The three primary sources from Christopher Columbus, Bartolomé de Las Casas, and Thomas Morton offer distinct perspectives on European encounters with Indigenous populations in the Americas. These texts, composed during different phases of colonization, reflect the varied intentions and experiences of their authors, illustrating the complexities of European attitudes towards the "New World" and its inhabitants.
	The late 15th and 16th centuries marked the beginning of an era of exploration, colonization, and exploitation, which dramatically reshaped the Americas. Propelled by ambitions of wealth, power, and religious conversion, European powers sought to explore unknown territories and exert dominion over their newly encountered inhabitants. Christopher Columbus's expeditions, starting in 1492, opened avenues for European colonization and exchange, leading to profound and often devastating impacts on Indigenous societies.
	Columbus's journal reflects the initial European fascination with the New World and its inhabitants. His descriptions, though seemingly complimentary regarding the natives' physical appearance and intelligence, are steeped in ethnocentrism. He consistently judges them through the lens of European values and priorities, highlighting their perceived innocence and lack of "civilization." This is evident when he notes their nudity, lack of iron weapons, and supposed lack of religion. Columbus, driven by a desire for wealth and conversion, interprets their willingness to trade and peaceful nature as signs of weakness and susceptibility to exploitation. He writes, "They should be good servants and intelligent...and I believe that they would easily be made Christians" (Columbus). This statement lays bare his intention to subjugate and convert the natives for the benefit of the Spanish crown.
	In stark contrast to Columbus's self-serving narrative, Las Casas, a Dominican priest, offers a scathing indictment of Spanish colonialism. Having witnessed firsthand the brutal treatment inflicted upon Native Americans, his account serves as a desperate plea to the Spanish King to intervene. He emphasizes the natives' peaceful nature, inherent goodness, and capacity for reason and faith, directly contradicting the prevailing stereotypes used to justify their exploitation. He describes the Spaniards as "cruel tigers, wolves, and lions" who have "depopulated Ten Kingdoms" and caused the deaths of "above Twelve Millions" of innocent people (Las Casas). Through the vivid depiction of violence and suffering, his account, fueled by moral outrage, aims to expose the hypocrisy of Spanish colonialism, which, under the guise of spreading Christianity, engaged in mass murder, enslavement, and cultural destruction.
	Thomas Morton, an English colonist in New England, presents a more nuanced perspective on Native Americans. Unlike Las Casas, Morton lived among the indigenous population, adopting some of their customs and developing a complex understanding of their culture. He admires their communal lifestyle, generosity, and reverence for elders, even drawing favorable comparisons to English society. For instance, he praises their sharing of resources, stating, "a biscuit cake given to one, that breaks it equally into so many parts as there are persons in his company and distributes it" (Morton). However, Morton's account is riddled with contradictions. He simultaneously romanticizes their simple life while also viewing them as superstitious and prone to "correspondence with the Devil" (Morton). While he was mainly using Native Americans living to point out the problems he saw in his own society, he also seemed to be scared of their spirituality and practices. Morton's reflections challenge both European and Native customs, using the Indigenous lifestyle as a critique of societal issues within English culture, yet he, too, is not free from the prejudices of his time. In my opinion, this duality in his perspective reflects the broader anxieties of European colonists who were both intrigued and threatened by the unfamiliar cultural practices of Indigenous populations.
	The primary similarity between Las Casas and Morton is their appreciation of Native Americans’ moral and ethical qualities, although from different perspectives—Las Casas from a religious viewpoint and Morton from a societal critique angle. Both criticize the exploitative practices of European settlers, albeit focusing on different elements: mortal brutalities in Las Casas's case and cultural superiority in Morton's. In contrast, Columbus's perspective is fundamentally different. He views Indigenous peoples through a lens of economic opportunity and cultural inferiority, with little consideration for their autonomy or humanity. This exploitive outlook starkly contrasts with Las Casas's empathetic and Morton's culturally inquisitive tones.
	The comparison of these sources underscores the diverse European attitudes towards Indigenous people during colonization. Christopher Columbus embodies the exploitative colonial ambition focused on conversion and subjugation. Bartolomé de Las Casas presents a humanitarian counter-narrative, condemning the violence wrought by his nation. Thomas Morton offers a contemplative and critical view, challenging both Native and English cultural practices. These varied perspectives highlight the complexities and repercussions of European colonial encounters with Native Americans, each shaped by the author's intentions and societal positions.

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