mermaidcamp
Keeping current in wellness, in and out of the water
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Is the essential nature of humans greedy or generous? There are two sides to every coin. If it were possible for you to reverse one trend, what would you change? I think I would make it obsolete to ship, process, and package food.
The Puritans left England for religious freedom. As soon as they arrived in New England some of them needed to be religiously free of the Puritans in Plymouth. These ultra free people formed their own “Plantations” in Rhode Island. One such Bodie Politick was Portsmouth, which made it’s political agreement in 1638 with God Himself.
The Portsmouth Compact
The following is quoted from the book Story of Dr. John Clarke; The Founder of The First Free Commonwealth of the World; on the Basis of “Full Liberty in Religious Concernments” by Thomas W. Bickness, published by the Author, Providence, R. I., 1915; third edition. Note: In the book is a picture of the compact which has been scanned in color for these pages. The transciption has been corrected to spell Phillip Shearman’s name with two “L”s and to add the words “his mark” as they appear next to Henry Bull’s name and under his mark “+”.
Prior to leaving Boston, a compact was drawn up, under date of March 7, 1638, by which a number of the leading men of the proposed Colony incorporated themselves into “A Bodie Politik” to the end that they might go to their new Plantation in a formal organization, under a chosen leader or Governor.
The compact is as follows:
The 7th Day of the First Month, 1638
We whose names are underwritten do hereby solemnly in the presence of Jehovah incorporate ourselves into a Bodie Politick and as He shall help, will sub- mit our persons, lives and estates unto our Lord Jesus Christ, the King of Kings, and Lord of Lords, and to all those perfect and most absolute laws of His given in His Holy Word of truth, to be guided and judged thereby. William Coddington John Clarke William Hutchinson, Jr. John Coggeshall W illiam Aspinwall Sa muel Wilbore John Porter John Sanford Edwa rd Hutchinson, Jr. Esq. Thomas Savage Willi am Dyre William Freeborne Ph illip Shearman [ John Walker Richa rd Carder Willi am Baulston Edw ard Hutchinson, Sr. + H enry Bull [“his mark” written next to name] Randal l Holden
Exodus, 24c., 3:4.II Cron., 11c., 3. II Kings, 11:17.
This compact was signed originally by twenty-three persons. The original paper is in the keeping of the Secretary of State, at the State House, Providence, a photograph of which appears on the opposite page. Four names,– Thomas Clarke, brother of John, John Johnson, William Hall and John Bright-man, Esq.,– follow the nineteen that appear above. Erasure marks have been made over these names, the reason for which it is not easy to understand as the first three were among the first recorded settlers of Newport, and Mr. Brightman may have been.
Neither was a Constitution nor a Bill of Rights for a Colony. Boston called the compact an act of incorporation. Plymouth called theirs a covenant, Boston did the act in “the presence of Jehovah,” Plymouth wrote “in the presence of God.” Boston formed a “Bodie Politick,” Plymouth called theirs a “Civill Bodie Politick.” Boston submitted their “persons, lives and estates unto our Lord Jesus Christ.” * * * ** “And to all those perfect and most absolute lawes of His given us in His Holy word of truth, to be guided and judged thereby.” Plymouth promised submission and obedience to such “just and equal lawes, ordinances, acts, constitutions and offices” as might be enacted, constituted and framed. Each compact had for its purpose the formation of a civil state under an orderly government. The Boston paper was probably written by Dr. John Clarke, whose piety and purpose lent a strongly religious sentiment to the document, so much so that some historians have called it theocratic. But Dr. Clarke did not classify The Christ as a theocrat, for all his writings make the great Teacher the interpreter of a new Democracy in which soul-liberty is established and enforced.
