Rebecca (Powhatan) Rolfe
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Amonute Matoaka (Powhatan) Rolfe (abt. 1596 - 1617)

Amonute Matoaka (Rebecca) "Pocahontas" Rolfe formerly Powhatan
Born about in Werowocomoco Village on Pamunkey River, Tsenacomocomap [uncertain]
Ancestors ancestors
Daughter of and [mother unknown]
Wife of — married about 5 Apr 1614 (to 21 Mar 1617) in Anglican Church, Jamestown, Colony of Virginiamap
Descendants descendants
Mother of
Died at about age 21 in Gravesend, Kent, Englandmap
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Rebecca was Powhatan.
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Contents

Biography

flag of the Jamestowne Society
Rebecca (Powhatan) Rolfe is a Qualifying Ancestor of the Jamestowne Society
Notables Project
Rebecca (Powhatan) Rolfe is Notable.

Pocahontas was a Native American woman of the Powhatan nation with an incredible amount of mythology surrounding her. Her legacy as a positive influence on early settlers of Virginia remains popular today.

Early Life

Pocahontas was born about 1596, based on her telling her portraitist in London that she was in her 21st year in 1616.[1] She may have been born in the Werowocomoco village Tsenacomoco, on the Pamunkey River (present-day Gloucester County, Virginia), but the exact location of her birth is not known. Her father was Wahunsenacawh, chief of the Powhatan.[2] [3] Her mother's name was not recorded by either John Smith or John Rolfe. [4]

Pocahontas had more than one name during her lifetime, which was common for Native Americans. She may have been given the name Amonute when she was born, [5] and she also had the name Matoaka (or Mataoaks) which she did not reveal until after her marriage and conversion to Christianity. The name by which she is best known, Pocahontas, was her childhood nickname, loosely translated as "playful one", "little wanton", or "laughing, joyous one", due to her curious nature.[4][2]

Pocahontas and John Smith

The incident Pocahontas is best known for involved the nearly as famous Captain John Smith.[2][3] The story Smith gave versus the one the Native American histories give vary somewhat.

According to Smith, in the winter of 1607, when Pocahontas was only around 11 years old, John was captured by her brother. In a scene where he believed he was in danger of being executed, Pocahontas stepped forward and offered her life for his, saving him.[6][7] [8]

Some modern scholars suggest that he was not in danger, but rather was being initiated as a brother.[2][3] (A later letter of John Smith's also seems to support this, indicating a meal and interview, nothing dangerous.) It is also suggested that Pocahontas would never have been at such a ceremony, due to her age, but might have helped serve a meal in her father's home.[2][3]

The story has been examined for centuries, and no one knows the truth for certain, but it did procure a place for both Pocahontas and John Smith in United States' mythology and history.

Following the incident, Powhatan informed Smith that he was part of the tribe, and proceeded to trade with him. Powhatan also sent gifts to the Jamestown settlement, which was starving in the winter conditions. Pocahontas served as a symbol of peace to the colonists, and would visit Jamestown frequently, playing with the children there.[2]

Despite what transpired, relations deteriorated as the English became more demanding and less grateful. Smith claimed Pocahontas would again save his life, warning him of Powhatan's plot to kill him, which prompted him and his companions to leave. Native American history again dictates that Pocahontas, being as young as she was, wouldn't have knowledge of such a plan and certainly wouldn't have made it as far as where Smith was without someone's knowledge.[2][3]

Documented Marriage - John Rolfe

In 1613, Pocahontas was captured by English Captain Samuel Argall for ransom, with help from members of a neighboring tribe who lured her onto an English ship.[9][10] Pocahontas was taken to Jamestown, then Henrico, and began learning more of the English culture. She was converted to Christianity in 1614, baptized with the name Rebecca, and with Powhatan's blessing, married English widower and tobacco planter John Rolfe in April of that year.[3][11] Pocahontas and John Rolfe had one child, a son named Thomas, born around 1615.[2] He is Pocahontas' only known child.[12]

Lady Rebecca, Death & Legacy

Pocahontas, now referred to as Lady Rebecca Rolfe, accompanied her husband to England in 1616 on a public relations tour on behalf of the Virginia Company, which included meeting King James I. They took up residence in rural Brentford for a time. It was there that Pocahontas encountered John Smith once more, and confronted him on the behaviors of his company in the colonies.[2][3]

In March 1617, the Rolfes decided to return to Virginia. Shortly after they began their return voyage, Rebecca became ill and the ship she was on put in at Gravesend, Kent, England. Rebecca died on shore and was buried under the chancel of St. George's Church on 21 March 1617.[13] [14] John Rolfe returned to Virginia, while young Thomas stayed in England with family.[15]

Little else is known about Pocahontas for certain. Most that is told was written by others or passed down via oral history, and many families claim a connection to her, though far fewer than claim it can prove it.

