Names on buildings, and other physical memorials, and what we should include and exclude in school curriculum. The timing is right for us to have a serious, respectful conversation about how we remember and memorialize the people and cultures of 17thcentury new england and to help us with that, i would like to turn the microphone over to dr. Robert allison of suffolk university. [applause] thank you, frank. And thank you, susan. Im bob ellison and a teacher in the History Department at suffolk university. And we really are honored and withhted to participate the forum and new england beginnings in the Congregational Library in providing a venue for this terrific dialogue we are about to have this evening. And we have an extraordinary panel with us and my job is to introduce them. And then to sit down while they talk and i will come back for a moderated discussion so you can ask them questions, raise comments and further discussed the issues they will be raising. Let me now introduced them, jean obrien is a professor of history at the university of minnesota, where she has taught since 1989. She is a former president of the native american and Indigenous Association of the american andety for a few history with coeditor robert white, she received the best new journal award from the council of elders of the editor learned journals for native american and indigenous studies. Which they launched in 2014. And she also received the American Indian history Lifetime Achievement award from the western History Association and she has received multiple Teaching Awards from the university of minnesota, including the sara evans woman Scholar Leader or. Her first book, dispossession by degrees looked at indian land of identity in natick, massachusetts, more recently, she has written for staying and and is the coeditor of why you cant teach United States history without American Indians. In her essay what is a monument to massasoit doing in kansas city examined the memory work of monuments in place in public displays and led to the book but she at our next analysts have just completed on monumental mobility, the member work of massasoit, which is due out in february of next year and genome obrien is a citizen of the white earths og way nation of the massage of massage chippewa tribe. Welcome. [applause] of lakeiate professor Forest University where she has taught since 2009 at her courses focus on the american west, she received her ba from lewis and Clark College and spent much of her life previous to that in arizona. She also focuses on native American History, on environmental thought, and cultural preservation in public history. She coordinates wake forest Cultural Heritage and preservation minor and her Research Interests include American Indian and settler politics, member nations in the western United States, and historical narratives. Her book investigates the age of and hisng of a chief exoneration 150 years later, raising questions about history, memory, the colonial past, the legal system and she and jean obrien are the coeditors of monumental mobility, the memory work of massasoit. So welcome. David hall is the bartlett of New England Church history emeritus at the harvard divinity school, where he has been since 1989 after spending nearly a decade at yale in nearly two decades of boston university, where he directed the American Indian was 30s program. His research and teaching focus on the religion and culture of early america, particularly lived religion of americans scott and english puritans. His great book, the worlds of wonder days of judgment on popular religious belief in early new england received the American Council for Church Histories philip chef prize and the price from the organization of american historians. His other books include the faithful shepherd on the new England Ministry in the 17th century and a reforming people on puritanism and the transformation of public life in new england. On the also edited books antinomian controversy, on which hunting, on printing, and served as general editor of the colonial book in the atlantic world. If he is also chaired the institute of Early American History and Cultural Council and the program on the history of the book in American Culture at the American Antiquarian Society and has a guggenheim fellow and a senior fellow at the National Endowment for the humanities and also a Research Associate at the museum of fine arts, boston. Welcome. And last but not least, professor marty black from Northeastern University is the director of the Public History Program and professor of the practice of history at northeastern. Previously, he worked for the National Park service and boston and lowell for 24 years as an historian and Cultural Resource in 2013, he conceived and coordinated and historical pageant in boston called roots of liberty, the haitian revolution and the american civil war. Has served as the president of the National Council of public history and also in the executive board of the organization of american historians. His resume credits include the Old South Meeting House number of alamogordo museum of traveling exhibit on the history of the gulags. Or editor the author or coeditor of five books including hope and glory, which is a book that grew out of a conference you organize on the 100th anniversary of the Robert Gould Shaw memorial use of 54th monument which has tremendous andys on the shaw memorial its place in bostons public memory. Im delighted to welcome all of you to boston and pacific university. Thank you. Skinny army can you hear me . Thank you. You for the lovely introduction and wehappy to be here look forward to the q a. To begin by acknowledging that we need the traditional charity traditional territory of the Indigenous People and we are happy to hear. Fellow speakers. This talk is drawn from my mental ability, memory work of massasoit, publicly recently completed that is due out in takes isof 2019 touched on the 1921 plymouth moment is monument and illegal reductions of the statue installed elsewhere beginning of 1970s. The massasoit became famous for negotiating the first peace treaty with the english and participating in the mythical first thanksgiving and stands at a center of American National origin stories. The statue was erected in the auspices of the approved or read men to secure and venerable bronze a money much indians purported peaceful embrace of the pilgrims. We dont hear massasoit is actually the one about word for leader, his actual name means yellow feather. Offound is that the meaning the statue along with the story of colonization and the founding of the nation it was commissioned to invoke has and continues to evolve in massachusetts and wherever the copies wound up. We dont advocate a major force behind these changes and changed meanings are too full, through the work of indigenous intellectuals and the ways in which public history forms can reconfigure a relationship to the present through engagement with the past. Indigenous interventions in new england, the public history have made steady inroads since the day of mourning protests that began on thanksgiving day in plymouth in 1970. Program centric myths and every related in plymouth and beyond, including in connection with one of the towns the storied plymouth plantation. When turned to this living history venue and other public history sites and a lot of other things to take up the work of indigenous public intellectuals since the rupture of the inaugural live of mourning protests, including their connection to what was destined to become a fairly obscure historical Reality Television series aired by pbs Colonial House, has anyone seen it . That doesnt happen everywhere. Different yetare intertwined instances of public history in additional to the memorial lands the in walkabout homeland are all a form of time freezing where guests and cast members and viewers quote are invited to step back in time and experience the lives of past peoples, a particular approach to closing historical distance and making visceral connections to the past. Places wherebecame indigenous public intellectuals contested historical memory and forced direct engagement with the violence of solar colonialism and ongoing and dynamically reimagined ways. They also demonstrate the disjuncture between the impulsive freeze history weather 1627, or 1628. And the final fact that Indigenous Peoples are highly motivated both to embody this history and to demonstrate in no Uncertain Terms that they are still here as modern people looking to the future. And out of focus on a particular mode of embodying history to close the distance between the present in the past became came in the form of Colonial House, any part reality tv style previous series that premiered in may 2004. The series website declares think Colonial Life was all about pilgrims . Pot pious pilgrims and powdered wigs . They find out the hard way when american Colonial Life was really likely take up residence Colonial House great to bring together men, women, and children who arrive in their new world charged with building a profitable quality like those of americas first settlers using only the tools and technology of the era,. The website teases the Colonial House will challenge viewers understandings of the new colony and watch the cast members and watch the cast members in their daily struggles with each other, the weather, the living conditions, and intense physical labor. ,he set is 1628 Coastal Maine Colonial House is clearly a project about recruiting the landing of the pilgrims in plymouth in their initial struggles to build a colony completely staged encounters with native people meant to replicate that element of the story. Year after plymouth plantations baseline in your interpretation adopted in the 1960s, they recently moved to 1624. The parallels intended by this historical reality show are unmistakable and as no surprise that plymouth plantation played a leading role in shaping the series. It drew expertise from its personnel and build the village where it was set and they served as living history experts along with counterparts from england in preparing colonists for life in the year 1628. Cast members from two weeks of the plantation and intensive training in the technology on material culture at tire of the time. Staff build structures on the location in late 2002 and worked on the furnishings and provisions, familiar tasks for them but now important people who would spend four months living the experience in a remote location for the cameras. Colonial house also relied on native experts, john bear mitchell, penobscot, lecturer at the university of maine as while bernanke Center Outreach and student developed for nader writes of his experience as historical consultant and as a participant in several encounters between the cast for the series website. He points to the historical documentation revealing a feature of uneasiness in the early