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From polo players to migrant workers, an inside peek at one of America's most exclusive communities.
Few people may realize that Long Island is still home to American Indians, the region’s original inhabitants. One of the oldest reservations in the United States—the Poospatuck Reservation—is located in Suffolk County, the densely populated eastern extreme of the greater New York area. The Unkechaug Indians, known also by the name of their reservation, are recognized by the State of New York but not by the federal government. This narrative account—written by a noted authority on the Algonquin peoples of Long Island—is the first comprehensive history of the Unkechaug Indians. Drawing on archaeological and documentary sources, John A. Strong traces the story of the Unkechaugs from their ancestral past, predating the arrival of Europeans, to the present day. He describes their first encounters with British settlers, who introduced to New England’s indigenous peoples guns, blankets, cloth, metal tools, kettles, as well as disease and alcohol. Although granted a large reservation in perpetuity, the Unkechaugs were, like many Indian tribes, the victims of broken promises, and their landholdings diminished from several thousand acres to fifty-five. Despite their losses, the Unkechaugs have persisted in maintaining their cultural traditions and autonomy by taking measures to boost their economy, preserve their language, strengthen their communal bonds, and defend themselves against legal challenges. In early histories of Long Island, the Unkechaugs figured only as a colorful backdrop to celebratory stories of British settlement. Strong’s account, which includes extensive testimony from tribal members themselves, brings the Unkechaugs out of the shadows of history and establishes a permanent record of their struggle to survive as a distinct community.
Although the Montaukett were among the first tribes to establish relations with the English in the seventeenth century, until now very little has been written about the evolution of their interaction with the settlers. John A. Strong, a noted authority on the Indians of New York State's Long Island, has written a concise history that focuses on the issue of land tenure in the relations between the English and the Montaukett. This study covers the period from the earliest contacts to the New York Appellate Court decision in 1917—which declared the tribe to be extinct—to their current battle for the federal recognition necessary to reclaim portions of their land. Strong also looks at related issues such as cultural assimilation, political and social tensions, and patterns of economic dependency among the Montaukett.
In 1984, the landscape historian Mac Griswold was rowing along a Long Island creek when she came upon a stately yellow house and a garden guarded by looming boxwoods. She instantly knew that boxwoods that large--twelve feet tall, fifteen feet wide--had to be hundreds of years old. So, as it happened, was the house: Sylvester Manor had been held in the same family for eleven generations. Formerly encompassing all of Shelter Island, a pearl of 8,000 acres caught between the North and South Forks of Long Island, the manor had dwindled to 243 acres. Still, its hidden vault proved to be full of revelations and treasures, including the 1666 charter for the land, and correspondence from Thomas Jefferson. Most notable was the short and steep flight of steps the family had called the "slave staircase," which would provide clues to the extensive but little-known story of Northern slavery. Alongside a team of archaeologists, Griswold began a dig that would uncover a landscape bursting with stories. Based on years of archival and field research, as well as voyages to Africa, the West Indies, and Europe, "The Manor" is at once an investigation into forgotten lives and a sweeping drama that captures our history in all its richness and suffering.
" ... provides updated county and town listings within the same overall state-by-state organization ... information on records and holdings for every county in the United States, as well as excellent maps from renowned mapmaker William Dollarhide ... The availability of census records such as federal, state, and territorial census reports is covered in detail ... Vital records are also discussed, including when and where they were kept and how"--Publisher decription.
In recent years, archaeologists have used the terms hybrid and hybridity with increasing frequency to describe and interpret forms of material culture. Hybridity is a way of viewing culture and human action that addresses the issue of power differentials between peoples and cultures. This approach suggests that cultures are not discrete pure entities but rather are continuously transforming and recombining. The Archaeology of Hybrid Material Culture discusses this concept and its relationship to archaeological classification and the emergence of new ethnic group identities. This collection of essays provides readers with theoretical and concrete tools for investigating objects and architecture with discernible multiple influences. The twenty-one essays are organized into four parts: ceramic change in colonial Latin America and the Caribbean; ethnicity and material culture in pre-Hispanic and colonial Latin America; culture contact and transformation in technological style; and materiality and identity. The media examined include ceramics, stone and glass implements, textiles, bone, architecture, and mortuary and bioarchaeological artifacts from North, South, and Central America, Hawai‘i, the Caribbean, Europe, and Mesopotamia. Case studies include Bronze Age Britain, Iron Age and Roman Europe, Uruk-era Turkey, African diasporic communities in the Caribbean, pre-Spanish and Pueblo revolt era Southwest, Spanish colonial impacts in the American Southeast, Central America, and the Andes, ethnographic Amazonia, historic-era New England and the Plains, the Classic Maya, nineteenth-century Hawai‘i, and Upper Paleolithic Europe. The volume is carefully detailed with more than forty maps and figures and over twenty tables. The work presented in The Archaeology of Hybrid Material Culture comes from researchers whose questions and investigations recognized the role of multiple influences on the people and material they study. Case studies include experiments in bone working in middle Missouri; images and social relationships in prehistoric and Roman Europe; technological and material hybridity in colonial Peruvian textiles; ceramic change in colonial Latin America and the Caribbean; and flaked glass tools from the leprosarium at Kalawao, Moloka‘i. The essays provide examples and approaches that may serve as a guide for other researchers dealing with similar issues.
This book concerns the emergence and impact of the summer colony in the village of Southampton, New York, between the years 1870 and 1900, particularly the often fraught relations between the area's wealthy resort population and its year-round residents. Essentially a study in social change and conflict, the book revolves around a number of key issues that preoccupied inhabitants and summer residents alike and were the subject of great controversy at the time, including beach rights, oyster farming in Mecox Bay, and the loss of the Shinnecock Hills, first by the Native American inhabitants and then by the town itself to outside developers. Due consideration is given to those individuals who played major roles in these disputes. The book also explores salient and significant aspects of Southampton's early history insofar as they relate to the period in question.
It was indeed possible for Indians and Europeans to live peacefully in early America and for Indians to survive as distinct communities. Faith and Boundaries uses the story of Martha's Vineyard Wampanoags to examine how. On an island marked by centralized English authority, missionary commitment, and an Indian majority, the Wampanoags' adaptation to English culture, especially Christianity, checked violence while safeguarding their land, community, and ironically, even customs. Yet the colonists' exploitation of Indian land and labor exposed the limits of Christian fellowship and thus hardened racial division. The Wampanoags learned about race through this rising bar of civilization - every time they met demands to reform, colonists moved the bar higher until it rested on biological difference. Under the right circumstances, like those on Martha's Vineyard, religion could bridge wide difference between the peoples of early America, but its transcendent power was limited by the divisiveness of race.