His 300 midterm
Leiden
---------flourished in the 16th and 17th century. At the close of the 15th century the weaving establishments (mainly broadcloth) of---- were very important, and after the expulsion of the Spaniards ------cloth, -----baize and ----- camlet were familiar terms.[citation needed] In the same period, -------- developed an important printing and publishing industry. -sided with the Dutch revolt against Spanish rule a ------ is also known as the place where the Pilgrims ,as well as some of the first settlers of New Amsterdam lived for a time in the early 17th century before their departure to Massachusetts and New Amsterdam in the New World.
Paquiquieno
-Don Luís de Velasco, also known as Paquiquino, was a Native American, possibly of the Kiskiack or Paspahegh tribe, from Tidewater, Virginia. In 1561 he was taken by a Spanish expedition. He traveled with them ultimately to Spain, Cuba and Mexico, where he was baptized as Don Luís de Velasco and educated. -Paquiquineo, later Don Luís de Velasco, was a Virginia Algonquian who served as an interpreter and liaison for the Spanish during their failed attempt to establish a mission in the Chesapeake region in 1570, decades before the arrival of the English at Jamestown. Though little is certain about Paquiquineo's life before or after his dealings with the Spanish, his legacy is of great importance to both early Euro-Indian relations and the history of Virginia. "The idea is an intriguing one," writes historian Charlotte M. Gradie, "for the Jesuit failure to establish a mission in Virginia was a turning point in the history of Spain's American empire as well as in Jesuit history: Virginia was left to the English, and the Jesuits built their great missions elsewhere." The son of a chief, Paquiquineo crossed paths with the Spanish years earlier in the Chesapeake, and either by force or of his own volition, accompanied the Spanish to Mexico, then on to Spain, sometime around 1561. During his stay in Europe, he impressed King Philip II and obtained permission to accompany a Catholic mission back to the Chesapeake region of Virginia. A quick stop in Mexico turned into many years after Paquiquineo fell ill. During his time in Mexico, Paquiquineo converted to Christianity and was given the name Don Luís de Velasco after his sponsor, the current viceroy of New Spain (present-day Mexico). After his conversion, Paquiquineo reassured the priests of his desire to return to his homeland, which he referred to as Ajacán, and introduce his people to the God of the Spanish. After two failed attempts, his wish was realized when he landed on the James River in September 1570, accompanied by a group of Jesuit priests and a teenage altar boy, Alonso de Olmos, more than nine years after he had left. No soldiers accompanied the mission to Virginia, which was unusual; the priests worried the soldiers would curtail their efforts to establish peaceful relations with the Indians they set out to convert. The difficulty in returning to Virginia would not be the only hardship faced by the Jesuits in their failed attempt to establish a northern mission. Soon after helping the priests establish their mission on the York River, Paquiquineo opted to return to his Paspahegh village—an understandable choice for a boy who had been away from his people for nine years, and now returned as a man. Father Juan Rogel, a priest who stayed behind in La Florida, noted in a letter that Paquiquineo "did not sleep in their hut more than two nights nor stay in the village where the Fathers made their settlement for more than five days. Finally he was living with his kinsmen, a journey of a day and a half away." Paquiquineo soon adopted the practices expected of a chief's son. His decision to take multiple wives was met with derision from the priests, who hoped he would serve as an example to his tribe of the benefits of a pagan life converted. Throughout the following winter, Paquiquineo ignored multiple entreaties by the priests for both food and his services as an interpreter. The Spanish had picked an unfortunate time to return to Virginia, as the Indians there were experiencing a severe famine brought about by a long period of drought. The priests survived until February by trading copper and tin for maize with surrounding villages, which may have only worsened relations with Paquiquineo and his tribe. In February, three priests went to Paquiquineo's town in search of aid and the young man's return to the Catholic faith. On February 4th, Paquiquineo killed the three priests then traveled back to the Spanish mission, where he and other members of his tribe killed the remaining Jesuits, leaving only Alonso alive. Father Rogel, who later interviewed Olmos (although sources disagree on whether Alonso witnessed the murders), wrote that Paquiquineo greeted Father Juan Bautista de Segura: "Raising his club and giving his greeting were really one gesture, and so in wishing him well, he killed him." A military expedition was sent to the James River in August of 1572, after no traces had been found of the Jesuit mission by a relief ship that had made the journey some months earlier. A smaller number of Paquiquineo's people were captured and found guilty of the missionaries' murder, after several of the tribesmen were discovered with items once belonging to the Jesuits. Alonso was returned to the Spanish, but the man they knew as Don Luís was never seen by the Spaniards again. Although it is pure speculation, since he was a Paspahegh Indian, Paquiquineo may have been still a member of the Paspahegh tribe when the English arrived and built James Fort in the midst of Paspahegh territory. Although the Spanish found Paquiquineo to be "a most convenient scapegoat," blaming him for the failure of the mission ignores the complexities of cross-cultural interaction as witnessed throughout European colonization of the Americas and beyond. The short-lived Spanish experiment in Virginia would have likely influenced the Powhatan and other surrounding tribes in their dealings with the English. Thus Paquiquineo leaves an important legacy in the study of Jamestown and the diverse cultural groups that inhabited the region.