years of contact and trade, but he owned the audience was able to see quote a humanness of our interactions and my tribal people is a very hospitable people. Other native experts from the native homelands of the village site included the past nobody and his crew the tribe included working on the Fletcher Service and is the tribes are tentative to the Maine Legislature with involvement from george and Patrick Santos and the joint tribal council. Kunz linda kunz and remote of peters Ramona Peters joined as native american consultants for the series. Are highly visible native intellectuals and they appeared in one of the most powerful of the episode, the seventh entitled the reckoning. Several later people affiliated with plymouth plantation also appear in this section which features a clan of want to knock traveling to visit relatives in the area. In one of the most powerful exchanges, nancy eldritch chastises a fellow native for accepting food from the colonists, which they all agreed not to do once they decided to enter the village. She certainly corrected him quote we just dont want to appear like you know, happy in the first thanksgiving because it wasnt like that all if we were being treated in a good way even today in our land was still being wasnt being taken, and we were not treated as unintelligent savages, i would say find. Follow us following this change, the voiceover informs the reader relations between the colonists and native americans are romanticized in the traditional thinks giving story. It is commonly thought that in 1621 they joined the colonists in a friendly threeday feast,. Ramona peters points out that quote we know that would not have been the case, also knowledge by the colonists that they must be right. To underscoreadds is point, the real story that 90 men showed off after hearing gunfire and instead of war, they found the plymouth colonists preparing for feasts than the interest of diplomacy, they joined in the was never to be repeated. Subsequently informs the viewer about the day of mourning that has been held on pace to regain plymouth since 1970. Its a simple the muscles are two moments in the whole series. In a solemn meal in the evening, the columnist is the colonists processor day. She kept mentioning the english and looking at me in particular and she said you guys, the english, came over here and you did this and you did that. She said your answer since it would be one scenario, i just found that quite offensive. Carolyn hines, the character about the time the series was for train the governors wife retorted that your society was the imperial power the colonized for 300 years half of the world, so if you have got a little bit discomfort about it, probably it does you a little bit of good. And we really like that of pointed out to your people that your people and culture of an responsible for their suffering, but we need to have it pointed out. Citedle vorhees rossis in the free household the village ascents. The scene shows reallife husband john vorhees, and himself in episode one is the halfbreed paiute who felt uncomfortable in that first lookscontact seen uncomfortable here printer line continues, it suddenly sunk in a way that had up until then, but im going along with being an imperialist. Some number in ascent. She has a didnt really sink in on me that im engaging, im reenacting a whole system that i dont believe in and i disapprove of. And yet its the roots of our nation, who we are,. The contemplation of the Group Continues a not for the first of the last time of the series, caroline gets the final say. She reflects having trouble over the United States in the context 11the world by calculation profit heard a think of participating in the project. Quotes come i thought how good it might be to go back and relive an earlier come a similar sure time in our history, severe a. M. , and of course from discovering is that there were no pure moments in our national history, this is not a pure moment. We were already moving in. We are already driven by greed and ambition and we were willing to shove away the native people, so what was better than the now . Sniffles are audible. I dont know. From the First Episode, the wasnt of native consultants revealed when mitchell announced the cast members weve been to the largest genocide of the largest holocaust on the soil of the United States, we are recipients of all that stuff and the holocaust that happened on the soil was one of embarrassment for this country, great the reckoning brings us into the perspective into bold relief with the buildup to the confrontation of the village. The narrator foreshadows the action in the episode by announcing the natives are prepared to confront the settlers over the issues of colonization. Over the course of several scenes, the argument unfolds, Jonathan Gary points out being here is a chance to represent our people, to show that we are continuing and it culture and a continuing people, a modern people as well as having deep roots with our ancestors and to have our story heard. The same scene, eldritch justifies indigenous anger is legitimate, quote, especially when it seems like american in general doesnt like our history to be told. Alice lopez illustrates the ongoing impact of the structure of settled colonialism by insisting indian land is still being taken all over the country and as long as you dont Technology Native people but you dont have to ignore knowledge they are doing anything wrong to anyone. Thee is a wrestling with past in these scenes to try and capture a visceral sense of the times such as in the First Encounter scene when john Berry Mitchell observes i first walked into the village, it was a little scary. Fear would have been felt on both sides. George adams sin, we just try to make it feel as they felt years ago. They grapple with what First Encounters must have felt like him even when the voiceover points out here and there details of scholarly native centric interpretation of historical encounters between natives and nonnatives. The new reader at this one is clearly drawn from historical scholarship, informs the viewers that in the 16 20s, the english settlers and native americans dependent on each other for trade, relations between native americans and settlers were always unstable. The reckoning represents a crescendo in the collision of historical narratives about rejectiond a powerful of frozen narratives that refuse to explain the origins and still reverberating consequences of the United States as a settler of colonial state. Those who participated in the reckoning believe they would have an opportunity to provide input on how the footage was used. Which never happened. Villageincident in the and another one about a stolen chicken which prompted reduced from other want out did not go to the negative reactions they feared. Instead, the illuminated culture and some came to the realization of what colonization means that in now to native people and what it means for all americans. Powerfully points out, colonization is still something that is a part of our life, is not something that hasnt it, but whose connection to start in the past and maintain a strong hold in the present. Wrought profound changes in our lives and cultures from the 17th century to the present that were not of our choice or of our making. After all, Colonial House inadvertently or not conveyed the larger meaning of the wall that people, such awareness is not just good for some of us, but for all of us. , theis perspective as well quote playacting a colony for the purposes of having certain type of experience is a stunning thought. Colonial reflected on house from her perspective is a longterm associate directed for the Indigenous Program of plymouth plantation, the uniform such as the Indigenous Program where one is immersed in analyzing and interpreting the 17th century at times places one squarely in the face of dealing with uncomfortable, difficult, and sometimes very painful issues of history. Wethe Indigenous Program, constantly feel those issues, and we need to keep each others subjective in order to relate native perspectives on them, the primary charge of our job and we need also to say in a place where we are not overwhelmed by the full depth of the meeting of the manifestation of colonization. It is a balancing act for native people have learned to accommodate having a foot into canoes and living in two worlds. Being involved in the Colonial House project was often an odd mixture of the above. While the producers insisted they wanted it of involvement in perspective, they did not follow through in such a way that would quit qualify for what would be respectful treatment of native staff and Community Members during the process of getting this on film. I will pick up the baton here where Colonial House and its 2004 ince left off in my intention is to move us from the National Television audience to the Tourist Destination of plymouth and survey the memorial landscape of visitors and indigenous public intellectuals traverse to meet meaning of new englands and the nations history through the massasoit statute. Englands and the nations the town of plymouth was built directly atop a 1000yearold itlage of toxic contact and during the cyber soldiers on the relations were an occasional contact with european visitors set on trading or plundering along the coast. In 1616, it was hit by hard of waves of epidemics. When the mayflower dropped anchor in the bay and 1620, english colonists would have seen a village only recently evacuated as the survivors sought refuge elsewhere. When english colonists erected shelters amidst the existing housing gravesites, they renamed the place in honor of the home they left behind in england. Nearly half of the mayflower passengers died the first winter and they were buried in a mass grave near the waterfront. On a hilln the grave now called colville the commemorative statue of the wantagh leader was erected three years later. The story of terrible suffering and loss, if the statue in the face giving missed the later attached to this place cast of positive glow. This is the place composed of welcoming indians and wellmeaning programs. Is the story of peaceful colonization with the improved order of red men help hoped to celebrate. You can easily access the program centered story as we did our Research Trips from 2015 through last year. A gazing upon a diminutive rock we are extra to divide right instructed to venerate and childrentour with a guide who insist they gave away their land, the extent to us all the native residents had died off and by perusing the towns gift shop, stuffed with detections of happy indians and pilgrims sharing a thanksgiving the memorial landscape and dominant narrative of its history insist on maintaining a cognitive distance from the past that insulin visitors from accountable truths, even as they purport to bring viewers closer to history by connecting them to hollow