a. The differences between the settlers and the native peoples’ languages in almost all perspectives of life
First, the colonizers often use formal and structured language, emphasizing order and civilization. For example, Governor Ratcliffe’s speeches and John Smith’s dialogues often include words like “civilize” and “order”. The indigenous characters are sometimes portrayed using simpler, more nature-oriented language. It is reflected in most of Pocahontas’s dialogues and songs, especially when she talks about nature, animals, and spirituality are prevalent in. The colonizers emphasize technology, tools, and advancement. They talk about “guns”, “ships”, “compass” and “settlements” as symbols of their advanced status and developed technology. Meanwhile, the colonized focus on traditional ways of living (Y5), references to the indigenous ways of life as
“simple” or “backward” but described as primitive or outdated by the colonizers (Y7).
Similarly, the viewpoints of the colonizers vs the colonized about the land they fight for are opposite. The motivation that made the Britian travel such a long trip to the new continent is the promising wealth which might change their entire life. The colonizers in the movie Pocahontas imagine the new land as a “New World” filled with riches such as gold, diamonds, and envision it as a place of freedom and
prosperity. They project their own desires, aspirations, and fantasies onto the reality of the land they are colonizing.
-On the beaches of Virginny There's diamonds like debris There's silver rivers flowin' Gold you pick right off a tree With a nugget for my Winnie And another one for me And all the rest'll go To the Virginia Company
It's glory, God, and gold (line 20-28)
-Don't lose heart, men. It won't be long before we reach the New World, remember what awaits us there...
Freedom, prosperity, the adventure of our lives (line 77-78) -This New World's going to be great, John.
I'm going to get a pile of gold, build me a big house… (82-83)
- …an entire New World chock-full of gold, just waiting for me (line 265) - I'm very well aware that this is my last chance for glory. But mark my words, Wiggins, when King James sees the gold these peasants unearth, success will be mine, at last (line 286)
- Uncover those lovely pebbles that sparkle and shine It's gold (line 354-355)
-Riches for cheap…
There'll be heaps of it
And I'll be on top of the heap (line 362-365) -Mine me that gold
Beautiful gold Dig for that gold
Make this island my land (line 386-389)
“New World” as a source of wealth with “chock-full of gold”, “diamonds like debris”, “gold pick right off a tree” is the colonizers' perception of the land as a
treasure trove waiting to be exploited for its natural resources. This reflects the economic motivations as the colonizers' primary motivation, where the pursuit of wealth and resources drove colonial expansion (Y11). The repetition of references to
“gold”, “diamonds”, and other riches depict an idealized vision of abundance and ease of acquisition. They focus on material wealth and personal gain, with little to no mention of the indigenous peoples. They view the New World as a treasure trove to be exploited for personal and corporate gain. For many colonizers, the “New World”
represents a brand-new start, free from the constraints and limitations of the Old World, where they could build wealth, establish communities, and exert control over the land and its inhabitants. Phrases like “make this island my land” and “success will be mine” reflect a sense of entitlement and ownership over the land and its resources.
This underscores the colonial mindset of taking possession and control over territories and their wealth (Y9). The colonizers view the land and its resources as theirs for the taking, disregarding the rights and humanity of the native inhabitants.
However, the native peoples consider this land their “Home” which supplies them with food, settlement, and stable environment. Therefore, their language contrasts sharply with that of the colonizers, reflecting a deep, spiritual connection to the land. What they say illustrates their perception of the land as an integral part of their identity and existence. For examples:
- This land is our mother (line 105)
- Weare all connected to the Earth (line 551).
- Every rock and tree and creature has a life, has a spirit, has a name
- You think you own whatever land you land on. The Earth is just a dead thing you can claim” (line 533).
The language used by the colonized in these excerpts reveals several key themes and perspectives, especially a deep, spiritual connection to the land. The use of inclusive pronouns like “our” and “we” reflects a collective relationship with the land, emphasizing community and shared heritage, along with a sense of respect and reverence for the natural world. The land is personified as a mother, indicating respect, care, and a familial bond. This reflects a worldview where the Earth is seen as a living entity that nurtures and sustains life, rather than a resource to be exploited. Spiritual
language highlights the sacredness of the land and all living things. This reflects a worldview where nature is imbued with spiritual significance, and human beings are caretakers rather than owners. In addition, the line “You think you own whatever land you land on. The Earth is just a dead thing you can claim” critiques the colonial mindset of land ownership and exploitation. It is contrary to the colonizers' view of land as a commodity. These themes highlight the profound differences in how the colonizers and the colonized perceive and relate to the land, which is a central aspect of the colonial encounter. The use of metaphors and personification creates a vivid and poetic connection to nature. Such language shows the cultural and ideological conflict between the colonizers and the colonized. While the colonizers view the land in terms of economic value and ownership, the colonized see it as an integral part of their identity and spirituality.
b. The internal oppositions in groups of the colonizers and the colonized
Besides the binary oppositions between the linguistic representations of the colonizers and the colonized, there are binary oppositions in each group, especially after Pocahontas and John Smith have met and fallen for each other. Each of them plays an essential role in their own community. When they start to have different thoughts and viewpoints about the opponent group, their sayings collide with others in their internal group.
