Native American Culture amer. History for Children, Central, CMS VHS 507. amer. History for Children,Central, CMS VHS 508. cheyenne indians of N. america, Central, CMS VHS 357. http://www.imschools.org/nextday/native american culture/native_american_culture
Extractions: Student Resources First Nations Histories Native American Shelters Native U.S. Cultures Potawatomi History ... Hannahville Potawatomi History Iron Mountain Public Schools Media Center Materials: Title School Call Number Amer. History for Children Central CMS VHS 507 Amer. History for Children Central CMS VHS 508 Cheyenne Indians of N. America Central CMS VHS 357 Yankton Sioux Indians of N. America Central CMs VHS 358 Potawatomi Central CMS VHS 359 the Big Push Central E B Red Fox and his Canoe Central E B Small Wolf Central E B Indian Two Feet and His Horse Central E F the Girl Who Loved Wild Horses Central E G Arrow to the Sun Central E M Knots on a Counting Rope Central E M Conquista! Central F Bul The Spider, the Cave, and the.. Central F Cly My Name is Lion Central F Emb Ride the Crooked Wind Central F Fif
Clayton Library Finding Aids OF THE RECORDS OF THE CONCHO (cheyenne AND ARAPAHO SEE ONE ROLL ID T275 FormatFILM Coverage native amer. Box Title 1832 CENSUS OF CREEK indians TAKEN BY http://www.hpl.lib.tx.us/clayton/clmct2.html
Native Amer indians (native amerICANS) cheyenne CHIEFS BLACK KETTLE / WHITE ANTELOPE HAD PEACE TREATY IN EFFECT. TURNED IN ARMS AT FT. LYON / ARMS RETURNED. INDIAN CAMP FLYING 6X12 amer. http://www.garyrutledge.com/AmHistory/NotesFr1865/native_americans.htm
Char. Of Amer. Indians By Tribe And Lanuage - Table 1 . 40. Other Alaska native. 30. 1 362. Northern cheyenne. 4 398 CHARACTERISTICS OF AMERICAN indians BY TRIBE AND LANGUAGE http://www.census.gov/population/socdemo/race/indian/cp-3-7/tab01.pdf
Char. Of Amer. Indians By Tribe And Lanuage - Appendix G of American indians reported on the census questionnaire. Abenaki. Alaska native. Alaska Indian. Alaska native. Chaneliak. Chugach Brule Sioux. cheyenne River Sioux. Crow Creek Sioux http://www.census.gov/population/socdemo/race/indian/cp-3-7/appenG.pdf
Extractions: A Bibliography of Materials in the UC Berkeley Library Books Journal Articles Articles and Books on Individual films [Click on a film] Battle of Midway Cheyenne Autumn December 7 Drums Along the Mohawk Fort Apache The Grapes of Wrath How Green Was My Valley The Informer The Man Who Shot Liberty Valance My Darling Clementine The Quiet Man Rio Grande The Searchers Sergeant Rutledge She Wore a Yellow Ribbon Stagecoach Young Mr. Lincoln Movies by Director videography for works of Ford in MRC Anderson, Donald K. John Ford , by Donald K. Anderson, Jr. New York, Twayne Publishers [1972]. Series title: Twayne's English authors series, TEAS 129. UCB Moffitt PR2527 .A5 NRLF $B 243 623 Anderson, Lindsay About John Ford / Lindsay Anderson. London: Plexus, c1981. UCB Moffitt PN1998.A3 F565 1981 UCB Main PN1998.A3 F565 Baxter, John The Cinema of John Ford. London, A. Zwemmer; New York, A. S. Barnes [1971]. Series title: The International film guide series. UCB Main PN1998.A3 F568 B3 Bhattacharyya, Jibesh
IHS Primary Care Provider; Index 1988 native american; Gestational Diabetes Among Northern cheyenne indians, Sep 1988. nativeamerican; Measuring the Health Status of amer Ind, Sep 1988. http://www.ihs.gov/PublicInfo/Publications/HealthProvider/indexes/pIndex88.asp
