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Pocahontas: Medicine Woman, Spy, Entrepreneur, Diplomat

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It's true that Gunn Allen's work doesn't fit neatly into any of the normal western categories of biography or history, but then again she's not working within the western tradition to begin with. In order to appreciate what Gunn Allen has accomplished, you first must have a knowledge and appreciation of the Algonquian oral tradition, which embraces a wide range of Indian nations across most of the eastern half of North America, including the state of Virginia, where native communities persist to this day. To begin with the oral tradition, then, is to begin with living communities that still retain the memories of their historical ancestors, such as Pocahontas. From this perspective, as Gunn Allen demonstrates, the story of Pocahontas is less of a romance and more of an adventure, one in which the protagonist is an extension of women's roles and powers in the Powhatan Confederacy. As such, the story of Pocahontas is the story of Native America's fateful encounter with the European powers that would eventually--not annihilate them (though many died, particularly from disease)--but colonize, relocate, and oppress them. In the end, Gunn Allen's eloquent and insightful book is a potent reminder that it is the spirits, the manitou, who ultimately control the world. I highly recommend this book.

Pocahontas Was a Tobacco Priestess
When I was a little boy, my grandmother told me that we were descendents of Pocahontas. The idea aroused my fantasies. Having Indian blood was a special blessing. It endowed me with certain spiritual qualities, psychic perceptiveness and magical abilities--in my imagination. Later I was disappointed to learn that it was fashionable among past generations to claim a blood tie to Pocahontas. I suspected my grandmother's story was of this origin. Much later I realized that a fascination with things Native American was a symptom of a certain affinity. I valued the Indian fantasy as a call of the wild from within. It was to be answered, but in my own, indigenous terms, not in terms borrowed from other cultures. I recently read a book that has added great depth to this perspective.
Pocahontas: Medicine woman, spy, entrepreneur, diplomat (HarperSanFrancisco), by Paula Gunn Allen, Ph.D., tells an entirely different history of this American icon than the one we cherish. This award winning author, retired professor from U.C.L.A., credited with originating Native American literary studies, has taken the usual sources, plus those rarely referred to, and re-interpreted the data within the context of the Native American mythical world view. The result is a fascinating account of the transformation of "Turtle Island" into "America the Beautiful."
Dr. Gunn Allen begins by explaining the spirit-centered worldview of the Native American at that time. The "manito aki," which pertains to the supernatural, paranormal, spirit inhabited world, was the Native American waking reality, more real to them than the physical world. We might say that they were good "Jungians" at that time, because they respected the experiences of the imagination as real and worthy of attention. The natives at that time also realized that their world was coming to an end. Their calendars and mythologies had prepared them. The coming of the white men was part of the fulfillment of this prophesy. Evidence points to the fact that Pocahontas was a high priestess, initiated into the mysteries of the spirit world and charged with responsibility to these spirits. Based upon her evidence, the author came to the startling conclusion that Pocahontas, rather than falling in love with Captain John Smith, was actually on a pre-planned mission taking advantage of him as an unwitting pawn. Her objective: to insure that the spirit of tobacco would find a home in the new world. Tobacco spirit, the essential shamanic power of the Native American world, needed to find a way to be a part of the coming materialistic world that was being born. This mission was crucial if the spirit of the Native world was to survive destruction of its manifest existence. Pocahontas was the channel by which the transfer of power was achieved. Pocahontas' connection with John Smith was the means by which Native spirituality was preserved, even though it would have to hide for centuries within a plant that would be marketed, traded, consumed, and vilified within a purely materialistic consciousness, until such time as this ancient spirituality could one day be reborn in the awareness of the European mindset, as is beginning to happen today.
What is this newly emerging mindset? Gunn Allen writes, "...the construction of Pocahontas in American thought, while often historically inaccurate, is an indication that the imagination of America is as connected to the manito aki as it is to the land. 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."
The lesson for us is to respect the intuitive nature of the imagination." We need to experience and to understand the imagination as a channel of intuitive realities. The mind and its ambassador, the imagination, is quite real although it inhabits a different plane of existence than the world the senses recognizes. It is real because it makes a difference in our lives. It is in this realm of the imagination that we can find our highest ideals, that we intuit our interconnectedness as spiritual beings, that we encounter non-material beings, and discover the patterns in the creative forces that shape our lives. Our fascination with all things Native American is evidence of our connection to this non-material world. Yet this connection is something that sadly we do not recognize within ourselves, but project onto these indigenous peoples. Gunn Allen re-connects us with our heritage. She joins us in gratitude to the people who came before us, who built a spiritual time capsule that would survive the materialistic, destructive stage of our history, preserving for the future our endowment as spirit's children. Pocahontas is truly America's godmother. [...]