The colonized:
Pocahontas tries to persuade her father Powhatan (the head of the tribe) to choose negotiation over war (line 715-725):
- Father, I need to speak with you.
- Not now, my daughter. The council is gathering.
- We don't have to fight them. There must be a better way.
- Sometimes our paths are chosen for us.
- But maybe we should try talking to them.
- They do not want to talk.
- But if one of them did want to talk, you would listen to him, wouldn't you?
- Of course I would, but it is not that simple.
Pocahontas suggests a peaceful approach to resolve the conflict and advocates for proactive engagement. However, Powhatan believes the colonizers are not open to dialogue. While Pocahontas shows openness to possibilities and change, her father shows resignation to the complexity and difficulty of the situation. At that time, the colonized's hatred of the colonizers has not yet reached its peak, but they are on high alert and preparing for war. These binary oppositions highlight the thematic contrasts in perspectives between hope and cynicism, initiative versus passivity, and openness against skepticism. The reaction of Powhatan is aligned with the colonized’ collective identity (Y8) when they face a threat. They would rather gather their own strength to fight than accept the outsiders. Although Powhatan is not optimistic about the prospects for negotiation, he agrees with his daughter that it is possible to reach a peaceful solution, as long as the colonizers think the same way. Unfortunately, after Kocoum, the strongest warrior of the tribe is killed by one of the colonizers, the negotiation becomes impossible. Powhatan declares to the white “Your weapons are strong, but now our anger is stronger.” That anger leads to another binary opposition in their conversation (line 853-857):
- I told you to stay in the village. You disobeyed me. You have shamed your father!
- I was only trying to help.
- Because of your foolishness, Kocoum is dead!
Powhatan uses imperative statements (“I told you to stay in the village”) and accusations (“You have shamed your father!”; “Because of your foolishness, Kocoum is dead!”). In this case, Pocahontas responds defensively, indicating her intention was positive, contrasting with her father’s perception of her actions. Powhatan’s words reflect his role as both a father and a tribal leader, emphasizing obedience and adherence to community rules as vital for social harmony and safety. Pocahontas’s actions and her subsequent defense reflect a tension between individual desires and social expectations. This dialogue between father and daughter also shows the role of women in society (Y12). It mentions the expected roles and behaviors of women within the tribe, particularly in terms of obedience and the consequences of stepping
beyond these roles. Along with that, the concept of shaming one's family, especially the father figure, points to the high role of a man in the family and in the community.
The colonizers:
After John Smith argues with the others in his group and tries to convince Governor Ratcliffe that the natives are not as “savage “as they think, but Governor Ratcliffe firmly denies it (line 740-763):
- Look. We don't have to fight them. I met one of them. They’re not savages.
They can help us. They know the land. They know how to navigate the rivers…It's better than hardtack and gruel, that's for sure.
- They don't want to feed us! They want to kill us! All of us! They've got our gold, and they'll do anything to keep it!
- But there is no gold.
- And I suppose your little Indian friend told you this? Lies. Lies! All of it!
Murderous thieves. There's no room for their kind in civilized society.
- But this is their land!
- This is my land! I make the laws here. And I say anyone who so much as looks at an Indian without killing him on sight will be tried for treason and hanged.
This dialogue reflects John Smith’s effort to stop the war between the colonizers and the colonized because he has new awareness about the indigenous peoples. He uses language that humanizes them, and his words suggest cooperation and mutual benefit. However, Governor Ratcliffe, with his strong desire to be the owner of this land, uses dehumanizing and aggressive language. He frames the indigenous people as a direct threat and labels them negatively. The use of possessive terms (“This is my land”) by Ratcliffe versus relational terms by Smith (“This is their land”) highlights differing perceptions of ownership and entitlement (Y9). Not only does Governor Ratcliffe claim the land and its riches belong to the colonizers, but he also accuses the colonized of being “murderous thieves”. The term “thieves” carries legal connotations challenging the legal frameworks that often legitimize colonial practices and dispossession. Even though the natives have been living here for quite a long time before the British group led by Ratcliffe arrives to carry out colonization, Ratcliffe believes that the natives were “thieves” who have stolen the valuable
resources in this land. He emphasizes possessive terms (“our gold”, “my land”) to reaffirm his ownership (representing the colonizers’ ownership). By labeling the colonized “thieves”, Ratcliffe attempts to legitimize his authority and actions. This language shows the exploitative nature of colonization. It emphasizes how colonizers, through their actions, not only economically exploit the colonized but also inflict physical harm and violence, thereby exerting power and control (Y9). Smith’s language mitigates the perceived differences and threats posed by the indigenous people, while Ratcliffe intensifies these perceptions to rally support for his harsh policies. Ratcliffe’s dialogue exemplifies classic colonial ideology where the colonizer imposes laws and eradicates local presence to establish control (Y9). His view that there is “no room for their kind in civilized society underscores a belief in cultural superiority and a right to dominate (Y5). At the same time, Smith provides a counter- discourse that challenges the colonial mindset. He recognizes the indigenous people's rights and knowledge, advocating for a more integrated and respectful approach. Such discourses are relevant in analyzing modern conflicts over land rights, cultural preservation, and the consequences of historical colonization, informing debates on reconciliation and reparative justice.