Motivation is something we all need a little bit of in life. As humans, it seems impossible to avoid hardship, obstacles and distress. In overcoming these challenges, we all seek motivation, in one form or another. There are many ways to inspire people, depending on his or her personality and the context of the situation. Even centuries ago, Puritan leaders, such as Winthrop, Mathers and Edwards, realized this standard human quality, each using a different type of motivation when addressing followers.
I In 1629, John Winthrop led a group of merchants and devout Puritans to the New World, due to severe economic depression and the ascension of a King sympathetic to the Catholic Church. As the group’s governor, Winthrop delivered his famous sermon, A Model of Christian Charity, at the start of the long journey ahead. His address outlined the ideals of a harmonious Christian community, using the human body as an analogy for Christians being “one body in Christ.” Winthrop also established a goal or standard for his colony to aspire to. “We shall be as a city upon a hill. The eyes of all people are upon us,” Winthrop famously states (158). Winthrop uses this “goal-setting” as a strategic form of motivation for his company. By providing an opportunity to achieve excellence, he hoped to inspire his followers as they embark upon the journey, in search for a better life. Through particular Biblical references, Winthrop depicts a just, selfless, tough, compassionate, loving and merciful God for the Puritans to emulate.
Winthrop’s positive and hopeful motivation was effective based on his own personality and the context of the sermon. At one time, Winthrop almost became a clergyman, and therefore was probably a skilled, eloquent and inspiring orator. Hope was also appropriate and successful, because at the time the sermon was delivered the group had not yet encountered obstacles.
An entire century later, Jonathan Edwards, like Winthrop, delivered a sermon, calling the Puritans to a better life. However, Edwards’ form of motivation is drastically different than that of Winthrop. In a flat, serious tone, Edwards depicted an angry, ominous God, who was upset with the Puritans’ lack of religious commitment and respect for Christ’s authority. Edwards’ audience was deeply and openly moved by his frightening imagery. He describes the gruesome fate of the wicked with, “The old serpent is gaping for them; hell opens its mouth wide to receive them; and if God should permit it, they would be hastily swallowed up and lost” (427). Instead of motivating the Puritans with hope and idealism, Edwards uses fear, failure and death as a threatening reality check for one’s spiritual life.
Edward’s source of motivation is understandable and relevant when considering the actions and mindset of his audience. The sermon was directed towards the unregenerate, a group of Puritans holding a firm belief that they were the “elect” and had a secure place in Heaven. This belief perpetuated complacency among the Puritans, distracting them from the importance of loving Earthly actions.
Although the forms of motivation were chosen based on personality and context, I personally believe Winthrop’s positivism and hope is more inspirationally effective, as opposed to Edward’s threatening fear of death. As an idealistic person by nature, I find goal-setting and positive reinforcement the most spiritually beneficial source of motivation.
Thursday, September 25, 2008
Thursday, September 18, 2008
"The Bond of Brotherly Affection"
As the governor of “The Company of Massachusetts Bay in New England,” John Winthrop bravely accepted the daunting task of leading 700 emigrants across the Atlantic into a challenging world of the unknown. In addition to his political leadership role, Winthrop also served as a religious minister for his new colony, working to establish Puritan reforms in place of traditional Catholic rituals. In his sermon “A Model of Christian Charity,” delivered en route to the New World, Winthrop strictly outlined the ideals of a perfect, selfless Christian community.
Winthrop uses the threat of failure and death as a fear tactic in his sermon. Although Puritans and other emigrants seemed to be brewing with hope and excitement for a new and better life, they must have been hiding anxiety of the uncertainties that lied ahead. Winthrop cleverly quells these fears with religion, in order to unite his followers as one family. Only by obeying God as one, would they survive the journey. Winthrop emphasizes this in the conclusion of his sermon when he says, “Therefore let us choose life, that we and our seed may live by obeying His voice and cleaving to Him, for He is our life and our prosperity” (158).
Winthrop outlines several ideal steps to success and prosperity, but repeatedly stresses the eternal importance of love. He notes Scripture’s definition of love as, “the bond of perfection” (152). Winthrop eloquently weaves this definition into the foundation of his ideal Christian community. In order to engrain love into the minds of his eager audience, Winthrop uses the human body as an analogy for the Body of Christ. Just as ligaments connect all the separate parts of one body, Christ’s love unites all Christians into perfect harmony.
