Sweet Tooth for Empire: Sugar and the British Atlantic World

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in Rowlandson’s experience, however, her narrative also demonstrates contradictions between her unique experience and salvation and the orthodoxy of Puritan doctrine. While Rowlandson’s Puritan faith clearly shaped her experience, her unique individual experience contradicts the community based Puritan covenant. Captivity narratives emphasized the redemption of the individual captive, not the entire Puritan community. 60 Rowlandson testifies to the Lord’s strength in carrying her through her ordeal “so much that I could never have thought of it had I not experienced it.” 61 Her statement emphasizes that her personal experience is unique; by enduring captivity, Rowlandson achieved an understanding of the Lord’s power that she could not have achieved otherwise. Her knowledge of the Lord sets her apart from the rest of the community; through her affliction, Rowlandson achieved redemption for herself but not for her community. In the final sentences of her narrative, Rowlandson states, “But now I see the Lord had His time to scourge and chasten me” and claims unique understanding of the Lord’s mercy as she has “learned to look beyond present and smaller troubles and be quieted by them.” 62 When Rowlandson’s hope of rescue by the English and her husband failed during her captivity, she asks her captors to allow her privacy so she “might get alone and pour out my heart unto the Lord.” 63 This incident demonstrates a very personal relationship between Rowlandson and God; Rowlandson alone communicates with God without the mediation of a minister. Her direct communication and personal relationship with God challenges the community based Puritan doctrine, and it demonstrates that the isolation of wilderness captivity allowed for an unmediated connection with God. 60 Fitzpatrick, “The Figure of Captivity,” 6. 61 Rowlandson, “The Narrative of the Captivity,” 309. 62 Rowlandson, “The Narrative of the Captivity,” 328. 63 Rowlandson, “The Narrative of the Captivity,” 317.
The perception of the American wilderness by New Englanders changed as a result of the captivity narratives. Prior to the publication of captivity narratives, many Americans viewed the wilderness as a frightening wasteland. 64 Female captivity narratives, however, depicted survival in the wilderness and the wilderness came to be viewed as a place of opportunity for success. 65 The transformation of colonial perceptions of the wilderness also included a strong religious element. The wilderness came to reflect an opportunity for religious enlightenment; 66 while Rowlandson’s isolation from her community tested her faith, it simultaneously provided her with a unique chance to rely fully on God and to develop a strong personal connection to her faith. In the Thirteenth Remove of her narrative, Rowlandson writes, “Thus the Lord carried me along from one time to another and made good me this precious promise and many others.” 67 The Lord fulfilled promises specifically to Rowlandson, not to the entire Puritan community, and only in the wilderness did Rowlandson experience this direct connection with God. The narrative of Hannah Dustan reflects discrepancies between Puritan theology and her captivity experience. Indians attacked Haverhill, Massachusetts in 1697 during King William’s War and captured Dustan and her midwife Mary Neff. 68 While Dustan’s captivity experience and escape lacked any basis of religious inspiration, Cotton Mather incorporated religious themes in his text on her experience to justify Dustan’s murder of her captors. 69 Dustan’s escape from her captors lacked any divine inspiration; after her Indian captors told her that she would be forced to run the gauntlet, Dustan made her desperate decision. 70 Dustan enlisted captive Samuel Lennardson to help her murder ten Abenaki and wound another, and she scalped her victims to 64 Fitzpatrick, “The Figure of Captivity,” 3. 65 Fitzpatrick, “The Figure of Captivity,” 3. 66 Fitzpatrick, “The Figure of Captivity,” 17. 67 Rowlandson, “The Narrative of the Captivity,” 318. 68 Derounian-Stodola, Women’s Indian Captivity Narratives, 55. 69 Fitzpatrick, “The Figure of Captivity,” 14-15. 70 Franklin, “The Bloody Escape,” 111.
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