Extractions: Clinical Support Center AIDS Prevention Program, The IHS Jun 1988 AIDS, Drugs For Dec 1988 AIDS, Protection Against Feb 1988 AIDS; Counseling Required for HIV Testing Oct 1988 AIDS; HIV Epidemic's Impact on Native Americans Nov 1988 AIDS; Health Care Facility Responses to IHS AIDS Prev Aug 1988 AIDS; School Meets AIDS Challenge Dec 1988 Adolescents; Alcohol Use Survey May 1988 Adolescents; Comprehensive Adolescent Health Care, Zuni Nov 1988 Agency Status, Elevation of IHS to Jun 1988 Aging, Health Promotion and Sep 1988 Alaska, National Library of Medicine in May 1988 Alcohol Use Survey May 1988 Alcohol; Indian Alcohol Abuse and Education Oct 1988 Alcohol; Native American Children of Alcoholics Nat'l Ass May 1988 Alcohol; Renal Findings in Subjects with Evidence of Alcohol Abuse
Native Amer (COMANCHE / ARAPAHO / cheyenne / MANDAN / CROW EXPENSIVE TO amer. indians (NATIVEamerICANS) SAFE UNTIL WAR OF 1812.(ENGLISH / SPANISH PRESENCE - indians http://garyrutledge.com/AmHistory/NotesFr1865/native_americans.htm
Southern Plains Office KS, Prairie Band of Potawatomi indians of Kansas, Wahwassuck, Badger, Acting OK, cheyenneArapahoTDHE,Wassana, Reggie, Executive Dir, 1000 Canyon Ridge of native amer. http://www.codetalk.fed.us/SouthernPlains.html
Extractions: State Organization Last Name First Name Title Address City Zip Phone Fax Kansas KS DeRoin Louis Chairperson Route 1, Box 58 A White Cloud KS Iowa Tribe of KS and NE Housing Authority Campbell Brad Executive Dir PO Box 68 White Cloud KS Kickapoo Tribe of Kansas Darnell Bobbie Chairwoman PO Box 271 Horton KS Kickapoo Tribe of Kansas Housing Authority Kaul John Executive Dir 883 112th Drive #815 Horton KS Prairie Band of Potawatomi Indians of Kansas Wahwassuck Badger Acting Chairperson 14880 K Road Mayetta KS Prairie Band of Potawatomi Housing Authority Garcia Jayne Executive Dir 8273 156th Lane Mayetta KS Keo Sandra Chairperson 305 N. Main St. Reserve KS Sac and Fox of Missouri Housing Authority Hayes Kay Executive Dir 106 W. 4th, Apt 12
Iw's Bookmarks On MyBookmarks.com Lenape Courses Let's Talk cheyenne An Audio Project Oneida Tribe of indians SubjectBibliography Indian Art Unlimited Southwestern Indian (native amer http://www.mybookmarks.com/public/iw/exo_folders/
American Indian Studies Term Paper Help Click to Order COMANCHE cheyenne LEGAL POLITICAL SYSTEMS. indians. Purposeof museums role in representing interpreting native amer. http://www.research-assistance.com/hazel-doc/ra-topics/american_indian_studies.h
Extractions: Discusses four books that illustrate the sacred and secular as one. Mary Crow Dog's "LAKOTA WOMAN," N. Scott Momaday's "HOUSE OF DAWN," Ricardo Pozas' "JUAN THE CHAMULA," Thomas Sanchez's "RABBIT BOSS." The sacred as an integral part of the environment of Native Ameicans. Role of ancient religion to health and identity. Discussion of the concept of Shamanism in contemporary times. Definitions. Beliefs and pracitces. Rituals. Mass hypnosis. Meditation. Psychotropic herbs. An alternate reality. Carlos Castaneda's book "A SEPARATE REALITY." Shamanism and the healing process as alternative medicine. Importance of specific rituals and their repetitive behaviors to produce altered states of consciousness.
