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The Oneida Indians, already weakened by their participation in the Civil War, faced the possibility of losing their reservation—their community’s greatest crisis since its resettlement in Wisconsin after the War of 1812. The Oneida Indians in the Age of Allotment, 1860–1920 is the first comprehensive study of how the Oneida Indians of Wisconsin were affected by the Dawes General Allotment Act of 1887, the Burke Act of 1906, and the Federal Competency Commission, created in 1917. Editors Laurence M. Hauptman and L. Gordon McLester III draw on the expertise of historians, anthropologists, and archivists, as well as tribal attorneys, educators, and elders to clarify the little-understood transformation of the Oneida reservation during this era. Sixteen WPA narratives included in this volume tell of Oneida struggles during the Civil War and in boarding schools; of reservation leaders; and of land loss and other hardships under allotment. This book represents a unique collaborative effort between one Native American community and academics to present a detailed picture of the Oneida Indian past.
For the first time, the Oneidas of Wisconsin tell their own story in this richly diverse, authoritative contemporary history. A Nation within a Nation gathers first-person accounts, biographical essays, and scholars’ investigations in a sweeping and provocative consideration of the period of 1900-1969.
This unique collaboration by academic historians, Oneida elders, and Episcopal clergy tells the fascinating story of how the oldest Protestant mission and house of worship in the upper Midwest took root in the Oneida community. Personal bonds that developed between the Episcopal clergy and the Wisconsin Oneidas proved more important than theology in allowing the community to accept the Christian message brought by outsiders. Episcopal bishops and missionaries in Wisconsin were at times defenders of the Oneidas against outside whites attempting to get at their lands and resources. At other times, these clergy initiated projects that the Oneidas saw as beneficial—a school, a hospital, or a lace-making program for Oneida women that provided a source of income and national recognition for their artistry. The clergy incorporated the Episcopal faith into an Iroquoian cultural and religious framework—the Condolence Council ritual—that had a longstanding history among the Six Nations. In turn, the Oneidas modified the very form of the Episcopal faith by using their own language in the Gloria in Excelsis and the Te Deum as well as by employing Oneida in their singing of Christian hymns. Christianity continues to have real meaning for many American Indians. The Wisconsin Oneidas and the Episcopal Church testifies to the power and legacy of that relationship.
Chief Chapman Scanandoah (1870–1953) was a decorated Navy veteran who served in the Spanish-American War, a skilled mechanic, and a prize-winning agronomist who helped develop the Iroquois Village at the New York State Fair. He was also a historian, linguist, philosopher, and early leader of the Oneida land claims movement. However, his fame among the Oneida people and among many of his Hodinöhsö:ni’ contemporaries today rests with his career as an inventor. In the era of Thomas Edison, Scanandoah challenged the stereotypes of the day that too often portrayed Native Americans as primitive, pre-technological, and removed from modernity. In An Oneida Indian in Foreign Waters, Hauptman draws from Scanandoah’s own letters; his court, legislative, and congressional testimony; military records; and forty years of fieldwork experience to chronicle his remarkable life and understand the vital influence Scanandoah had on the fate of his people. Despite being away from his homeland for much of his life, Scanandoah fought tirelessly in federal courts to prevent the loss of the last remaining Oneida lands in New York State. Without Scanandoah and his extended Hanyoust family, Oneida existence in New York might have been permanently extinguished. Hauptman’s biography not only illuminates the extraordinary life of Scanandoah but also sheds new light on the struggle to maintain tribal identity in the face of an increasingly diminished homeland.
It is not a matter of argument among the vast majority of scholars, but of demonstrable fact. White supremacy includes both individual prejudice and, for instance, the long history of the disproportionate incarceration of people of color. It describes a legal system still predisposed towards racial inequality even when judge, counsel, and jurors abjure racism at the individual level. It is collective and individual. It is old and immediate. Some white supremacists turn to violence, but there are also a lot of people who are individually white supremacist-some openly so-and reject violence. This Field Guide proposes that a better understanding of hate groups, white supremacy, and the ways that racism and patriarchy have braided into our laws and systems can help people to tell, and understand, better stories. .
A direct response to the needs and ambitions articulated by tribal administrators and leaders, this handbook seeks to serve practitioners, students, researchers, and community members alike. It grew out of an ongoing collaboration among scholars and practitioners from tribal nations, universities, tribal colleges, and nonprofit organizations who are developing practical and teaching resources in the field of tribal administration and governance. Designed as a readable, accessible volume, it focuses on three key areas: tribal management, funding and delivering core services, and sovereign tribes engaging settler governments. While the chapters complement one another by presenting a coherent and unified constellation of voices that illuminates a shared terrain of practical Indigenous governance, each chapter ultimately stands alone to accommodate a variety of needs and interests with specific best practices, quick-reference executive summaries, and practitioner notes to aid lesson applications. This humble collection of remarkable voices initiates a conversation about tribal administration that will hopefully continue to grow in service to Native nations.