Samuel G. Arnold, our Rhode Island historian, has given a very clear and just interpretation of the Portsmouth Compact. He says, “So prominent indeed is the religious character of this instrument, that it has by some been considered, although erroneously, as being itself ‘a church covenant, which also embodied a civil compact.’ Their plans were more matured than those of the Providence settlers. To establish a Colony independent of every other was their avowed intention, and the organization of a regular government was their initial step. That their object was to lay the foundation of a Christian state, where all who bore the name might worship God according to the dictates of conscience, untrammelled by written articles of faith, and unawed by the civil power, is proved by their declarations and by their subsequent conduct.” * * * *
My 10th great grandfather was on the list signing the document breaking up totally with England, church and state. They were disarmed and put in jail by the Puritans for praying in the home of Anne Hutchinson. They decided to leave.
Richard Carder (1604 – 1675)
is my 10th great grandfather
John was born ca 1617 based on his age at the time of death, probably in England. In 1632 he came to Dorchester, Massachusetts, in service to Israel Stoughton, carpenter. He married by about 1640, Sarah . Since John was a young, unmarried servant when he first arrived in Dorchester, it is not surprising that he does not appear in the records very often during the 1630s. However, he also generated remarkably few records between 1640 and 1658, during which period he lived in Dorchester as a married man.
On October 3, 1632 the General Court ordered that “Alex: Miller & John Wipple shall give iijs iiijd apiece to their master, Israell Stoughton, for their wasteful expense of powder & shot”. On January 2, 1637/8 John was granted eight acres in Dorchester about the mill. “John Whiplle” was the last of the Dorchester proprietors to sign his name to an agreement submitting to arbitration a dispute over the fencing and division of land.
In 1641, John and Sarah became members of the Dorchester church. On November 15, 1658 “John Whiple of Dorchester…carpenter” sold to George Minot of Dorchester “his now dwelling house and housements scituate and being in Dorchester near the River Naponset together with thirty-seven acres of upland more or less thereto adjoining,” also “eight acres of salt marsh more or less lying near the place commonly called the penny ferry”; “Sarah the wife of the said John Whiple” relinquished her dower rights.” John then moved his family to Providence, Rhode Island.
On July 27, 1659, he was received in Providence as a purchaser. On February 3, 1661/2 John Whipple Sr. petitioned for a piece of land next to his orchard, but his will was referred to the next court. On July 27, 1662 John Whipple Sr. was permitted to exchange sixty acres at Mashapauge Pond for lands at Loquasqussuck. These lands were probably the eights acres at Loquasqussuck laid out to him by Thomas Harris Sr. on April 13, 1667. On November 23, 1663 John Whipple Sr. of Providence deeded to “my son John Whipple” a houselot formerly owned by William Arnold excepting two acres, two shares of meadow, six acres of upland, sixty acres of land at Loquasqussuck. On February 19 John Whipple Sr. drew lot #45 in the division of lands east of Seven Mile Line.
On November 13, 1666 John Whipple Sr. was granted permission to exchange his sixty acres at Tare Breech Plain. On February 24, 1674 John Whipple St. gave a deed of gift to his “son Eliezer Whipple”. On April 12, 1675 he drew lot #43 in the lands on the west side of Seven Mile Line. On January 27, 1674/5 John Whipple Sr. was granted permission to change a fifty-acre division of upland. On May 24, 1675 he drew lot #91 in the land on the east side of Seven Mile Line. He was among those who “stayed and went not away” in 1676 and as such was entitled to share in the disposition of Indian captives, whose services were sold for a term of years. On June 6, 1681 John Whipple Sr. was granted permission to exchange his twenty-five acres at Goatum valley “which he bought of Mr. Benedict Arnold”. On March 4, 1683/4 John Whipple Sr. made a deed of gift to his “son David Whipple”.
John was a carpenter and tavern-keeper. In 1669 John Whipple, Sr. was paid 10s. to allow the town council to meet at this house. In 1670 the amount was raised to 20s. He took the Oath of allegiance (freeman) May 31, 1666.
John held several offices in Providence. He was Deputy to the General Court, September 4, 1666. He served on a Petit jury October 19, 1670. John was a Providence selectman, 1670, 1674, and on April 27, 1676 he was made moderator. He served as Treasurer, June 1, 1668 and Surveyor, June 6, 1670-71. John was on the Committee to run the line, January 27, 1663/4 and on the Committee to consider building a new town house. He was on a jury, May 12, 1663. He was appointed to confer about mending a bridge, January 27, 1664/5, October 28, 1667. He was appointed to a Committee to arbitrate over fences, December 2, 1666. John was an arbiter in the matter of the estate of Resolved Waterman, deceased, January 9, 1700/1. He served on the Committee to “demand & receive at every garrison what was taken from the Indians,” September 7, 1676 and on the Committee to lay out a common, April 27, 1678.
