While wet nursing interactions between enslaved women of African descent and colonial women have received extensive scholarly attention, much remains to be done in understanding colonial and Native women’s interactions around breastfeeding and infant feeding. This article close-reads two captivity narratives in which baby food features prominently: God’s Protecting Providence, Jonathan Dickinson’s 1699 narrative of being shipwrecked among Ais, Jeaga, Jobé, Santaluces, and Surruque Indians in coastal Florida in 1696; and God’s Mercy Surmounting Man’s Cruelty, Elizabeth Hanson’s 1728 narrative of being captured by Wabanaki people during Dummer’s War in 1724. Captivity rendered the colonists dependent upon intimate Native care for the survival of their children. When Dickinson and Hanson crafted their narratives of their captivities, however, they sought to reinscribe colonial supremacy after experiences that called it into question. The complexities of colonial-Native interactions around infant feeding in these sources demonstrate the need for further scholarship on reproduction and settler colonialism.

尽管非洲人后裔的被奴役妇女与殖民地妇女之间的湿式护理互动受到了学术界的广泛关注，但在了解殖民地和土著妇女在母乳喂养和婴儿喂养方面的互动方面，仍有许多工作要做。这篇文章仔细阅读了两种圈养婴儿食品的叙述，其中一种是上帝的保护天意，乔纳森·狄金森（Jonathan Dickinson）1699年的叙述在1696年被佛罗里达州沿海的Ais，Jeaga，Jobé，Santaluces和Surruque印第安人击沉；和上帝的怜悯超越人的残酷，是伊丽莎白·汉森（Elizabeth Hanson）在1724年达默（Dummer）战争期间被瓦巴纳基（Wabanaki）人民俘虏的故事。被囚禁使殖民者不得不依靠亲密的当地居民照顾自己的孩子。然而，当狄金森和汉森对自己的俘虏进行叙述时，他们试图在受到质疑的经历之后重新刻画殖民统治。在这些来源中，围绕婴儿喂养的殖民地-当地人互动的复杂性表明，需要对繁殖和定居者殖民主义进行进一步的研究。