Great Basin Societies activity centered around shamanism (widespread in native amer.). NNA (Raven amongmost NWC indians, Great Hare all over Western NA in cheyenne tipis, Shoshone http://courses.washington.edu/anth310/basin.htm
Extractions: GREAT BASIN [ANTH 310] INTRODUCTION Great Basin = large area of intermountain West, bounded by Sierra Nevada on W, Rockies on E, Blue & Bitterroot Mts. on N, and Colorado Plateau on S; termed "basin" because of shape, interior drainage Overall, extremely arid region (5-7" yr in many locales) with low resource density (both plants and animals rare) and very erratic resource availability Environmental situation varies tremendously over very short distances, due to large changes in topography ("vertical zonation") and sporadic surface water (rivers, lakes = rare but important oases) These env. features, in conjunction with pre-industrial technology, strongly shaped Basin Indian society (as discussed in tomorrow's lecture) Main groupings of Great Basin Indians noted in ethnographic literature = Western Shoshone, Northern Shoshone, Northern Paiute, Southern Paiute, Ute, Gosiute, Bannock, and Washo (see map shown on slide in lecture) These named units = ethnolinguistic groups, and were not tribal groupings in sociopolitical sense until after Euroamerican contact All but Washo (Lake Tahoe area) spoke closely related Numic languages (Uto-Aztecan family) Most of my lecture material based on Steward's ethnography of W. Shoshone (central Basin, arguably the least influenced by other culture areas or EuroAmer. contact in early historic period), but will periodically note regional variation and contrasts (e.g., Owens Valley Paiute)
American Indians/Bibliography cheyenne, Wyo. on inHome Service Use Among Great Lakes american indians. J-Rural Cherry,RH Insects in the Mythology of native americans. amer-Entomol (1993 http://www.usda.gov/news/pubs/indians/bios.htm
Extractions: National Agricultural Library Native Americans: A Resource Guide , by Laura R. Nauta and Shirley King Evans, published by the National Agricultural Library in 1992. The last line of each citation refers to the call numbers in the NAL system. If you want to obtain a document listed in this bibliography, contact your local, University or other library. If they do not have the particular item, they may be able to obtain it for you on inter-library loan. Ahrens, Robert J., and United States. Natural Resources Conservation Service. Soil Survey of Hopi Area, Arizona, Parts of Coconino and Navajo Counties. [Washington, D.C.] : The Service, [1996] 1 Case (1 v., 53 folded p. of Plates).
Native Americans - MVP's Of The Millennium healthy people found it living with Pueblo indians. a native Ski Program, is NVF'sAmbassador cheyenne Ross Anderson, Fastest native american on skis http://www.nativevoices.org/heroes.html
Extractions: NVF Ambassador,Ross Anderson is Cheyenne-Arapaho/Mescalero Apache. The world's fastest Native American whose fastest recorded speed in competition is 137.86 mph/220.588 kph Our Fathers and Mothers of Democracy. The Iroquois Confederacy lead the Parade of the Canandaigua Treaty Celebration "Our children are the teachers." Seneca leader Clayton Logan in front of the white pine tree of Peace. MVP's OF THE MILLENNIUM! Without Native Americans, would we still be here? Excerpts to be published by Canandaigua Event Sponsor, Manhattan Magazine Suffragette Connection! Empowering energy also came from hosting the Ceremony in front of the Ontario County Courthouse where Susan B. Anthony was sentenced for the "crime of (women) voting." Her vision and boldness was thanks to her Suffragette friendship with the Iroquois Clan Mothers, who modeled the American Women's Movement. Jemison carried that unity energy in his blood. His ancestor 7 generations back, was abducted by Senecas, yet she felt so appreciated as an equal in their Long House village, that she refused to return and ended up marrying two Chiefs. "Top 100 Contributors of the Millennium" Even with Democracy being adopted around the world, we've come within an hour by bomber of delivering a possible "nuclear winter" a number of times! So imagine continuing to live in a world where we the People had to give away most of our talents, toil and blood to benefit Kings, Queens, Emperors and other Dictators and their families. We'd be one pissed off destructive People, without these tools of how to get along. Yet we need a refresher to fulfill that dream and promise of our Founding Fathers and Mothers of both cultures, so we don't turn into a "Corporate Monarchy."
