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Written in a unique biographical format, Robert Willoughby interweaves the stories of six brothers who shaped the American trans-Mississippi West during the first five decades of the nineteenth century. After migrating from French Canada to St. Louis, the brothers Robidoux—Joseph, Francois, Antoine, Louis, Michel, and Isadore—and their father, Joseph, became significant members in the business, fur trading, and land speculation communities, frequently interacting with upper-class members of the French society. Upon coming of age, the brothers followed their father into the fur business and American Indian trade. The oldest of the six, Joseph, led the group on an expedition up the Missouri River as Lewis and Clark had once done, designating a path of trade sites along their journey until they reached their destination at present-day Omaha, Nebraska. Eventually the younger brothers set out on their own westward expedition in the mid 1820s, reaching both Colorado and Santa Fe, New Mexico. Joseph eventually became a town founder in northwest Missouri near Blacksnake Creek. Antoine and Louis traveled as far as California, finally settling in Santa Fe where they became prominent citizens. As a trapper and trader, Michel endured many hardships and close calls during his journey across the West. Francois and Isadore made their home in New Mexico, maintaining a close relationship with Joseph in Missouri. Though frequently under contract by others, the brothers did their best work when allowed to freelance and make their own rules. The brothers would ultimately pass on their prosperous legacy of ranging, exploring, trading, and town-building to a new generation of settlers. As the nature of the fur trade changed, so did the brothers’ business model. They began focusing on outfitting western migrants, town folk, and farmers. Their practices made each of them wealthy; however, they all died poor. To understand the opening of the American West, one must first know about men like the brothers Robidoux. Their lives are the framework for stories about the American frontier. By using primary sources located at the Missouri Historical Society, the Mexican Archives of New Mexico, and the Huntington Library, as well as contemporary accounts written by those who knew them, Willoughby has now told the Robidouxs’ story.
The Historical Dictionary of the American Frontier covers early Euro-American exploration and development of frontiers in North America but not only the lands that would eventually be incorporated into the Unites States it also includes the multiple North American frontiers explored by Spain, France, Russia, England, and others. The focus is upon Euro-American activities in frontier exploration and development, but the roles of indigenous peoples in these processes is highlighted throughout. The history of this period is covered through a chronology, an introductory essay, and an extensive bibliography. The dictionary section has over 300 cross-referenced entries on explorers, adventurers, traders, religious orders, developers, and indigenous peoples. This book is an excellent access point for students, researchers, and anyone wanting to know more about the development of the American frontier.
From its eighteenth-century French fur trade origins to post-Cold War business dealings with Latin America and Asia, the city has never neglected nor been ignored by the world outside its borders. In this pioneering study, Henry W. Berger analyzes St. Louis's imperial engagement from its founding in 1764 to the present day, revealing the intersection of local political, cultural, and economic interests in foreign affairs.
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.
Jean Barman was the recipient of the 2014 George Woodcock Lifetime Achievement Award. In French Canadians, Furs, and Indigenous Women in the Making of the Pacific Northwest, Jean Barman rewrites the history of the Pacific Northwest from the perspective of French Canadians attracted by the fur economy, the indigenous women whose presence in their lives encouraged them to stay, and their descendants. Joined in this distant setting by Quebec paternal origins, the French language, and Catholicism, French Canadians comprised Canadiens from Quebec, Iroquois from the Montreal area, and métis combining Canadien and indigenous descent. For half a century, French Canadians were the largest group of newcomers to this region extending from Oregon and Washington east into Montana and north through British Columbia. Here, they facilitated the early overland crossings, drove the fur economy, initiated non-wholly-indigenous agricultural settlement, eased relations with indigenous peoples, and ensured that, when the region was divided in 1846, the northern half would go to Britain, giving today’s Canada its Pacific shoreline.
