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Humanities Libertexts

1.6: Primary Sources

  • Page ID
    9335
  • Native American creation stories

    These two Native American creation stories are among thousands of accounts for the origins of the world. The Salinian and Cherokee, from what we now call California and the American southeast respectively, both exhibit the common Native American tendency to locate spiritual power in the natural world. For both Native Americans and Europeans, the collision of two continents challenged old ideas and created new ones as well.

    Journal of Christopher Columbus, 1492

    First encounters between Europeans and Native Americans were dramatic events. In this account we see the assumptions and intentions of Christopher Columbus, as he immediately began assessing the potential of these people to serve European economic interests. He also predicted easy success for missionaries seeking to convert these people to Christianity.

    Bartolomé de las Casas describes the exploitation of indigenous people, 1542

    Bartolomé de Las Casas, a Spanish Dominican priest, wrote directly to the King of Spain hoping for new laws to prevent the brutal exploitation of Native Americans. Las Casas’s writings quickly spread around Europe and were used as humanitarian justification for other European nations to challenge Spain’s colonial empire with their own schemes of conquest and colonization.

    Thomas Morton reflects on Indians in New England, 1637

    Thomas Morton both admired and condemned aspects of Native American culture. In his descriptions, we can find not only information about the people he is describing but also a window into the concerns of Englishmen like Morton who could use descriptions of Native Americans as a means of criticizing English culture.

    Alvar Nuñez Cabeza de Vaca travels through North America, 1542

    Spanish explorer, Alvar Nuñez Cabeza de Vaca, traveled across the Gulf South, from Florida to Mexico. As he traveled, Cabeza de Vaca developed a reputation as a faith healer. In his account he claimed several instances of performing miracles, illustrating his spiritual beliefs as well as offering a rare, if perhaps unreliable, glimpse at the life of Native Americans in the area.

    Photograph of Cliff Palace

    Native peoples in the Southwest began constructing these highly defensible cliff dwellings in 1190 CE and continued expanding and refurbishing them until 1260 CE before abandoning them around 1300 CE. Changing climatic conditions resulted in an increased competition for resources that led some groups to ally with their neighbors for both protection and subsistence. The circular rooms in the foreground were called kivas and had ceremonial and religious importance for the inhabitants. Cliff Palace had 23 kivas and 150 rooms housing a population of approximately 100 people; the number of rooms and large population has led scholars to believe that this complex may have been the center of a larger polity that included surrounding communities.

    Casta painting

    The elaborate Sistema de Castas revealed one of the less-discussed effects of Spanish conquest: sexual liaisons and their progeny. Casta paintings illustrated the varying degrees of intermixture between colonial subjects, defining them for Spanish officials. Race was less fixed in the Spanish colonies, as some individuals, through legal action or colonial service, “changed” their race in the colonial records. Though this particular image does not, some casta paintings attributed particular behaviors to different groups, demonstrating how class and race were intertwined.

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