ground. As we approach the 400 anniversary of the mayflowers , indigenous public intellectuals have brought new energy to their engagement with this landscape to craft more confident and coherent depictions of new englands past. Unlike most of the memorial landscape in plymouth which freezes the town is in english place, these educators create was introduced visitors to experiences and perspectives long excluded from this dominant story. Visitors may feel discomfort that comes with new awareness of a more complex reality in history but such in a story such an experience doesnt work in closing the cognitive distance between the past and the present. A brief background, the indigenous public intellectuals we encountered in the have built upon the Important Foundation of the day of mourning gathering which we referenced a couple of times are ready, to mark the three and 50th anniversary of the lending at Plymouth Rock in 1970, the town of plymouth invited activists to speak at the occasion. Upon reviewing his planned remarks, the event organizers deemed to speech insufficiently celebratory and reminded james with a speech of their own, which james refused to read, prompting organizers dont invite him. He made his way to the statue and read his speech and protester gathering of a few dozen people. Quote, this is a time of celebration for you, it is with a heavy heart that i look back upon what happened to my people. Massasoit and his people welcome denver front of the sellers of the plymouth presentation plymouth plantationhe made his s perhaps our biggest mistake. James organize the activist group united American Indians of new england startek following this incident and the group held a National Gate national day of mourning ever since. In addition to the annual ining, in the light the late 1990s, the town of plymouth and the organization came to an agreement that included erecting two plaques that explain how colonialism unleashed suffering a loss across in america. Visitorsnterviewed near the statute, we found that at least a handful had read the plaque and incorporated this oppositional viewpoint into their experience of plymouth. In stone andce metal that columnists did not disembark in wilderness, that Indigenous People did not give away their land and then dutifully die off, so those paying attention to the plaque, the story of peaceful colonization stopped paying set stop making sense. Indigenous public election wasnt since pursued numerous ways to unsettle his will narrative of the building off of this foundation. Jim turner, a member of the Cherokee Nation who directs visitors experiences in the indigenous grandma plymouth plantation begin offering native tours in 2010. Ours began on the shoreline near a certain rock to describe how he wouldve he then leads tourists through waterwayslearings and to point out where wampanoag built their homes, buried their and traveled on wellworn paths to see their relations. Turner points out a spring that is ties into the bay, he hydrating there. To the residents this was highly valued. The spring that nurtured not a singular thanksgiving meal made this historically significant. Turner transports the tourists wampanoag world where landscapes invoke other memories. A tree that symbolizes the persistence of and the noag people landscape larmly largely newcomers. Turner gives attention to the emorials dedicated to created by Indigenous People. The r leads the group to statue. T they worked out a mutual defense agreement, he says, not a peace treaty. The r asserts that massasoit was interested in sta. They rotecting the people, not the colonists and their ambitions lates speculates if he mass sotomayors new massasoits new how things would have turned out, he would not british. Ed with the he explained how this resulted native event where people attempted unsuccessfully to be silenced. To discuss the ontroversies behind the memorials. In addition to native plymouth new traveling exhibit to learn more s about wampanoags. Nonprofit formed to lead this to commemorate the founding of colony. Mouth the purpose of the commemoration in 2020 is to, quote, honor story of exploration, nnovation, selfgovernance and thanksgiving. The legacy that continue today our nation. Ne of yalsng wampanoag intellect judgment intellectuals to make timely contributions to the effort. They were surprised that the exhibite accepted their roposal to with no funding or censorship. Of their installations exhibit which is entitled our tory, 400 years of wampanoag history, are already underway. Created under the guidance of peters and with a team of the first esigners, anel you see here entitled captured 1614, is the wampanoags. Of the peters explained in a press release, this is a critical piece of the history of plymouth that cant be told accurately voice. T an wampanoag unquote. To quanto, one of the men abducted learned enough english to greet and communicate with colonists. In addition to chronicling this, series bit also cludz a of videos that pack an emotional punch. Is all online. In the reenactment of the abduction, the Young Wampanoag against the intruders. The ampanoag tribe relate experience of suddenly losing brothers, fathers, sons. In one clip, who will teach my to be a man . Ne wampanoag oneders the savagery of those who will their e children from parents. He people are in period clothing. Peters told them the facts and themselvesto imagine in that situation. The wampanoag interpreters had the difference between the past and present to access oth the emotional impact of a disorienting loss and the experience of those who live with the knowledge of this as part of their contrary identities. Of the ic acception exhibit has been overwhelmingly positive. Debuted at the Public Library in 2014, peters that visitors would drop hairs to watch the videos repeatedly. One visitor became visibly moved had seen and when paula peters revealed her role the exhibit, he thanked her. Fter the display move, several visitors praised it for offering experiences from wampanoags. They talked about how the to live s were able side by side with the wampanoags. The visitors seemed to get it. Multimedia exhibit adds a new theme each year. Runner the messenger ntroduced wampanoag communication tradition and how they were chosen based on their of memory. Here are wampanoag names effectively from the renaming by the english. This follows a runner through reachesederacy until he to his buck skin pouch to deliver a message, a text are still here. In 2016, the wampanoag team dying, a he great panel depicting the catastrophic of plague between 1616 and 1619. Question, was the epidemic gods will or the tunate circumstance, Panel Highlights how the illness originated from which was lish ships good because it was repopulate. The deeply researched exhibit trauma and of colonial violence in a scholarly manner. Events are placed in istoric cal context, but the indigenous resilience are made acceptable today as well. As they reflected on the the exhibit and its intention to prompt viewers to narratives, forting she asserted that the truth had to be told to them in a way that made them think. Provide important context and the upheavals and an Alliance Forge with the colonist. Acquiescence no longer makes sense when the in 1614. Starts narrative. S the which events matter to the identity of the nation and who choose power to anniversaries worthy of commemorations. Is an injeng yus way contribute to o this exhibit. Are xhibit designers of rging the consciousness americas shared past. Their interventions prompt oned he what if we 1619 e a moment in 1614, and take a hook around. Hat kind of world do we find and what can such time travel teach us about contingency, yaens our capacity for change . Thate the massasoit statue sets up the complex push and dynamics. It was erected as a own estation of their historical distancing from the colonial encounter. Asks, how effective has the redmans project been in the long run . Is the place of the massasoit in time, in space, and nation . Atives of this toes the statue secure the redmen . Intended by the what meaning do people make of he history in those distant locations where cast of massasoits came to be mounted in kansas city, chicago, spokane, dayton . Holdat extent to observers we found hat what llustrates how historical meaning can mean. A fascinating window into the formation or the work that cognitive distance perform on historical memory. N these public history locations, Indigenous People insist on a reckoning with the that refuses a narrative and a place with the trauma of settler colonialism. Historical memory is contested rather than resolved once and for all. Reveal historical as dynamic. Ndigenous people live the statues to explain settler colonialism as a structure that indigenous dispossession and ontinuing a system of oppression rather than a singular event such as a peace treaty. In this sense, massasoit opens a window not just on how to think the historical moment and present but the difference different nonindian. Here is a double distancing operating for Indigenous People. The distance between the and ialized event and now he distance between the indian and indian willingness. This is to improve perspective perspective on history. Imagine from these multiple advantage points they find a highly mobile interpretive train that interprets this in bronze and stone. I want to thank the organizers event. Luding me in this and since my minutes are few and there is a lot on the table and look forward very, very much to our own questions, responses, interventionings, as the interventions, the french would want to begin with two flat out assertions. Ne is that no one in in audience or elsewhere in new that d or england, for matter, remember the puritans, of which i am going to speak, in the same way that we remember our grandparents or may remember the first house or apartment that we lived in as a child. Too much time has passed, too much has changed and cultural interventions any occurred for us to have living sense of who the puritans were. Ly nd the second is in line with what we just heard. Long a book, i bought it a time ago, entitled the ancient greece. Wriers, about british poets wriers and others who fascinated with this society and had no immediate society. With that so there was a large space in could do whatever they wanted to with that society. Doing re imaginative in so. They took certain aspects of such as ture, omosexual amounty, and ignored others. In many ways we have our own nderstanding of ancient greece from them. On my desk at this very moment, talk, but e of this for related reasons, is an issue 1988 with an article ntitled daniel websters myth of the puritans. Im going to talk about this a little more later on. I want to say i use the word all thet historians use time about the past, as we understand it, were dealing myths, not called ust ancient greek, but myths very, very recent, and we