Amerindian Return to algis.com Go to amer. cheyenne means people of alien speech. (SFC, 3/10/97,p.A2)(MT Chumash native indians of the Ojai Valley north of Ventura, Ca http://timelines.ws/countries/AMERIND_A.HTML
M-a-c * PDE * Anthro * Those Pesky Indians! Although native American cultures and societies underwent many years later, the Siouxand cheyenne on the eventually forced the Plains indians onto reservations http://www.mac-2001.com/pde/nat-amer.htm
Extractions: Back to the PDE - HISTORY page Back to the HOME page. And now, direct from our field correspondent, and chief editor (not be confused with editor chief!) and chief editor for our cultural anthropology section, we now present an "extract" off the net, sent in by wire: (wire they doing this to us?) Subject: Those Pesky Indians: "Native Americans" To: TheRichardT@yahoo.com From: Injun Joe GreenTree [enclosed note by Joe: You will note that the very idea that other humans (namely Polynesians, Africans, Atlantians, the lost tribe of Israel, etc as "coming to America" independently is dismissed right out (about 1/2 way through the article) now THAT's HISTORICAL NEUTRALITY for you!!! I would think that if *i* was being oppressed, I might just get in my canoe and try to find the mysterious land of the "east" (or "west", depending on which side of the great turtle you are on!) Oh, well, it's off the "tube" anyway.... Also, I really hate it when scientists are FORCED to justify evolution to less-evolved religico-politico types! Oh, well, I'm sure the great spritess of the Earth "forgives" them and their god for being so petty minded. (extracted from a vision of the future by means of the spirit which calls itself "the box".... http://www.HistoryChannel.com Back to 1860 ] INDIANS [catchy title!] Origins of American Indians All human societies have versions of their own origins, and the American Indians are no different. Stories of natural or supernatural creation in the Americas or emergence from another world exist among all Indian tribes and, like the biblical narrative in Genesis, are regarded as matters of faith. [Now our esteemed colleague is surely not saying that the White Man's Bible (which clearly taught him to kill us as he found us) was made up of mythology what would the good Reverend Auberglaube say to that! Also, the rumors that the good Reverend lost his temper during a discussion with Parson Smith and attempted to punch him the nose are completely true!] Apart from them, and not competing with them, is what is known from the evidence of science and scholarship. Since no remains of a pre-Homo sapiens type have ever been found in the Americas, it is assumed that humans did not evolve in the Western Hemisphere but entered it after the development of modern humans. It is also generally agreed from the findings of archaeology in Mongolia, Siberia, and North America and studies in physical anthropology, linguistics, and other disciplines - that they came from eastern Asia in one or more migrations, crossing a land bridge that from time to time during the Ice Age connected Siberia with Alaska. [Which of course begs the question of the politically correct term "native americans" we just got here between 9 and 17 thousand years before the rest of the humans that now attempt to live peacefully on the back of the "great turtle" (North America).] The time of the first arrivals is still in question. During the Wisconsin glacial stage, the last seventy thousand or so years of the Ice Age, the periodic formation of glaciers caused the sea levels to fall as much as three hundred feet. At such times, the retreating waters exposed a vast, flat landmass of tundra and grass (which scholars call Beringia) that extended north and south for up to a thousand miles across the area now covered by the Bering Strait and adjacent seas and provided passage between Asia and North America to migrating animals and humans. Conversely, during periods when the glaciers melted and withdrew, the seas rose again, covering the land bridge and preventing movement by land between the continents. It is believed that the bridge existed sometime between seventy thousand and thirty thousand years ago; again, continuously, from twenty-five thousand to fifteen thousand years ago; and, once or twice, between approximately fourteen thousand and ten thousand years ago. At any of these times, it is presumed that small hunting bands from Asia, pursuing migrating herds of Ice Age megafauna across Beringia or along its coasts, could have reached Alaska. Whether these first Americans came at one time or in separate migrations at different periods during the Ice Age, once in Alaska, they and their descendants continued to pursue the Pleistocene big-game animals, following them along ice-free routes on the Alaskan coasts, up the Yukon and other river valleys, and gradually south through corridors that existed from time to time between the Laurentian and Cordilleran ice sheets. Eventually, south of the glaciers, the hunting bands spread to the Atlantic Coast and through Central and South America. From archaeological discoveries, it is certain that human beings were living in almost all parts of North and South America by at least twelve thousand years ago. Still controversial, though gaining increasing acceptance, are various finds from Alaska and the Yukon to Brazil and Chile and from California to Pennsylvania that suggest that humans were present thirty-five thousand years ago or earlier. Although population at first was sparse, here and there bands undoubtedly met one another, combined, divided into new groups, or drove one another into less hospitable and accessible areas. Until the end of the Ice Age, about ten thousand years ago, the people on both continents