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This landmark two-volume set is the richest and most important extant collection of information about traditional Cherokee culture. Because many of the Cherokees own records were lost during their forced removal to the west, the Payne-Butrick Papers are the most detailed written source about the Cherokee Nation during the late eighteenth and early nineteenth centuries. In the 1830s John Howard Payne, a respected author, actor, and playwright, and Daniel S. Butrick, an American Board missionary, hastened to gather information on Cherokee life and history, fearing that the cultural knowledge would be lost forever. Butrick, who was conversant with the Cherokees culture and language after having spent decades among them, recorded what elderly Cherokees had to say about their lives. The collection also contains much of the Cherokee leaders correspondence, which had been given to Payne for safekeeping. This amazing repository of information covers nearly all aspects of traditional Cherokee culture and history, including politics, myths, early and later religious beliefs, rituals, marriage customs, ball play, language, dances, and attitudes toward children. It will inform our understanding and appreciation of the history and enduring legacy of the Cherokees.
The belief that Native Americans might belong to the fabled “lost tribes of Israel”—Israelites driven from their homeland around 740 BCE—took hold among Anglo-Americans and Indigenous peoples in the United States during its first half century. In Lost Tribes Found, Matthew W. Dougherty explores what this idea can tell us about religious nationalism in early America. Some white Protestants, Mormons, American Jews, and Indigenous people constructed nationalist narratives around the then-popular idea of “Israelite Indians.” Although these were minority viewpoints, they reveal that the story of religion and nationalism in the early United States was more complicated and wide-ranging than studies of American “chosen-ness” or “manifest destiny” suggest. Telling stories about Israelite Indians, Dougherty argues, allowed members of specific communities to understand the expanding United States, to envision its transformation, and to propose competing forms of sovereignty. In these stories both settler and Indigenous intellectuals found biblical explanations for the American empire and its stark racial hierarchy. Lost Tribes Found goes beyond the legal and political structure of the nineteenth-century U.S. empire. In showing how the trope of the Israelite Indian appealed to the emotions that bound together both nations and religious groups, the book adds a new dimension and complexity to our understanding of the history and underlying narratives of early America.
The Cultural Power of Personal Objects seeks to understand the value and efficacy of objects, places, and times that take on cultural power and reverence to such a degree that they are treated (whether metaphorically or actually) as "persons," or as objects with "personality"—they are living objects. Featuring both historical and theoretical sections, the volume details examples of this practice, including the wampum of certain Native American tribes, the tsukumogami of Japan, the sacred keris knives of Java, the personality of seagoing ships, the ritual objects of Hinduism and Ancient Egypt, and more. The theoretical contributions aim to provide context for the existence and experience of personal objects, drawing from a variety of disciplines. Offering a variety of new philosophical perspectives on the theme, while grounding the discussion in a historical context, The Cultural Power of Personal Objects broadens and reinvigorates our understanding of cultural meaning and experience.
At its height the Creek Nation comprised a collection of multiethnic towns and villages with a domain stretching across large parts of Alabama, Georgia, and Florida. By the 1830s, however, the Creeks had lost almost all this territory through treaties and by the unchecked intrusion of white settlers who illegally expropriated Native soil. With the Jackson administration unwilling to aid the Creeks, while at the same time demanding their emigration to Indian territory, the Creek people suffered from dispossession, starvation, and indebtedness. Between the 1825 Treaty of Indian Springs and the arrival of detachment six in the West in late 1837, nearly twenty-three thousand Creek Indians were moved—voluntarily or involuntarily—to Indian territory. Rivers of Sand fills a substantial gap in scholarship by capturing the full breadth and depth of the Creeks’ collective tragedy during the marches westward, on the Creek home front, and during the first years of resettlement. Unlike the Cherokee Trail of Tears, which was conducted largely at the end of a bayonet, most Creeks were relocated through a combination of coercion and negotiation. Hopelessly outnumbered military personnel were forced to make concessions in order to gain the compliance of the headmen and their people. Christopher D. Haveman’s meticulous study uses previously unexamined documents to weave narratives of resistance and survival, making Rivers of Sand an essential addition to the ethnohistory of American Indian removal.
