908 Rowlandson, Mary
In her narrative, Rowlandson tells of the roughly
11 weeks she spent in captivity with the Narragan-
sett, Nipmuc, and Wampanoag. She recounts her
story in 20 “removes” (journeys), including details
about her grief over losing a child, her hunger, her
grappling with the new set of societal rules among
her captors, and her thoughts about the reasons for
her captivity and other events.
Rowlandson’s narrative deals with themes of
religion, identity, and gender. Detailing her
trials in captivity, she inadvertently gives the reader
an insider’s view of early American Indian tribes
and the hardships they faced themselves. Though
she focuses on her own perspective, the various
kindnesses and jokes she encounters, as well as the
numerous contradictions in her language and story,
reveal her captors as inhabiting a community deal-
ing with complex social and political issues. Indeed,
Rowlandson’s narrative repeatedly contradicts itself
with regard to all three themes, making it a text
worthy of further, thoughtful examination.
Robin Gray Nicks
Gender in The Narrative of the Captivity
and Restoration of Mrs. Mary Rowlandson
Gender is an important, almost controlling facet
of Mary Rowlandson’s narrative. Her status as the
wife of a clergyman and a prominent figure in her
town contribute to the framing of her narrative, the
way her captors treat her, and her insistence on her
devoutness and chastity.
The framework of Rowlandson’s narrative, a
preface written by a clergyman and a sermon
by her husband, exist to stress her modesty and
piety, attributes important to all Puritans, especially
women. The very existence of the narrative calls
into question these characteristics as it publicly calls
attention to the author. The preface insists, “Some
friends having obtained sight of it . . . [judged] it
worthy of publick view, and altogether unmeet that
such works of God should be hid from present and
future Generations.” The writer goes on to explain
Rowlandson’s reason for publishing the text: “This
Gentlewoman’s modesty would not thrust it into the
Press, yet her gratitude unto God . . . let it pass, that
God might have his due glory and others benefit by
it as well as herself.” Thus, to convince the reader
that Rowlandson is a pious, godly woman interested
in helping others, the preface places the responsibil-
ity for the publication not on her but on her friends.
This also helps her escape the stigma of being a
woman speaking about her experiences with God,
something that only a Puritan man should do. She
agrees simply because she does not want to stand
in the way of God’s glory. This is reinforced by the
inclusion of her husband’s sermon at the end of the
text, an inclusion that underscores the author’s posi-
tion as a wife.
Further reinforcing Rowlandson’s position as a
pious wife and mother, she reminds the reader of
her grief at her separation from her husband, the
death of her youngest child, and separation from
the others. When her daughter dies, she lays down
with the body through the night, in spite of the fact
that she previously could not be near a dead person.
In addition, the only events to lift her spirits during
her captivity are visits with her daughter and son
in captivity with other groups and the word of her
husband. Though any mother would react in these
ways, Rowlandson’s repetition works to reassure the
reader of her worthiness.
That said, Rowlandson’s actions and attitude
occasionally belie the text’s insistence on her good
character. Though she attributes the entire captivity
and its trials to God’s will, she complains habitually
about her situation. In several “removes,” she objects
to her load, which correlates directly to her position
as a white woman of standing, though she attributes
it to other factors. The load she complains about
consists only of her knitting and two quarts of meal,
while her female captors carry “all they had, bag
and baggage,” as well as children. Treating her as
though she is an important guest, the Indians ensure
that she is able to cross the river without getting
wet, whereas many of them wade across. They also
repeatedly assure her that she will not be harmed;
she is too valuable as a hostage. Her experience dif-
fers dramatically from that of her female captors,
and they often abuse her in response to her attitude
of superiority.
Rowlandson benefits from the fact that she pos-
sesses certain attributes as a Puritan woman. She
knits for her captors, who pay her for her work. In
fact, unlike captives or slaves in Puritan households,