and treaty-like. The Dutch, for example, may not have recognized their agreement with the Haudenosaunee as a "treaty" in the way that Haudenosaunee tradition remembers it, and may instead have seen their agreement as something less official and more contingent. Mark Meuwese has examined the history of Dutch-Indigenous relations in Africa and Brazil and found that, before 1621, "Dutch traders did not conclude treaties with Native peoples in the Atlantic world. Various agreements and alliances were made, but these took place only when specific factors were involved — the threat of Iberian intervention and the presence of centralized political orders among Indigenous peoples, factors that were not present in North America." Similarly, examining Dutch language sources pertaining to early Dutch trade voyages to the Hudson River and other areas in the mid-Atlantic region, Jaap Jacobs finds that "Dutch traders would have had no need to make a treaty with local Indian groups on behalf of the Dutch nation and there is no indication that they did so. On the other hand, there is good reason to believe that Dutch traders and local Native people would have made some sort of agreement as indicated by the Dutch building of the Fort Nassau on native lands and the Kleyntjen affair." Jacobs concludes (along with Paul Otto) that whatever agreements or negotiations traders such as Jacob Eelkens and Hendrick Christiansen may have made with Native peoples, these could not be construed, at least in European terms, as diplomatic treaties between sovereign nations. [... This] does not, however, discredit the tradition of an agreement between Dutch and Iroquois representatives that would later became the basis for Anglo-British and then American negotiations with the Iroquois. The historical context does make it unlikely, at best, that such an event happened in the 1610s. The claim that 2013 is the four-hundredth anniversary of a first covenant is therefore not corroborated by historical research. However, after the 1621 establishment of the West India Company and particularly after the end of the Mohawk-Mahican War four years later, the context for such an enduring agreement is far more probable. Nevertheless, Haudenosaunee tradition records not only the existence of a treaty, but its specific meaning, in the form of a Haudenosaunee reply to the initial Dutch treaty proposal:You say that you are our Father and I am your Son. We say 'We will not be like Father and Son, but like