Abstract
This paper explores the construction and meaning of Mary Rowlandson's famous Captivity Narrative, first published in 1682 which tells how she was held captive during King Philip's War of 1675 by Algonquin Indians. The author explains how her autobiographical narrative reveals her religious fervor and struggles, within the context of New England Puritan thought. Within this paper on the Captivity Narrative, there is an analysis of Calvinist thought, and insight into White New Englander prejudices against the Algonquin Indians, and how those prejudices were influenced by a loathing of the Catholic Church.

From the Paper
Mary Rowlandson was captured by the Indians from her home in Lancaster, Massachusetts, during King Philip's War of 1675. She wrote a narrative about her captivity and "restoration"; which was so widely read that its popularity lasted for another century and more, after its first publication in 1682. Rowlandson's captivity narrative was reissued in Boston in 1770, 1771, and 1773, and it was also released many more times in various colonies and states during the 19th century. (Slotkin: 1973, p. 96). Thus it became one of the most representative documents by which white New Englanders remembered King Philip's War. But just how representative was Rowlandson's narrative, when it came to the realities of the conflict, on both sides, Puritan and Indian? Having been trapped in the wilderness as a prisoner of war, and surviving, Mary Rowlandson saw herself as spiritually renewed and redeemed. While many of the events in her account are probably true, her narrative is still somewhat mythical and shaped, both consciously and unconsciously, to fit her religious and cultural ideals.

Tags:algonquin, calvinist, captivity, england, king, new, philip, puritan, rowlandson, war

Abstract
The paper explains how Mary Rowlandson's "The Narrative of the Captivity and the Restoration of Mrs. Mary Rowlandson," is what Harvey Pierce labels a "religious confessional" and a "visceral thriller". The paper shows, however, how her work goes far beyond the genre of a captivity narrative and instead suggests the monumental cultural gap between Native-Americans and the English.

From the Paper
"From the epic poetry of Homer to the historical logs of Thucydides, the victor has always earned the right to function as the historical storyteller. In her short book, "the Narrative of the Captivity and the Restoration of Mrs. Mary Rowlandson," however, it is not the victors, but rather the captive who writes history. Because of this, Rowlandson's work can be considered a monumental piece of literature. In fact, University of California professor Harvey Pierce writes that this type of work, later called the captivity novel, has an important function in the literary realm as a piece of historical literature in which "historical fact" becomes second to "what the narrative was for the readers from whom it was written" (Pierce 1). Pierce notes that "what the narrative was" for its readers can range from "religious confessional" to "visceral thriller;" and Rowlandson's work exhibits a bit of both of these extremes (1). In fact, Rowlandson uses both the themes of "religious [confession]" and "visceral thriller" to establish the cultural gap between herself and the Native Americans."

Tags:thriller, Christianity, Native-Americans, English

Abstract
This paper compares Parley Ann Boswell's critique of "A Narrative of the Captivity and Restauration of Mrs. Mary Rowlandson" with Deborah Dietrich's critique. The paper looks at how Boswell emphasizes the "mother narrative" aspect of the story, whereas Dietrich chooses to show where Rowlandson and the Puritan agenda conflict. The paper concludes with the author's opinion of the story and the critiques of the story.

From the Paper
"Parley Ann Boswell's critique of A Narrative of the Captivity and Restauration of Mrs. Mary Rowlandson focuses on the "mother narrative" (Boswell 2). According to the Puritan hierarchy, all of creation is ranked according to their value and Rowlandson's children's worth is less than her own worth. Therefore, she has to deemphasize her relationship with her children in order to retain her Puritan philosophy (Boswell 4). Boswell states that although Rowlandson has to diminish her relationship with her children it is an actual personal story of the struggles that she and her children encountered. Boswell states that Rowlandson's will to live is based upon the fact that she is trying to protect her children (Boswell 4). She bases this argument on the events that take place when she is first captured and her will to survive. Rowlandson had previously stated that if she was in this situation hypothetically that she would rather die, yet when faced with the circumstances she cannot make any other choice except to live. Rowlandson states her reason for choosing to live is because of the fearful weapons the Indians have, however Boswell says that is just a Puritanical cover up (Boswell 4)."

Tags:hierarchy, children, captured, protect, indians, feminist, voice, secular

Abstract
Mary Rowlandson's description of her experiences being held captive by Indians during the Metacom Wars in17th century New England represent the birth of a narrative genre. What characterizes the Rowlandson's narrative as particular is both the vivid detail of her experience and the ways her survival is woven through the Calvinist doctrine's of New England's Puritan religious communities. The narrative itself represents the sheer trauma of Rowlandson's experiences in a language that appeals relentlessly to salvation discourse and it is apparent that her religious passions sustained her to some degree during her three months as a hostage with the Naragansett Indians. It is also difficult to deny the ways the narrative is written after-the-fact and represents a particular reconstruction of the experience. It is in reading the narrative is a context of post-traumatic writing that it becomes possible to understand how Rowlandson's writing constitutes a particular act of recovery.

Abstract
In this article, the writer discusses Mary Rowlandson's short book, "The Narrative of the Captivity and the Restoration of Mrs. Mary Rowlandson". The writer discusses that in addition to serving as a religious confessional that allows readers to understand the cultural gap between the Native-Americans and the English, Rowlandson includes many details that can classify her work as a visceral thriller, details that continue to expand on the theme of differences, or a gap, between the two cultures. The writer concludes that by using both these themes, Rowlandson suggests the monumental cultural gap between Native-Americans and the English.

