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"Prairie Folks" by Hamlin Garland is a captivating exploration of the American Midwest, offering readers an affirmative and vivid portrayal of the people, landscapes, and life on the prairies. Published during the late 19th or early 20th century, Garland's work is likely a testament to his commitment to depicting the realities of rural America. In this collection, readers can anticipate encountering a series of interconnected stories that provide glimpses into the everyday lives of the people inhabiting the prairies. Garland, known for his realistic and regionalist approach, likely presents characters with authenticity, portraying their struggles, triumphs, and the unique challenges of prairie existence. The title, "Prairie Folks," suggests a focus on the ordinary individuals who populate this vast and often challenging landscape. Through Garland's skillful storytelling, readers are likely immersed in narratives that reflect the resilience, resourcefulness, and communal spirit of the people of the Midwest. Garland's writing style, marked by a commitment to realism and a deep understanding of the social dynamics of rural communities, is likely evident throughout the collection. Themes of agricultural life, the impact of industrialization, and the relationships between individuals and the land may be central to the narratives. In summary, "Prairie Folks" by Hamlin Garland is an affirmative celebration of the people and landscapes of the American Midwest. Through this collection, readers can expect a nuanced and compassionate portrayal of prairie life, showcasing Garland's dedication to capturing the essence of rural America during this period.
An intimate look at the people of the prairies in Manitoba, Saskatchewan, and Alberta – who they are, how they live, what makes them a breed apart The prairies are Robert Collins’s spiritual home. He was born and raised on a Saskatchewan farm, but spent most of his adult life living elsewhere. Now he returns to his homeland to pay homage to the special character of the people who live in this unique region of Canada. Prairie People is an absorbing combination of stories, anecdotes, and touches of history told in the voices of ordinary people and linked by the author’s own narrative and memories. It explores the characteristics that define these people to themselves and to the rest of Canada. Prairie people are clearly not all alike: city and town dwellers differ from farmers, farmers from ranchers, ranchers and cowboys from oilmen. But many of the stereotypes are true. They are defiantly pessimistic. They believe they are tougher than everybody else. They are uncommonly independent and self-reliant. In this sympathetic yet realistic portrait, Collins looks at where the original settlers of the prairies came from. He describes how nature shaped them, and how hard work through good times and bad toughened them. He finds evidence of their legendary friendliness and neighbourliness. And he seeks to understand their deep attachment either to the left and right in politics and their unifying distrust of “Central Canada.”
Prairie Fairies draws upon a wealth of oral, archival, and cultural histories to recover the experiences of queer urban and rural people in the prairies. Focusing on five major urban centres, Winnipeg, Saskatoon, Regina, Edmonton, and Calgary, Prairie Fairies explores the regional experiences and activism of queer men and women by looking at the community centres, newsletters, magazines, and organizations that they created from 1930 to 1985.? Challenging the preconceived narratives of queer history, Valerie J. Korinek argues that the LGBTTQ community has a long history in the prairie west, and that its history, previously marginalized or omitted, deserves attention. Korinek pays tribute to the prairie activists and actors who were responsible for creating spaces for socializing, politicizing, and organizing this community, both in cities and rural areas. Far from the stereotype of the isolated, insular Canadian prairies of small towns and farming communities populated by faithful farm families, Prairie Fairies historicizes the transformation of prairie cities, and ultimately the region itself, into a predominantly urban and diverse place.
An eyewitness account of life among a unique group of Anabaptists.
In addition to reprinting the full text of Clifton's extraordinary ethnohistory, this expanded edition features a new essay offering a narrative of his continuing professional and personal encounters, since 1962, with this enduring native community. -- ‡c From back cover.
We are the only people that we know of who can look up and pity those who fly over us. We are sorry that you have never been able to stop in our world long enough for a conversation or retelling of family stories. We wish we could show you what was left out of songs or Broadway shows they wrote about us. Few of us can afford to live where you do, but we would share our riches and concerns with you if you knocked at the door. Make this your first visit to our land. You may never come back, but you won’t forget us. Blessed are the people of the prairie.
The most shameful chapter of American history is that in which is recorded the account of our dealings with the Indians. The story of our government's intercourse with this race is an unbroken narrative of injustice, fraud, and robbery. Our people have disregarded honesty and truth whenever they have come in contact with the Indian, and he has had no rights because he has never had the power to enforce any. Protests against governmental swindling of these savages have been made again and again, but such remonstrances attract no general attention. Almost every one is ready to acknowledge that in the past the Indians have been shamefully robbed, but it appears to be believed that this no longer takes place. This is a great mistake. We treat them now much as we have always treated them. Within two years, I have been present on a reservation where government commissioners, by means of threats, by bribes given to chiefs, and by casting fraudulently the votes of absentees, succeeded after months of effort in securing votes enough to warrant them in asserting that a tribe of Indians, entirely wild and totally ignorant of farming, had consented to sell their lands, and to settle down each upon 160 acres of the most utterly arid and barren land to be found on the North American continent. The fraud perpetrated on this tribe was as gross as could be practised by one set of men upon another. In a similar way the Southern Utes were recently induced to consent to give up their reservation for another. Americans are a conscientious people, yet they take no interest in these frauds. They have the Anglo-Saxon spirit of fair play, which sympathizes with weakness, yet no protest is made against the oppression which the Indian suffers. They are generous; a famine in Ireland, Japan, or Russia arouses the sympathy and calls forth the bounty of the nation, yet they give no heed to the distress of the Indians, who are in the very midst of them. They do not realize that Indians are human beings like themselves. For this state of things there must be a reason, and this reason is to be found, I believe, in the fact that practically no one has any personal knowledge of the Indian race. The few who are acquainted with them are neither writers nor public speakers, and for the most part would find it easier to break a horse than to write a letter. If the general public knows little of this race, those who legislate about them are equally ignorant. From the congressional page who distributes the copies of a pending bill, up through the representatives and senators who vote for it, to the president whose signature makes the measure a law, all are entirely unacquainted with this people or their needs.