by , only Indians were left there. Similarly, Block Island Indians numbered perhaps 1, to 1, in , and by were reduced to fifty-one.
Behind the English invasion of North America, behind their massacre of Indians, their deception, their brutality, was that special powerful drive born in civilizations based on private property. It was a morally ambiguous drive; the need for space, for land, was a real human need. But in conditions of scarcity, in a barbarous epoch of history ruled by competition, this human need was transformed into the murder of whole peoples.
Roger Williams said it was. Was all this bloodshed and deceit-from Columbus to Cortes, Pizarro, the Puritans-a necessity for the human race to progress from savagery to civilization?
Was Morison right in burying the story of genocide inside a more important story of human progress? Perhaps a persuasive argument can be made-as it was made by Stalin when he killed peasants for industrial progress in the Soviet Union, as it was made by Churchill explaining the bombings of Dresden and Hamburg, and Truman explaining Hiroshima.
But how can the judgment be made if the benefits and losses cannot be balanced because the losses are either unmentioned or mentioned quickly? That quick disposal might be acceptable "Unfortunate, yes, but it had to be done" to the middle and upper classes of the conquering and "advanced" countries. But is it acceptable to the poor of Asia, Africa, Latin America, or to the prisoners in Soviet labor camps, or the blacks in urban ghettos, or the Indians on reservations-to the victims of that progress which benefits a privileged minority in the world?
Was it acceptable or just inescapable? And even the privileged minority-must it not reconsider, with that practicality which even privilege cannot abolish, the value of its privileges, when they become threatened by the anger of the sacrificed, whether in organized rebellion, unorganized riot, or simply those brutal individual acts of desperation labeled crimes by law and the state?
If there are necessary sacrifices to be made for human progress, is it not essential to hold to the principle that those to be sacrificed must make the decision themselves? We can all decide to give up something of ours, but do we have the right to throw into the pyre the children of others, or even our own children, for a progress which is not nearly as clear or present as sickness or health, life or death?
What did people in Spain get out of all that death and brutality visited on the Indians of the Americas? For a brief period in history, there was the glory of a Spanish Empire in the Western Hemisphere.
As Hans Koning sums it up in his book Columbus: Beyond all that, how certain are we that what was destroyed was inferior?
Who were these people who came out on the beach and swam to bring presents to Columbus and his crew, who watched Cortes and Pizarro ride through their countryside, who peered out of the forests at the first white settlers of Virginia and Massachusetts?
Columbus called them Indians, because he miscalculated the size of the earth. In this book we too call them Indians, with some reluctance, because it happens too often that people are saddled with names given them by their conquerors. And yet, there is some reason to call them Indians, because they did come, perhaps 25, years ago, from Asia, across the land bridge of the Bering Straits later to disappear under water to Alaska. Then they moved southward, seeking warmth and land, in a trek lasting thousands of years that took them into North America, then Central and South America.
In Nicaragua, Brazil, and Ecuador their petrified footprints can still be seen, along with the print of bison, who disappeared about five thousand years ago, so they must have reached South America at least that far back. Widely dispersed over the great land mass of the Americas, they numbered approximately 75 million people by the time Columbus came, perhaps 25 million in North America.
Responding to the different environments of soil and climate, they developed hundreds of different tribal cultures, perhaps two thousand different languages. They perfected the art of agriculture, and figured out how to grow maize corn , which cannot grow by itself and must be planted, cultivated, fertilized, harvested, husked, shelled. They ingeniously developed a variety of other vegetables and fruits, as well as peanuts and chocolate and tobacco and rubber.
On their own, the Indians were engaged in the great agricultural revolution that other peoples in Asia, Europe, Africa were going through about the same time. While many of the tribes remained nomadic hunters and food gatherers in wandering, egalitarian communes, others began to live in more settled communities where there was more food, larger populations, more divisions of labor among men and women, more surplus to feed chiefs and priests, more leisure time for artistic and social work, for building houses.
About a thousand years before Christ, while comparable constructions were going on in Egypt and Mesopotamia, the Zuni and Hopi Indians of what is now New Mexico had begun to build villages consisting of large terraced buildings, nestled in among cliffs and mountains for protection from enemies, with hundreds of rooms in each village. Before the arrival of the European explorers, they were using irrigation canals, dams, were doing ceramics, weaving baskets, making cloth out of cotton.
By the time of Christ and Julius Caesar, there had developed in the Ohio River Valley a culture of so-called Moundbuilders, Indians who constructed thousands of enormous sculptures out of earth, sometimes in the shapes of huge humans, birds, or serpents, sometimes as burial sites, sometimes as fortifications.
These Moundbuilders seem to have been part of a complex trading system of ornaments and weapons from as far off as the Great Lakes, the Far West, and the Gulf of Mexico.
It had an advanced agriculture, included thousands of villages, and also built huge earthen mounds as burial and ceremonial places near a vast Indian metropolis that may have had thirty thousand people.