Jacques Cartier
-In 1534, France's King Francis I authorized the navigator -------- (1491-1557) to lead a voyage to the New World in order to seek gold and other riches, as well as a new route to Asia. -------- three expeditions along the St. Lawrence River would later enable France to lay claim to the lands that would become Canada. -Born in Saint-Malo, France, ----- began sailing as a young man. He gained a reputation as a skilled navigator prior to making his three famous voyages to North America.
Jeremias van Rensselaer
-Jeremias van Rensselaer was the third son of Kiliaen van Rensselaer, one of the founders and directors of the Dutch West India Company who was instrumental in the establishment of New Netherland and was created the first patroon of the Manor of Rensselaerswyck -Jeremiah Van Rensselaer was a Representative from New York to the U. S. House of Representatives from 1789 to 1791 in the first United States Congress. He was not re-elected but ten years later served as Lieutenant Governor of New York from 1801 to 1804. Van Rensselaer became a land agent, merchant and surveyor. He was a member of the first board of directors of the Bank of Albany. From 1789 through 1806 he served as the president of the bank. In 1804 he was a curator of the Evangelical Lutheran Seminary in Albany. In addition to his above political positions Van Rensselaer was also a member of the New York State Assembly in 1789. He was a presidential elector in 1800 and voted for Thomas Jefferson and Aaron Burr.
Hannah Ahhunnut
-Native american woman converted to christianity and had an interest in heaven -very religious cared for the sick -religious authority -role model for other women
Freedoms and Exemptions of 1629
-The Charter of Freedoms and Exemptions,[2] sometimes referred to as the Charter of Privileges and Exemptions,[3] is a document written by the Dutch West India Company in an effort to settle its colony of New Netherland in North America through the establishment of feudal patroonships purchased and supplied by members of the West India Company. Its 31 articles establish ground rules and expectations of the patroons and inhabitants of the new colonies. It was ratified by the Dutch States-General on June 7, 1629.[2][4] - it was declared that any member of the Company who could bring to and settle 50 persons over the age of 15 in New Netherland, should receive a liberal grant of land to hold as patroon, or lord, with the exception, per Article III, of the island of Manhattan. This land could have a frontage of 16 miles (26 km) if on one side of a river, or 8 miles (13 km) if situated on both sides. The patroon would be chief magistrate on his land, but disputes of more than 50 guilders could be appealed to the Director and his Council in New Amsterdam. The tenants would be free from all taxation for 10 years, but during this period they would not be allowed to change from one estate to another nor to move from the country to the town. At least one quarter of the 50 inhabitants would have to be settled within the first year of the land grant, with the rest being settled within three years following that. The patroons would have full liberty to purchase goods in New Netherland, New England, and New France, with the exception of furs. But the trader would have to pay an export tax of five per cent in New Amsterdam before goods could be shipped to Europe. The fur trade remained a monopoly of the Company, being the most profitable investment at the time. The weaving of cloth was also prohibited in order to supply the looms in Holland with their needed raw supplies.[6] The patroon would be responsible for the expenses in erecting barns and other structures and preparing land for farming in addition to supplying the initial farming tools, vehicles, and livestock. However, each tenant would be due to pay a stipulated rent in addition to a percentage of that which they produced. Additionally, no farmer could sell any good without first offering it to patroon. The patroon also bore responsibility of hiring a minister and schoolmaster, as well as financing the respective structures when they became needed. Once the patroonship became a profitable enterprise, the patroon was expected to share net profits with the tenants.