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New from the Maryland Historical Society, the story of Southern Maryland’s Native people. Here at last is the story of Southern Maryland’s Native people, from the end of the Ice Age to the present. Intended for a general audience, it explains how they have been adapting to changing conditions—both climatic and human—for all of that time in a way that is jargon-free and readable. The authors, cultural anthropologists with long experience of modern Indian people, convincingly demonstrate that all through their history, Native people have behaved like rational adults, contrary to the common stereotype of Indians. Moreover, in the very early Contact Period at least, some English settlers respected them accordingly. Unfortunately, although they never went to war against the English, they were driven nearly out of existence. Yet some of them refused to leave, and, adapting yet again to a changing world, their descendants are living successfully in Indian communities today.
One of the most popular misconceptions about American Indians is that they are all the same-one homogenous group of people who look alike, speak the same language, and share the same customs and history. Nothing could be further from the truth! This book gives kids an A-Z look at the Native Americans that shaped their state's history. From tribe to tribe, there are large differences in clothing, housing, life-styles, and cultural practices. Help kids explore Native American history by starting with the Native Americans that might have been in their very own backyard! Some of the activities include crossword puzzles, fill in the blanks, and decipher the code.
I?n distinct contrast to “grandma-Bessie”, ??the “Geechee Lady”?, who was born in 1888, on a little South Carolina sea-island among the humble descendants of the Cherokee “Trail of Tears”- survivors, crammed together with the descendants of black-slaves into one little, down-trodden island-community?)?,....... grandmother-Sarah, a “?Wesort-Mulatto-Indian”,...(was born one year after Bessie in 1889, in the somewhat more up-to-date, southern city of La Plata). * * * * * * * * * * * Sarah Proctor came into the world among her people, ?the genteel, colored-elite; ...?an intermediate color-caste, who were the “free-people-of-color” of southeast Port Tobacco & La Plata, Maryland,... known as the proud, self-sufficient, well-educated, softly-spoken, well-mannered, very well-dressed, and always smoothly-coiffured, “good-haired” & ?light-skinned? “Wesorts” • It was during an era when ?RACISM was “KING”;? ?a stark-white, ruthless & headless monarch that ranted, ruled, and raged through America. • However, ironically on the other hand, there were those proponents of ?COLORISM? who were said to be found mostly among “lighter people”, who exhibited social airs which caused them to be perceived by most other “Coloureds” as “privileged” little princes & princesses” ?who,.......somehow ?always seemed, to their darker brothers & sisters (?who misunderstood them), to be loyally-emulating their eminent ruler, that metaphorical raging “KING”! • But, for the most part, they were NOT really as disloyal as they were perceived to be,...but, ?“stuck in the middle”? as they were,...they were ?simply ?a very ?misunderstood? group of very good American citizens.
Mixing chronological narrative with a full ecological portrait, anthropologists Helen C. Rountree and Thomas E. Davidson have reconstructed the culture and history of Virginia's and Maryland's Eastern Shore Indians from A.D. 800 until the last tribes disbanded in the late eighteenth and early nineteenth centuries. In Eastern Shore Indians of Virginia and Maryland, the reader learns not only the characteristics and traditions of each tribe but also the plants and animals that were native to each ecozone and were essential components of the Indians' habitat and diet. Rountree and Davidson convincingly demonstrate how these geographical and ecological differences translated into cultural differences among the tribes and shaped their everyday lives. Making use of exceptional primary documents, including county records dating as far back as 1632, Rountree and Davidson have produced a thorough and fascinating glimpse of the lives of Eastern Shore Indians that will enlighten general readers and scholars alike.