John died on May 16, 1685 at Providence. Sarah predeceased him, dying sometime in 1666.
In his will, dated May 8, 1682 and proved May 27, 1685, John Whipple Sr. of Providence “being in a great measure of health…having many children & to prevent all differences that otherwise may hereafter arise…having formerly given unto three of my sons all my lands…namely Samuell, Eliazer & William equally to be divided among them…only excepting thirty acres which I gave unto my son John at the northwest end”; to “my three aforenamed sons, namely Samuell, Eliazer & William, each of them a quarter part of one right of commoning for pasturing, cutting of timber, & firewood”; to “my son Benjamin a right of lands in the late division which is already laid out unto him”; to “my son Jonathan one division of lands”; to “my son Joseph my dwelling house & my three home lots & the garden next the river, also a six acre lot…also twenty acres near Thomas Clemence his dwelling, also I give unto my son Joseph my share of meadow near Solletarey Hill & two six acre lots…also a five acre lot lying near where William Wickenden formerly dwelt; also one division beyond the Seven Mile Line…also I do give unto my son Joseph all other divisions which shall hereafter belong unto two rights throughout”; to “my sons John, Samuell, Eliazer, William, Benjamin, David & Jonathan unto these seven twelve pence to every of them”; to “my three daughters (namely) Sarah, Mary & Abigall unto every of them ten shillings”; to “my son Joseph all my right of lands in the Narragansett Country”; to “my son Joseph” residue; “my son Joseph my executor.”
In May of 1685, Thomas Olney, Town Clerk of Providence, deposed that he had gone to John Whipple, at his request, and obtained clarification of some of the bequests:
That upon ye sixteenth day of this instant may John whipple senior of the aforesaid towne of Providence sent for to speake with him; This deponant sayth he Emediatly went to him: the said John whipple then shewed him this paper & the writeing which on ye other side of this said paper is written down, desireing this deponant to peruse it. This deponant saith he then did peruse it, & haveing well perused it, he asked the said John whipple what his mind was concerning ye lands which in ye said writeing he had desposed of to his severall sons, whether or no he did intent by that writeing, or will that ye said lands should be unto his said sons & theire Heirs & Assignes for Ever, or only unto his said sons for terme of life, he Emediatly made this Answer; That how Ever it was worded in ye said writeing yet his mind & will was that his sons Each one of them should have those lands house & Rights which hee in ye said writeing unto Each one of them had desposed, to be unto them, theire Heirs & Assignes for Ever to despose ye same or any part thereof at any time as they see cause. & that ye same was his Mind & Will when ye said will was written: And further, that whereas in ye said Will it was omitted to be inserted that his son Jonathan should have one of his Rights of land & Comoning on ye west side of ye seven mile line, yet that was his mind & will; That his son jonathan whipple should have one of his Rights of land & Comoning on ye west side of ye seven mile line to be unto him his Heires & Assignes for Ever; and that was his mind when ye said will was written, how Ever by ye scribe it was omitted. And whereas in ye first part of ye said Will there is an Exception made only of thirty acres of land to his son John by him formerly given, that he owned to be a mistake, & that ye Exception must be of sixty acres which formerly by deede of Gift he had given to his son John whipple; and all the remainder of his said farme lieing about Loquasqussuck should be devided Equally betweene his said three sons (viz) Samuell, Eliezer, & william; This saith this deponant is trueth, & that hee tooke it Emediatly from ye said John whipple his mouth & wrott it downe. And also that whereas the said Will Expresseth a quarter part of a Right of Comoning to Each of his three sons, (namely) Samuell, Eliezer & william, he said his Meaneing intent & will was that it should be so farr westward as ye Seven mile line & no further; And that the said John whipple was then when hee did declare the Same of Sound mind & of Good memory May ye 27th: 1685 upon Oath…
The inventory of John Whipple Sr. was taken May 22, 1685 and totaled £41 11s. 10d., including no real estate, viz: yoke of oxen, 2 cows, 2 yearlings, 2 two years, 2 calves, steer, 3 swine, feather bed, 7 pewter platters, 5 pewter porringers, 3 old spoon, chisel, gauge, augurs, etc.