use invention. People represent the past to representation image of it. Say at the outset, i am a professional historian, do, we talk we bout myths, inventions, but i want to quickly say. This is not bad, this is not evil. This is not a sin. This is just how we work. Feel relaxed. Also going to hear me uncover some difficult very of difficult s passages about the past. Enjoy. Not be humorous. Im talking about the first generation. The been thinking about socalled founders. ve been thinking about writersism was among the century. D19th edr ick and hau turned to the puritan past. Pertinent. S zero iorre who had sympathy with his puritan past. He despised that past. He learned a method to keep his readers in suspense by including representatives of different sides. Has read ivanhoe, saxon member that is the and the norman and can they be and they are finally and there is the good union, emerges from at norman after some difficulties. Story. Is a suspense he wrote one moefl novel, 1660 is a sat story about who refused to recognize have s ii and the people said, we cant recognize man is ii, and a young whon to the side of someone is not a fa nettic. He fanatic. Preveiled. Fanaticism has been displaced. The moral theme keeping with scotts own cultural politics. Could say more about scott, i have to move on. Hawthorne, it was similar. Ere is an important word, he was a unitarian, and unitarians certain sense, the villains of the peace. Unitarians, he was cut off from the puritan past. Why . Because, as any of you know, the repudiated every aspect of puritan practice and puritan theology. Past, m, the puritan which withes their past which was their past, the puritan past a burden they wanted to get rid of. Why get rid of . To give you a taste of what people people said. Ellery channing, not far from s here and the moral argument calvaisn, he argued that calvasin o believed in could not live morally in the world. In his words, and his words mattered, people actually took seriously, im not except as a criticism of him. Impressive calvannism, ens consciousism so they not questions the shrinking they the system of gives dripping. Tempt now comes my First Episode of myth making of the three i want emphasize here. Searching through the rubble of is just in past, it pieces. T is decayed, corrupt, almost useless. Shifting through the past, came upon something they liked, the pilgrims. Pilgrims were maybe not calvannists, more used to be than persecutors. F you happened to travel down to plymouth and end the church enter the church, you will stain glassed window, a ortrait of John Robinson, the famous pilgrim who came to to and and did not make it this country. It is a stain glass portrait a quotation from his farewell sermon. Lord have more truth left to his holy word. Hy did the unitarians put this at the bottom of that picture . That was us. Looking forward to us. Were the truth of his breaking out. Making at its most outrageous. I mean it is more outrageous what you spoke about because John Robinson was famous a hardcore calvinnist theo theologian, and this you have to ignore if youre in myths. Cess of making he surest route for unitarians as to represent them as persecutors of wellmeaning people, not in necessary not persecutors of indians. I published a report about the puritans. I hope you havent read it. The morning about 6 a. M. I opened up my email maybe , and there were hundreds of people who replied and had seen my little piece. Had never happened to me before. Burning they were those wichs. Wh w itc hes. They werent burning them. Historian, realized that hunt was rooted in baptism policy around salem village. E could not resist the temptation to point the finger person, cotton mather. All do to cotton mat frn mathers obsession with satan. To hawthornes the up let letter, he opens it who will faced women, await heser for having born a of wed lock. He full narrative of the text juxtaposes the selfsacrificing, sympathetic with the hardparted everyone else. According to his manner, trapped the people of that tuned the hypocrisy of other since without acknowledge or repent their own forgive anyone elses. Innocence and hester becomes a saint. This is myth making, again, of order. Ghest heres a little bit of good news. The unitarians could do better some could. Nd george e. Sted by 1888, s book published in minister, unitarian he borrowed from the leastread of his book which was of the itc h hunt was inconsequential. Zero sympathy for Roger Williams who he understood to be crank and therefore justifiably expelled. The argument that they had their own understanding f liberty of conscience by punishing others, unusually. This was unusual for his own ours, he for recognized that the phrase iberty of conscience meant Something Different to them than it meant to his own generation, especially to his fellow unitarians. How harshly e of they had been condemned for not progressive sentiments, he pointed out m quoting, the very little satisfaction or justice emerges rom visiting our contempt of those who in the light or will ss of their own time be clouded about delusions and falsehoods. To theology, line. Er, ellis drew a here was nothing of value in calvinism of his ancestors than e it was no better superstition, which to him was a negative word. This point he had an ally, ally in charles great adams jr. , the grandson of john adams, son of adams, and this adams took a break from business and Political Affairs to write bout 17th century new england in a book entitled three episodes of massachusetts history. He revisits the 1630s, people were as the coming in and settling in. Take a question as to some of this. In the chapter, the section of the three episodes with this event, heres what he had to say about theology. Im going to read this twice. Ot only were the points in dispute obscure but the discussion was carried on in a has become unintelligible, and from a isological point of view, it now devoid of interest. At most it can excite only a curiosity as one more excitment childish over trifles. Im not going to read that again. To liken that to omebody you can remember some of you can remember black boards. Liken that to a blackboard that removes a word. Charles francis jr. Was telling a readers, im passing responding over that part of the over that part of history. Erroneous to us. Daniel webster, i mentioned him already. This does he fit into story. He became a senator from in the early 19th a famous orator. Was annex he federalist turned a wig as contrasted with the jacksonians democracy. When he spoke in plymouth on the 200th anniversary of the landing of the pilgrims in december of 1820, he knew basically nothing he knew pilgrims, but that he was that all around occurring an effort to define the origins of the still n nation then coming into being. Still finalized, but coming into being. Wand, and his magic argued that plymouth pilgrims are contributed the most to contributed the most to americans. He didnt know the pim grimes pilgrims were the puritans, he went on about and literacy, we dont necessarily think about pilgrims being good at, massachusetts eople are much better at this, but he repeated the myth in was that something absolutely extraordinary happened with the arrival of the pilgrims, america was born. And in exactly the same moment said,s saying this, others well, look, theres the mayflower compact. That is the beginning of american democracy. All. Text contains it he never actually read the context. R it is about propping up the authority of a handful of leaders. A story that leaves out jamestown all together. It didnt exist. Actually these people had the guts to say it is irrelevant. Irrelevant. Is yeah, it is earlier, but it is irrelevant to the american past. American past. I just want to say we caught it is absolutely imperv ave i yus to iou s to criticism. Just a nice little so we dont feel so bad as People Living in massachusetts, travel down to hartford, connecticut, and theres a hooker put up s in 1950 by a group of wellmeaning women. Left omas hooker massachusetts, some say because he didnt like what was going on thats not the reason, the land was better, and other ot there and then people came and then suddenly there was a colony called colony in , and that 1638 had to establish a government and there was a that emerged because the fundamental orders. It says thomasue author of the t, fundamental orders. He didnt have a darn thing to orders. The fundamental he had nothing to do with the fundamental orders. Sermon that made him seem like a democrat is also always misread. Not a democratic sermon in the least. Our cousins down there in they are just at busy at this as we in massachusetts have been in the century and a half. Let me say again. Morally wrong with myth making. Reinvent, appropriate, ecreate the past in ways that will serve our present needs, but we pay quite a price for so. Ng if i were to use my voice as a professional historian. Is a statue in abe hutch innson hutchinson who was known the rare puritan. Thee hee logically thee logically add odds with of the preachers. She called them many things context, she s in was a hyper purist. Now, to be a hyper puritan who t is to be a purist elt most of her fellow colonists were hypocrites. Thats a word that lost most of its punch. When i say you were would know no one what i was talking about. Back then to someone you are a fake christian feminist, yes in the sense 1637, but er own in believing in the equality of people, or equal rights for absolutely not. She wanted to tighten the tandards for Church Membership to the point no one almost no one would have gotten in. Democratic. Being as for Roger Williams, who is the one puritan of all the over here, who is truly honored in many ways, in geneva, he is on the great wall. There he is alongside another mary husetts native, pick eddy. S Roger Williams someone to be hailed, did James Madison know when he er williams talked about no establishment and Free Expression . Answer, folks . No. Would he have understood roger him . Ams if he read no no because Roger Williams had bizarre understanding of the churchs history and they came from different worlds. So theres another story to tell reinvention of Roger Williams in the 19th century, has brought some good things, but not so good things. Conclude by pulling a rabbit out of this hat of trashing and myth making on all sides. Happens to be a book i wrote, so i apologize for this. From a book. I brought it with me of 2011, it people from is in paperback. I will say two things about what i said in this book. Not write this as a project of reclamation, i wrote comparative ct of history because of what the nglish publics looked like, here is what the english system looked like and here is what the system looked like here, heres what social ethics looked ike in england, heres what they looked like here. Three point to make. The political system in the five colonies, once 1640s, shook out