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Oral history is a widespread and well-developed research method in many fields—but the conduct of oral histories of and by American Indian peoples has unique issues and concerns that are too rarely addressed. This essential guide begins by differentiating between the practice of oral history and the ancient oral traditions of Indian cultures, detailing ethical and legal parameters, and addressing the different motivations for and uses of oral histories in tribal, community, and academic settings. Within that crucial context, the authors provide a practical, step-by-step guide to project planning, equipment and budgets, and the conduct and processing of interviews, followed by a set of examples from a variety of successful projects, key forms ready for duplication, and the Oral History Association Evaluation Guidelines. This manual is the go-to text for everyone involved with oral history related to American Indians.
A history of the Mohican people from the War of 1812 to the Nixon administration Contrary to the impression left by James Fenimore Cooper’s famous novel Last of the Mohicans, the Mohican people, also known as the Stockbridge-Munsee Indians, did not disappear from history. Rather, despite obstacles, they have retained their tribal identity to this day. In this first history of the modern-day Mohicans, James W. Oberly narrates their story from the time of their relocation to Wisconsin through the post–World War II era. Since the War of 1812 Mohican history has been marked by astute if sometimes bitter engagement with the American political system, resulting in five treaties and ten acts of Congress, passed between 1843 and 1972. As Oberly traces these political events, he also assesses such issues as tribal membership, intratribal political parties, and sovereignty.
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.
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.
Indigenous peoples have our own ways of defining oral history. For many, oral sources are shaped and disseminated in multiple forms that are more culturally textured than just standard interview recordings. For others, indigenous oral histories are not merely fanciful or puerile myths or traditions, but are viable and valid historical accounts that are crucial to native identities and the relationships between individual and collective narratives. This book challenges popular definitions of oral history that have displaced and confined indigenous oral accounts as merely oral tradition. It stands alongside other marginalized community voices that highlight the importance of feminist, Black, and gay oral history perspectives, and is the first text dedicated to a specific indigenous articulation of the field. Drawing on a Maori indigenous case study set in Aotearoa New Zealand, this book advocates a rethinking of the discipline, encouraging a broader conception of the way we do oral history, how we might define its form, and how its politics might move beyond a subsuming democratization to include nuanced decolonial possibilities.
Who has the right to represent Native history? The past several decades have seen a massive shift in debates over who owns and has the right to tell Native American history and stories. For centuries, non-Native actors have collected, stolen, sequestered, and gained value from Native stories and documents, human remains, and sacred objects. However, thanks to the work of Native activists, Native history is now increasingly being repatriated back to the control of tribes and communities. Indigenous Archival Activism takes readers into the heart of these debates by tracing one tribe’s fifty-year fight to recover and rewrite their history. Rose Miron tells the story of the Stockbridge-Munsee Mohican Nation and their Historical Committee, a group of mostly Mohican women who have been collecting and reorganizing historical materials since 1968. She shows how their work is exemplary of how tribal archives can be used strategically to shift how Native history is accessed, represented, written and, most importantly, controlled. Based on a more than decade-long reciprocal relationship with the Stockbridge-Munsee Mohican Nation, Miron’s research and writing is shaped primarily by materials found in the tribal archive and ongoing conversations and input from the Stockbridge-Munsee Historical Committee. As a non-Mohican, Miron is careful to consider her own positionality and reflects on what it means for non-Native researchers and institutions to build reciprocal relationships with Indigenous nations in the context of academia and public history, offering a model both for tribes undertaking their own reclamation projects and for scholars looking to work with tribes in ethical ways.