“Maher explores the development of the Frontier Complex as he deconstructs the frontier myth in the context of manifest destiny, American exceptionalism, and white male privilege. A very significant contribution to our understanding of how and why heritage sites reinforce privilege.”— Frederick H. Smith, author of The Archaeology of Alcohol and Drinking “Peels back the layer of dime westerns and True Grit films to show how their mythologies are made material. You’ll never experience a ‘heritage site’ the same way again.”—Christine Bold, author of The Frontier Club: Popular Westerns and Cultural Power, 1880–1924 The history of the Wild West has long been fictionalized in novels, films, and television shows. Catering to these popular representations, towns across America have created tourist sites connecting such tales with historical monuments. Yet these attractions stray from known histories in favor of the embellished past visitors expect to see and serve to craft a cultural memory that reinforces contemporary ideologies. In Mythic Frontiers, Daniel Maher illustrates how aggrandized versions of the past, especially those of the “American frontier,” have been used to turn a profit. These imagined historical sites have effectively silenced the violent, oppressive, colonizing forces of manifest destiny and elevated principal architects of it to mythic heights. Examining the frontier complex in Fort Smith, Arkansas—where visitors are greeted at a restored brothel and the reconstructed courtroom and gallows of “Hanging Judge” Isaac Parker feature prominently—Maher warns that creating a popular tourist narrative and disconnecting cultural heritage tourism from history minimizes the devastating consequences of imperialism, racism, and sexism and relegitimizes the privilege bestowed upon white men.
Slavery on the Periphery focuses on nineteen counties on the Kansas-Missouri border, tracing slavery's rise and fall from the earliest years of American settlement through the Civil War along this critical geographical, political, and social fault line.
The history of Indigenous people in present-day Missouri is far more nuanced, complex, and vibrant than the often-told tragic stories of conflict with white settlers and forced Indian removal would lead us to believe. In this path-breaking narrative, Greg Olson presents the Show Me State’s Indigenous past as one spanning twelve millennia of Native presence, resilience, and evolution. While previous Missouri histories have tended to include Indigenous people only during periods when they constituted a threat to the state’s white settlement, Olson shows us the continuous presence of Native people that includes the present day. Beginning thousands of years before the state of Missouri existed, Olson recounts how centuries of inventiveness and adaptability enabled Native people to create innovations in pottery, agriculture, architecture, weaponry, and intertribal diplomacy. Olson also shows how the resilience of Indigenous people like the Osages allowed them to thrive as fur traders, even as settler colonialists waged an all-out policy of cultural genocide against them. Though the state of Missouri claimed to have forced Indigenous people from its borders after the 1830s, Olson uses U.S. Census records and government rolls from the allotment period to show that thousands remained. In the end, he argues that, with a current population of 27,000 Indigenous people, Missouri remains very much a part of Indian Country, and that Indigenous history is Missouri history.
Slaves were not allowed to learn to read and write, but that didn¿t stop Jeffrey Deroine. While traveling with his master, a fur trader, Jeffrey met and worked with Native American groups, making many friends and learning five languages. People were so impressed by Jeffrey¿s talent with languages that a friend bought Jeffrey¿s freedom so he could work as a translator. Jeffrey translated for the Ioway as they negotiated treaties with the government. He also traveled to Europe with the Ioway and met many famous people, including kings and queens. Jeffrey started life as a slave, but eventually he was able to buy land and became a successful farmer and trader.
This book explains the role that peyote—a hallucinogenic cactus—plays in the religious and spiritual fulfillment of certain peoples in the United States and Mexico, and examines pressing issues concerning the regulation and conservation of peyote as well as issues of indigenous and religious rights. Why is mescaline—an internationally controlled substance derived from peyote—given exemptions for religious use by indigenous groups in Mexico, and by the pan-indigenous Native American Church in the United States and Canada? What are the intersections of peyote use, constitutional law, and religious freedom? And why are natural populations of peyote in decline—so much so that in Mexico, peyote is considered a species needing "special protection"? This fascinating book addresses these questions and many more. It also examines the delicate relationship between "the needs of the plant" as a species and "the needs of man" to consume the species for spiritual purposes. The authors of this work integrate the history of peyote regulation in the United States and the special "trust responsibility" relationship between the American Indians and the government into their broad examination of peyote, a hallucinogenic cactus containing mescaline that grows naturally in Mexico and southern Texas. The book's chapters document how when it comes to peyote, multiple stakeholders' interests are in conflict—as is often the case with issues that involve ethnic identity, religion, constitutional interpretation, and conservation. The expansion of peyote traditions also serves as a foundation for examining issues of international human rights law and protections for religious freedom within the global milieu of cultural transnationalism.