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In addition to reprinting the full text of Clifton's extraordinary ethnohistory, this expanded edition features a new essay offering a narrative of his continuing professional and personal encounters, since 1962, with this enduring native community. -- ‡c From back cover.
An intimate look at the people of the prairies in Manitoba, Saskatchewan, and Alberta – who they are, how they live, what makes them a breed apart The prairies are Robert Collins’s spiritual home. He was born and raised on a Saskatchewan farm, but spent most of his adult life living elsewhere. Now he returns to his homeland to pay homage to the special character of the people who live in this unique region of Canada. Prairie People is an absorbing combination of stories, anecdotes, and touches of history told in the voices of ordinary people and linked by the author’s own narrative and memories. It explores the characteristics that define these people to themselves and to the rest of Canada. Prairie people are clearly not all alike: city and town dwellers differ from farmers, farmers from ranchers, ranchers and cowboys from oilmen. But many of the stereotypes are true. They are defiantly pessimistic. They believe they are tougher than everybody else. They are uncommonly independent and self-reliant. In this sympathetic yet realistic portrait, Collins looks at where the original settlers of the prairies came from. He describes how nature shaped them, and how hard work through good times and bad toughened them. He finds evidence of their legendary friendliness and neighbourliness. And he seeks to understand their deep attachment either to the left and right in politics and their unifying distrust of “Central Canada.”
Prairie Fairies draws upon a wealth of oral, archival, and cultural histories to recover the experiences of queer urban and rural people in the prairies. Focusing on five major urban centres, Winnipeg, Saskatoon, Regina, Edmonton, and Calgary, Prairie Fairies explores the regional experiences and activism of queer men and women by looking at the community centres, newsletters, magazines, and organizations that they created from 1930 to 1985.? Challenging the preconceived narratives of queer history, Valerie J. Korinek argues that the LGBTTQ community has a long history in the prairie west, and that its history, previously marginalized or omitted, deserves attention. Korinek pays tribute to the prairie activists and actors who were responsible for creating spaces for socializing, politicizing, and organizing this community, both in cities and rural areas. Far from the stereotype of the isolated, insular Canadian prairies of small towns and farming communities populated by faithful farm families, Prairie Fairies historicizes the transformation of prairie cities, and ultimately the region itself, into a predominantly urban and diverse place.
An eyewitness account of life among a unique group of Anabaptists.
Dakota Territory, 1880. When Hanna arrives in the town of LaForge, she sees possibiltiies. Her father coupld open a shop on the main street. She could go to school, if there is a school, and even realize her dream of becoming a dressmaker--provided she can convince Papa, that is. She and Papa could make a home here. But Hanna is half-Chinese, and she knows from experience that most white people don't want neighbors who aren't white themselves. The people of LaForge have never seen an Asian person before; most are unwelcoming and unfriendly--but they don't even know her! Hannah is determined to stay in LaForge and persuade them to see byond her surface. In a setting that will be recognized by fans of Laura Ingalls Wilder's Little House books, this compelling story of resolution and persistence, told with humor, insight, and charm, offers a fresh look at a long-established view of history. -- From dust jacket.
In the late nineteenth century the U.S. government attempted to reshape Lakota (Sioux) society to accord with American ideals. Catherine Price charts the political strategies employed by Oglala councilors as they struggled to preserve their autonomy.
The Canadian prairies are often envisioned as dry, windswept fields; however, much of southern Manitoba is not arid plain but wet prairie, poorly drained land subject to frequent flooding. Shannon Stunden Bower brings to light the complexities of surface-water management in Manitoba, from early artificial drainage efforts to late-twentieth-century attempts at watershed management. She engages scholarship on the state, liberalism, and bioregionalism in order to probe the connections between human and environmental change in the wet prairie. This account of an overlooked aspect of the region’s environmental history reveals how the biophysical nature of southern Manitoba has been an important factor in the formation of Manitoba society and the provincial state.
The most shameful chapter of American history is that in which is recorded the account of our dealings with the Indians. The story of our government's intercourse with this race is an unbroken narrative of injustice, fraud, and robbery. Our people have disregarded honesty and truth whenever they have come in contact with the Indian, and he has had no rights because he has never had the power to enforce any. Protests against governmental swindling of these savages have been made again and again, but such remonstrances attract no general attention. Almost every one is ready to acknowledge that in the past the Indians have been shamefully robbed, but it appears to be believed that this no longer takes place. This is a great mistake. We treat them now much as we have always treated them. Within two years, I have been present on a reservation where government commissioners, by means of threats, by bribes given to chiefs, and by casting fraudulently the votes of absentees, succeeded after months of effort in securing votes enough to warrant them in asserting that a tribe of Indians, entirely wild and totally ignorant of farming, had consented to sell their lands, and to settle down each upon 160 acres of the most utterly arid and barren land to be found on the North American continent. The fraud perpetrated on this tribe was as gross as could be practised by one set of men upon another. In a similar way the Southern Utes were recently induced to consent to give up their reservation for another. Americans are a conscientious people, yet they take no interest in these frauds. They have the Anglo-Saxon spirit of fair play, which sympathizes with weakness, yet no protest is made against the oppression which the Indian suffers. They are generous; a famine in Ireland, Japan, or Russia arouses the sympathy and calls forth the bounty of the nation, yet they give no heed to the distress of the Indians, who are in the very midst of them. They do not realize that Indians are human beings like themselves. For this state of things there must be a reason, and this reason is to be found, I believe, in the fact that practically no one has any personal knowledge of the Indian race. The few who are acquainted with them are neither writers nor public speakers, and for the most part would find it easier to break a horse than to write a letter. If the general public knows little of this race, those who legislate about them are equally ignorant. From the congressional page who distributes the copies of a pending bill, up through the representatives and senators who vote for it, to the president whose signature makes the measure a law, all are entirely unacquainted with this people or their needs.
In his collection of Prairie essays, Roger Epp considers what it means to dwell attentively and responsibly in the rural West. We Are All Treaty People invites those who feel the pull of a prairie heritage to rediscover the poetry surging through the landscapes of the rural West, among its people and their political economy.