The little-known story of how army veterans returning to reservation life after World War I transformed Native American identity. Drawing from archival sources and oral histories, Thomas Grillot demonstrates how the relationship between Native American tribes and the United States was reinvented in the years following World War I. During that conflict, twelve thousand Native American soldiers served in the U.S. Army. They returned home to their reservations with newfound patriotism, leveraging their veteran cachet for political power and claiming all the benefits of citizenship—even supporting the termination policy that ended the U.S. government’s recognition of tribal sovereignty.
After a theoretical and historical introduction to American Indian boarding-school literature, Changed Forever, Volume II examines the autobiographical writings of a number of Native Americans who attended the federal Indian boarding schools. Considering a wide range of tribal writers, some of them well known—like Charles Eastman, Luther Standing Bear, and Zitkala-Sa—but most of them little known—like Walter Littlemoon, Adam Fortunate Eagle, Reuben Snake, and Edna Manitowabi, among others—the book offers the first wide-ranging assessment of their texts and their thoughts about their experiences at the schools.
This comprehensive title is among the first to extensively use newly released 2010 U.S. Census data to examine multiculturalism today and tomorrow in America. This distinction is important considering the following NPR report by Eyder Peralta: "Based on the first national numbers released by the Census Bureau, the AP reports that minorities account for 90 percent of the total U.S. growth since 2000, due to immigration and higher birth rates for Latinos." According to John Logan, a Brown University sociologist who has analyzed most of the census figures, "The futures of most metropolitan areas in the country are contingent on how attractive they are to Hispanic and Asian populations." Both non-Hispanic whites and blacks are getting older as a group. "These groups are tending to fade out," he added. Another demographer, William H. Frey with the Brookings Institution, told The Washington Post that this has been a pivotal decade. "We’re pivoting from a white-black-dominated American population to one that is multiracial and multicultural." Multicultural America: A Multimedia Encyclopedia explores this pivotal moment and its ramifications with more than 900 signed entries not just providing a compilation of specific ethnic groups and their histories but also covering the full spectrum of issues flowing from the increasingly multicultural canvas that is America today. Pedagogical elements include an introduction, a thematic reader’s guide, a chronology of multicultural milestones, a glossary, a resource guide to key books, journals, and Internet sites, and an appendix of 2010 U.S. Census Data. Finally, the electronic version will be the only reference work on this topic to augment written entries with multimedia for today’s students, with 100 videos (with transcripts) from Getty Images and Video Vault, the Agence France Press, and Sky News, as reviewed by the media librarian of the Rutgers University Libraries, working in concert with the title’s editors.
T hough primarily recognized as a nineteenth-century American nature writer and environmentalist who significantly influenced Henry David Thoreau, Susan Fenimore Cooper (1813-1894) was also an accomplished and productive author in other diverse genres and literary forms, including a novel. In the first book published that treats all of Susan Fenimore Cooper's known writings, preceded by a concise biographical chapter that includes material from Cooper's personal letters, Dr. Rosaly T. Kurth views her literary canon with a wide-ranging lens. In her compelling study, Dr. Kurth uniquely incorporates Cooper's philosophy of environmental stewardship, on which scholars have thus far focused, into an expansive philosophy that includes familial, patriotic, and humanitarian stewardships, thus embracing the human element as well as the environmental. Dr. Kurth's research on the life and works of Cooper dates back to the early 1970s, during which time she discovered nineteen of Cooper's works, and as a result, in 1977, published the first extensive, annotated bibliography of her writings. In her engaging book, Dr. Kurth not only meaningfully and relevantly brings to her work other nineteenthcentury writers, including Thoreau, but also nineteenth-century women novelists, both English and American. Dr. Kurth also intertwines the results of her lifelong interest in fine art and artistic inclinations as she demonstrates, in instances, the results of Cooper's remarkable artistic tendencies as manifested in some of her writings. Included in this work are Cooper's impassioned series of articles, never before treated and with extensive documentation, that deal largely with the displacement of the Oneida Indians and their subsequent plight, and on related land issues, representing, in essence, the plight of the entire race. Comprehensively treated, Susan Fenimore Cooper's literary works reveal not only a learned, talented, cultivated, and creative woman writer, but also the observant, concerned, and enlightened mind of a woman expressing herself, timelessly, on momentous issues, not only of man in relation to the natural world around him but of man in relation to his fellow man.