lived essentially by hunting mammoths, mastodons, outsized bison, and other now-extinct animals and by fishing and gathering wild foods. After the disappearance of the big Pleistocene fauna, deer and other small game were hunted, and the gathering of nuts, berries, grass seeds, and wild vegetables and fruits became more important. With the passage of time, physical and cultural variations began to appear as people adapted to the different environments in which they lived. Population increased, and weapons and tools became more sophisticated and varied. A basic Clovis-type, chipped-stone spear point, named for the New Mexican site in which it was first found but used by big-game hunters in many parts of the hemisphere about eleven thousand years ago, was succeeded by numerous specialized regional and local types. In the millennia following the Ice Age, evolutionary processes and continued migrations within the Americas accelerated the differentiation among the peoples and their developing cultures. Those living along the coasts developed maritime-oriented cultures with economies based largely on harvesting fish and collecting shellfish. In the eastern half of the present-day United States, vigorous Woodland cultures of hunters, gatherers, and fishers emerged, and in the arid West, gatherers of wild foods developed a long-lived Desert Culture. At the same time, more arrivals from Asia, including the ancestors of the Eskimos and Aleuts, seem to have reached North America by crossing the open water in boats. Less likely, but not to be ruled out, is the possibility of accidental contacts from the Old World - boats blown by winds or carried by ocean currents from Japan, China, Polynesia, Africa, or the Mediterranean. No proof has yet been offered of such an occurrence or of its influence on American Indian cultures. More fanciful claims that Indians are descendants of the Egyptians, the Phoenicians, the Welsh, a Lost Tribe of Israel, or refugees from the lost continent of Atlantis can be dismissed. The invention of agriculture in the Western Hemisphere - occurring separately in Mexico and the Andean and the northern lowland regions of South America about nine thousand years ago - led to the settling down of the horticultural peoples to tend their gardens. Spreading through large parts of both continents, the growing of corn, squash, beans, manioc, and other crops allowed the storage of surplus food, the concentration and growth of populations, the stratification of societies under religious and secular leaders, and a flourishing of arts and crafts. The last three thousand years before the arrival of Columbus saw the rise of advanced, agriculturally based Indian civilizations, with true urban centers, monumental public works, and ruling classes. Many, like the civilizations of the Mayas in Mesoamerica and the Chacoan peoples in the present-day American Southwest, fell before the Europeans came. But some, including the empires of the Aztecs and Incas and a few towns of the resplendent temple mound-building Mississippians in the U.S. Southeast still existed in 1492. Alvin M. Josephy, Jr., The Indian Heritage of America (1968); Russell Thornton, American Indian Holocaust and Survival (1987). Alvin M. Josephy, Jr., Indians: Societies and Cultures During the period of European colonization, Native American societies within the present continental United States varied markedly. Despite this diversity, however, almost all the tribes were integrated through interconnecting political, economic, social, and religious obligations provided by extended families or kinship groups. During the next three centuries some of these societies were forced to alter many of their original structures, but others were able to preserve some of their traditional forms. All, however, retained considerable kinship ties, and within both the traditional and the acculturated modern societies, the extended family structures still form the basis for tribal cohesion. In the Northeast most Indian people lived in small bands that came together in the summer to form larger villages. The people planted corn and other vegetables, which were cultivated by women, and they enjoyed a series of ceremonies marking the ripening of crops and the rhythm of the seasons. Some tribes (such as Senecas and Hurons) relied heavily upon agriculture, whereas others (Ottawas, Kickapoos) depended more upon hunting or fishing. During the 1600's and 1700's, almost all became dependent upon the fur trade, and by 1750 much of their economic activity focused upon procuring pelts for the Europeans. Their growing association with Europeans and colonists also encouraged a centralization of political power, since whites preferred to deal with a single "chief" rather than a series of band or kinship leaders. Protestant and Catholic missionaries proselytized among the tribes, and some groups were converted. Others integrated Christian doctrines with their traditional beliefs to form new syncretic faiths. By the early nineteenth century most of these northeastern tribes had been forced to sell their lands, and during the 1830s and 1840s they were moved to new territory west of the Mississippi. Today many of their descendants live in Oklahoma where they have continued the acculturation process. [WOW! "acculturation" sort of like one size fits all. It's sad to think that if weren't for the Dover Publications books on Indian tales, folklore and myths that most of us wouldn't have ANY ties with our own oral traditions at all! I guess the next thing is to "acculturate" the Cowboy poetry and Negroe spirtituals in to one big happy conglomeration of mediocrity and easy-listening music that even the most bland ideolocial idiot of reactionary persuasion can be lulled