by the plymouth, new haven colony, massachusetts was heads and shoulders ahead of in england. E it there was nothing comparable to england. The legal system was absolutely extraordinary. The 1648 printed laws and liberties in massachusetts is the first book in the western to make available in of ly accessible laws all printed form for everyone. Everyone. Ies are for quick justice, no lawyers, no fees. Local justice, your own jury, own country, the right to the right to question then above all, the right to petition everyone n the everyone in the colonies were granted right to petition. That did not exist in england time. That period of it is an amazing transformation law. He we knew there were legal reformers agitating for this but get it done. The thirngd i would the third read to ould like to you, but it would take too long, it is about ethics. A love de the book with shepherd. Homas thomas shepherd is the minister massachusetts, and we have terrific records of what he thought and did. Someone who could have traveled down the road that an hutchinson traveled. Say, were here. Matters. Purity did matter. Lets admit a few people to the church. Let the n a few and other people not get in. Tempting ery, very possibility. He rejected. Bility yes, at the very beginning it is some ofary church, only the people get in, but gradually grows. S and as far as we know from the down. Ds no one was turned when the scope of baptism became debated, he said lets babtize more and more children. Lets bring more and more into the church. Dumster, ighbor henry his neighbor knew there was a town about serving alcohol selling alcohol. Appears before the local on ty court to say im here bradish. Id ow i want her to have a license to sell being in. She is a w id ow. The rumor shes been selling to harvard students, ignore that. Heres a Church Member and so he calls her sister. Here is a marvelous capacity to social welfare override arbitrary rules, and shepherds own post ur. Ur. Ll con port in 1640 there is a financial massachusetts for specific reasons, and he himself poverty and he has debts all around him. People in massachusetts are debt. I cant pay a i cant do this. So what does shepherd do . He goes to the church. Were going to create a fund and we will disperse this fund to whoever is in need and then he a fund for the town as well as for the church. T is not just an exclusive fund. Donate a ch as people cow or donate land. People were giving money to w id who were injured and handicapped. If we were looking for a model own history where prevailing t is rampant prevailing with wonderful wonderful there. Ions here and if were looking for a vision of basis, n on a christian if were looking for a leader who knows the limit of his own eadership and seeks to involve others in that leadership, we have one in shepherd, the church, and the cambridge town, and one might generalize say in the past. I leave you with that a little of good news, and if im a myth maker, so be it. Well, thanks very much to the for inviting me. He year 2020 marks the 400th anniversary of the establishment of plymouth and planning has underway for some time to mark this milestone. Mayo marty walsh. Historical veral moments to mark the american revolution. Yet, something is wrong with ins series of commemorations my view to celebrate the white colonialism. There is no comparable effort to of the 300th anniversary 2025. Hilips war in his 1675 to 1776 for an end to nglish mistreatment led by the wampanoags goes almost nacknowledged on the Cultural Landscape of boston. English colonists defeated the forces in a bloody onflict carrying out multiple massacres. They, in turn, many indians during the to 1676 where 900 half of the00 died from exposure. Goo ge n presented himself as a consistent andorter of native interest welfare to the praying community. Smith, wrote to richard quote, that we had seized their an nds and put them upon island only for their and our quote, no purpose of doing them wrong. Forcibly removed from their imprisoned for their own good. Believable ly notice that he says, for their our security. Beingos innotion has ur echos of the more recent past with the imprison. Japanese americans. Many were sold in slavery. Yet, this history remains almost invisible in boston. We might ask why. One reason is the power of white identify who and what emit others and to who might complicate the narrative. Of the settler colonialism of history is there is a great power in the belief among whites of the vanishing indian. Roxanne and delia writing in real books, all the indians died off declare no myth as t native people is pervasive, pernicious, or of the ving as the myth vanishing native. Fought to ns have ark the history of king philips war where native bostons said that National Recreational area would rivialize the memory of their ancestors who died a violent death. Was inside by the National Park service to, Harbor Islands a National Park area. And going beyond the name change, the National Park service is currently developing new program targeted for teachers and special tours, water, wars, and edges. Tour will focus on the deer internments in the 17th century and the use of long war as a center of the boston slave 18th century. Every october for the past years, native americans pow. Organized a sacred is purpose of this program to remember the ancestors ceremony an ough a deer island. Harbor with cred where the day ends in prayer. One of the praying towns of the Massachusetts Bay colony. Despite indian protests invoking 1990s, thend in the Massachusetts Water resource massive sewage a Treatment Plant on deer island, still the argument in this book, memory lands, king war and the violence in ability to deposit yarn places is a is a movement of performance and ritual. Of the august 2017 supremist rally in charlottesville, virginia, has anjected public history into unprecedented National Conversation and visibility. The has gone beyond critical examination of memorials to a general reexamination of what is on the nd unmarked Cultural Landscape. Walsh has ston mayor announced his support for the public art outside of daniel hall, to point out daniel, who gifted the hall, profited substantially trade. E slave this is an opportune time for he National Park service to change its exhibits inside the hall. Inre is only one line buried the Visitor Center exhibit text issue. Peaks to this endorsed to has ave martsdzer loser king and related Learning Center elsewhere in the city. Could be ntext, this the right moment to alter the of boston landscape to address king philips war. Common was a key location, only blocks away, colonist in 1676, publicly xecuted by hanging or shooting allegedly hostile indians brought into boston as prisoners. Public art tory or installation could introduce all those who visit to this crucial moment in history. There might not be a better place than the path of the to focus on this settlercolonial violence that helped give birth o the United States, and the city is preparing a master plan for the common right now. Would be perhaps very good timing. Way to complicate and honestly acknowledge our history to add what now exists t Christopher Columbus park on the water front here in boston. And ts to rename the park remove the columbus statue might rovoke a serious conflict with the italianamerican community. Owever, we might ask, does the historical significance of a umbus to boston merit statue in his honor . We could consider at this of a on the installation memorial to philip and those who ere publicly executed or some type of celebration of native American History or culture. Also imagine, if the removed, playing a way side along side the columbus honestly exams his role with respect to native people. Several local communities, including cambridge and ummerville, have replaced columbus day with Indigenous Peoples day. Do the same. And many other cities and towns could follow. Memorial, whatever the location, will require a will,coalition, political and significant resources. Costly, but still significant step could serve to highlight the history and as a bridge to other undertaking. Years mast ten humanities supported a public the Frederick Douglass 1662 speech. Take place just prior o july 4 at the sight of the robert goul shawl memorial on and also across massachusetts. Into eech is edited several short paragraphs, and anyone who chooses, civic and ordinary citizens, reads a passage. Sample passage rom what you would hear if you attended one of these readings from douglas. Is the fourth of july to the american slave. Say it shows the gross injustice to which he is the victim. To him the celebration is a shame. Your National Greatness swelling vanity, your sermons and all of your with eligiouses parades is merely fraud, hypocrisy, a thin veil to crimes which would savages. A nation of people could say it in those than our leaders do today. Appis delivered a eulogy on king philip. He has written a biography of which is entitled, through n indians looking glass, a cultural biolgy. As, haracterized his voice quote, stunning and nprecedented, not just of native identity but of an age al genius in known are for its oortors. Appis , he declares, lived under the shadow of war, all of and disruption, which contributed to a legacy of trauma that persists in some measure to this day. For philip, ogy which we hope to present in a ublic humanities public like the Frederick Douglass program, i will give you a little taste appis. He declared that philip, quote, ied a martyr to his cause, though unsuccessful, yet as glorious as the american out ution, and he called the colonists, quote, he it was common thing for all the pilgrims to curse the indian, ccording to the order of their priest. It is also wonderful how they prayed, that they should pray bullet through the indians heart and their souls down into hell. I had any faith in such prayers, i should begin to think we should all be gone, however, if that is the way they pray, that is, bullets through hope they arts, i will not pray for me. Excused. Rather be famoustes that douglass 1852 address was preceded by an by appis where he fourth ofiticized the july for the incomplete promise it held for the people of color, find its way into multiple talks and publications. Douglas may have heard ne of appiss talks on this theme in new york city. Presently this fall i am the historyourse on and memory of king philips war, is to go through the speech draft a grant proposal. Inquiry has inary ielded interest in such a proposal as the organization is seeking to employ other public al text in programming. The proposal will be submitted or april 2019 deadline with summer notification. Whether or not we receive we ing, it is my hope that could launch this program with a 2019. Partnership in never so about a year from now. As a prelude to the thanksgiving season is a time of year when many indians in ght have their consciousness even if distorted