This richly detailed, well-documented history describes the life of the Squaxin spiritual leader John Slocum and the growth in the Pacific Northwest of his Indian Shaker Church (not to be confused with eastern Shakerism. Students of Native American religion and Christianity will find this a moving story both of assimilation and of the curing that is the Shaker Church’s reason for being. The Indian Shaker movement began in 1882 when the charismatic but dissolute Slocum had a vision after a near-death experience. Later his church was led by his wide, Mary Thompson, and early-day leaders such as Mud Bay Louis and Mud Bay Sam. Today church members continue to combine Native American styles of singing, body movement, and verbal declarations with bell ringing, songs, burning candles, and shaking in a unique curing tradition that is honored outside the church particularly for its success in teaching against the use of alcohol. Intense community support, for both leader and patient, is a focal point in the lives of Shaker Church members. Their tradition has endured despite the important differences in members’ tribal backgrounds and religious viewpoints chronicled in this up-to-date account by veteran scholars Robert H. Ruby and John A. Brown, the first outsiders to have access to church records.
Incorporating recent events in the Native American community as well as additional information gleaned from publications and public resources, this newly redesigned and updated second edition of First People brings back to the fore this concise and highly readable narrative. Full of stories that represent the full diversity of Virginia's Indians, past and present, this popular book remains the essential introduction to the history of Virginia Indians from the earlier times to the present day.
At last! Virginia Indians provide readers with a candid account of their living history, insight to cultural traditions, and vision for the future. Topics Include: archeological digs; traditional regalia; pow wows; Indian life today; The Virginia Council on Indians; local reservations; Virginia-recognized tribes; museums; other resources including Web sites and educational programs. Book jacket.
Leonard Calvert was a quiet boy who grew up in England. When he was grown, Leonard went to Newfoundland with his father, George Calvert, the first Lord Baltimore, and fought French privateers. When his father died, Cecil became the second Lord Baltimore, and led the first colonists to settle in Maryland. Leonard was just twenty-seven-years old when he became Maryland's first governor. He faced fierce Indians, unfriendly Virginia fur traders, and plundering pirates who wanted to chase him out of Maryland and take the colony away from the Calverts. Middle grades-ages 10-13.
The North American Indian group known as the Nipmucks was situated in south-central New England and, during the early years of Puritan colonization, remained on the fringes of the expanding white settlements. It was not until their involvement in King Philip's War (1675-1676) that the Nipmucks were forced to flee their homes, their lands to be redistributed among the settlers. This group, which actually includes four tribes or bands--the Nipmucks, Nashaways, Quabaugs, and Wabaquassets--has been enmeshed in myth and mystery for hundreds of years. This is the first comprehensive history of their way of life and its transformation with the advent of white settlement in New England. Spanning the years between the Nipmucks' first encounters with whites until the final disposal of their lands, this history focuses on Indian-white relations, the position or status of the Nipmucks relative to the other major New England tribes, and their social and political alliances. Settlement patterns, population densities, tribal limits, and land transactions are also analyzed as part of the tribe's historical geography. A bibliography allows for further research on this mysterious and often misunderstood people group.
"Oh God, here comes Esther Ross." Such was the greeting she received from members of the U.S. Congress during her repeated trips to the Capitol on behalf of Stillaguamish Indians. Tenacious and passionate, Esther Ross's refusal to abandon her cause resulted in federal recognition of the Stillaguamish Tribe in 1976. Her efforts on behalf of Pacific Northwest Indians at federal, state, and local levels led not only to the rebirth of the Stillaguamish but also to policy reforms affecting all Indian tribes. In this rare, in-depth portrait of a contemporary American Indian woman, Robert H. Ruby and John A. Brown document Ross's life and achievements. At the turn of the twentieth century, the Stillaguamish tribe, located on the Puget Sound in Washington State, had all but disappeared. With no organization or system of communication, tribal members dispersed. Desperate for help, surviving members asked Ross, a young, well-educated descendant of Stillaguamish and Norwegian heritage, to assist them in suing for lost land and government services. For fifty years, she waged a persistent campaign, largely self-staffed and self-funded. Despite personal problems, cultural barriers, and reluctance among some tribal members, Ross succeeded, but she was eventually forced from tribal leadership.