Captain John Whipple is buried in the Whipple family plot in the North Burial Ground on Main Street in Providence, Rhode Island. Some sources indicate that John and his wife Sarah were initially buried in the garden burial site near their home. Their bodies were moved to the North Burial Ground when it was established in 1700. The headstones of John and his wife Sarah are located approximately 48 feet west-south-west of the “Dahlia Path” sign in the cemetery. On the tomb stones of John and Sarah Whipple, in the north burial ground in Providence, are the following inscriptions:
In Memory ofCapt. John Whipple, whowas born in England &Died in Providence Townye 16th Day of May AnnoDom. 1685. About 68years of age
In Memory of Mrs. SarahWhipple, wife of Capt.John Whipple. She wasborn in Dorchester, inNew England, & Died inProvidence, Anno Dom.1666. Aged about 42years
Many published genealogies state John Whipple married Sarah They or Darling ca 1639. (He would have been 22-23, she 15-16.) No evidence has been found to confirm that Sarah’s maiden name was either They or Darling. Neither appears among early Dorchester surnames; the closest being Thayer. Sarah’s tombstone states she was born in Dorchester and died in Providence in 1666, aged about 42 years. The stones do not appear to be very ancient and may have been erected fifty years or more after the decease of Capt. Whipple and his wife. But if the year and age are correct, she would have been born ca 1624. Thus, she could not have been born in Dorchester, unless she was a Neponset Indian, since Dorchester wasn’t founded until 1630. English settlers didn’t marry Indians in those days, so we can presume she was white. With a birth date of 1624, we can be sure that if she was born in New England, it must have been in Plymouth, which was settled in 1620. Travel by a ferry at a cost of a penny per person between Dorchester and Plymouth was common in 1638.
William Carpenter was a notable town clerk of Rehoboth, Massachusetts. He is from the Carpenter family that became large and influential in Rhode Island and southeastern Massachusetts by the 1700s.
Early Life
William Carpenter, Jr. was baptized on November 22, 1631. His parents were William Carpenter, III and Abigail Briant (sometimes erroneously reported as Bennett or Sale/Seals/Searles), both originally from Wiltshire. Since his family was able to bring a servant with them to Plymouth Colony, it is likely that they came from some affluence.
Carpenter’s place of baptism is variously recorded as Shalbourne, Berkshire, England or Southampton, Wiltshire, England. (Sources also differ on whether it was the Shalbourne in Berkshire, Wiltshire, or the non-existent “Whitshire.”) Professional genealogist Eugene Cole Zubrinsky, author of the Carpenters’ Encyclopedia, maintains that it was Shalbourne, Berkshire based on primary source records. The confusion could be blamed on Shalbourne having been split between Berkshire and Wiltshire around 1841, since it had straddled the line, with some records going to one county and some going to the other. Southampton, meanwhile, was the family’s departure port from England, explaining why some list Carpenter as having been born there.
Arrival in America
By May 2, 1638, Carpenter and his family set sail from Southampton, Hampshire, England on the Bevis, arriving at Boston in July or July. (The passenger list said that by May 2, “they had been some Dayes gone to sea,” so the exact date of departure is unknown.) The family’s full entry said:
William Carpenter 62 Carpenter of Horwell, William Carpenter Jr. 33 Carpenter of Horwell, Abigael Carpenter 32 and 4 children 10 and under, Tho: Banshott 14 Servant
A scan of the log can be seen in the “Photos” section of this profile; a more legible transcription is available throughOlive Tree Genealogy.
The family first settled in Weymouth, and then moved to Rehoboth in 1644.