rribly ways. I look forward to working with any of you to advance this agenda of remembering king philips war. In boston and across the nation, the only way to begin to overcome a deeply racist past is to acknowledge our history openly. And unleashed ge hatred and on display in head start in head start charlottesville, virginia. Et us confront this hatred and racism with a more truthful recounting of our history programming and memorial. Thank you. Thank you all. And there is a microphone for those who have questions, if you microphone, the and you can address them to members of the panel. Here we go. Thank you. Youre well come. Thank you all so much. Mishila. Is forceddirector about the removal of native children and the commission that was created dawnland, in the homeland of the native people until to reckon with this very disturbing current reality. That i have ings historiansthe tribal shirley and William Spencer fit bounty proclamations signed a few blocks from here in the old state house called chamber boston. I would add marty to your list list and i am engaging with teachers and ollegelevel students around this. There has to be some mention at old state house in its exhibits and its memorial plaques. Of settlers is part eraser. Ism project of and uneraser is our work, all of work, if we are willing to uncomfortable se ealities and so i would also comments by ize my asking those who are in universityere at the to seriously consider beginning our Public Events with land acknowledgements, not just because our scholars are here this setting. Like all universities all over american, ucon has begun a process of decolonization. It is happening all over canada, new sgleeland new decades. Or many the u. S. Is just getting on board. That you seriously consider making that a practice ecause it is a step of decolonizing our Cultural Institution and higher learning. Thank you. Thank you. Further questions . Comments . Any further responses from members of the panel . I think hats i an you know, why easy conclusion from this i easy in a sense that getting there is easy, but as we very im st is going to use a neutral word messy. Very, very and it is true that actual chunks of it are just gone, and then the question is, can be reclaimed so have been made or search has been made i did ot make an assertion of any part that should be reclaimed. Ut i would be interested in all of us thinking about what might be reclaimed from the puritan past. Example, the Printing Press n cambridge which issued the laws of the lost liberties of nice if a uld be legal historian put up a notice of that. It is a first. First in this a country, it is a first in western cultural. I mean i dont want to atcinson, but the and town kov nents covenants which were ethical an intensity that are almost incredible to read today. In our nothing like it own culture. You could go to church for ten would never hear anything as intense as these kov nents. A churchgoer. As as ad that be memorialized reminder that somewhere in the landscape there were people practice peace, mutual love. Series of things. And you know, cambridge, a fascinating is example. We have a town record. Here. Say one more thing he big issue in cambridge in runaway pigs. We dont have that problem. Pigs would eat up omebodys garden like that and they were voracious and strong and they would dig up fences and fences and so the town constantly e your pighe inn people, has gotten loose and the rich poor had more than people. It is an example of how a crisis a crisis because the food was being eaten by the pigs, and this shows how a Community Came together with a ery clear set of laws articulated in the town laws, if you broke this law, you are punished. Be that is something our legal system doesnt work that way. The law, you arent punished. If you break a social justice punished. E not i was reading a british paper. Was reading a feature on slum landlords. Punishes them. They get away with murder. So in cambridge there was an intensity of sustaining the common interest. Would be interesting to commemorate that in some fashion. Thank you. I would note on nash have ments, alf developed very elaborate embellishment. It is happening in a lot of places, but it is happening particular. Thank you, everyone. Charles charles. T was so interesting to hear the Colonial House project used as a historical artifact. Involved in that in a mall way as a religiouses history consultant and spent a day there at plymouth and was to create some worship materials, which i did, and they nicely printed up and so on. Nd basically it was all just ignored. The i mean even as i was day. Ding that i mean i had the sense that i the air and the show, ils when i saw the mean it was a huge failure from perspective it was a colossal failure. Embarrassing to have been connected with it. It really what ofustrates is the difficulty trying to get into any side of 17th century experience and think it is especially difficult, these days, with the with the English Settlement side. I mean it is just, you know, so to to reappropriate reappropriate sort of hostility, everything is wrong. Challenging it is in to seek a sympathetic understanding. Sympathetic, i dont mean to say in this is correct, this is right, lets just appropriate this and and celebrate this side. Sympathetic in the sense of a trying to understand their own they were know, where coming from and what what their goals were and their their beliefs were and how they prayed and so on. Same sort of emphasis that native peoplesth today. In order to get a full picture. It is really, really hard. It is really hard. Because somebody once said in the past it was a foreign it is really hard to get into it. But, thank you. Frank. , yeah, i was wondering if lisa can sort of respond to this. I think everybody thats been natives and the importance of the history and overlooked en tonight, it is been very important, but it strikes me ways what is of in paulas story that amples of the ways native americans were victimized. Martys talking about, in terms of king philips war, the emphasis on the internment and excuses and so forth, and that is important and an obvious element of the colonial past that we dont enough. Dge but im wondering as they any Going Forward where we can create memorials or do you have any ideas as o how we can what it is in the native past that we need to appreciate from a positive point of view. I mean, what aspects of the morere do we need to learn about and how can we do that . The panelt thought is called the messenger runner, does educate people about, i guess, southern new england, the confederacy place ames as they knew them, the connections between those villages and the purpose that and itonnections served, is, i think the great ingenious it is it, right, is presented in a way that shows, yes, thats history, were past, but u the remember the smart phone, we are still here. S a suggestion about about that colonial violence, the he emphasis is on bible, right . Think thats an incredibly positive aspect to be put into history. I would add that just the very fact that Indigenous People of new england are able to tell their history and that people is vitally g important and thats incredibly me. Tive to paula is doing amazing work, and a lot of people. Have hilips war, if you you it, you should. Me. s the big takaway for i somehow ended doing new england Indian History for a time. Im moving, but it is partly resonatese story here with me and my story of my ancestors. But i think the empowerment of ndij yus people to Indigenous People to tell their own story is important. Talking about things that we can one of the of james the story the printer and his contribution to what is indigenous literature, and thats what im also thinking of, examples of are, you ke this which know, a different part of the story. Stories that first lisa talks about is arriving at harvard when the Indian College being memorialized with a plaque. Part of the story of james thats the first printed look in north america. Is . What elliot no it is not the first printed book. 1640 is the first printed book. Them. L, it is one of anyway. I want to thank you to the presenters. I want to thank you for all you shared. Lot. Arned a i appreciate the breadth of the onversation that you gave us tonight. I am a campus minister. Trinitarin and calvinist. Were also here, by the way. Find myself interpreting early oston history to lots of students and scholars who come to our city. I find myself struggling at i tell the ow do story as i take them on certain trail. S of the freedom and i find myself looking at the state down near the old house that where john along s name is listed with two other ministers of the church. And i like to tell the story of john elliot, but im going to in your, you know, is he aelliot a villain or is hero . Thats what id like to know. Of john elliot as a villain. Conduit for m as a indian survival. Mean, i think that i was fascinated with the idea of converting to puratanism. Guess how i see that working this s period of crisis, is crisis, the world is crumbling, there were native that message rd and saw a way to a future through him, and i think that really successful for this for some people. I think it ist more complicated than that. My name is sam jones. Student of martys and also of bobs, as it happens, visitor to plymouth plantation, like you talked about, a tourist. I dont know if my experience was the way it always was, but here was Something Interesting that came up in my mind hearing Colonial House, and it seems like what you related confrontation between the native people and colonial unquote, very, very interesting. It sounds like more interesting of the show. When i went to film itsd, the itd, the way m plymouth, the european and were very le different. Plantation,t to the pill dprims talked to you pilgrims talked to you about heir day and what they did and it was very much clear they were they ying themes as if were in themselves as if they were in that time period. Section of to the the indij yus people. People, i saw a woman in her 60s who said im portraying ed in myself as being from another time period. Im a member of this tribe and now. Ere and she was sort of holding andt to a number of people, she was very compelling. And i came away from that with a different experience and having a discussion with her about what person of to be a now. Genous descent there were two different experiences side by side. I came away feeling good about both things. Ow im asking myself, how you guys, i dont know if it is always that way or sometimes the do have events where Indigenous People and the colonists interact but it seems me like that is lacking. Have you how can you have the running side by side and not have them interact. That . O you think about should we toss it over to ryan . Tell us about it. I didnt see you. There you are. Hey, everybody. Of the wampanoag program at plymouth plantation 30 