Winthrop advocates for peaceful unity in his community by stressing the social and spiritual advantages of living in the “bonds of brotherly affection.” As separate parts of one body, the Puritans must “delight in each other, make other’s conditions our own, rejoice together, mourn together, labor and suffer together” (157). As a true leader, Winthrop encourages his followers to put these idealistic principles into action. Although it will be a true challenge, he tells the Puritans that the only way to survive is to stick together. He reminds the community that they can be a “city upon a hill” and a shining example to the world of either triumph or failure of the Christian cause.
Although idealistic, Winthrop remains a model of Christian charity and leadership. His advice and goals for his Puritan followers still apply to the conflicts of the 21st century. Winthrop reminds me of my own personal purpose in this world when he eloquently says, “Nothing yields more pleasure and content to the soul than when it finds that which it may love fervently, for to love and live beloved is the soul’s paradise, both here and in heaven” (155).
Winthrop uses the threat of failure and death as a fear tactic in his sermon. Although Puritans and other emigrants seemed to be brewing with hope and excitement for a new and better life, they must have been hiding anxiety of the uncertainties that lied ahead. Winthrop cleverly quells these fears with religion, in order to unite his followers as one family. Only by obeying God as one, would they survive the journey. Winthrop emphasizes this in the conclusion of his sermon when he says, “Therefore let us choose life, that we and our seed may live by obeying His voice and cleaving to Him, for He is our life and our prosperity” (158).
Winthrop outlines several ideal steps to success and prosperity, but repeatedly stresses the eternal importance of love. He notes Scripture’s definition of love as, “the bond of perfection” (152). Winthrop eloquently weaves this definition into the foundation of his ideal Christian community. In order to engrain love into the minds of his eager audience, Winthrop uses the human body as an analogy for the Body of Christ. Just as ligaments connect all the separate parts of one body, Christ’s love unites all Christians into perfect harmony.
Winthrop advocates for peaceful unity in his community by stressing the social and spiritual advantages of living in the “bonds of brotherly affection.” As separate parts of one body, the Puritans must “delight in each other, make other’s conditions our own, rejoice together, mourn together, labor and suffer together” (157). As a true leader, Winthrop encourages his followers to put these idealistic principles into action. Although it will be a true challenge, he tells the Puritans that the only way to survive is to stick together. He reminds the community that they can be a “city upon a hill” and a shining example to the world of either triumph or failure of the Christian cause.
Although idealistic, Winthrop remains a model of Christian charity and leadership. His advice and goals for his Puritan followers still apply to the conflicts of the 21st century. Winthrop reminds me of my own personal purpose in this world when he eloquently says, “Nothing yields more pleasure and content to the soul than when it finds that which it may love fervently, for to love and live beloved is the soul’s paradise, both here and in heaven” (155).
Thursday, September 11, 2008
The American Dream
We have all heard of the famous John Smith. But, surprisingly there are contrasting opinions of his reputation. Depending on who you ask, Smith could either be a hero or a villain.
According to Leo Lemay’s novel The American Dream of Captain John Smith, Smith was a “social visionary who founded the American belief in the common man” and the “greatest single founder of the English colonies in America.” Both of these powerful statements directly refute the long-standing criticism of Smith as an arrogant braggart, individually responsible for the mistreatment and murder of American Indians. Although it is impossible to know the real nature of John Smith since we were not alive at the time, we must analyze the written works, both left by Smith and about Smith, in order to formulate our own conclusions concerning his personality.
Although the titles of Smith’s written works seem to be basic descriptions of Virginia and New England, he actually had deeper intentions. In the excerpt from “The General History of Virginia, New England and the Summer Isles,” Smith describes, at length, the difficulties the English encountered in the New World. Smith notes, “The fault of our going was our own.” Initially it appears as if he is accepting blame. He then continues, “We were all ignorant and supposing to make our passage in two months…by the unskillful presumption of our ignorant transporters that understood not at all what they undertook.” Smith is now shifting the blame to others in order to promote himself as a more capable leader and explorer than the previous captains. Although this may seem cocky and self-centered, it’s important to remember that a small ounce of arrogance, pride and idealism is necessary in order to succeed at bold adventures, such as establishing a new colony in an unknown territory.
