The legend of Pocahontas must be somewhat familiar to most people–at least, the Disney movie, if nothing else–but even many academic works, it seems, still stick to a very Eurocentric version of events. Either they portray Pocahontas (or Matoaka or Amonute or Lady Rebecca, take your pick) as a silly girl in love or as a weak traitor who allowed herself to be absconded with and Christianized. However, Paula Gunn Allen’s biography reframes her story into one of an intelligent young mystic who operated according to the myths of the Algonquin people.
Allen, of course, recounts the famous incident where Pocahontas saved John Smith’s life, which was not out of her love for him but for the culmination of a long-standing prophecy. The encounter provides a perfect encapsulation of how cultural codes can dictate how people understand events. When the Powhatan leader raised a stick with some attached shells, Smith assumed it was a hatchet headed for his neck as it may very well have been had he been back in England. And while Pocahontas was the one who decided to save his life, she did so as a vigilant medicine woman (even as an eleven year old) and saw him as a cog in a massive historical transformation.
Beyond this, Allen spends a lot of time putting Pocahontas’ life into the context of her indigenous beliefs. She lived close to a spirit world, a manito aki, and in a structuralist reading that would make Joseph Campbell proud, Allen claims this is no different from the mythical England of King Arthur or the Redcrosse Knight’s Logres of The Faerie Queene. The protagonists of all these tales are all on their own journeys, Pocahontas’ just happens to be a journey to spy on England and uncover Christian theology. As Allen summarizes, “Far from being a ‘sell-out,’ as modern Nativist radicals have accused, she was intent on her mastery of her craft and deepening and expanding the Indian relation to the unseen powers that be.”
I enjoyed the alternate perspective Allen provides here, and it does seem that other historians may have been quick to fill in the gaps of the relatively scant evidence of Pocahontas’ life with their own western assumptions. Still, Allen relies so heavily on the Algonquins’ connection to the spirit world and its impact on reality, at times, I had a hard time swallowing some of her theories. She herself states, “The problem that Americans face in harmonizing our modern American consciousness with the ancient psyche of the land we inhabit is the dominance of a paradigm that assumes material, measurable existence to be all there is.” And I think this is the same problem I had.