Her son Thomas was educated in England, but later returned to Virginia and became an important settler; many prominent Virginians claim to be his descendants.[16]

Profiles for Thomas and his descendants may display the Descendant of Pocahontas sticker, which adds them to the category used by the Descendants of Pocahontas Team (a sub project of WikiTree's Native Americans Project.

Images

There is only one known image of Pocahontas made during her lifetime. Many romanticized portraits and images of events in her life were created around the time of the American centennial, still more at the 300th anniversary of the Jamestown settlement, and others done under the aegis of the Works Progress Administration in the 1930s. Few, if any, of these images are historically accurate. For a discussion of several images of Pocahontas, see [Browne, Allen C., The Portrait Gallery blog. 3 posts on portraits of Pocahontas: 2015 Dec 15, 2015 Dec 20, 2015 Dec 22 Allen Browne

Research Notes

Disputed Family

An Englishman, William Strachey, was in Jamestown in 1610 and lived there for about one year. Upon his return to England, he wrote a book about Jamestown, and in it is the only mention of a possible earlier, first marriage for Pocahontas. Strachey wrote that she had been married about two years to a "private captain named Kocoum".[5] There is some confusion about when Strachey wrote this work, and to what extent he had direct contact with Pocahontas. Depending on this timing, she was married as early as 1608 (when by her own report she would have been 12-13 years of age), or as late as 1614, in which case Strachey was referring to her marriage to Rolfe. An analysis of the timing and evidence (or lack thereof) through examination of documents written during that era, was published in 2006.[17]

There is no record or mention in contemporaneous records that there were children from this possible earlier union, though some 20th century authors refer to one, and nothing further was recorded about Kocoum.[2][3]

Subsequent claims were made in the late 20th century, citing "sacred oral tradition" [18] that Kocoum and Pocahontas had a child named Ka-Okee. [19] [20] Some say Ka-Okee was a son; others say this was a daughter.
Custalow's work has been analyzed.[21]

There are legends that Pocahontas and John Smith had a child named Peregrine Smith. No reliable evidence has been found to support this theory, which is discussed in more detail on Peregrine Smith's profile.[22]

