Gingerbread, Lovely Gingerbread!

When it comes to celebrating the holidays, gingerbread is to Christmas what the American flag is to the 4th of July. In all of its variety, gingerbread has delighted the pallets of generations of Americans. Even our colonial ancestors got a piece of the gingerbread action!

Gingerbread, which has traditionally been one of the most popular Christmas treats, was used to decorate both the homes and trees of early American colonists. The very first printed cookbooks, which were printed in the late 1400s, even carried a number of recipes for making gingerbread, which was thought to be an extremely healthy snack. In Germany, gingerbread took the name lebkuchen which means life bread because of its perceived health benefits.

In colonial America, the making of gingerbread was based on the traditional methods of Europe, primarily England, where bakers traditionally carved an assortment of shapes and designs out of their popular treat. Gingerbread men, which were traditionally cut into the shapes of various saints, were used to decorate one's home in commemoration of the respective saint's achievements. For the impoverished masses in both England and America, gingerbread men/houses were far too expensive to be enjoyed. As a result, bakers cut small strips of gingerbread or used the leftovers from their gingerbread men/houses to make "snaps." These "snaps" were often dunked in alcohol, much to the delight of the poor customer.

Yes, gingerbread truly enjoys a history that not only dates back to our colonial ancestors, but all the way back to our European roots, which, like a number of traditions, has taken on a unique American twist. With a heritage like this, gingerbread is sure to enjoy a starring role in the American celebration of Christmas.

Should We Celebrate Columbus Day?

I realize that Columbus Day is more than a week in the past, but I thought it might be a good way to kick things off anew here at the American Revolution Blog.

516 years ago, on October 12, 1492, Christopher Columbus (Cristobal Colon) made landfall on a small island in the present-day Bahamas, which he later named San Salvador. Upon his arrival, Columbus proudly declared to the native people of the island -- the Taino -- that the land was forever more the domain of Spain and the Catholic Church.

As we all know, Columbus was certainly not the first person to "discover" America. Instead, Columbus came along at the perfect time. As historian Alan Taylor points out in his book, American Colonies:

Thanks to the newly invented printing press, word of Columbus’s voyage and discovery spread rapidly and widely through Europe. Eagerly read, his published report ran through nine editions in 1493 and twenty by 1500. Publication in multiplying print helped to ensure that Columbus's voyages would lead to an accelerating spiral of further voyages meant to discern the bounds and exploit the peoples of the new lands (Taylor, 35).

Thanks to the dramatic discovery, coupled with the even more dramatic tales of his journey, Columbus has been catapulted to the status of a national hero in American popular culture. In many religious circles he is seen as a pious man of God who never flinched in his quest for a New World. The following video helps to demonstrate the pop-culture interpretation of Columbus and his journey:



However exciting it may be for us to remember Columbus as a pure-hearted explorer, the historical record cannot be ignored. As a result, it is plainly clear that Columbus was not the benevolent explorer we often consider him to be in American popular culture. Instead, Columbus was very much a tyrant who used religion to justify his acts of violence towards the native people of the "New World." Again, Alan Taylor points out what Columbus' real intentions were when it came to the native people of the "New World:"

Columbus hoped to convert the Indians to Christianity and to recruit their bodies and their wealth to assist Europeans in a final crusade to crush Islam and reclaim Jerusalem. Such a victory would then invite Christ’s return to earth to reign over a millennium of perfect justice and harmony (Taylor, 33).

Columbus took his newfound religious quest to another extreme when he chose to rename himself by adopting the first name of "Christoferens," or "Christ-bearer." Under the banner of a Christ-bearer, Columbus began his work of death throughout the Americas. Alan Taylor captures just how horrible these atrocities were when he writes:

Columbus distributed Indian captives among the colonists to work on their plantations and to serve as sex slaves. By 1496, Hispanola's surviving "free" natives had been rendered tributary -- obliged to bring in a quota of gold for every person over the age of fourteen.

Columbus's slaughter and enslavement of Indians troubled the pious Spanish monarchs, who declared in 1500 that the Indians were free and not subject to servitude...

...In addition to killing and enslaving the Taino, Columbus antagonized most of the colonists, who bristled at his domineering manner and hot temper. As a result, violent mutinies and more violent reprisals by Columbus induced the monarchs to revoke his executive authority in 1500. (Taylor, 37).