Marriages & Children
Carpenter’s first marriage was to Priscilla Bennett on October 5, 1651 at Rehoboth. It is unclear whether she was the daughter or widow of Edward Bennett of Weymouth, Massachusetts Bay Colony. She died on October 20, 1663 in Rehoboth.
His second marriage was to Miriam Sale on February 10, 1663/4. (It is sometimes recorded as December since the original record, following the old calendar, called February the “12 month.”) She was born c. 1645 and died on May 1, 1722 at Rehoboth. She was the daughter of Edward sale of Weymouth and Rehoboth and was approximately 20 years old at the time of her marriage.
With his first wife, Carpenter had (all in Rehoboth):
John Carpenter, b. October 19, 1652, d. probably April 9, 1713 in Dedham, Massachusetts
William Carpenter, b. June 20, 1659, d. March 10, 1718/9 in Attleborough, Massachusetts
Priscilla Carpenter Sweet, b. July 24, 1661, d. 1745 in East Greenwich, Rhode Island
Benjamin Carpenter, b. October 20, 1663, d. April 18, 1738 in Coventry, Connecticut
With his second wife, Carpenter had (all in Rehoboth):
Josiah Carpenter, b. December 18, 1664, d. February 28 or 29, 1727/8 in Rehoboth
Nathaniel Carpenter, b. May 12, 1667, d. Rehoboth or Attleborough
Daniel Carpenter, b. October 8, 1669, d. September 14, 1721 in Rehoboth
Noah Carpenter, b. March 28, 1672, d. Attleborough
Miriam Carpenter Bliss, b. October 26, 1674, d. May 21, 1706 in Rehoboth
Obadiah Carpenter, b. March 12, 1677/8, d. October 25, 1749 in Rehoboth
Lt. Ephraim Carpenter, b. April 25, 1681, d. April 30, 1743 in Rehoboth
Hannah Carpenter Chaffee, b. April 10, 1684, d. after January 19, 1767 probably in Rehoboth
Abigail Carpenter Perrin, b. April 15, 1687, d. January 15, 1781 in Rehoboth
The Carpenter family house was on the left-hand side of the road from Rehoboth to the East Providence meetinghouse, “some 50 or 60 rods from the crossing of the Ten Mile river.”
Professional Life
Carpenter was propounded on June 6, 1660 in Weymouth but not admitted as a freeman until June 1, 1663.
Fitting with his surname, Carpenter was originally a carpenter. Records show him owning a “long Cross cutt saw” that he used at his home and which he later willed, along with assorted tools, to his son John, also a carpenter.
For nearly 35 years, Carpenter served as the town clerk of Rehoboth. His records are notable due to his exceptional handwriting and general literacy, which point to some formal education in his background. He also owned a small library of mostly theological books.
Records show that, while serving as clerk, he oversaw the highways, served as constable and juryman, was appointed to settle boundary disputes, helped hired the schoolmaster, served as magistrate, and was otherwise involved in all aspects of local governance.
Deacon or Deputy?
In his 1898 genealogy, Amos Carpenter said that William Carpenter was a deacon of the Rehoboth church and a deputy to the General Court of Plymouth Colony in 1668. Although these “facts” continue to be passed down through some branches of the family, Zubrinsky has conclusively shown that neither could have been true. Although Carpenter’s father served as deputy to the General Court in 1656, Carpenter himself never appears on any list of deputies. Furthermore, the original records of the Rehoboth church list a Deacon Cooper, not Carpenter. Even though he served as neither deacon nor deputy, he continues to be popularly known as “Deacon” simply due to the number of years for which the myth was propagated.
Death & Legacy
Carpenter’s will was dated November 10, 1702 and was proved April 20, 1703. His entire estate, including housing and lands, was worth £215 5s. 4d., or roughly £16,500/US$27,700 in 2011 figures.
Carpenter was buried at Newman Cemetery, one of the oldest (established in 1643) in present-day Rhode Island but which was, at the time of its founding, part of Rehoboth and Plymouth Colony. His parents are also buried in the same cemetery.
Additional Reading
Zubrinsky’s profile of William is perhaps the best available. It is uploaded in the “Documents” section of this profile.