Sources

  1. Engraving, Smithsonian National Portrait Gallery (NPG), "Aetatis suae 21 An 1616." meaning in the 21st year of her age. Image at NPG Blog
  2. 2.0 2.1 2.2 2.3 2.4 2.5 2.6 2.7 2.8 2.9 Pocahontas: Her Life and Legend, US Parks Service
  3. 3.0 3.1 3.2 3.3 3.4 3.5 3.6 3.7 Helen C. Rountree, "Pocahontas," in Encyclopedia Virginia, (https://www.encyclopediavirginia.org/Pocahontas_d_1617: accessed 6 September 2017).
  4. 4.0 4.1 Helen C. Rountree, Pocahontas, Powhatan Opechancanough, Three Indian Lives Changed by Jamestown, Charlottesville: University of Virginia Press, 2005) 35, 37-8; 176-8.
  5. 5.0 5.1 William Strachey, Historie of Travell into Virginia Britania (1612), eds. Louis B. Wright and Virginia Freund, Kraus Reprint Limited, Liechtenstein 1967, p. 62. (In an 1849 edition, the information will be found on p 54.) See also, p 111
  6. Smith John, "True Relation" (1608) , ed Deane (1866), with footnotes, [1]. Smith is taken captive, p. 25. Pocahontas visits the fort, p. 72.
  7. Smith, John or William Symonds. "Proceedings" (1612). Appendix to Smith (1612), Map of Virginia. In Tyler, L.G (1907), Narratives of Early Virginia, p. 119. Smith is taken captive, p. 130. Pocahontas visits the fort, p. 139.
  8. Smith, John, The Generall Historie of Virginia, New-England, and The Summer Isles (London, 1624). Books 3 and 4. 1907 edn, Vol. 1. (Book 3) Smith is taken captive, p. 96. Smith is saved by Pocahontas, p. 101. Pocahontas brings food, p. 103. Pocahontas saves Smith again, p. 162. (Book 4) Pocahontas kidnapped, p. 217. Pocahontas married, p. 220 (extracted from Hamor, but with no mention of conversion). Pocahontas in England, p. 235-240 (includes letter to Queen Anne). Book 4 is also in Tyler, L.G, Narratives of Early Virginia, p. 289.
  9. Argall, Sir Samuel Argall, Letter to Nicholas Hawes, dated June 1613, relating the kidnapping of Pocahontas. In Brown, Alexander, Genesis of the United States, Vol. 2 (1897), p. 640. Brown takes it from Purchas, iv, p. 1764, the same source cited by Robertson (1860).
  10. Harmor, Ralph, True Discourse (1615), ed. Harwell (1957), p. 4. Describes the capture, detention and marriage of Pocahontas, as told to the English public in 1614. Hamor was an eye-witness, or close to those who were, but he was also a Company propagandist. Includes the letters of Dale (p. 51), Whitaker (p. 59), and Rolfe (p. 61). (All other publications of these letters are derived from Hamor, as manuscripts do not exist).
  11. Robertson, Wyndham: "The Marriage of Pocahontas", in Southern Literary Messenger, Vol. 31, no. 2 (Aug 1860), p. 81. Explains and corrects the mistaken date of 1613 given by Stith and many other early writers. Also in Virginia Historical Reporter, Vol. 1 (1860), p. 65.
  12. Smithsonian Institution. Do All Indians Live in Tipis? Smithsonian Books, Washington, D.C. 2018. p75-77.
  13. Parish register burial entry for Rebecca Wroth [sic], 21 March 1616/7, Gravesend, Kent; citing St. George's Church; Burial Record. There is no image of the record on this site. The record lists her as the "wife" of "Thomas Wroth", seeming to confuse the name of her son with the name of her husband.
  14. "The Burial of Pocahontas", in Virginia Historical Register, Vol. 2, no. 4 (Oct 1849), p. 187.
  15. Kingsbury, Susan M (1906). Virginia Company Records, Vol. 2, p. 105. Henry Rolfe's petition touching "the Child his said Brother had by Powhatan's Daughter".
  16. “The Ancestors and Descendants of John Rolfe with Notices of Some Connected Families.” The Virginia Magazine of History and Biography, vol. 21, no. 1, 1913, pp. 105–106. JSTOR link (First of 10 articles over three years).
  17. Charles Dudley Warner, "The Story of Pocahontas," Part II (https://www.gutenberg.org/files/3129/3129-h/3129-h.htm), 22 Aug 2006
  18. Custalow, Linwood & Daniel, Angela.True Story of Pocahontas: The Other Side of History, 2007,
  19. Farris, Phoebe, "Pocahontas’ First Marriage: The Powhatan Side of the Story", Huffington Post
  20. Misinformation on the Pettus Family (Unsourced blog supporting the Kocoum marriage, daughter Ka-Okee and marriage to Thomas Pettus).
  21. Kevin Miller, "Meeting in the Middle: Myth-making in The True Story of Pocahontas: The Other Side of History," Tsurumi University Kiyo, No. 55-2, Feb. 28, 2018 (https://www.pocahontaslives.com/on-custalows-true-story.html)
  22. Teri Hiatt. Genealogy.com Forum. Re: John Smith and Pocahontas, July 13, 2012, reply to Larry Anderson note of the same date. (1) butleigh. org, under Butleigh People for Hiett, Smith; (2) en.wikisource.org/wiki/Bertie,_Richard_(DNB00) Info on Richard Bertie; (3) zipworld.com.au/~nbdds/home/smythwinchester.htm Info on Peregrine Bertie, John Smith, and Pocahontas; (4) rotherhamweb.co.uk/h/jhewett.htm About Dr. John Hewitt (on WayBack Machine) ; (5) Capt. John Smith Capt. John Smith; (6) [https://womenshistory.about.com/od/mythsofwomenshistory/a/pocahontas.htm Womens History About Pocahontas]; (7) [https://encyclopediavirginia.org/Smith_John_bap_1580-1631 John Smith] (Encyclopedia of Virginia);(8) God Wants You to Colonize Virginia (Blog); (9) Book "Burke's Peerage, Baronetage, and Knightage" 107th ed. 3 vol. Wilmington, Del 2003. Accessed 5 March 2020.

