Warm Southern Breeze

"… there is no such thing as nothing."

Trump Again Mocks Warren As “Pocahontas,” Ignorant Of Her Illustrious History

Posted by Warm Southern Breeze on Wednesday, February 12, 2020

Following results of the New Hampshire Democratic Primary, American President Donald “Shithole Country in Chief” Trump, took to Twitter – as usual – and made some bizarre remark about Democratic Senator Elizabeth Warren, who had a somewhat lackluster showing in the Granite State’s first-in-the-nation primaries – though better than Biden – who quickly fled to South Carolina to lick his wounds, remind them he was VP to Obama, and hopefully garner support from among the African-American community there.

Biden hopes for strong Obama-coat-tail-winds, though he’s only getting a puff-and-pass.

The Twitterer in Chief wrote that,

“Elizabeth Warren, sometimes referred to as Pocahontas, is having a really bad night. I think she is sending signals that she wants out. Calling for unity is her way of getting there, going home, and having a “nice cold beer” with her husband!”

What the Idiot in Chief/Liar in Chief apparently doesn’t realize is that Pocahontas was a daughter of a Chieftan, which would make her a Princess.

Though little is known about her early life – save that she was born circa 1597, member of an Algonquian-speaking tribe around the Jamestown area, her real name was Amonute, and had a more private name Matoaka – much more is known about her later life, especially after she married John Rolfe, an English widower who later earned renown as a wealthy tobacco farmer in Virginia.

Before she met Rolfe, she was the victim of a kidnapping scheme, taken to Jamestown, and later Henrico, described as “a small English settlement near present-day Richmond,” where she was held as ransom for weapons and English prisoners taken by her father Wahunsenaca, who was also known as Chief Powhatan.

Once Chief Powhatan learned of Pocahontas’ capture, he was inclined to acquiesce to English demands, and initiated exchange negotiations. During that time, Pocahontas had been in the care of Reverend Alexander Whitaker, then a resident of Henrico, where she learned English, religion, and customs.

Although she had earlier freely married Kocoum in 1610, a man described as a “private captain” by Englishman William Strachey, who also may have been a member of the Patawomeck tribe, the years of her absence as a kidnapping victim and other surrounding circumstances, led to her falling in love with John Rolfe. The Powhatan people had what some would describe as an advanced, or liberalized social society, and a rudimentary form of divorce in which two consenting parties desiring to make a life change, were immediately recognized as such by society.

In 1614, Pocahontas converted to Christianity, and was baptized as “Rebecca,” while in April that year, she and John Rolfe were married, which also resulted in a cessation of the frequent, and often-violently bloody conflicts among the English and Powhatan people, which became known as the “Peace of Pocahontas.”

Shortly after their marriage, she bore a son named Thomas, and the Virginia Company of London, which had funded the Jamestown settlers, sought to capitalize upon her marriage to Rolfe, and soon thereafter sought to create interest in Virginia and their company.

Pocahontas / Unidentified artist, copy after: Simon van de Passe, 1595-1647. publisher: William Richardson / Engraving on paper, 1793 / National Portrait Gallery, Smithsonian Institution Pocahontas’s only known portrait was created in England, during the last few months of her life. The only surviving record of the sitting is an engraving by Simon van de Passe which has been the model for many of Pocahontas’ later portraits, including a painting by an unknown artist currently hanging in the National Portrait Gallery. This is believed to be the oldest oil portrait modeled after the van de Passe engraving. Portrait of Pocahontas, wearing a tall hat, and seen at half-length. Around the oval lettering reads: “MATOAKA AĽS REBECCA FILIA POTENTISS: PRINC: POWHATANI IMP: VIRGINIÆ”. Below oval “Ætatis suæ 21. Ao / 1616.” Below: “Matoaks aľs (alias) Rebecka daughter to the mighty Prince / Powhâtan Emperour of Attanoughkomouck aľs (alias) virginia / converted and baptized in the Christian faith, and / wife to the wor[shipfu]ll Mr. Joh. Ralff.” Engraving by the Dutch and British printmaker and sculptor Simon van de Passe. Courtesy of the British Museum, London. More detail on the portrait’s provenance may be found online at the National Portrait Gallery of the Smithsonian Institution: https://npg.si.edu/blog/collection-pocahontas

In 1616, the Rolfe family traveled to England on an all-expenses-paid jaunt courtesy of the Virginia Company of London, and was accompanied by nearly a dozen Powhatan men and women, who together, toured the nation. During that time, their party was invited to a masque (a type of aristocratic party which included pantomime, music, and dancing, wherein the participants wore masques, hence the term “masquerade ball”), which King James I and Queen Anne hosted. During that soiree, Pocahontas and her husband had been seated near the royal couple. Shortly after the touring and initial celebratory events had ended, the Rolfe family moved to rural Brentford, where she again encountered Captain John Smith, an English explorer, adventurer, and soldier, whose life she had earlier saved in her homeland.