to sleep with! Hmmmph!] Others (Senecas, Chippewas, Menominees) remain on reservations or tribal lands within their old homelands, where they retain many of their cultural patterns. The southeastern tribes were more dependent upon agriculture, and many had been heavily influenced by the Mississipian culture, a complex, pre-Columbian way of life characterized by considerable political stratification, culturewide religious organizations, large burial mounds, and relatively large population centers. Although most adherents of the Mississippian culture were gone by the early 1700s, the southeastern tribes remained a sedentary village people held together through a network of primarily matrilineal clans. Like the northeastern tribes, they marked their calendar with a series of feasts and religious ceremonies. Although many southeastern people (Creeks, Cherokees, Choctaws) participated in the British deerskin trade, their adherence to agriculture and later herding (Choctaws) made them less dependent than the northeastern tribes upon the Anglo-Americans. By 1800 intermarriage between white traders and members of the Five Southern, or "Civilized" Tribes (Cherokees, Choctaws, Chickasaws, Creeks, Seminoles - called "civilized" by whites because they had adopted many white cultural patterns) had produced mixed-blood leaders who championed further acculturation. By the 1820s, for example, many mixed-blood Cherokee leaders were raising cotton or other cash crops on large farms or plantations worked by black slaves. The Cherokees had a tribal government modeled after the federal system, with a bicameral council, an elected chief, and tribal courts. Sequoyah, a Cherokee living in Arkansas, had developed a Cherokee syllabary, and the tribe published a newspaper and books in the language. [This may be the story of where a Seminole that developed a written language but his wife burned the alphabet when a parson told her that only the Devil let Indians write. However, I may be confusing the Seminole in the story with this Cherokee fellow such is the effect of "acculturalization" on all of our histories!] Although the other southern tribes were less acculturated than the Cherokees, they too had adopted many facets of white culture. During the 1830s and 1840s, however, the southern tribes were forced to relinquish their lands and remove to Oklahoma. Intratribal arguments over the removal treaties created political divisions within the tribes, and this fragmentation continued to plague the tribes in the West. There the Five Southern Tribes reestablished their tribal governments, and for some the pace of acculturation quickened. Today, many Cherokees, Choctaws, Creeks, Chickasaws, and Seminoles continue to adhere to traditional values, but others, while maintaining their tribal identities, have become integrated into the American mainstream. In the early contact period two types of tribal societies shared the Great Plains. Ensconced along the banks of major rivers, sedentary tribes such as the Mandans, Pawnees, and Hidatsas lived in villages of large earthen lodges. They tended fields of maize, beans, squash, and sunflowers, supplementing their diet with bison and other animals hunted on the plains. The village people followed a rich ceremonial life that included such rituals ..... [I'm sorry but, I couldn't help to think about the musical group called "The Village People" and the persecution of gays in America at this point. Is there no end to hatred ] The village people followed a rich ceremonial life that included such rituals as the Okipa (Mandan) and the Morning Star ceremony (Pawnee), which involved the personal sacrifice of the individual for the benefit of the tribe. Kinship networks entailing a series of obligations and support systems provided the village people with social and political cohesion. Since these communities produced and stored agricultural surpluses, their villages prior to the mid-eighteenth century were major trading and political centers. The plains during this early period were also inhabited by small numbers of wandering pedestrian hunters who would form groups to stalk bison or combine to drive herds of the animals over cliffs or "kill-sites". Carrying their small skin lodges with them, they lived a nomadic existence in search of the herds and may have spent the winter camped on the fringes of the plains or in sheltered river valleys. The introduction of the horse in the eighteenth century had a profound impact upon both societies. For the nomads, the effect was beneficial. Horses enabled them to cover great distances, and hunters could locate and kill the bison more easily. Women's tasks were made easier, too, since horses served as beasts of burden. Because horse-drawn travois could drag heavier lodge skins and longer tipi poles, lodges increased in size and larger quantities of food and household possessions could be kept. More time was now available for creative activity, and skin painting, beadwork, and other artistic endeavors flourished. In addition, the tribes' ceremonial life was enlarged and elaborated; the Sun Dance became the most important communal religious experience on the plains. The sedentary village people accepted horses, but they refused to adopt a nomadic way of life and now became the target of raids by the bison hunters. As the nomadic tribes (Sioux, Kiowas, Arapahoes, among others) flourished, the village people declined, and by the first decades of the nineteenth century the nomads dominated the plains. Indeed, this was their golden era, and their rich and abundant way of life became a cultural magnet, attracting other tribes to share in their lifestyle. Tragically, by the last quarter of the nineteenth century, most of these Plains Indians