See also:

  • Jamestowne Society: Pocahontas / Matoaka - A6212; died March 1617 Gravesend, England; wife of John Rolfe. accessed 5 December 2020
  • Beverley, Robert, jr., The History and Present State of Virginia, 2nd edn (1722), p. 25-31.
  • Boddie, John Bennett, Historical Southern Families, Vol. 9 (1957-1980), pgs 191-217 and Southside Virginia Families, Vol. 1 (2009?), pages 227-331.
  • Burk, John (1804). History of Virginia, Vol. 1, p. 168.
  • McCartney, Martha W. Virginia Immigrants and Adventurers, p. 563.
  • Randolph, Wassell, "William Randolph I of Turkey Island, Henrico County, Virginia, and his immediate descendants," Memphis, Tenn. : Seebode Mimeo Service, 1949. Digital version (Hathi Trust)
  • Stith, Rev. William (1747). History of the First Discovery and Settlement of Virginia, p. 136.
  • Tyler, L.G , Narratives of Early Virginia, Publisher? (1907); p. 25. Smith is taken captive, p. 44. Pocahontas visits the fort, p. 69.
  • Wikipedia contributors, "Pocahontas," Wikipedia, The Free Encyclopedia, (accessed March 5, 2017).
  • Wood, Karenne, Ed. The Virginia Indian Trail, 2nd ed. Charlottesville, VA: The Virginia Foundation for the Humanities (2008).
  • Family knowledge




Comments: 110

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Amonute-2 and Powhatan-3 appear to represent the same person because: a merge of duplicate profiles for John Rolfe has been proposed; these duplicates also need to be merged
posted by Liz (Noland) Shifflett
Hello, I think I'm related to Pocahontas thru Dolly cross Gordon. Can anyone confirm this?
posted by Nancy Pruett
Welcome to WikiTree, Nancy. Could you please provide a bit more information about Dolly Cross Gordon?

In the meantime, we encourage you to start adding profiles from yourself back through your parents, grandparents, etc... You can find more here: https://www.wikitree.com/wiki/Help:Adding_Family

posted by Jillaine Smith
Hello, I do not see that anyone has reached out to the National Society Colonial Dames XVII Century. I know that they have had a Georgia Society Chapter in the Metro Atlanta area, by the name of Princess Hikitti Chapter. Several of their members are direct descendants of Pocahontas and/or

her sister Princess Hikitti. I suggest that you contact their national headquarters :1300 New Hampshire Ave, NW ; Washington DC, 20036-1595 for more information, and perhaps a project partnership with their current National President, and your US Southern Colonies and Native Americans Project Partnerships. This Society has a treasure trove of detailed and reliable primary source information.

posted by Betty York
Pocahontas did not have a sister named “Hikitti” or “Nicketti.” Her only known siblings are documented here; none had any recorded surviving children.
posted by Kathie (Parks) Forbes
Kathy, this person has 27 Sources, has been collaborated upon 50 times and 75 memories. I believe Pocahontas Matoaka Amonute Powhatan and Amonute Matoaka (Rebecca) "Pocahontas" are the same, however; Powhatan-3 appears to be missing information, found on https://www.familysearch.org/tree/person/details/LKF1-HNG .
posted by [Living Seifert]
The FamilySearch profile for "Pocahontas" presents more legend than fact and itself is not a source or proof of any claims about the subject person. Much scholarly work has been produced in regard to Pocahantas and Powhatan-3 is project protected to facilitate separating fact from legend. WikiTree is a volunteer collaborative site. In the case here, a request for update or research project concering a popular figure has wide interest and should include a detailed G2G entry stating the case for the inquiry. Otherwise, the biography is provided to assist with individual interests, the listed sources pointing the way to further research for one to draw their own conclusions. Additional discoveries and corrections are surely welcomed from this personal investigation when supported by independent verifiable sources.
posted by Ronald Prentice
Pocahontas’ profile at FamilySearch is a mish-mash of fact and fiction. Her profile here is based on what is actually documented in contemporaneous sources.
posted by Kathie (Parks) Forbes
Restored birth and death dates; birth date is unknown, death date is known.
posted by Kathie (Parks) Forbes
https://patawomeckindiantribeofvirginia.org/ct-menu-item-35#Meese