Captain Smith had not forgotten about her heroic act, and had earlier written in detail about the ordeal to Queen Anne. Though his version of events surrounding their reunion was most likely quite different from that told by Pocahontas, he wrote that she was so overcome by emotion that she could not speak, and turned from him when they first met again. He wrote further that, once she had regained her composure, she reprimanded him for the way he had treated her father, Chief Powhatan, and her people, and reminded him how Wahunsenaca her father had welcomed him with such great love as a son, and how Smith called him “father.” Because of the strong relationship they enjoyed, she in turn thought that she should call Smith “father” while she was in England. Smith objected, which incensed Pocahontas, and she reminded him of his wanton bloodthirst and genocidal threats to kill all her people, save her. According to reports, Pocahontas said the area’s settlers had reported Smith died following the event, but that her father, Chief Powhatan, had suspected the English would fabricate a tale and reminded him that he had said of the English that “your countrymen will lie much.”

The most widely recognized event for which Pocahontas is remembered is her saving Captain John Smith’s life. The history of the event has been preserved according to sacred oral tribal tradition of the Mattaponi tribe, and in a 2007 book titled “The True Story of Pocahontas: The Other Side of History” by Dr. Linwood “Little Bear” Custalow and Angela L. Daniel “Silver Star” offered insights into the event which differs significantly from Smith’s rendition in his letters.

Sacred tribal history states that Smith had been exploring when he encountered a Powhatan hunting party whereupon a fight ensued, and Smith was captured by Opechancanough, who was Wahunsenaca’s younger brother, who then paraded Smith as a prisoner of war throughout numerous Powhatan villages in a demonstration that the English were just as human as the Powhatan people. Smith’s “rescue” was actually a ceremony which the Powhatan people celebrated Smith as another leader-chief in which the quiakros (priests, who were spiritual leaders, political advisors, medical doctors, historians and enforcers of Powhatan behavioral norms) were especially involved.

When the first English settlers had arrived, they were welcomed by the Powhatan people, and by winter 1607, their friendship with the English had been solidified. So Smith’s account seems very much at odds with the Powhatan version, which is bolstered by historical evidence of the English settlers’ historical record.

Professor Camilla Townsend, longtime professor of Native American history at Rutgers University, and author of the authoritative work Pocahontas and the Powhatan Dilemma, concurs.

As told by the Pamunkey tribe of Virginia, Pocahontas’ descendants, she grew up in the capitol city/village of Werowocomoco which was situated along the Pamunkey River, a 93-mile long tributary of the York River, and watershed of the Chesapeake Bay in eastern coastal Virginia. The name Panmunkey is a derivative of the word Phimunga, meaning “the place of sweating,” “where we are sweating ourselves (in the sweat oven),” which likely referenced a sweat lodge, a deeply spiritual symbol wherein a purifying sacred and worshipful ceremony occurred.

The name Pocahontas is itself a derivative form of Pocohantas, Pocohantes, or Pockohantes, meaning a run between two hills (in a valley), Pockowahne refers to a creek between two hills (in a valley), while Pochohanne is the same in the Unami language idom. The termination “tes” denotes a run only, not a creek or large stream, so that “hantes” is a dinimutive of “hanne,” meaning a river, creek, or stream.

The interpretation of those names comes from an 1822 book of the etymology of native languages of the peoples in the areas of Pennsylvania, Maryland, New Jersey, and Virginia, which was authored by the Reverend John Heckewelder of Bethlehem, Pennsylvania, and communicated to the American Philosophical Society that same year, having been edited by Peter S. Du Ponceau in 1833, and delivered to Franklin Bache, M.D., Chairman of the Publishing Committee.

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