As noted in Leo Lemay’s novel mentioned above, Smith has, and should be, praised for his energy and initiative in persuading his fellow English citizens to settle in the New World. By promising a life of plenty through hard work and commitment, John Smith can be credited with the founding of the “American Dream.” Through his skillful rhetoric and persevering leadership, Smith appealed to English desires to start a new life, gain social respectability and attain prosperity. “Our pleasure here is still gains; in England, charges and loss. Here nature and liberty afford us that freely, which in England we want, or it costs us dearly,” Smith eloquently states. The British had the choice of barely surviving by remaining in England, or experiencing the fulfillment of making a better and more prosperous life in New England.
By seeking out English citizens who existed on the fringes of society, such as the merchants, prisoners and indentured servants, Smith was able to recruit a hard-working and diligent group of people. This alone might have been the key to his future success. Thanks to John Smith, Americans today still survive off that same hope and dream of accomplishing one’s goals, no matter how high or far away they may seem.
According to Leo Lemay’s novel The American Dream of Captain John Smith, Smith was a “social visionary who founded the American belief in the common man” and the “greatest single founder of the English colonies in America.” Both of these powerful statements directly refute the long-standing criticism of Smith as an arrogant braggart, individually responsible for the mistreatment and murder of American Indians. Although it is impossible to know the real nature of John Smith since we were not alive at the time, we must analyze the written works, both left by Smith and about Smith, in order to formulate our own conclusions concerning his personality.
Although the titles of Smith’s written works seem to be basic descriptions of Virginia and New England, he actually had deeper intentions. In the excerpt from “The General History of Virginia, New England and the Summer Isles,” Smith describes, at length, the difficulties the English encountered in the New World. Smith notes, “The fault of our going was our own.” Initially it appears as if he is accepting blame. He then continues, “We were all ignorant and supposing to make our passage in two months…by the unskillful presumption of our ignorant transporters that understood not at all what they undertook.” Smith is now shifting the blame to others in order to promote himself as a more capable leader and explorer than the previous captains. Although this may seem cocky and self-centered, it’s important to remember that a small ounce of arrogance, pride and idealism is necessary in order to succeed at bold adventures, such as establishing a new colony in an unknown territory.
As noted in Leo Lemay’s novel mentioned above, Smith has, and should be, praised for his energy and initiative in persuading his fellow English citizens to settle in the New World. By promising a life of plenty through hard work and commitment, John Smith can be credited with the founding of the “American Dream.” Through his skillful rhetoric and persevering leadership, Smith appealed to English desires to start a new life, gain social respectability and attain prosperity. “Our pleasure here is still gains; in England, charges and loss. Here nature and liberty afford us that freely, which in England we want, or it costs us dearly,” Smith eloquently states. The British had the choice of barely surviving by remaining in England, or experiencing the fulfillment of making a better and more prosperous life in New England.
By seeking out English citizens who existed on the fringes of society, such as the merchants, prisoners and indentured servants, Smith was able to recruit a hard-working and diligent group of people. This alone might have been the key to his future success. Thanks to John Smith, Americans today still survive off that same hope and dream of accomplishing one’s goals, no matter how high or far away they may seem.
Thursday, September 4, 2008
Contact and Conflict
Much of American culture and history comes from society’s trust in the media. We trust TV, celebrities, ads and magazines as credible sources of important information. Rarely do we question the validity of the key messages they are delivering. One industry that America relies upon for positive influence and education of our youth is Disney. Certain Disney stories are taken as factual accounts of important American historical events. Thanks to Disney, most Americans are familiar with the story of Pocahontas. This heroic Native American girl is credited with going against her Native American tribe and saving the life of Captain John Smith. It is only after reading “Native Americans: Contact and Conflict” that I began to question my knowledge acquired through Disney films and stories.
For starters, I never knew Pocahontas was not the young Indian girl’s name. I was most intrigued by the author’s note, “Smith’s salvation was purely ceremonial, an act intended to bring him and his powerful English companions into reciprocal relations with the Chesapeake Bay Natives” (437). I interpreted this description as a Native American attempt to seek peace, friendship and harmony with the arrival of their new English visitors. Rather than taking the time to consider being friends with the Indians, who were really original inhabitants of North America, Europeans quickly jumped to hateful conclusions, building violent boundaries with the Native Americans. Centuries of hate between “white people” and Native Americans have existed from this initial historical act or cultural misinterpretation by Europeans. History possibly could have been less gory or hostile.