the tribe's own website says she is wife of Kocoum and mother of Kaokee. they are the only authority and source that should matter on this

posted by Kathy (Thomas) Sexton
The Patawomeck are not a Federally recognized tribe, rather a non-profit entity in Virginia. As such they are not recognized as the defacto experts on the history of Native Americans in the region. Further, there has been mounds of research regarding this topic which is reflected in this long discussion thread: https://www.wikitree.com/g2g/278745/help-okee-powhatan-pettus-pocahontas-project-collab-profile
posted by Ronald Prentice
I still think they (federally recognized or not) are the only authority that matters on their own history, but that is my opinion I suppose.
posted by Kathy (Thomas) Sexton
Unlike the "Patawomeck Tribe" who vanished from records in the 1600's and then reappeared in the 20th century, the actual Federally-recognized Virginia tribes have been in existence and continuously in records since the 1600's and were part of the Powhatan Confederation. Those tribes do not support the many claims regarding additional descendants of either Powhatan or Pocahontas.
posted by Kathie (Parks) Forbes
Curious as to any changes being considered on her profile since the Patawomeck Tribe, The Pocahontas Project and the Pocahontas Descendants Initiative all believe that she did have a daughter named Ka-Okee by Cocoum?
posted by Michelle Hunt
No changes are being considered; please review this long discussion thread:

https://www.wikitree.com/g2g/278745/help-okee-powhatan-pettus-pocahontas-project-collab-profile

posted by Jillaine Smith
All of these claims arose in the 20th century with absolutely nothing to support them. They are theories advanced by people who want to believe they are related to Pocahontas, not facts. Not only are the claims unsupported, one group claims she had another son, another claims she had a daughter. Most of the claims are easily disproven by actual documents.
posted by Kathie (Parks) Forbes
That is false information bordering on 'whitewashing' of the historical record.

Even Strachey documented 'private Captain Kocoum's' existence and that he was the first Indian mate (spouse) of Pocahontas, before she was married to Rolfe.

It's a mistake to apply European cultural standards of the era, to American Indians of the era, both of vastly different culture in many respects. The purpose of choosing a mate, or assigning a mate, was to create children for the future survival of the tribe, for hiearchal succession. Ergo, in an era long before 'birth control,' Kocoum and Pocahontas could easily have had several children between the time they first mated and Kocoum's untimely death.

We only know of one. That doesn't mean there weren't others. And no one here can say with absolute certainty that it didn't happen, let alone claim to speak with any authority on the matter as you have. We don't have all the pieces of the puzzle, but we do have enough of them now to see an outline to give a 'more likely than not' view.

I get why investigative conclusion and logical deduction are not permitted here, which I happen to agree with by the way, but you really should not discount the claims so easily simply because of the absence of vital records of the era, spotty at best in most regards, particularly when it comes to American Indians who didn't follow such practices in the first place.

Also, the absence of Bill Deyo's deeply knowledgable investigative work here harms this project in my opinion. Granted, land grants, property transfers, deeds, intestate actions, lawsuits, tradition, names, headrights, tithables, etc., investigative conclusions and logical deductions of family lines, aren't 'proof' in the paper trail sense, but it does form a basis of logical reasoning that should not be discounted. As in a quasi 'probable cause,' which fills in gaps in the historical record.