The largest mound was feet high, with a rectangular base larger than that of the Great Pyramid of Egypt. In the city, known as Cahokia, were toolmakers, hide dressers, potters, jewelry makers, weavers, salt makers, copper engravers, and magnificent ceramists. One funeral blanket was made of twelve thousand shell beads.
In the vision of the Mohawk chief Iliawatha, the legendary Dekaniwidah spoke to the Iroquois: In the villages of the Iroquois, land was owned in common and worked in common. Hunting was done together, and the catch was divided among the members of the village.
Houses were considered common property and were shared by several families. The concept of private ownership of land and homes was foreign to the Iroquois. A French Jesuit priest who encountered them in the s wrote: Their kindness, humanity and courtesy not only makes them liberal with what they have, but causes them to possess hardly anything except in common. Women were important and respected in Iroquois society. That is, the family line went down through the female members, whose husbands joined the family, while sons who married then joined their wives' families.
Each extended family lived in a "long house. Families were grouped in clans, and a dozen or more clans might make up a village. The senior women in the village named the men who represented the clans at village and tribal councils. They also named the forty-nine chiefs who were the ruling council for the Five Nation confederacy of the Iroquois. The women attended clan meetings, stood behind the circle of men who spoke and voted, and removed the men from office if they strayed too far from the wishes of the women.
The women tended the crops and took general charge of village affairs while the men were always hunting or fishing. And since they supplied the moccasins and food for warring expeditions, they had some control over military matters. Nash notes in his fascinating study of early America, Red, White, and Black: Children in Iroquois society, while taught the cultural heritage of their people and solidarity with the tribe, were also taught to be independent, not to submit to overbearing authority.
They were taught equality in status and the sharing of possessions. The Iroquois did not use harsh punishment on children; they did not insist on early weaning or early toilet training, but gradually allowed the child to learn self-care. All of this was in sharp contrast to European values as brought over by the first colonists, a society of rich and poor, controlled by priests, by governors, by male heads of families.
For example, the pastor of the Pilgrim colony, John Robinson, thus advised his parishioners how to deal with their children: Not only the Iroquois but other Indian tribes behaved the same way. In , Maryland Indians responded to the governor's demand that if any of them killed an Englishman, the guilty one should be delivered up for punishment according to English law. So, Columbus and his successors were not coming into an empty wilderness, but into a world which in some places was as densely populated as Europe itself, where the culture was complex, where human relations were more egalitarian than in Europe, and where the relations among men, women, children, and nature were more beautifully worked out than perhaps any place in the world.
They were people without a written language, but with their own laws, their poetry, their history kept in memory and passed on, in an oral vocabulary more complex than Europe's, accompanied by song, dance, and ceremonial drama. They paid careful attention to the development of personality, intensity of will, independence and flexibility, passion and potency, to their partnership with one another and with nature. John Collier, an American scholar who lived among Indians in the s and s in the American Southwest, said of their spirit: Perhaps there is some romantic mythology in that.
But the evidence from European travelers in the sixteenth, seventeenth, and eighteenth centuries, put together recently by an American specialist on Indian life, William Brandon, is overwhelmingly supportive of much of that "myth. He later wrote of this in his log: They willingly traded everything they owned They were well-built, with good bodies and handsome features They do not bear arms, and do not know them, for I showed them a sword, they took it by the edge and cut themselves out of ignorance.
They have no iron. Their spears are made of cane They would make fine servants With fifty men we could subjugate them all and make them do whatever we want. As soon as I arrived in the Indies, on the first Island which I found, I took some of the natives by force in order that they might learn and might give me information of whatever there is in these parts.
His descriptions were part fact, part fiction: Hispaniola is a miracle. Mountains and hills, plains and pastures, are both fertile and beautiful There are many spices, and great mines of gold and other metals Las Casas describes sex relations: Marriage laws are non-existent men and women alike choose their mates and leave them as they please, without offense, jealousy or anger. They multiply in great abundance; pregnant women work to the last minute and give birth almost painlessly; up the next day, they bathe in the river and are as clean and healthy as before giving birth.
If they tire of their men, they give themselves abortions with herbs that force stillbirths, covering their shameful parts with leaves or cotton cloth; although on the whole, Indian men and women look upon total nakedness with as much casualness as we look upon a man's head or at his hands. They live in large communal bell-shaped buildings, housing up to people at one time They prize bird feathers of various colors, beads made of fishbones, and green and white stones with which they adorn their ears and lips, but they put no value on gold and other precious things.
They lack all manner of commerce, neither buying nor selling, and rely exclusively on their natural environment for maintenance.
Arawak men and women, naked, tawny, and full of wonder, emerged from their villages onto the island's beaches and swam out to get a closer look at the strange big boat.  See Kirkpatrick Sale’s The Conquest of Paradise, p. The Book of Prophecies was not really a book, but a collection of writings that Columbus planned to present to the Spanish sovereigns. It was largely composed of excerpts from the Bible and other Christian writings. Bangerz is the fourth studio album by American singer Miley www.weshippowell.live was released on October 4, , by RCA www.weshippowell.live to re-establish her music career instead of focusing on her film career as originally planned, Cyrus began planning the project in late