The Wikipedia on the Rehoboth Carpenter family is a good starting point for learning about the family’s spread and influence over time.
Amos Carpenter’s A Genealogical History of the Rehoboth Branch of the Carpenter Family in America, often referred to as “The Carpenter Memorial,” was printed in 1898 and serves as the basis for most modern genealogies. Press of Carpenter & Morehouse, Amherst, Mass., 1898) However, due to the problems noted above with his biographical sketch of Carpenter, it must be read with caution.
Sources
Beers, J. H. Representative Men and Old Families of Southeastern Massachusetts. Chicago: J. H. Beers & Co., 1912.
Carpenter, Amos B. A Genealogical History of the Rehoboth Branch of the Carpenter Family in America. Amherst, Mass.: Carpenter & Morehouse Press, 1898.
Zubrinsky, Eugene Cole. “William Carpenter of Rehoboth, Massachusetts.” Carpenters’ Encyclopedia, updated January 18, 2011.
This biographical profile was written in May 2011 by J. Ashley Odell for Geni. It should not be reposted elsewhere without full attribution.
Valentine Sweet was born on 14 Feb, 1791 in New York. The Sweet family had come from Rhode Island. Virtue Kelly, an Irish woman no doubt, married Valentine in New York in 1811. They moved to Polo, Ogle, Illinois between 1850 and 1859. Polo had a tunnel for the underground railroad. Their daughter Sarah married her husband Daniel Morse in Illinois in 1858. Daniel and his young bride and first born son returned to New York in 1860 because he thought he might be drafted to fight in the Civil War. After the war Sarah and Daniel moved to Kansas to farm.
To tweet as the holy father of the Catholics was a much dirtier job than Benedict could ever have imagined. His twitter stream is full of everything that life contains, much of it funny and irreverent. Since he longhand wrote his tweets (in Latin?) and was assisted in the typing of 140 characters, we can only assume he did not read all his tweeps remarks to him. He kept a certain distance from his own stream, since this was the first papal twitter stream and had to be approached with caution. Ironically he is the oldest pontiff elected in 300 years, so his decision to enter social media was a little off beat. The Vatican social media experts will now need to make some decisions.
Does the handle stay with the office or will Benedict be tweeting as @Pontifex in his retirement? Will he start to type his own and read those of his tweeps? Is he finished with twitter? Will the tweeps be more kind to him now that he has end of life issues in public? Will the new Pope have a fan page and G+ account for hanging out? Will the Vatican social media presence develop customer service that wows Catholics back to church? Will prayers be launched to protect the church and the Pope from trolls? These and many other questions will face the new Pope. #Paxvobiscum.
The moon, the way we view it ,and the power it holds have been studied for all of history. The phases of the moon are significant in agriculture as well as business. Lunar calendars were used to measure time until the Catholics went Gregorian on the Euros. Since the Julian calendar , created by Julius Caesar in 46 BC was inaccurate in terms of the planets, the Pope became concerned that Easter was sliding into summer. Catholic calendar year is key to the liturgy practice and costuming. The whole system supporting the Easter Bonnet was slowly slipping away with each new year. Astronomers were hired to deal with the issue. The Greek Orthodox religion uses the Julian calendar now, as do the Berbers, the Ethiopians, and others concerned with historical continuity.
The Pope as a symbol was resisted by the Protestants. The idea that Pope Gregory would now change the way they counted time was not going to go over with the new religions that sprung up precisely to combat Popery. At his death the Vatican treasury was empty, but Gregory XIII had left his mark on time. For this reason the Gregorian style was not adopted at the same time. The Swiss used both calendars simultaneously for more than 100 years. The Catholic cantons adopted it when they got the bull from the Pope in 1582. The Protestants kept the Julian style rather than agree with a Catholic concept. The Protestant cantons gave in to the new calendar in 1700. The canton of St Gallen was the last hold out, continuing on the lunar side of life until 1724. The Chinese succumbed in 1949, but they still use their own lunar calendar.