I admire what Gunn-Allen tries to do in this work: to place Pocahontas within her Native context. Gunn-Allen has been a much-needed voice for the "background" of history, questioning the reader's engrained privileging of the foreground, but it doesn't work in the genre "nonfiction biography." That's perhaps more marketing's error than the author's, but I also found the treatment of Native culture to be occasionally reductionist. Surely not every tribal myth translated across tribal lines? To read Pocahontas' (Pamunkey) spiritual journey as a Laguna Pueblo myth, while suggestive, treats Native mythology as monolithic. Granted, Gunn-Allen does add many disclaimers distancing one from the other, but the myth's very placement at the head of the first chapter is misleading. Such structural difficulties persist throughout the work. The lack of clear proof for many of Gunn-Allen's readings also deterred me. Again, even if Native culture lived/lives outside such Western empirical structures as proof, the lack thereof is still off-putting in a work of "nonfiction." As the reviewer before suggested, "mythic narrative" is closer to the mark for this work.

If only we had more primary source material regarding Pocahontas! There may just not be enough existent for a full-length biography.

I don't ordinarily write reviews, but I feel the need to steer people away from spending money on this book! This was a horrible waste of money, and of time spent in reading the first third or so I read before I quit. Patricia Gunn Allen is not simply hooked on Political Correctness (which I could deal with). She substitutes it for decent scholarship and for writing ability. After the pointless detours into the legends of her own New Mexico Native American clan and 21st Century Physics, the attempt to relate the "myth" of Pochahontas to the Legend of one of the Kngihts of the Round Table (I think it was Gawain and the Green Knight, but I'm honestly not sure) did me in. I wanted to know something about Pocahotas -- the Woman! Or, as the title of the book says, the Medicine Woman, Spy, Entrepeneur and Diplomat! And that is what I could NOT glean from this book at all.

I hope her knowledge of American Indian culture is sounder than her grasp of English history. I spotted some howlers, several repeated in the text: King James "VII" of Scotland (make that James VI) was NOT Queen Elizabeth's nephew. Nor was Queen Elizabeth England's first Protestant monarch (the honours go to her brother Edward VI)
I could go on, but you get the idea ... Read this one with a heaping tablespoonful of salt

First let me say that I was very excited to purchase this book after it first came out. I am a descendant of Pocahontas (one of many). So, in addition to other readings on the Algonquian Indians in Virginia, I bought this book hoping to have a fuller look at Pocahontas the individual. This book proved to be the biggest bunch of hypothetical nonsense. As a previous reviewer said, all Indian myths do not transcend tribal boundaries or conceptions. Moreover, explanations for some of the actions in Pocahontas's life were highly dubious to me-- one in particular suggesting that Pocahontas married John Rolfe because she thought him to be a tobacco shaman. How could Gunn Allen know this? or for that matter know what Pocahontas's intentions were? I suspect Gunn Allen was imposing her own conception of Native thought onto a culture that existed 400 years ago -- one that was attempting to resist colonial pressures. Whether one has a Native view of the world or not, it is bad historical technique to superimpose your mores and belief systems onto previous cultures. I initiated an email exchange with the author, who admitted to me that she had not written several of the chapters, (they had been ghostwritten by a graduate student of all things; also a strangely frank admission by someone who is supposedly a celebrated writer), so she couldn't respond specifically to my questions. She then proceeded to inform me that I obviously didn't "get" the book and I could burn it if I didn't like it. It was one of the most unprofessional exchanges I've ever had with someone who purports to be an academic, but was consistent with the academic unprofessionalness of this book. I am sorry that she has passed away,but I wish to say that if one wants greater insight into Algonquian society and Pocahontas, please avoid this book. It is a poorly written book that poses as a "history."

Dr. Gunn Allen opens our eyes to the roots of modern American culture that are too often obscured, whether intentionally or not. A reader who approaches this work "in good faith" will be regaled with the astonishingly open, clear, and unique viewpoint she cultivates and communicates. She chooses to stand between two cultures and knowledgeably observe them interpenetrate--rather than take the customary political or religious stances of taking one "side" or another. Only a woman with a solid grounding in both cultures (and a tremendous ability to write beautifully), as Dr. Allen has, can accomplish in her work what she is also showing her readers historically. A discerning reader who is willing to admit--and agree to suspend--culturally-programmed judgment can come away from this book with a much richer, smarter, more beautiful and especially more genuinely compassionate sense of REAL purpose this country's citizens might choose to see in their ancestors' having come here, as well as in the direction they would really like this country to take NOW. In addition, I find that it is an honor (still and despite the rude and terrible behavior the English showed towards the interesting and knowledgeable people already living here) to be so respectfully invited into sharing indigenous views of this world, this land, and the Western Europeans who came here. On top of all of this, the book is a truly great read for most anyone who has an intellect that enjoys exercise, and a love of exploring and rediscovering the past in new ways.

The feeling the book gave me was one of disjointed-ness, I couldn't fully submerge myself into the book because it didn't seem like the writer could decide how she wanted to present the material. It read like conjecture for a lot of it, with "could", "would have" , and it also read like a lecture given by a professor, at the same time, it was too conversational, and in all just poorly written. The material was interesting enough, and her conjectures intriguing, it was just the presentation that was faulty. It would also have been better if she could have given logic for her conjectures, as it is...she would have done better to have written the book as a fiction novel, and it would have carried better.