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In 1837 the Ioways, an Indigenous people who had called most of present-day Iowa and Missouri home, were suddenly bound by the Treaty of 1836 with the U.S. federal government to restrict themselves to a two-hundred-square-mile parcel of land west of the Missouri River. Forcibly removed to the newly created Great Nemaha Agency, the Ioway men, women, and children, numbering nearly a thousand, were promised that through hard work and discipline they could enter mainstream American society. All that was required was that they give up everything that made them Ioway. In Ioway Life, Greg Olson provides the first detailed account of how the tribe met this challenge during the first two decades of the agency’s existence. Within the Great Nemaha Agency’s boundaries, the Ioways lived alongside the U.S. Indian agent, other government employees, and Presbyterian missionaries. These outside forces sought to manipulate every aspect of the Ioways’ daily life, from their manner of dress and housing to the way they planted crops and expressed themselves spiritually. In the face of the white reformers’ contradictory assumptions—that Indians could assimilate into the American mainstream, and that they lacked the mental and moral wherewithal to transform—the Ioways became adept at accepting necessary changes while refusing religious and cultural conversion. Nonetheless, as Olson’s work reveals, agents and missionaries managed to plant seeds of colonialism that would make the Ioways susceptible to greater government influence later on—in particular, by reducing their self-sufficiency and undermining their traditional structure of leadership. Ioway Life offers a complex and nuanced picture of the Ioways’ efforts to retain their tribal identity within the constrictive boundaries of the Great Nemaha Agency. Drawing on diaries, newspapers, and correspondence from the agency’s files and Presbyterian archives, Olson offers a compelling case study in U.S. colonialism and Indigenous resistance.
An overview of Iowa's Native American tribes that discusses their history, culture, language, and traditions, and includes illustrations.
This account is the first extensive ethnohistory of the Ioway Indians, whose influence - out of all proportion to their numbers - stemmed partly from the strategic location of their homeland between the Mississippi and Missouri rivers. Beginning with archaeological sites in northeast Iowa, Martha Royce Blaine traces Ioway history from ancient to modern times. In the seventeenth and eighteenth centuries, French, Spanish, and English traders vied for the tribe's favor and for permission to cross their lands. The Ioways fought in the French and Indian War in New York, the War of 1812, and the Civil War, but ultimately their influence waned as they slowly lost control of their sovereignty and territory. By the end of the nineteenth century, the Ioways were separated in reservations in Nebraska, Kansas, and Indian Territory. A new preface by the author carries the story to modern times and discusses the present status of and issues concerning the Oklahoma and the Kansas and Nebraska Ioways.
We Heard It When We Were Young tells the story of a young boy, first-generation Mexican American, who is torn between cultures: between immigrant parents trying to acclimate to midwestern life and a town that is, by turns, supportive and disturbingly antagonistic.
Although their ancestors came from the Great Lakes region and they now live in several midwestern states, the Ioway (Baxoje) people claim a rich history in Missouri dating back to the eighteenth century. Living alongside white settlers while retaining their traditional way of life, the tribe eventually had to make difficult choices in order to survive—choices that included unlikely alliances, resistance, and even violence. This is the first book on the Ioway to appear in thirty years and the first to focus on their role in Missouri’s colonial and early statehood periods. Greg Olson tells how the Ioway were attracted to the rich land between the Mississippi and Missouri rivers as a place in which they could peacefully reside. But it was here that they ended up facing the greatest challenges to their survival as a people, with leaders like White Cloud and Great Walker rising to meet those demands. Olson draws on interviews with contemporary tribal members to convey an understanding of Ioway beliefs, practices, and history, and he incorporates reports of Indian agents and speeches of past Ioway leaders to illuminate the changes that took place in the tribe’s traditional ways of life. He tells of their oral traditions and creation stories, their farming and hunting practices, and their alliances with neighboring Indians, incoming settlers, and the U.S. government. In describing these alliances, he shows that the Ioway did not always agree among themselves on the direction they should take as they navigated the crosscurrents of a changing world, and that the attempts of some Ioway leaders to adapt to white society did not prevent the tribe’s descent into poverty and despair or their ultimate removal from their lands. As modern Ioway in Kansas and Oklahoma work to recover the history of their people—and as local historians recognize their important place in Missouri history—Olson’s book offers a balanced account of the profound effects on the Ioway of other tribes, explorers, and settlers who began to move into their homelands after the Louisiana Purchase. Written for a general audience, it is a useful, accessible introduction to the changing fortunes of the Ioway people in the era of exploration, colonialism, and early statehood.
The state of Iowa is largely unappreciated and often misunderstood. It has a small population and sits in the middle of a huge country. It’s thought of as an uninspiring place full of farms and fields of corn. But Iowa represents America as surely as New York and California, and Iowa’s history is more dynamic, complicated, and influential than commonly imagined. Jeff Bremer’s A New History of Iowa offers the most comprehensive history of the Hawkeye State ever written, surveying Iowa from the last ice age through the COVID-19 pandemic. It tells a new and vibrant story, examining the state’s small-town culture, politics, social and economic development, and its many diverse inhabitants. Bremer features well-known individuals, such as Sauk leader Black Hawk, artist Grant Wood, botanist George Washington Carver, suffragist Carrie Chapman Catt, and President Herbert Hoover. But Bremer broadens the state’s story by including new voices—among them, runaway enslaved men who joined Iowa’s 60th Colored Regiment in the Civil War, young female pearl button factory workers, Latino railroad workers who migrated to the state in the early twentieth century, and recent refugees from Southeast Asia and the Balkans. This new story of Iowa provides a brisk, readable narrative written for a broad audience, from high school and college students to teachers and scholars to general readers. It tells the story of ordinary and extraordinary people of all backgrounds and greatly improves our knowledge of a state whose history has been neglected. A New History of Iowa is for everyone who wants to learn about Iowa’s surprising, complex, and remarkable past.
