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.

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Analyzing the material culture of English, French, and Native communion ceremonies, and debates over communion and cannibalism, this article argues that peoples in the borderlands between colonial New England and New France refused to recognize their cultural similarities, a cross-cultural failure of communication with violent consequences.

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