The British royals married as many people as possible, I think, and procreated with yet others. There were battles and schemes to take power from each other which I had never studied. I knew my maternal great grandmother from Selma Alabama was a descendant of these Plantagenet people. My brother once saw QE II in a convertible in Tobago in 1966 when he was less than 3 years old. The Queen and Price Philip stayed very near my parents at the Crown Point Hotel, right next to the airport. Little Ricky formed a highly unnatural interest the Queen. He had a little flag from that royal moment that he kept forever. None of them knew as they waved at Her Highness that both my parents are historically royally mixed up with the crown of Britain. Now that Richard III has been exhumed I looked into my relationship with him. On my mother’s side he is my uncle:
Richard III King of England Plantagenet (1452 – 1485)
is my 13th great grand uncle
Richard Plantagenet (1411 – 1460)
Father of Richard III King of England
Anne Plantagenet (1490 – )
Daughter of Richard
Henry Holland (1527 – 1561)
Son of Anne
John Holland (1556 – 1628)
Son of Henry
Francis Gabriell Holland (1596 – 1660)
Son of John
John Holland (1628 – 1710)
Son of Francis Gabriell
Elizabeth Holland (1652 – 1737)
Daughter of John
Richard Dearden (1645 – 1747)
Son of Elizabeth
George Dearden (1705 – 1749)
Son of Richard
George Darden (1734 – 1807)
Son of George
David Darden (1770 – 1820)
Son of George
Minerva Truly Darden (1806 – )
Daughter of David
Sarah E Hughes (1829 – 1911)
Daughter of Minerva Truly
Lucinda Jane Armer (1847 – 1939)
Daughter of Sarah E
George Harvey Taylor (1884 – 1941)
Son of Lucinda Jane
Ruby Lee Taylor (1922 – 2008)
Daughter of George Harvey
Pamela Morse
I am the daughter of Ruby Lee
Than again Richard III is my 14th great grandfather. I shudder to think how many different ways I may find to be his relative….I found another version in which he is my 1st cousin 17 x removed..He may well be all those things…
Mark Bittman is a foodist supreme and an omnivore. He and Anthony Bordain are my food persona idols. Although they both do eat all manner of animal products, they do it in awareness. In this TED talk Bittman details the history of eating and agriculture in America that has brought us to this point. I am about his age so I relate totally to the diet he describes on his childhood table. Like him, I was inspired my mother’s God awful cooking to learn to cook early in life. Unlike him, I became a vegetarian at the age of 19. In 1970 in North Carolina I can assure you that vegetarianism was completely foreign as a concept. My diet was not yet healthy, but it was mostly homemade. I was a baker of biscuits and bread. I was lucky that my roommate had mother who sent us really tasty canned produce from her garden in South Carolina. Over time I met vegetarians for health (from northern California, of course) and improved the ingredients I used. I garden and enjoy cooking and eating produce now, but my learning curve has taken place in a time when all agriculture has become progressively less healthy. I hope you will have time to listen to Bittman’s excellent talk, but if you need a summary here it is:
The Wampanoag tribe is known as the People of the First Light because they lived, hunted, fished and made wampum along the outer banks of New England before the Pilgrims landed. The dawn as viewed on this side of the Atlantic assures one that Europe is distant. New dawn in a new world is powerful natural medicine. As goes the story all across the nation, that medicine proved to be easily hackable by flim flam Euros. The First Light, and all the real estate with a fine view of same was desired by colonial imperialists as soon as they found it. Bare naked greed was employed to occupy the territory, form a government, and launch right into a big fat slave trade with big fat profits. Early in the disagreements King Philip, a native with a following, attempted to oust the invaders. This was used by the colonists as an excuse to starve and otherwise decimate the surviving native inhabitants in order to occupy all their real estate.
These same religious zealots who gave us the Salem witch trials used the Harvard Indian College as a political ploy to gain financial support in England for conversion of whatever was left of the heathen native people. This institution in Cambridge, like the Indian boarding schools in the western US, was designed to strip the natives of language and culture in order to make them good Christian citizens. Why colonize a place if you can’t decimate the population and make good fearful Christians of the survivors?