With such a horrible record of enslavement, brutality and death, I again pose to you all the following question: should we celebrate Columbus Day? The historian in me says yes, since I believe all historical events -- both good and evil -- should be remembered. However, does this mean that Columbus deserves his own national holiday? With a historical record that is replete with examples of tyranny, enslavement and murder another side of me says absolutely not.

Your thoughts...

Land of Confusion: The Delusions and Realities of New World Colonization

Once upon a time, in a land far away, lived a brave and wise man named Christopher Columbus. Columbus lived in a world of ignorant fools, who refused to believe that the earth was round. One day, Columbus convinced the King and Queen of Spain to give him some boats, so that he could prove his theory was right. Columbus then sailed on the ocean blue, in the year 1492. He arrived in a New World, populated with dark-skinned savages, whom he educated and converted to the true gospel of Christ. Soon, scores of people flocked to the new world, bringing the imbecile Negroes of Africa with them. Years later, a group of brave Christians known as the Puritans set out upon the Mayflower, in hopes of creating a better world. When they arrived in Massachusetts, these pilgrims became best friends with their savage Indian neighbors, who were more than happy to have them there. Together, the Puritans and Indians celebrated the first Thanksgiving, by eating turkey, singing songs, and praying to God. And they all lived happily ever after. The end.

Any person with even an elementary understanding of history is more than capable of seeing through the sarcasm of this fairytale. To suggest that such a story provides a just and accurate account would invoke laughter and scorn from most. Despite this knowledge, there are still many who have succumbed to a fairytale of their own. They maintain that the New World was a land of freedom, opportunity, and wealth for European immigrants, who were blessed by the watchful hand of Providence. While their assertion is partially true, its bias is obvious. Such a perspective fails to recognize what the New World meant to the thousands of Africans, who instead of freedom, found themselves in chains in the New World. It also negates the opinions of millions of Natives, who had called this “New World” home for centuries. Such a simple perspective also denies us the opportunity of understanding the numerous nations, cultures, religions, social classes and motivations of Europe, which all contributed to American colonization. In essence, the colonization of America was not a simple affair, but a complex series of events that changed the world forever.

For years, the history of American colonization has been wrapped up in a counterfeit blanket of ignorance. This blanket has provided a warped sense of warmth and comfort, which has given many a blissful but misled understanding of the past. Though the established myths of popular culture provide an uplifting account of American colonization, they neglect essential truths that help piece the puzzle together. For example, to suggest that American colonization was a loving endeavor, brought to pass by God himself, is hard to prove conclusively when we take into account the actual motivations for colonization. From the English perspective, the elder Richard Hakluyt made it clear that the main motivations for colonization were, "To trafficke" and "To conquer." Not exactly a well-balanced Christian agenda.

Despite the primary agenda of securing worldly wealth, there is no doubt that the establishment of Christianity was a strong motivation for American colonization. From the very beginning, many explorers were driven by religious convictions, which propelled them into the unknown. Alan Taylor, an early colonial historian and author of the book American Colonies: The Settlement of North America, claims that Columbus desired to convert those he encountered to Christianity and, "to recruit their bodies and their wealth to assist Europeans in a final crusade to crush Islam and reclaim Jerusalem. Such a victory would then invite Christ’s return to earth" (33). The Franciscan Friars of Spain were also motivated to migrate to America, in an effort to convert the Pueblo Indians. Upon their arrival, the Friars committed themselves to eradicating old Indian traditions. They raided homes, confiscated ceremonial emblems, destroyed idols, and defiled native gods (Taylor, 89). The Friars also sought to undermine the family traditions of the Pueblo Indians, by indoctrinating their youth, restricting their sexual activities, and emasculating the men (Taylor, 92-93). A strange agenda for a group of self-proclaimed pious Christians.

With the expansion of the Spanish into the New World, the Protestant nation of England felt additional pressure to secure their own colonies and preach their own brand of religion to the "savages" of America. To allow the Catholics of Spain total access to the New World was fundamentally unacceptable. As historian Karen Kupperman points out in her book, Roanoke: The Abandoned Colony:

“We should not underestimate the emotional force of this confrontation between Christians, which has been compared to the Cold War of the twentieth century. Each side believed the other was absolved by its religion of all normal moral and ethical behavior in dealing with the enemy, and capable of the most heinous plots”

To the English, there was nothing worse than confronting the possibility of a New World ruled under the banner of the Pope.