[7] There are some notable aspects of the charter, which, while aiming to make the West India Company wealthy and successful, offered great incentives to the patroons and respect to the indigenous peoples. For example, Article XXVI states that the patroon "must satisfy the Indians of that place for the land", essentially implying that the land must be bought (or bartered) from the local Indians, and not just taken. Article VI states that the patroon "shall forever own and possess and hold from the Company as a perpetual fief of inheritance, all the land lying within the aforesaid limits", which made the patroonship a fiefdom. It shall be seen later that one patroonship would last well into the 19th century. Additionally, the Company agreed to protect the patroonships from attack (Article XXV), and even supply the patroonship—for free—"with as many blacks as it possibly can ... for [no] longer [a] time than it shall see fit
Narragansetts
-When the first European settlers arrived in the region around Narragansett Bay (present-day Rhode Island) around 1635, they encountered a number of native peoples, including the Algonquian-speaking Narragansett. In 1636, the tribe's chiefs granted Roger Williams land-use rights to establish Providence; a year later, the Narragansett joined with the Puritans of Massachusetts Bay Colony and Connecticut in a war against the Pequot, their longtime rivals for territorial control. Good relations between the colonists and the Narragansett continued until King Philip's War (1675-6), when the Narragansett-along with other Native American tribes-attempted to limit colonial expansion, an effort that ended in the tribe's defeat and abandonment of their homeland. - non-conformist religious views
Adriaen van der Donck
-high born When Van der Donck arrived in New Amsterdam from Rensselaerswyck he sided with the colonists and wrote a treatise on the war that was sent to the Dutch government, the States General in Holland. The States General promptly ordered Kieft to end the ruinous war. Kieft then called in Van der Donck to help him negotiate a peace treaty with the Indians. Van der Donck agreed and a treaty with the Indians was soon agreed upon. As compensation for his work on brokering peace Van der Donck was given a large tract of land by the DWIC. Later he purchased additional land nearby and established his own estate in what is now Yonkers, New York. Van der Donck, either because of his status as a landowner or on the basis of his status as a peace maker and judicial specialist, was addressed by the honorary title "jonkheer", or with the shorter title of "jonker". The latter term in Dutch is pronounced as "Yonker", and this is where the term Yonkers, the name of the city came from. In 1649, Van der Donck was appointed by the then governor general Peter Stuyvesant to be a member of the Council of Nine, a group of advisors and legislators in New Amsterdam. Since Van der Donck was by far the best educated member of the Council of Nine, he quickly became its leader. He then ran into conflict with Stuyvesant about running the colony. The conflict ended up in a stand-off and it was decided that the government in Holland would have to resolve the conflict. Van der Donck then left for Holland where he argued to the States General for making the governor general of New Netherland solely responsible to the States General in Holland and not to the DWIC. His arguments received considerable approval, but unfortunately Holland became involved in a war with England and the still weak Dutch government needed the support of the DWIC. All of Van der Donck's efforts were for naught. In 1653 he received permission to return to New Amsterdam with the provision that he would stay out of politics.
Uttamatomakkin
-known as Tomocomo for short, was a Powhatan holy man who accompanied Pocahontas when she was taken to London in 1616. -a brother-in-law of Powhatan sent by the paramount chief as an observer. In particular, Uttamatomakkin was tasked with finding John Smith, meeting the English king, viewing the English god, and conducting a census of both the Englishmen and their trees. (An earlier Indian visitor, who saw only London and the Thames River, had mistakenly reported that there were next to no trees in England, explaining why the English sought timber in Virginia.) Uttamatomakkin would accomplish the first two objectives but fail with the rest, and his encounters with evangelistic clergymen such as Reverend Samuel Purchas would turn his sympathies forever against the English.