years. Thank you for those nice comments. Hesitant as to what to say. E do interact with the colonists. We do have roleplaying scenarios. Were working on now is a new exhibit going on for next programming. We always talked about the that, but weill do twoont go to the we want to 1720s, and this new site were developing is it by decade, decade day by day depending on how we want to exhibit it. Go on next year starting in may, we hope. The, by the the for pilgrim village. On top of the hill, thats where going to be is a new completed structure. Want to explore more into 17 tdz century than just 17 tdz century than just the 1620s. I appreciate your talk today. You mentioned king philips which im pretty interested in. Praying indians put on deer island. Background as to why that happened. Ack in the 1640s, thats when you see a lot of native people into converted christianity, taught about the bible. Was a native guy and they say he knew the bible so it to at he was teaching nonnative people their own same on, but also at the words. E was walking both he knew what his life for 12,000 traditions at his were and still are. People were upset how you felt then, it wasback very, very difficult. Mans you walk in that shoes, you dont know what he was going through. Got called to chopaqitick and said, what are you doing. We have our own ways of doing literally punched in the face for doing what he was doing. Is well known. He would have been one of the first graduates of Harvard University back in 1665. I say would have been, because two weeks is well known. Graduation, he went home to Marthas Vineyard and on his way back he was killed. Whats unfortunate is that it might have been his own people him because native people kept on having their ceremonies. The plantation for over 30 years, my job is to aspect for wampanoag us today and back then. I used to say all the time on okay, we used to have our ceremonies but those laws in the 1630s that the native people couldnt have their ceremonies. Would i say this . I wont say it unless it is a fact. Winter. Search last i found the fact. Plymouth colony law nd massasoit bay laws that affect native people. The ber 6, 1646, i got decade wrong. It states if any indian is wowing powing they should be fined 20 pounds, and i ad to read that over and over again. It had to settle in what that losing ours, we were ceremonies, our ways, our practice. Nd, fortunately unfortunately, a lot was lost, a gifted from canada and today we have our were e back and today producing our own songs again with our own language. Praying back to the towns, they these native people were forced on deer island, not just deer island, islands all across theres an eye land called Clarks Island where die, people were left to and the reason for this is they hought they were being good indians. Were praying indians, so we cant be affected. Were caught in the middle. They werent with their own their own thing, they werent english, so they middle. The by the english they are still considered indians. Doesnt matter if you have gone to christianity and thats why you are going to the island. I have been up the Charles River the last , we did ne i did was back in 2010, we took, along with indigenous their of maine, they had down the took canoes river. We went down the river 17 miles, no problem. Went into boston harbor, small advisory. Made out of three only one it back to deer island. Paddled to Marthas Vineyard in these boats, i was in the same boat, 2002, same crew. Middle, jonathan was in the front. Boat and ng the paddling, and were island. At deer have you seen hawaii 5o. I saw two large waves coming in, and i knew we were done. The guys know that. I said, theres nothing we can do. The wave came over. I thought if i jump in it will a free board. In, the boat went up, and i withes the guy i the guy steering the boat and we lost control and we all but we all water eventually made it to deer island. Say about i want to the praying indians. It is very hard to understand hat they were going through because they were being good indians and by their own people hey werent because they were switching over. Nice job, guys. Thank you. Hi, everyone. Y name is maria, im on the faculty at u mass boston. I want to thank you all for this timelyble panel which is and important. My question is about education, but i did want to echo the important thoughts that you shared about the importance f territorial acknowledgements as well. As you may be able to tell from accent, i didnt grow up in this country. Personal n isnt from experience as so but a my students put to e, which is why wasnt this taught to us . I teach indigenous history. Highlights all the more the importance of what weve been discussing on this panel and what youve been of the ng in terms significance and importance of public programming and public to fill in the gaps that students dont get in their but education growing up, that cant be the answer to this problem, right. Many of the kind of problems of this myth making from that moment in education and so i guess my question to you all is, have examples from california about ways in which he Education System over there is starting to become to colonize in some ways. Rid of the y got mandatory mission making assignment for young children. We have any hope here in new england for changing the ways in say, children are taught, the story of thanksgiving and really foundational myths that i think carry through with them . I think interventions, working with teachers is one way, but i more of a to see structural approach. I want to put it to the panel, is any hope . There well, i mean, i think theres that and i also think theres a lot to do. O and ises not just with and it is not just with respect to the history that we focus on example, teaching tolerance, the project of the Poverty Law Center just come out with a report on the quality of instruction across the United States with slavery. O a, i think, a master arrative which has a lot of power and a lot of force to it, there are is narratives that need to ndermine that master narrative of that of the country was with great with liberty and democracy for all. Started and when it it is only gotten better, thats a myth. That has a myth tremendous strength. I mean i at darrius going back to nd what is being done at the wampanoag home site and i made an example of how difficult this is. August i made a site visit because this class was coming up and i hadnt been in a long time. For those of you who havent these days the white settlers are frozen in time in 1627, and in character, and the native americans working at the are in thirde site person, so they are not in a character and they are not frozen in time. Multiple conversations with the workers there as workers, right. Being paid to do a job and they do a good job and encounter racism and stupid stupidity es a day many times ta day every day. Many times a day and day. Times a day every i want to discuss a question here. The ill say three things. I think it is mpossible for any of us to understand the wellsprings of attraction of certain myths. Ill use that word. There are things that just are to go on and the british have them,the french the germans have them. Country, every them. Japan has im a japanese scholar. What we dont understand gives these life, except that in nationalism once became the way that people understood themselves, i am an or frenchman or whatever, that happened. Say is nd thing i would that parts of the past are more difficult than other parts of the past. T is fairly easy to recover farmways and appreciate the ways hat people farmed in the 17th century and they do that in plymouth, but as charles was his remarks it is recover impossible to how people believed. It in no way to present a plaque because religion was always practiced, but that very complicated process, and we ourselves may not believe. So that theres just an i could go on and on in terms of a of things that are just, you know, i say this as a who ssional and someone writes about these things, im illusions that they can be recovered. Nd i would go back to daniel, and i have a different view of him than you have. Thing is that theres just too much past. It is just an enormous amount of it. And youit a giant attic say, where is this and where is that. So much that is unexpected. A hierarchy. Ok at in the past it was woman he a was part of that through students at the university, i was it was when environmental history began and could you could go on and on and on from there. But all of those distort the past if you have only those as your key things to do. So, again, i just want to say if youre looking for a Curriculum School or elementary school, and my wife happens to American History in thenth grade, thats one of things she does. I said, here is a fantastic get it into ant the curriculum. And oh, i her one, cant get it into the curriculum. Never, never, never enters the curriculum. So i dont think theres no solution to this problem. O say it could be solved politically is a misnomer ecause one publics generates another politics and is an ngoing process of accommodation, resistance, going quiet. Going to says im not vote to vote for so so it is an essentially given all thelem, pressures brought to bear, all the unacknowledged affections people have for certain aspects of the past. Given all the pressures brought to bear,i grel playground in virginia, something happened every day that would be unthinkable now. The boys roughhoused. We fought each other, in packs. And there were the yankees and there were the confederates, roughhousing. I dont know why i always was a yankee, but i was yankee. [laughter] there were always more confederates, so i was always the one being chased around the schoolyard. Why was it that i had to identify as a yankee . My great, great grandfather fought in the civil war, on the yankee side, and it came down to me in some tenuous way. I am sure some of the confederates had grandparents who fought in the civil war. As i said, there are all these unacknowledged, unspoken, only by genealogists are they spoken, people who have deep affection for certain shards of the past, and i know people in the audience who have exactly that, and i have it for the 17th century. People say to me, what is happening today . I dont know, but ask me what happens in the 17th century, and i will tell you. [laughter] so again, i want to emphasize the project to remake the past runs up against, as i said, this deeply embedded affection people have, affections i should say, they are not monolithic, they take different forms. Very interesting how that works. It is tough for professional historians, try as we can, we cannot clear it out. The other comment first before we the professorke who asked a question, i think of myself as kind of a newcomer to new england, right . Book wasearch for our the first time i traveled to this area, and i have been astounded by the, the strength