There isn't anyone on earth that knows as much about the lineages, the cultures and the era as Bill Deyo. You really should add his lifelong work here as well. I have his books and they are an invaluable wealth of information. In addition to presenting a very good case that Kocoum and Pocahontas did indeed have at least one child named Ka-Okee.

posted by Paul Phillips
edited by Paul Phillips
Paul,

Deyo's theory about Ka-Okee is discussed (among other places) here:

https://www.wikitree.com/wiki/Powhatan-239

And here: https://www.wikitree.com/wiki/Space:Our_Patawomack_Ancestors

Edited to add: Deyo's theory relies heavily on Custalow's work which has been analyzed here: https://www.pocahontaslives.com/on-custalows-true-story.html

posted by Jillaine Smith
edited by Jillaine Smith
Jillian,

Classic whitewashing.

I had a detailed explanation typed out before it mysteriously vanished from my screen...

I'm not retyping it all out again here except for the takeaway that what you've shown here as thoughtful and allegedly neutral analysis is nothing more than classic whitewashing I've seen too many times in the past.

In anthropology and genealogy alike, the absence of information isn't evidence of the non-existence of anything, as much as you'd like it to be and in this case it is a point of fact in my opinion that there is more evidence for than against.

The fact that non-proofs are turned into proofs here only underscores my point.

Good day.

posted by Paul Phillips
Paul,

I'd appreciate seeing what you say is "more evidence for than against."

posted by Jillaine Smith
More specifically, I really do hope that you will (re)read Miller's analysis of Custalow's work. I was particularly struck by his discovery of how Custalow's theory changed over time, demonstrating that this was an individually-developed theory and NOT based on sacred Mattaponi tradition.
posted by Jillaine Smith
Well ya got me there, Jillaine. I've never heard of knowledge increasing or deepening as one gets older or ones theories and conclusions changing over time. Only in this instance and only in American Indian lines. I've certainly never heard of knowledge of oral traditions increasing as knowledge of the full picture increased over time either. Nowhere else on earth has any of that ever happened before. I'll have to check my Oral Tradition handbook I was issued at birth and get back to you.

For the record, I don't know anything about Custalow's work and haven't relied on any of it to the best of my knowledge, so please accept my invitation to dispense with that assumption. I think we're related, but that's about it, so I see no point in reading anyone's 'analysis' about it. I've read enough whitewashing about my ancestors to last me a lifetime, thanks.

posted by Paul Phillips
Paul,

You have stated that you trust Bill Deyo's research. In his own article about his own theory about his line back to Pocahontas, Deyo stated that his "aha" came after reading Custalow's work. Miller's analysis of Custalow's work-- including, among other things the conversion of a personal theory to "sacred Mattaponi tradition" -- draws into question the conclusions Deyo relied upon for his own theory.

To me, this is about understanding the sources of our sources.

posted by Jillaine Smith
Just a note that Pocahontas was born 1596-97 (she said she was in "her 21st year" when her portrait was made in 1616). John Smith thought she was only 10 in 1608. She was kidnapped by Argyll in early 1613 when she was at most only 17. If she had a first marriage it didn't happen before 1610 - accounts prior to that describe her in terms that would only apply to a pre-pubescent girl. Author Helen Rountree accepts a first marriage based on Strachey, but states "The historical record is completely silent about whether or not the couple had children." (Rountree, Pocahontas, Powhatan, Opechancanough) Pocahontas would have had little time to have more than one child between then and her kidnapping and there is no contemporaneous record that suggests she was married let alone a nursing mother when she was kidnapped.
posted by Kathie (Parks) Forbes
Michelle, you might also want to read the following review which does a critical analysis of the two works that the organizations you mention are probably relying upon:

https://www.pocahontaslives.com/on-custalows-true-story.html

posted by Jillaine Smith
Pocahontas’ mother is known and documented in the source listed and in others from the IAT. Her name was Pocahontas. She died giving birth to Pocahontas.

Pocahontas wasn’t a nickname, she took it when she married her first husband, which was documented. It needs to be documented here. It is the sources here. I will be glad to fix.