Reverend William Symonds
-preached a sermon at London's White Chapel in defense of the Virginia Company of London's efforts to sustain its colony at Jamestown. -In this excerpt, ------- focuses on the call of Abraham in Genesis 12, comparing it to England's call to settle America. He then responds at length to those who object that England had no right to invade "the territories of other princes, by force of sword." •gold •adventure •to farm •financial gain /opportunity
patroonship system
-the Dutch West India Company set up the patroon system to attract more settlers. A patroon was a person who brought 50 settlers to New Netherland. As a reward, a patroon received a large land grant. He also received hunting, fishing, and fur trading privileges. -allowed for piracy, steal from spanish ships
Sewant
-the southern new england Narragansett Algonquin name for polished shells, threaded like beads; -the colonists in New England called it wampum -used in the beaver trade and other trade in new england -made trade with netherland difficult bc they used coins and value of sewant was difficult to determine
Dutch West India Company
Dutch West India Company (Dutch: Geoctroyeerde Westindische Compagnie, Dutch pronunciation: [ɣəʔɔktroːˈjeːrdə ʋɛstˈɪndisə kɔmpɑˈɲi] or Dutch: WIC; English: Chartered West India Company) was a chartered company (known as the "WIC") of Dutch merchants as well as foreign investors. Among its founders was Willem Usselincx (1567-1647).[1] On June 3, 1621, it was granted a charter for a trade monopoly in the Dutch West Indies by the Republic of the Seven United Netherlands and given jurisdiction over Dutch participation in the Atlantic slave trade, Brazil, the Caribbean, and North America. The area where the company could operate consisted of West Africa (between the Tropic of Cancer and the Cape of Good Hope) and the Americas, which included the Pacific Ocean and the eastern part of New Guinea. The intended purpose of the charter was to eliminate competition, particularly Spanish or Portuguese, between the various trading posts established by the merchants. The company became instrumental in the largely ephemeral Dutch colonization of the Americas (including New Netherland) in the seventeenth century. From 1624 to 1654, in the context of the Dutch-Portuguese War, the WIC held Portuguese territory in northeast Brazil, but they were ousted from Dutch Brazil following fierce resistance.[2]
John Rolfe
John Rolfe arrived in Jamestown along with 150 other settlers in 1610, as part of a new charter organized by the Virginia Company. He began experimenting with growing tobacco, eventually using seeds grown in the West Indies to develop Virginia's first profitable export. In 1614, Rolfe married the daughter of a local Native American chieftain, Matoaka (better known by her childhood nickname, Pocahontas), who had been taken captive by the English settlers and converted to Christianity. The couple sailed to England with their infant son in 1616; seven months later, Pocahontas died as they prepared to travel home. Rolfe returned to Virginia, remarried and served a prominent role in the economic and political life of the colony until his death in 1622.
New Amstel
The military chess match between the Dutch and the Swedish for control of the Delaware River and its fur trade came to a climax when Peter Stuyvesant became director-general of New Netherland in 1647. His predecessor, Willem Kieft, had kept relations with the Swedes friendly, recognizing that his real threat came from the English. Stuyvesant, however, knew that the English would find New Netherland all the more enticing if it was sliced into two parts thanks to the Swedish incursion, and he decided to take bold military steps. The Swedes had established a base at Fort Christina (present-day Wilmington, Delaware), which gave them a better presence on the river than the Dutch had at Fort Nassau. In 1651, therefore, Stuyvesant built a new stronghold, which ouflanked Fort Christina. He called it Fort Casimir; but it was to be shortlived under that name, for the Swedes soon captured it and renamed it Fort Trinity. Not to be outdone, Stuyvesant returned at the head of a large military force in 1655 and defeated the Swedish once and for all, bringing an end to New Sweden.