While there is no doubt that religion played a vital role in American colonization, it was not the exclusive motivation for settlement in the New World. The drive to establish trade with the Indians, and to conquer new lands, was just as significant as the drive to spread Christianity. Contrary to popular opinion, European colonization was not an explosive and daring operation. Instead of seeking to further humanity’s knowledge of the unknown world, many explorers hoped to find lands and cultures that could be exploited for profit. As Alan Taylor states, "the adventurers did not pursue exploration for pure love of geographic knowledge…They proceeded incrementally…seeking the sources of known commodities" (American Colonies, 29). Instead of being a benevolent voyage to chart the unknown, most European exploration was empowered to exploit opportunity for immediate profits.

The conquest of the Aztecs by Hernando Cortes is a prime example of these profit-hungry intentions, which many explorers exhibited. Like many other conquistadores, Cortes came from the Spanish gentry. To turn a profit, men like Cortes depended on their ability to plunder, conquer, and enforce their will on others. Alan Taylor sums up the life of a conquistador perfectly when he writes, “Greed was the prerequisite for pursuing the hard life of a conquistador” (American Colonies, 58). Upon discovering the riches of the Aztecs, Cortes held to the Spanish law of conquest, which demanded that all Indians were required to submit to Spanish rule, or receive the punishments of a “just war.” By gaining the allegiance of neighboring tribes, who detested the Aztecs, Cotes was able to conquer a literal treasure of wealth for himself and his nation.

The conquests of the Spanish in the New World provided an incredible amount of wealth for the homeland. Between 1500 and 1650, Spanish settlers shipped home 181 tons of gold, and 16,000 tons of silver (American Colonies, 63). With such a bountiful supply of riches, the Spanish government moved to monopolize on the market. They made it illegal for all foreigners to trade directly with the colonies, which forced them do deal directly with Spain. Such a policy protected Spain from losing this very lucrative market.

Spain was not the only European nation to seek economic gain in the New World. England quickly caught the fever of colonization, believing that the New World was an undiscovered Utopia, overflowing with untapped potential. In their planning, Europeans perceived the New World to be a bountiful paradise, which “bringeth forth all things in abundance, as in the first creation, without toil or labor” (Karen Kupperman. Roanoke: The Abandoned Colony, 17). This Eden-like New World must have appealed to the hopes and imaginations of many English, especially considering all the poverty, disease and warfare that had plagued Europe over the past two centuries. There is little doubt that such hopes and dreams grew into unrealistic fantasies for many who longed for a better world. Speaking from his perspective, nevertheless lacking a full understanding of global weather patterns, the elder Richard Hakluyt made the following assumption of what settlers could expect in the new world:

"This land that we purpose to direct our course to, lying in part in the 40 degree of latitude, being in like heat as Lisbone in Portugall doth, and in the more Southerly part as the most Southerly coast of Spaine doth, may by our diligence yeeld unto us besides Wines and Oiles and Sugars, Orenges, Limons, Figs, Resings, Almonds, Rice…"

Returning from his recent explorations to the New World, Sir Richard Grenville stated that “we have discovered the main to be the goodliest soil under the cope of heaven” (Kupperman. Roanoke: The Abandoned Colony, 34-35). With such a Utopia awaiting them, Englishmen began gathering and making preparations for a journey that they believed would ultimately make England even mightier than it already was. All of these men, “had an image of England’s future greatness and the exhilarating feeling that they were the people who would make it come true” (Kupperman. Roanoke: The Abandoned Colony, 30). From the English perspective, there was a clear expectation of a bountiful, fertile, and relatively easy to maintain oasis that awaited them, and that England would become even greater because of it.

Needless to say, these religious and economic motivations for the colonization of the "New World" primarily resulted in utter failure. Converting the "savages" proved to be more difficult than previously thought, since, contrary to European beliefs, the Native Americans cared very little for Christian theology. On the economic front, colonization proved even more difficult. Instead of discovering and settling in a Garden of Eden-like frontier, European settlers were met with Indian attack, harsh weather, terrible crop yields, and disease. For the English, their first experiment at Roanoke met with complete failure, as was almost the case with Jamestown. Even Plymouth suffered terrible losses and afflictions.
What is interesting about these preconceived European beliefs as to what awaited them across the Atlantic is their complete faith and surety that God would grant them a safe and uneventful trek into an unknown land. Upon their arrival, these same Europeans quickly came to the realization that their faith was not only lacking, but their arrogant presumption that God would grant them immediate success was unlikely to happen. This tug-o-war between the religious presumptions of the Europeans and the reality they experienced helps to explain why the early years of American settlement were a violent, hostile, intolerant and unpredictable environment.