For centuries, the Ioway people lived on land that is now part of Missouri and Iowa. But settlers started moving into the area and wanted land for themselves. Great Walker, an Ioway leader, reluctantly agreed to sign a treaty giving up their traditional homeland. Many of the Ioway moved to an area set aside for them in Missouri, but Great Walker and his band refused to go along. They settled along the Chariton River and carried on with the customs and culture that had helped them survive for hundreds of years, even when it meant defending themselves against those new American settlers. This book is included in the non-fiction book series, "Notable Missourians", for young readers about people who contributed to Missouri's history or culture and who were born or lived in Missouri.
Between 1890 and 1915, a predominately African American state convict crew built Clemson University on John C. Calhoun’s Fort Hill Plantation in upstate South Carolina. Calhoun’s plantation house still sits in the middle of campus. From the establishment of the plantation in 1825 through the integration of Clemson in 1963, African Americans have played a pivotal role in sustaining the land and the university. Yet their stories and contributions are largely omitted from Clemson’s public history. This book traces “Call My Name: African Americans in Early Clemson University History,” a Clemson English professor’s public history project that helped convince the university to reexamine and reconceptualize the institution’s complete and complex story from the origins of its land as Cherokee territory to its transformation into an increasingly diverse higher-education institution in the twenty-first century. Threading together scenes of communal history and conversation, student protests, white supremacist terrorism, and personal and institutional reckoning with Clemson’s past, this story helps us better understand the inextricable link between the history and legacies of slavery and the development of higher education institutions in America.
For centuries indigenous communities of North America have used carriers to keep their babies safe. Among the Indians of the Great Plains, rigid cradles are both practical and symbolic, and many of these cradleboards—combining basketry and beadwork—represent some of the finest examples of North American Indian craftsmanship and decorative art. This lavishly illustrated volume is the first full-length reference book to describe baby carriers of the Lakota, Cheyenne, Arapaho, and many other Great Plains cultures. Author Deanna Tidwell Broughton, a member of the Oklahoma Cherokee Nation and a sculptor of miniature cradles, draws from a wealth of primary sources—including oral histories and interviews with Native artists—to explore the forms, functions, and symbolism of Great Plains cradleboards. As Broughton explains, the cradle was vital to a Native infant’s first months of life, providing warmth, security, and portability, as well as a platform for viewing and interacting with the outside world for the first time. Cradles and cradleboards were not only practical but also symbolic of infancy, and each tribe incorporated special colors, materials, and ornaments into their designs to imbue their baby carriers with sacred meaning. Hide, Wood, and Willow reveals the wide variety of cradles used by thirty-two Plains tribes, including communities often ignored or overlooked, such as the Wichita, Lipan Apache, Tonkawa, and Plains Métis. Each chapter offers information about the tribe’s background, preferred types of cradles, birth customs, and methods for distinguishing the sex of the baby through cradle ornamentation. Despite decades of political and social upheaval among Plains tribes, the significance of the cradle endures. Today, a baby can still be found wrapped up and wide-eyed, supported by a baby board. With its blend of stunning full-color images and detailed information, this book is a fitting tribute to an important and ongoing tradition among indigenous cultures.
I tell of a time, a place, and a way of life long gone. For many years I have had the urge to describe that treasure trove, lest it vanish forever. So, partly in response to the basic human instinct to share feelings and experiences, and partly for the sheer joy and excitement of it all, I report on my early life. It was quite a romp. So begins Mildred Kalish’s story of growing up on her grandparents’ Iowa farm during the depths of the Great Depression. With her father banished from the household for mysterious transgressions, five-year-old Mildred and her family could easily have been overwhelmed by the challenge of simply trying to survive. This, however, is not a tale of suffering. Kalish counts herself among the lucky of that era. She had caring grandparents who possessed—and valiantly tried to impose—all the pioneer virtues of their forebears, teachers who inspired and befriended her, and a barnyard full of animals ready to be tamed and loved. She and her siblings and their cousins from the farm across the way played as hard as they worked, running barefoot through the fields, as free and wild as they dared. Filled with recipes and how-tos for everything from catching and skinning a rabbit to preparing homemade skin and hair beautifiers, apple cream pie, and the world’s best head cheese (start by scrubbing the head of the pig until it is pink and clean), Little Heathens portrays a world of hardship and hard work tempered by simple rewards. There was the unsurpassed flavor of tender new dandelion greens harvested as soon as the snow melted; the taste of crystal clear marble-sized balls of honey robbed from a bumblebee nest; the sweet smell from the body of a lamb sleeping on sun-warmed grass; and the magical quality of oat shocking under the light of a full harvest moon. Little Heathens offers a loving but realistic portrait of a “hearty-handshake Methodist” family that gave its members a remarkable legacy of kinship, kindness, and remembered pleasures. Recounted in a luminous narrative filled with tenderness and humor, Kalish’s memoir of her childhood shows how the right stuff can make even the bleakest of times seem like “quite a romp.”