No discreet study of the Spanish voyages of discovery and exploration to the northwest coast of North American during the 1770's has been published in English. The purpose of this thesis is to examine the Spanish expeditions of 1774, 1775, and 1779, directed by New Spain's Viceroy Antonio Maria Burareli y Ursua (1771-1779).

English exploration in North America before Jamestown has been relatively neglected, except for Sir Walter Raleigh's Lost Colony. This study is a survey of the contacts which the Tudor English, 1497-1603, made with North American natives.John Cabot and his young sons reached North America in 1497. He or one of his successors took three American aborigines to England. Henry VII showed concern for natives of North America and suggested that his explorers make rules designed to protect the aborigines. Henry VIII helped finance voyages to America and indirectly laid foundations for later English discovery and colonization, but his son, Edward VI, and his daughter Mary were little interested in furthering English activities in North America.Elizabeth the Protestant was enthusiastic about America and about Christianizing its natives. She was unlucky in backing Thomas Stuckley in the early 1560'x, but involved herself extensively in the three voyages of Martin Frobisher in the late 1570's. These voyages turned into a wild gold chase but his expeditions returned with much information, not appreciated at the time, of the Arctic regions of North America and its people. The Eskimos captured five of Frobisher's men, whom he was never able to recover. The captain seized several natives and took them to England where they aroused much curiosity. The Privy Council gave Frobisher specific instructions concerning his future contacts with the welfare of the aborigines. A minister, who accompanied Frobisher's third expedition, was to remain a year with a company of 100, serve them and convert the Eskimos. This colony did not remain, however.Sir Francis Drake made his global circumnavigation during the years Frobisher sailed with his three expeditions. The son of an Anglican rector and avid Protestant, Drake obviously had a real Christian interest in the Indians whom he encountered, especially in Nova Albion or California. He hoped to establish colonies in the Western Hemisphere which would be missions to the pagans. These colonies and their Christian Indians were intended to counter Spanish activities in the New World.Early in the 1580's Sir Humphrey Gilbert sailed with an expedition to Newfoundland. His. leading associate, the pro-Catholic Sir George Peckham, wrote a tract to promote this expedition which was the first to argue extensively that England should colonize in America in order to Christianize and civilize the Indians.Gilbert's half-brother, Sir Walter Raleigh, was long involved in colonization efforts, in Christianizing the Indians, and extending the English empire.Captain John Davis followed Martin Frobisher a decade later to the Arctic and Sub-Arctic regions. In the 1590'x, Davis wrote two books in which he praised the Eskimos as the most blessed of peoples, and asserted it was England's Christian responsibility to carry the Gospel to these pagans.The Reverend Richard Rakluyt was the younger cousin of the lawyer, Richard siakluyt; as leading geographers during Elizabethan times, they knew most of the great English captains and navigators. The minister was the compiler, editor and publisher of a mass of geographical information often described as the prose epic of the English nation.English Separatists during the 1590's made a colonizing thrust into the St. Lawrence Gulf, and after the turn of the century the English made two ploys into the New England area, where the Indians seemed friendly at first. In the south, one of the two voyages sent to look for the lost Roanoke Colony ended in tragedy just after Elizabeth died.By 1603 many of the Indians in the Chesapeake Bay and Roanoke areas were hostile to the English. Spaniards and Frenchmen, as well as Englishmen who had visited there earlier were in part responsible for this. Thus by the beginning of the Stuart period the English had secured a comprehensive knowledge of the eastern North American coast, but through their own efforts or those of others, had to some degree alienated its native inhabitants.

Orientador: João Carlos Kfouri Quartim de Moraes / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-06T23:22:23Z (GMT). No. of bitstreams: 1 Neves_Marcelo_D.pdf: 1383429 bytes, checksum: edd5322b0388165a252173cb547a5215 (MD5) Previous issue date: 2006 / Resumo: As reflexões desenvolvidas neste trabalho não têm como objetivo apresentar uma exposição completa do pensamento lascasiano e, nem mesmo, uma análise de sua complexa personalidade. Nosso objetivo é estudar a idéia de ¿tolerância¿ presente em sua Apologia e em seu De unico. Mais precisamente, o ¿método tolerável¿ de conduzir os povos à verdadeira religião. E, ainda, ver como, pelo menos em suas linhas essenciais, a questão permeia grande parte de sua obra, sobretudo os tratados publicados a partir de 1551. Buscamos mostrar que, embora a tolerância seja, num primeiro momento, definida de forma negativa, isto é, como ¿suportação¿, no entanto é positiva e ativa. Positiva, enquanto implica uma apreciação favorável do universo indígena, sobretudo religioso. Ativa, enquanto parte de sua Apologia, ou seja, de um discurso que visa defender os índios das agressões dos colonizadores. Ademais, é ¿tolerância¿ nos limites do cristianismo católico¿; isto porque o discurso lascasiano é desenvolvido numa perspectiva missionária e visa mostrar o caminho, a melhor forma, o melhor ¿método¿ para a comunicação da verdadeira religião. Nisto consiste, a novidade de Las Casas: seu pensamento não tem lugar contra, mas a partir de dentro do catolicismo, ou seja, o ¿método¿ por ele defendido, em pleno século XVI, é apresentado como uma exigência do cristianismo em geral, e do catolicismo em particular / Abstract: The purpose of the developed in this study is not to present a full exposition of Las Casas' thought and much less is it an analysus of is complex personality. Ou purpose is to study the idea of "tolerance" in is Apologia and in his De unico. Or more precisely, to consider the "tolerant method" of leading the peoples to true religion. Besides, we also want to see the way in which that question, in its essential lines, permeates a large parte of his work, particularly treatises published since 1551. We intend to show that a although tolerance is defined, at first, in a negative form, as "endurance", it is really positive and active. It is positive, because it implies a favorable appreciation of the natives' universe, the religious one in particular. It is active, because it arises from his Apologia, which is a discourse in defense of the American Indians from aggression by the colonizers. Moreover, this "tolerance" is thought of as within the limits of the "Catholic Christianity". And it is so because Las Casas' discourse is developed in a missionary perspective and aims at pointing the course, the better way, the best "method" to communicate true religion. In this resides the novelty of Las Casas: his thought is not placed against, but arises from within Catholicism, that is, the "method" proposed by him, in the middle of XVI century, is presented as an exigency of Christianity in general, and of Catholicism in particular / Doutorado / Filosofia / Doutor em Filosofia