A Kingdom of Water is a study of how the United Houma Nation in Louisiana successfully navigated a changing series of political and social landscapes under French, Spanish, British, and American imperial control between 1699 and 2005. After 1699 the Houma assimilated the French into their preexisting social and economic networks and played a vital role in the early history of Louisiana. After 1763 and Gallic retreat, both the British and Spanish laid claim to tribal homelands, and the Houma cleverly played one empire against the other. In the early 1700s the Houma began a series of adaptive relocations, and just before the Louisiana Purchase in 1803 the nation began their last migration, a journey down Bayou Lafourche. In the early 1800s, as settlers pushed the nation farther down bayous and into the marshes of southeastern Louisiana, the Houma quickly adapted to their new physical environment. After the Civil War and consequent restructuring of class systems, the Houma found themselves caught in a three-tiered system of segregation. Realizing that education was one way to retain lands constantly under assault from trappers and oil companies, the Houma began their first attempt to integrate Terrebonne Parish schools in the early twentieth century, though their situation was not resolved until five decades later. In the early twenty-first century, the tribe is still fighting for federal recognition.
Historians have traditionally viewed the Creek War of 1836 as a minor police action centered on rounding up the Creek Indians for removal to Indian Territory. Using extensive archival research, John T. Ellisor demonstrates that in fact the Second Creek War was neither brief nor small. Indeed, armed conflict continued long after peace was declared and the majority of Creeks had been sent west. Ellisor’s study also broadly illuminates southern society just before the Indian removals, a time when many blacks, whites, and Natives lived in close proximity in the Old Southwest. In the Creek country, also called New Alabama, these ethnic groups began to develop a pluralistic society. When the 1830s cotton boom placed a premium on Creek land, however, dispossession of the Natives became an economic priority. Dispossessed and impoverished, some Creeks rose in armed revolt both to resist removal west and to drive the oppressors from their ancient homeland. Yet the resulting Second Creek War that raged over three states was fueled both by Native determination and by economic competition and was intensified not least by the massive government-sponsored land grab that constituted Indian removal. Because these circumstances also created fissures throughout southern society, both whites and blacks found it in their best interests to help the Creek insurgents. This first book-length examination of the Second Creek War shows how interethnic collusion and conflict characterized southern society during the 1830s.
Born into a storied but impoverished family on the reservation of the Eastern Band of Cherokee Indians, Leonard Carson Lambert Jr.?s candid memoir is a remarkable story and an equally remarkable flouting of the stereotypes that so many tales of American Indian life have engendered. Up from These Hills provides a grounded, yet poignant, description of what it was like to grow up during the 1930s and 1940s in the mountains of western North Carolina and on a sharecropper?s farm in eastern Tennessee. Lambert straightforwardly describes his independent, hardworking, and stubborn parents; his colorful extended family; his eighth-grade teacher, who recognized his potential and first planted the idea that he might attend college; as well as siblings, schoolmates, and others who shaped his life. He paints a vivid picture of life on the reservation and off, documenting work, family life, education, religion, and more. Up from These Hills also tells the true story of how this family rose from depression-era poverty, a story rarely told about Indian families. With its utterly unique voice, this vivid memoir evokes an unknown yet important part of the American experience, even as it reveals the realities behind Indian experience and rural poverty in the first half of the twentieth century.