This cultural misinterpretation serves as a reminder for the importance of studying other cultures. Instead of assuming a level of superiority, Europeans should have taken into consideration the views, opinions and traditions of the Native Americans. The Indians were forced to alter their peaceful approach to the Europeans due to lack of English understanding and relentless demand for their land. It is only through reading the literature of other cultures that we can come to a deeper understanding of their values, motives and reasons for their actions. As a hybrid culture, America consists of numerous diverse groups of people. In order to cooperatively interact and live, we must understand each others’ story. Mutual respect is a product of understanding.
The conflict that resulted from the interaction between the Native Americans and Europeans has lent the impression that the Indians were drastically different from “white people.” However, it’s interesting to see the similarities between these conflicting groups. In his “Speech at Detroit,” Pontiac focuses on different aspects of the “Great Spirit” or “Master of Life” (439). This higher being closely parallels aspects found in European Christianity. For example, the “Great Spirit” says, “I am the maker of Heaven and Earth.” This exact phrase is found in several Christian creeds as well. The spirit also outlines morals and values similar to those of Christianity, such as the prohibition to marry more than one wife. Finally, these rules are recorded in a permanent manner in order for them to be perpetuated throughout time, which parallels the recording of the Ten Commandments on the stone tablets.
Instead of declaring war against one another, maybe the Native Americans and Europeans could have focused on their similarities and the possibility of peace.
For starters, I never knew Pocahontas was not the young Indian girl’s name. I was most intrigued by the author’s note, “Smith’s salvation was purely ceremonial, an act intended to bring him and his powerful English companions into reciprocal relations with the Chesapeake Bay Natives” (437). I interpreted this description as a Native American attempt to seek peace, friendship and harmony with the arrival of their new English visitors. Rather than taking the time to consider being friends with the Indians, who were really original inhabitants of North America, Europeans quickly jumped to hateful conclusions, building violent boundaries with the Native Americans. Centuries of hate between “white people” and Native Americans have existed from this initial historical act or cultural misinterpretation by Europeans. History possibly could have been less gory or hostile.
This cultural misinterpretation serves as a reminder for the importance of studying other cultures. Instead of assuming a level of superiority, Europeans should have taken into consideration the views, opinions and traditions of the Native Americans. The Indians were forced to alter their peaceful approach to the Europeans due to lack of English understanding and relentless demand for their land. It is only through reading the literature of other cultures that we can come to a deeper understanding of their values, motives and reasons for their actions. As a hybrid culture, America consists of numerous diverse groups of people. In order to cooperatively interact and live, we must understand each others’ story. Mutual respect is a product of understanding.
The conflict that resulted from the interaction between the Native Americans and Europeans has lent the impression that the Indians were drastically different from “white people.” However, it’s interesting to see the similarities between these conflicting groups. In his “Speech at Detroit,” Pontiac focuses on different aspects of the “Great Spirit” or “Master of Life” (439). This higher being closely parallels aspects found in European Christianity. For example, the “Great Spirit” says, “I am the maker of Heaven and Earth.” This exact phrase is found in several Christian creeds as well. The spirit also outlines morals and values similar to those of Christianity, such as the prohibition to marry more than one wife. Finally, these rules are recorded in a permanent manner in order for them to be perpetuated throughout time, which parallels the recording of the Ten Commandments on the stone tablets.
Instead of declaring war against one another, maybe the Native Americans and Europeans could have focused on their similarities and the possibility of peace.
Tuesday, September 2, 2008
Common Culture in Creation Stories
Although the tales of Native Americans are short and simple, each story embodies an entire culture of its own. When put in its cultural context, the simplicity of the tales actually contains deeper meanings. While the creation stories convey origins and identities, the trickster tales serve as life lessons of morality and standards of behavior.
Despite the different animals, characters and plot lines, the Native American creation stories have common themes woven throughout. The overwhelming presence of animals, mountains and rivers emphasizes the Native American importance of and dependence upon nature. For example, in the Iroquois creation story the turtle becomes an “island of earth,” serving as a sturdy foundation for life itself (20). A second widespread theme is the presence of rival twins. The Iroquois Creation Story provides the strongest example of tension between good and evil in the form of the good mind vs. the bad mind. Finally, the significance of the number four can be found in both the creation stories and most of the trickster tales. For example, in the Pima creation story The Doctor of the Earth does not successfully create the Earth until the fourth try (22). The exception for the number four theme comes from the Clatsop people, who emphasized the number three, possibly as a result of a wider exposure to Christianity.