This dissertation investigates the ways visitors to Haida Gwaii (sometimes called the Queen Charlotte Islands) have written about the islands. I argue that accounts by visitors to Haida Gwaii fashion the object that they seek to represent. In short, visitors' stories do not unproblematically reflect the islands but determine how Haida Gwaii is perceived. These perceptions in turn affect the actions of visitors, residents and governments. I contribute to that representational process, striving to show the material consequences of language and the ways discourses shape Haida Gwaii. The dissertation consists of three sections. "Early visitors" focuses on the last quarter of the eighteenth century, studying the earliest documented visits by Euro-American mariners and fur traders. "Modern visitors" concentrates on the last quarter of the nineteenth century and the beginning of the twentieth century, when some visitors were busy imposing colonial forms of government and social organization, while others were resisting these projects. "Recent visitors" concentrates on the final quarter of the twentieth century, examining the campaign to save a portion of the archipelago from clearcutting and efforts to develop alternatives to resource-extractive economic practices. By examining three case studies for each period, I argue that the ways visitors imagine the islands have been transformed in each of these periods.

Orientador: Leandro Karnal / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-05T14:38:40Z (GMT). No. of bitstreams: 1 Morais_MarcusViniciusde_M.pdf: 695327 bytes, checksum: 812b0af5a73c1c281f1d3f88055f332c (MD5) Previous issue date: 2006 / Resumo: A presente pesquisa buscou apresentar as diferentes representações da salvação indígena, a partir da análise do sacramento da penitência em diferentes momentos da chamada conquista espiritual da América espanhola. O discurso utópico europeu, nos anos iniciais da evangelização, em que se teve a certeza da conversão dos indígenas ao catolicismo, é comparado à narrativa produzida na segunda metade do século XVI e início do XVII em que a descrença sobre o sucesso da empresa missionária é evidente / Abstract: : The following research attempted to present the different representations of indian salvation from the analysis of the sacrament of penitence in different moments of what is known as the spiritual conquest of Spanish America. This work compares the European utopian discourse that believed in the complete conversion of the indigenous population to Catholicism, particularly in the initial years of the evangelizing, to the narrative produced in the second half of the 16th and beginning of the 17th century where we can clearly see a disbelief in the success of the missionary campaign / Mestrado / Historia Cultural / Mestre em História

This dissertation investigates the ways visitors to Haida Gwaii (sometimes called the Queen Charlotte Islands) have written about the islands. I argue that accounts by visitors to Haida Gwaii fashion the object that they seek to represent. In short, visitors' stories do not unproblematically reflect the islands but determine how Haida Gwaii is perceived. These perceptions in turn affect the actions of visitors, residents and governments. I contribute to that representational process, striving to show the material consequences of language and the ways discourses shape Haida Gwaii. The dissertation consists of three sections. "Early visitors" focuses on the last quarter of the eighteenth century, studying the earliest documented visits by Euro-American mariners and fur traders. "Modern visitors" concentrates on the last quarter of the nineteenth century and the beginning of the twentieth century, when some visitors were busy imposing colonial forms of government and social organization, while others were resisting these projects. "Recent visitors" concentrates on the final quarter of the twentieth century, examining the campaign to save a portion of the archipelago from clearcutting and efforts to develop alternatives to resource-extractive economic practices. By examining three case studies for each period, I argue that the ways visitors imagine the islands have been transformed in each of these periods. / Arts, Faculty of / English, Department of / Graduate

The Histoire de la Nouvelle-France (1609, 1611, 1612, 1617, 1618) by Marc Lescarbot (v. 1570--1641) is read as a symbolic foundation for the young colony of Port-Royal, Acadia (Annapolis, Nova Scotia), a construct which functions as a valid genesis for French America (thus, "New France" in the title refers specifically to this habitation as well as to the men who contributed to its making). Chapter I is devoted to a reading of the work's abundant paratext and identifies the topics at stake in the unfavourable rumours about the Acadian expeditions as well as about the lieutenant of Port-Royal, Jean de Biencourt, sieur de Poutrincourt. Moreover, this chapter explores the subjective marks, disseminated in the paratext, that build up the historian's ethos, which works as a proof of the validity of his object. This chapter investigates as well the metadiscursive comments on the writing of history and their incidence on the referentiality of the work. Chapter II compares the compilation of travel accounts contained in the Histoire with its sources. This comparison shows how the alteration of these accounts of travellers---who recorded themselves the result of their American expeditions---strengthens the division of the stereotyped dichotomy between the man of letters and the man of action, two functions respectively assigned to Lescarbot and Poutrincourt in the Histoire. The order of this compilation as well as the organisation of its various parts according to a diegetical logic shape specific places where a tension emerges between a reliable discourse, intended to a readership interested in the actual conditions of a colonial establishment, and the production of a textual "coating" aiming at attracting a courtly readership, to which the Jesuits, who challenged Poutrincourt's colonial project, addressed their requests. In chapter III, where are confronted the written and mapped representations of Port-Royal, this tension is even more manifest.

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