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Shanna and her younger sister are captured by the ruthless Seminoles to serve as slaves. Shanna refuses to surrender to despair. A legendary warrior turns her hate into love.
In 1979, Florida Seminoles opened the first tribally operated high-stakes bingo hall in North America. At the time, their annual budget stood at less than $2 million. By 2006, net income from gaming had surpassed $600 million. This dramatic shift from poverty to relative economic security has created tangible benefits for tribal citizens, including employment, universal health insurance, and social services. Renewed political self-governance and economic strength have reversed decades of U.S. settler-state control. At the same time, gaming has brought new dilemmas to reservation communities and triggered outside accusations that Seminoles are sacrificing their culture by embracing capitalism. In High Stakes, Jessica R. Cattelino tells the story of Seminoles’ complex efforts to maintain politically and culturally distinct values in a time of new prosperity. Cattelino presents a vivid ethnographic account of the history and consequences of Seminole gaming. Drawing on research conducted with tribal permission, she describes casino operations, chronicles the everyday life and history of the Seminole Tribe, and shares the insights of individual Seminoles. At the same time, she unravels the complex connections among cultural difference, economic power, and political rights. Through analyses of Seminole housing, museum and language programs, legal disputes, and everyday activities, she shows how Seminoles use gaming revenue to enact their sovereignty. They do so in part, she argues, through relations of interdependency with others. High Stakes compels rethinking of the conditions of indigeneity, the power of money, and the meaning of sovereignty.
This is the history of a remarkable nation, the only Indian tribe that never officially made peace with the United States. General Thomas Sidney Jesup admired the Seminoles as adversaries: "We have, at no former period in our history, had to contend with so formidable an enemy. No Seminole proves false to his country, nor has a single instance occurred of a first rate warrior having surrendered." Jesup made those comments in 1837, and they proved true throughout the Seminole-white confrontations of the nineteenth and twentieth centuries. Portions of the Seminoles’ story-particularly their wars-have been told, but until this book no extensive history of the tribe had been written. Here is the record of those dauntless people, who were tricked, robbed, defrauded, and abused. The origins of the tribe, the complex problems concerning their rights in Florida, the military operations against them, their forced removal to Indian Territory, their role in the Civil War, and their adjustment to life in the West are important elements of the book.
A collection of folk stories talk about human, animal, and spirit characters who act out important lessons about living in the natural world of the Florida Everglades.
Portrayals of America's people, places, and events in historical fiction integrate literature with history and make an exciting supplement to U.S. history classes. This book helps educators and students locate the best in classic and contemporary fiction in this subject area. Arranged in major chronological divisions of U.S. history, the annotated entries include standard bibliographic information, time period, subject, location, research base (if known), and whether the title is more appropriate for mature students or younger secondary students. VanMeter often lists prequels and sequels or notes when a title is more than 600 pages long. Extensive indexing provides access to entries on a wide variety of topics, from women, immigrants, and ethnic groups to military, political, and social events.
Billie Tommie, a ten-year-old Seminole Indian, lives with his family in a chickee on a mangrove island in the Florida Everglades. Billie is the first in his family to attend school. Now he walks in two worlds--the traditonal world of his ancestors and the modern world of teachers, tourists, and schoolmates. Billie's grandfather, Abraham, tells him the legends, stories, and rituals that are important to the Seminole people. Abraham says that an honest man who leads a good life will walk the path to the city in the sky when he dies. But Billie wants to learn more about the white man's ways. Caught between two cultures, which path will Billie take?
Before invasion, Turtle Island-or North America-was home to vibrant cultures that shared long-standing philosophical precepts. The most important and wide-spread of these was the view of reality as a collaborative binary known as the Twinned Cosmos of Blood and Breath. This binary system was built on the belief that neither half of the cosmos can exist without its twin. Both halves are, therefore, necessary and good. Western anthropologists typically shorthand the Twinned Cosmos as "Sky and Earth" but this erroneously saddles it with Christian baggage and, worse, imposes a hierarchy that puts sky quite literally above earth. None of this Western ideology legitimately applies to traditional Indigenous American thought, which is about equal cooperation and the continual recreation of reality. Spirits of Blood, Spirits of Breath examines traditional historical concepts of spirituality among North American Indians both at and, to the extent it can be determined, before contact. In doing so, Barbara Alice Mann rescues the authentically indigenous ideas from Western, and especially missionary, interpretations. In addition to early European source material, she uses Indian oral traditions, traced as much as possible to their earliest versions and sources, and Indian records, including pictographs, petroglyphs, bark books, and wampum. Moreover, Mann respects each Indigenous culture as a discrete unit, rather than generalizing them as is often done in Western anthropology. To this end, she collates material in accordance with actual historical, linguistic, and traditional linkages among the groups at hand, with traditions clearly identified by group and, where recorded, by speaker. In this way she provides specialists and non-specialists alike a window into the purportedly lost, and often caricatured, world of Indigenous American thought.