of the myth here about the pilgrims. So, im also really interested in the answer to your question. But i grew up in the southwest, and i did not get the same myths growing up. We got different ones, about arizona history, right. But i think theres some, some patterns we can think about. I do think there is hope, but i do think it is this question of resources and priorities. My mother is a schoolteacher, fourth grade. I talked to her about some of the books i assigned my classes, and she is really interested, wanting to assign it to her students, but they have to get through these tests. In fourth grade is state history. She doesnt know when she can get it in there, right . So that is the priorities part. And i think the resources, that part really comes down to, to echo what marty said, i have been just amazed at the the Indigenous Program interpreters put into their job, and other indigenous intellectuals. They are working so hard. And its exhausting, right . I cant even imagine doing all the work they do, plus their regular jobs. I think bringing resources to that work is really important, and something we can do. So there is hope. Its a matter of kind of changing our bigpicture priorities, and where we allocate our resources. I would just piggyback on that, and say that another place where resources are scarce are in the time that teachers have to do this reeducation of themselves on the side. Why we created the book, for those people who want, School Teachers who really want to transform their teaching, they can at least do it a little bit at a time, we help, through that book. I think the textbooks are hopeless at this point. I dont see that being our path forward. Thank you. Yes . A few comments. One, i just love the title of that book. I think it needs to be everywhere, even just the title. It needs to move. Needs a commercial or something. Just that statement. I know that when brookline had their anniversary, the 300th anniversary of brookline, a town nearby. Beforeas no brookline the most recent rendition of our history, after the genocide of native americans. And so i think when you talk about mythmaking, maybe my own interpretation, but some of it is about wanting to feel good about your past and everything, and wanting in a way to be the one on top. And until we do break some of the myths about this country, we will never face ourselves. You can see it today. It is a quasicomparison, but in germany, which had the most around this recent atrocity in the holocaust, this generation, for whatever has look at its history. For whatever that is, they can then go forward in some way, and until america in some way finds its way to look at our history, the genocide of native americans and slavery, it is hard for us to move forward. And i think it is hard where we are now, because we have so much mythology, and even though it is very difficult, im not responsible for what happened, but if i dont know about it . I also put some of it at the feet of the theological community, and to the gentleman from plymouth plantation, your comments were really important. Because i dont know if the christian world, and the religious world in general, has looked at their role in the genocide of native americans, and in other things. I am not sure whats going on in churches, but if the schools cant look at that role of conversion, of killings, and being honest with that. That doesnt mean we have to denigrate who you are, but the honesty we have to face amongst all of our own religious communities, and the role that that played here in new england, throughout america, with the native american past. I dont know if anybody has any comments on the religious end of it, but i would be curious. Any comments . I dont want to take time away from the answers. I have a question and a comment. The question is similar to yours, and you may have already answered it. Is it possible to know whether the pilgrims and the spirit tends believed. Believed that we were the people to be exterminated . We are still doing that today, the u. S. Department of interior is still at war with the want wampanoag people. What we good and interested people here can do is step into the discussion happening here people, thet our first people of massachusetts, to support them today. That was going to be my comment, but i would love the answer to your question. If you are going back to plymouth plantation, since we have been residing there much of interpreters ie think our welltrained. Given what i was interested in, when i went with another colleague, our questions have to do with, what about the native people . And they would talk about them as, oh, they are like children. They are heathens. Think, did employ the term savage. I asked, how aggressively do you want to convert them to christianity . They said, we are not like the spaniards. Ybe theyally, ok, ma were not. Does that make them good . No, in my view. Accuracy to the interpretation, i thought, historically accurate. Virulent racism in that it so deeply in American History, culture, tradition, has its start in the 17th century. So for me, thats one of the reasons its very important to look at this history honestly. Others here in the room who can answer your question with a crystalclear specificity, and i am not sure that i can. Theim going to do professional historians thing here and say, the colonists used a lot of different words about the native americans. Two didnt just use one or or three words. As you probably know, john elliott toyed with the notion that they were one of the lost tribes, and gave that up after a while. The assertiont, ive never encountered that in my own work. You may have encountered it in a specific situation, but every citation of scripture of any to use averlaid with, fancy word, hermeneutics. The puritans were fantastic at taking scripture and finding something we dont think is in scripture, and vice versa. So to my point, it would be wrong to boil it down. There is a terrific book called out of the wilderness by john canup, about the colonists fear of becoming like the indians. Not a fear directed against the , but the fearns that in this wilderness they will become like these other people, that it is inevitable to decline in the wilderness. It is by a literary historian, so its using a lot of metaphor and analogy here. Ill put it this way. I dont know of a policy the massachusetts government opted dictated by malachi. Right beforehe the part that everybody quotes, it is right there. You, nobody knew about this until the 19th century. Nobody in new england new about that sermon until the 19th century. The Unitarian Church of massachusetts is looking at their history, to give them credit, which is really important in order to move forward. There are some books that they are using, you know, in order to look at that. One of them, hidden genocide, hidden people, looks at the theological underpinnings of some of the genocide of native americans and new england, but there are several other books as well. I would like to make sort of two observations, because i have been working on some of these things. One, i think we have to be very careful, whether we are talking about the puritans in massachusetts or the people in plymouth, to generalize, which we have tended to do a lot of. Because even if you look at plymouth, you have different attitudes towards native americans. Bradford, hes fairly critical. If you want to find heavily negative views of natives, look at his poetry, as opposed to plymouth plantation. Winslow, on the other hand, is very curious, and admits that his initial impressions of natives were wrong. People working on conversion. You have john cotton junior, in the latter part of the 17th century. Everyone isnt made in the same mold. One of the things we have to do as historians is to recognize where there are nuances. But the other thing i wanted to say, and it goes back to the question of teaching, and david alluded to it, lisa alluded to it. I used to teach a course, before i retired, on basically the teaching of history. Is that,f the problems in my lifetime alone, we have learned more about womens history, we have learned more about black history, native history, history of latinos. The problem is, nobody is giving the teacher more time to add. So putting something in means taking something out, and this becomes very difficult. And one of the related problems is, in most Public School systems, these decisions are not made by the teacher. They are made by a school board which, in some particularly bad situations, is an elected school board of people who know nothing about the discipline, elected by people who know nothing about the subject. And i think that if we are looking to how to teach the history better, we have to work more really on a political level, to try and get across the point, a, that history should be aught, because it is taught lot less now than when i was in school, and b, that the people who decide what we teach should be people who are, who have expertise in the field. Puritan. Hould be a [laughter] well, thank you all. [applause] [captions Copyright National cable satellite corp. 2018] [captioning performed by the national captioning institute, which is responsible for its caption content and accuracy. Visit ncicap. Org] in the view of the war in commission, they describe fully the circumstances of the assassination of president kennedy, but is there more to the story than the warrejn report ever discovered . This weekend on American History tv, the 1967 new series, cbs news inquiry the warren report, anchored by water water cronkite investor getting an answer questions. Lee harvey oswald, and whether he acted alone to assassinate president kennedy. It seemed evident we should try to establish the ease or difficulty of the rapidfire performance, hence the next question. How fast could that rifle be fired . America tonight at 10 00 p. M. Eastern on American History tv on cspan3. Californian q a, democratic congresswoman jackie erear talks about her spei talks about her memoir undaunted. I was on an airstrip in the remote jungles of guyana, having completed a congressional delegation to her with leo ryan, and we were ambushed on that airstrip and congressman ryan was shot 45 times and died on that airstrip. Some members of the press corps died. One defector of the peoples temple died. I was shot five times on the right side of my body. A bone jutting out of my right arm, a wound in my leg the size of a football. Im 28was, oh my god, years old, this is it. Sunday night at 8 00 eastern on cspans today q a. During the mid19th century, cotton was king. Up next, how this plant played a role in the memphis economy and the legacy it still leaves today. You cannot understand memphis without understanding cotton, because it has such an impact on not just the economy, but also the social fabric of the city. The role of cotton in memphis history, the memphis economy, is central. It