Trickster tales provide more detailed identities for Native American tribes. Through both good and bad examples, each tale reveals important values, morals and behavioral ideals. For example, the trickster Wakjankaga reminds the Winnebago people not to act superior towards nature in the tale of the talking laxative bulb (81). Another example of learning from bad behavior comes from the Navajo’s coyote trickster, who selfishly throws food away, instead of conserving and respecting nature as a vital resource for life (103). Other Native American tricksters provide positive examples, such as the Koasati’s Bear, who gives himself to others by literally cutting his stomach for the rabbit to eat (87). Another important value found throughout all of the trickster tales is the necessity of respecting one’s elders. For example, in the Sioux tale Ikto and Iya repeatedly argue who is the elder. “Well, my younger brother – or is he my elder brother?” Iya asks himself (84). With age, comes wisdom and tradition from years past. In these Native American tribes, everyone is related, stressing the importance of kinship.
Native American literature, in the form of creation stories and trickster tales, serve as a foundation for and cornerstone of the beginnings of American literature. Contrary to the overwhelming amount of precise detail present in British literature, these Native American stories are conveyed in a very general manner. Characters and animals seem to be floating across time and space, aimlessly wandering around a so-called “Earth.” Personally, I find this lack of detail interesting, since I am so used to the detailed writing of other authors and the details emphasized in my own writing.
As a foundation of American literature, Native American stories were products of a unique oral culture. The stories of today were once passed from generation to generation, not by pen and paper, but rather from memory, through plays and performances. This evokes an interesting question, as mentioned in the introduction – Is oral literature really literature? Can it be effectively conveyed through the confines of the written word? I believe that, yes, the oral culture of the Native Americans, biases included, can be considered literature in its own unique way, due to its intent of teaching people how to live, from times past and for the future.
Despite the different animals, characters and plot lines, the Native American creation stories have common themes woven throughout. The overwhelming presence of animals, mountains and rivers emphasizes the Native American importance of and dependence upon nature. For example, in the Iroquois creation story the turtle becomes an “island of earth,” serving as a sturdy foundation for life itself (20). A second widespread theme is the presence of rival twins. The Iroquois Creation Story provides the strongest example of tension between good and evil in the form of the good mind vs. the bad mind. Finally, the significance of the number four can be found in both the creation stories and most of the trickster tales. For example, in the Pima creation story The Doctor of the Earth does not successfully create the Earth until the fourth try (22). The exception for the number four theme comes from the Clatsop people, who emphasized the number three, possibly as a result of a wider exposure to Christianity.
Trickster tales provide more detailed identities for Native American tribes. Through both good and bad examples, each tale reveals important values, morals and behavioral ideals. For example, the trickster Wakjankaga reminds the Winnebago people not to act superior towards nature in the tale of the talking laxative bulb (81). Another example of learning from bad behavior comes from the Navajo’s coyote trickster, who selfishly throws food away, instead of conserving and respecting nature as a vital resource for life (103). Other Native American tricksters provide positive examples, such as the Koasati’s Bear, who gives himself to others by literally cutting his stomach for the rabbit to eat (87). Another important value found throughout all of the trickster tales is the necessity of respecting one’s elders. For example, in the Sioux tale Ikto and Iya repeatedly argue who is the elder. “Well, my younger brother – or is he my elder brother?” Iya asks himself (84). With age, comes wisdom and tradition from years past. In these Native American tribes, everyone is related, stressing the importance of kinship.
Native American literature, in the form of creation stories and trickster tales, serve as a foundation for and cornerstone of the beginnings of American literature. Contrary to the overwhelming amount of precise detail present in British literature, these Native American stories are conveyed in a very general manner. Characters and animals seem to be floating across time and space, aimlessly wandering around a so-called “Earth.” Personally, I find this lack of detail interesting, since I am so used to the detailed writing of other authors and the details emphasized in my own writing.
As a foundation of American literature, Native American stories were products of a unique oral culture. The stories of today were once passed from generation to generation, not by pen and paper, but rather from memory, through plays and performances. This evokes an interesting question, as mentioned in the introduction – Is oral literature really literature? Can it be effectively conveyed through the confines of the written word? I believe that, yes, the oral culture of the Native Americans, biases included, can be considered literature in its own unique way, due to its intent of teaching people how to live, from times past and for the future.
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