This collection of John Howard Payne’s Papers is a significant recovery of firsthand political and social histories of Indigenous cultures, particularly the Cherokees, a southeastern tribe, whose ancestral lands included parts of the present-day states of Georgia, Alabama, Tennessee, and North Carolina. The papers enable readers to understand how the Cherokees and many other American Indians endured and persevered as they encountered forced removal in the 1830s due to the Indian Removal Act. The papers are also a source of cultural revitalization, elucidating the work of Sequoyah, a Cherokee genius, who in 1821 introduced his syllabary, a phonemic system with eighty-five symbols. John Howard Payne (1791–1852), an American actor, poet, and playwright, was so taken by the Cherokees’ story that he lobbied Congress to forgo their removal and wrote articles in contemporary newspapers supporting Cherokees. In 1835 Payne journeyed to the Cherokee Nation and met with John Ross, Cherokee chief from 1828 to 1866, who found in Payne a colleague to assist him and other Cherokees with their cause against removal and in preserving their ancient social, spiritual, and political heritages. Payne gathered and recorded correspondence between Cherokees such as Ross, who was fluent in English, and U.S. officials. These papers include multiple correspondences, ratified and unratified treaties, contemporary newspaper articles, and resolutions sent to Congress appealing for justice for the Cherokees. Payne also assembled letters and writings by New England Congregationalist missionaries who resided in mission stations throughout the Cherokee Nation. Available in print for the first time, this remarkable repository of information provides a fuller understanding of the political climates Cherokees encountered throughout the early to mid-nineteenth century.
When the Choctaws were removed from their Mississippi homeland to Indian Territory in 1830, several thousand remained behind, planning to take advantage of Article 14 in the removal treaty, which promised that any Choctaws who wished to remain in Mississippi could apply for allotments of land. When the remaining Choctaws applied for their allotments, however, the government reneged, and the Choctaws were left dispossessed and impoverished. Thus begins the history of the Mississippi Choctaws as a distinct people. Despite overwhelming poverty and significant racial prejudice in the rural South, the Mississippi Choctaws managed, over the course of a century and a half, to maintain their ethnic identity, persuade the Office of Indian Affairs to provide them with services and lands, create a functioning tribal government, and establish a prosperous and stable reservation economy. The Choctaws' struggle against segregation in the 1950s and 1960s is an overlooked story of the civil rights movement, and this study of white supremacist support for Choctaw tribalism considerably complicates our understanding of southern history. "Choctaw Resurgence in Mississippi" traces the Choctaw's remarkable tribal rebirth, attributing it to their sustained political and social activism.
Many books written about Native Americans have focused in depth on a particular era or subject. “Native American Resilience: A Story of Racism, Genocide and Survival” differs in that it provides a more holistic history, as well as the author’s analysis, in the hope that readers will discover or reaffirm for themselves the truth of the past and present lives of the First Americans. The book has two parts. Part I focuses on the Cherokee People – their struggles and survival. Cherokee culture is the heart of this section, including their oral traditions from earliest time to the confrontation between peoples when the New World was discovered. Trade and treaties played important roles from the early 1600s, with several significant Cherokee leaders guiding their interaction with the Europeans. Starting in the 1700s, U.S. law stipulated that Indian children be educated in the white man’s ways. Native religions, languages and cultures were outlawed, with these basic rights only restored in 1990. The divergent views on the removal of Native people from their ancestral lands is also covered, focusing on the period from the early 1800s until Congress passed a law in 1872 declaring there would be no more treaties. The story of Cherokee removal to Indian territory, their involvement in the American Civil War and the period leading up to Oklahoma statehood in 1907 follows. In Part II, Native American life through modern times is explored, including issues Native people have within American society and with the government. Although there are treaties still in full force, unless changed by the specific Indian tribe and the U.S. government, many have been abrogated at the government’s convenience, resulting in numerous lawsuits with some significant settlements in money and rights for the Indian people. The government has admitted that terms of treaties have not been upheld and that, over the centuries, documents were lost or destroyed. Some tribes and/or their languages and cultures have ceased to exist. Yet Native Americans, the First Americans, continue their fight to gain justice for what has been done to them and taken away from them – equality and respect.