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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.
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]
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]
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]
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]
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
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]
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]
See also:
Connections to Kings: Rebecca is 19 degrees from Martin King, 17 degrees from Barbara Ann King, 16 degrees from George King, 16 degrees from Philip King, 22 degrees from Truby King, 14 degrees from Louis XIV de France, 15 degrees from King Charles III Mountbatten-Windsor, 14 degrees from Amos Owens, 20 degrees from Gabrielle Roy, 21 degrees from Richard Seddon, 23 degrees from Pometacom Wampanoag and 28 degrees from Charlemagne Carolingian on our single family tree. Login to see how you relate to 33 million family members.
P > Powhatan | R > Rolfe > Amonute Matoaka (Powhatan) Rolfe
Categories: Powhatan | Jamestown, Virginia Colony | Namesakes US Counties | St George's Churchyard, Gravesend, Kent | Example Profiles of the Week | Mononymous Notables | Featured Connections Archive 2022 | Featured Connections Archive 2021 | Jamestowne Society Qualifying Ancestors | Notables
The comments here evidence how important the Wikitree comment section of each profile is. I thank the various parties leaving questions and answers here; even if folks disagree with each other. The Q&A itself is educational and engagement matters.
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
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.
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
https://www.wikitree.com/g2g/278745/help-okee-powhatan-pettus-pocahontas-project-collab-profile
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.
edited by Paul Phillips
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
edited by Jillaine Smith
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.
I'd appreciate seeing what you say is "more evidence for than against."
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.
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.
https://www.pocahontaslives.com/on-custalows-true-story.html
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.
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.
edited by Jillaine Smith
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.
edited by [Living Smith]
The True Face of Pocahontas? Facial Reconstructions & History Revealed.
https://www.youtube.com/watch?v=iYpBQDG7_go
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.
"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.”