From the Paper
"First-time readers of this narrative are easily swayed by Rowlandson's biased perspective, and the images she described are truly dreadful and thrilling. Because the Native Americans and English were at war, however, a logical assumption is that the English are performing similar atrocities, only with guns and cannons instead of hatchets and knives. In fact, Rowlandson chooses to dwell on the weapons of the natives, writing that they have "spears" and "hatchets," in addition to guns, and insisting that "their glittering weapons" made her desire to stay alive. Thus, through Rowlandson's "visceral thriller" portion of her narrative, the author uses a physical symbol of the difference between the English and Native American weapons in order enforce the cultural gap that existed between the two nations."

Tags:cultural, gap, religious, faith, differences

Abstract
In this article, the writer examines "Captivity," a stream-of-consciousness piece by Sherman Alexie. The writer points out that this work explores Alexie's reaction as a Native-American who grew up on a reservation, amid squalor, alcoholism, poverty, and hopelessness, to one of the classic narratives of a brave white woman enduring the grim experience of being held captive by Native-Americans. The writer discusses that Sherman Alexie, in touch with his tribal past and all of the imagery that it entails, also steps out to do his own dancing, the prolific author of novels, stories, poetry and pieces such as "Captivity," as well as the director of the movie versions of his books.

From the Paper
"In "Captivity," Mary Rowlandson is a recurring image: the white, especially the white girl, alone on the reservation. One version of Mary Rowlandson is the daughter of a white reservation worker. Stepping into her first classroom filled with young tribal members, she carries with her a "memory" distilled from the captivity her namesake endured three centuries earlier, at a time when the Wampanoags might well have thought that they had a chance to clear their traditional lands of the grasping colonists. Terrified, the modern Mary Rowlandson flees the school, envisioning each boy as her would-be captor."

Tags:reservation, hardships, struggle, powerlessness

Abstract
This paper is an analysis of the poem called "Captivity" by Sherman Alexie, a remarkable Native-American writer who has mastered the art of using stream of consciousness technique to convey ideas. The paper discusses how in this poem, he responds to the Indian captivity narrative, showing that emotionally Native Americans are captives also, and showing the desperate poverty, alcoholism, desertion, and despair that is the life that many of them lead on the reservation.

From the Paper
"In "Captivity," a stream-of-consciousness piece, Sherman Alexie explores his reaction as a Native American who grew up on a reservation, amid squalor, alcoholism, poverty, and hopelessness to one of the classic narratives of a brave white woman enduring the grim experience of being held captive by Native Americans. In 1675-76, colonists fought King Philip's War against the Wampanoag Indians. This was one of the bloodiest wars in which Americans ever engaged, killing or wounding nearly ten percent of all of the people involved. (King Philip's War) In February 1676, an Indian band raided..."

Tags:indians, poetry, captivity

Abstract
This paper will discuss the three different style of narrative that are present in three works: Mary Rowlandson's narratives, Frederick Douglas's "The Narrative of the Life of Frederick Douglas" and the Popul Vuh, translated by Dennis Tedlock. By discovering the way that each uses a different writing style, we can see how they vary in prosody, lyricism and directive in their composition.

Abstract
In this essay, the writer discusses the Puritan way of thinking about salvation and grace that is echoed within the end of Rowlandson's distinctly Puritan captivity narrative, "The Narrative of the Captivity and the Restoration of Mrs. Mary Rowlandson". The writer points out that Mary Rowlandson's quest for self-analysis and self-revelation, within her autobiographical account of her time in captivity, centers on her individual relationship to God, before, during, and particularly after her ordeal. Further, the writer notes that Mary Rowlandson's account of her ordeal at the hands of Indians, and her survival of that ordeal, is in fact as much about how God helped her through the experience as it is about the experience itself.

From the Paper
"Of central importance to Puritanism, as illustrated within the writings of John Winthrop; John Edwards, Mary Rowlandson, and others, is the idea of God's divine authority over human beings on earth, and, consequently, the importance of seeking salvation and grace, in both detailed personal and religiously abstract ways, through both individual and collective earthly deeds. The Puritans studied closely, and sought to obey, in individual ways and as a united group (see, for example, John Winthrop's "A Model of Christian Charity," a sermon delivered on the way to the New World, in which Winthrop stresses the importance of working as a united group toward salvation and grace), the words of God, as expressed within the Bible."

Tags:self-revelation, spiritually, experience, God

Abstract
The paper shows that captivity narratives written by early settlers of America succeeded in conveying unfair stereotypes about Native Americans. These narratives recorded the captives' physical, mental, and spiritual experiences. The paper examines the reasons for these abductions, circumstances and experiences of those who were abducted, with a specific analysis of how the autobiography "Narrative of the Captivity and Restoration of Mrs. Mary Rowlandson" perpetuates the conveyance of stereotypes about Native Americans.

From the Paper
"Throughout the history of Colonial North America, Native Americans have been portrayed as evil and heathen in many ways. The Native Americans were depicted as evil and soulless; a race beyond any reason that delighted murder of innocent Christians. One such way is through the writing of "captivity narratives," whose purpose was to record the captive's physical, mental and spiritual experiences as they journeyed through the unknown. Captivity narratives also served a purpose in that they led to reflection on the meaning of life and helped shaped the expectations of any other unfortunate settlers who might find themselves in captivity at some time (Ebersole 20). These accounts of captivity became stories to be told and retold in order to reflect upon the situation forced upon the captive and, for the Puritans, to reflect in God's grace at having delivered them from the hands of these "savages." These narratives were unfortunately never objective or neutral in any way, as they always portrayed Native Americans as creatures with no souls whose sole purpose in life was to distribute pain and suffering to those who were God-fearing; they were thought of as instruments of the devil. In this way, captivity narratives succeeded in conveying unfair stereotypes about Native Americans that have not (until recently) been overcome."

Tags:Bunyan, Pilgrim?s, Progress