Dr.O.

posted by DrO (Pirkle) Olmstead
I’m sorry, but there is no record of the name of Pocahontas’ mother. Only a handful of Powhatan’s wives are recorded by name and she is not among them. Pocahontas’ given names were recorded by the English as Mataoka and Amonoute, with Pocahontas as a nickname. She took the English name of Rebecca when she was converted to Christianity, was baptized and married to John Rolfe.
posted by Kathie (Parks) Forbes
Go to the works on IAT. Those are researched. European records are just third party oral lore. Native lore documented is the same and should be respected.
posted by DrO (Pirkle) Olmstead
Sorry, but most of those claims have been debunked. The “Sacred Mattaponi History” was invented.
posted by Kathie (Parks) Forbes
https://www.academia.edu/10060991/Pocahontas_Mattaponi_Oral_History with its many citations will lead you to the mother of Pocahontas and her death.
posted by DrO (Pirkle) Olmstead
I followed the linked references in the above paper and the reference for the identification of Pocahontas' mother (https://home.nps.gov/jame/learn/historyculture/pocahontas-her-life-and-legend.htm) does NOT identify her name.

This is another example of why it's so important to look carefully at the footnotes used in a given paper. Do those references actually support the claim they're being cited for? In this case, not.

posted by Jillaine Smith
edited by Jillaine Smith
This links to an image of her burial record. (I could not find anything with the link for source #13.)

https://cityark.medway.gov.uk/wwwopacx/wwwopac.ashx?command=getcontent&server=files&value=P159-01-01(1).pdf

The link was working 27 Jun at 4:30. It is a large pdf that took a long time to load with Windows Firefox. Safari on ipad mini was much better. It is necessary to scroll down to image 57. Second page, 3rd from bottom (someone in the past was helpful and put an “x” next to it). Hopefully someone can figure out how to upload the one image with 2 pages. I can try to send the 40 MB pdf as an email attachment if the link won’t work.

posted by M Smith
edited by M Smith
Pulls up blank on Chrome on my iPad.
posted by Jillaine Smith
For your consideration:

The True Face of Pocahontas? Facial Reconstructions & History Revealed.

https://www.youtube.com/watch?v=iYpBQDG7_go

posted by Richard (Jordan) J
dear profile managers, I just want to say you've done a beautiful job on this profile, kudos!
posted by Danielle Sullivan
Hello. Here is a source that supports the Kocum/Pocahontas marriage/son:

The True Story of Pocahontas, The Other Side of History, From the Sacred History of the Mattaponi Reservation People, Dr. Linwood "LIttle Bear" Custalow and Angela L. Daniel "Silver Star" written in 2007.

posted by Michelle Hunt
That is not a reputable source, it is one man’s personal theory.
posted by Kathie (Parks) Forbes
Everyone should read that book!
posted by Linda Minner
It's not a history book, the claims are not supported by the tribe.
posted by Kathie (Parks) Forbes
Well unfortunately, Native history has been on oral history. And just because it is not written in a history book does not mean those stories do not have merit. History is written by the victors. too much about "Pocahontas" and Natives in general has been romanticized. Everything was not so peachy keen as white people choose to believe. "History" in general in the USA has been whitewashed. Starting with the silly stories that the Pilgrims & Natives were such good friends & continuing that slaves were oh so Happy. I stand by my statement that people should read that book & open their minds.
posted by Linda Minner
A portion of a one of many scholarly critiques of Custalow's work review:

"When people cite the True Story version of events in Pocahontas’s life, they invariably say that the information comes from Mattaponi sacred oral history, implying that it carries the weight of a holy book vetted by priests, chiefs and learned individuals from generations past. To accept the book as such is to grant it a level of respect it does not deserve. True Story is indeed the product of oral history, but of the oral history revealed by a single individual, Dr. Linwood Custalow. The “doctor” in the title, as we know, refers to his degree in Ear, Nose & Throat Medicine, not to a degree in history or anthropology. There is a co-author, Angela L. Daniel, but she is not Mattaponi (she claims to have traces of Indian ancestry, “most likely Cherokee”32), and she did not grow up hearing these or any other Powhatan oral traditions, but first learned of them when she began her research and met Custalow in the late 90s. Her function in the True Story authorship pairing was not to transmit or corroborate Mattaponi oral history from personal memory, but to do the hard work of writing, to lend her credibility as a doctoral student in anthropology, and to add historical information and sources where applicable. Her value to the project was that she was willing to put on paper the thoughts of Dr. Custalow and endorse them as “sacred Mattaponi oral history.”

posted by Kathie (Parks) Forbes
Thank you for you comment Kathie.
posted by Linda Minner