were confined to reservations and subjected to forced acculturation programs by the federal government. Encouraged to abandon their traditional way of life and to become yeoman farmers in a region that would not sustain agriculture, most of the Plains tribes, like other Indian peoples of this period, suffered from disease and a declining birthrate. Recently their populations have increased, and although many of the reservation communities remain economically depressed, they are wellsprings of traditional culture. Many groups have resurrected tribal languages and religious traditions. Others are active in the Native American Church, a pan-Indian religious organization that has incorporated religious traditions from several tribes with Christian doctrines and the use of peyote. Tribal identities among the Plains peoples remain particularly strong. Many of the Native American people living in the desert Southwest have also been able to retain much of their traditional culture. In the seventeenth century, Spanish immigrants into the region were welcomed by pueblo-dwelling villagers who had built adobe settlements along the Rio Grande watershed. Descendants of the Anasazi people, a widespread pre-Columbian cultural complex extending across the Southwest, the pueblo dwellers were agriculturists steeped in a religious ceremonialism that permeated their lives and was closely associated with the geographic features that marked their homelands. Their villages were governed by gender- and age-graded religious societies whose leaders formed a theocracy. Their followers were admonished to live in harmony both with their gods and with their fellow villagers. They wove cotton cloth and produced an abundance of highly decorated earthen pottery. Their villages attracted Spanish missionaries, and some of the Pueblo people converted to Christianity. But, their steadfast adherence to many traditional beliefs forced the priests to incorporate them into Roman Catholic ritual. Still residing in their ancestral villages, the modern Pueblo communities remain cohesive units retaining much of their rich ceremonialism. Although many residents work outside their communities, others produce traditional patterns of jewelry and ceramics that are much in demand. Among the Pueblo tribes, the Hopis of northern Arizona remain one of the most traditional Native American communities in the continental United States. The Athabascan-speaking people, Apaches and Navajos, compose the other major southwestern group. Unlike the Pueblos they originally were a hunting and gathering people who supplemented their food supply through horticulture. Ranging across the Southwest, the Apaches lived in brush- and hide- covered wickiups. During the seventeenth century, their acquisition of horses increased mobility and probably diminished their already limited reliance upon horticulture. The Navajos, their close relatives, lived in a similar fashion until they acquired horses and sheep in the same period. Adopting a more sedentary mode of life, the Navajos developed transhumant economic patterns: they followed their flocks and herds into the uplands during the summer and removed them to protected valleys during the winter. They erected hexagonal, dirt-covered hogans as residences and began to plant larger fields of beans and corn and small orchards of peach trees. After migrating westward into the canyon and mesa lands of northeastern Arizona, the Navajos grazed their animals on lands radiating out from Canyon de Chelly, a long, Y-shaped, steep-sided canyon near the modern Arizona-New Mexico border. Prospering in their new environment, the Navajos became successful herdsmen, harvesting wool to be woven into cloth. They also became skilled silversmiths. During the nineteenth century they acquired a very large reservation in their homeland where they still reside, scattered across the desert in small communities or individual dwellings. Clan identification remains important and many Navajos still follow traditional cultural patterns. Most are bilingual (Navajo and English), and in recent decades the question of energy development upon the reservations has stirred considerable interest in Navajo politics. The Navajos are the nation's largest Indian tribe. During the early colonial period California held a larger Indian population than any other region, with the population concentrated along the coast and in the great interior valleys. Characterized by relatively small tribes or political units, the native peoples spoke many tongues and manifested a variety of cultural patterns. Most, however, were hunters, fishers, and gatherers, who often relied heavily upon the seasonal catches of salmon or the gathering of acorns. In the eighteenth century the tribes along the southern coast were forced into the Spanish mission system, and during the latter half of the nineteenth century the interior tribes were almost annihilated by the influx of Anglo-American settlers. During the twentieth century, however, economic opportunities in California attracted large numbers of Indian migrants, with both the Los Angeles basin and the San Francisco Bay region supporting relatively large urban Indian communities. North of California, along the coast of Washington and Oregon, seafaring fishermen, Chinook and Salish, harvested a large variety of marine life and developed one of the most successful hunting and gathering cultures in the world. They lived in large wooden plank structures amid such material abundance that they developed institutional mechanisms, like the potlatch, for the redistribution of wealth. (Potlatches were ceremonies in which individuals gave away much of their wealth in return for the esteem and veneration of their fellow tribespeople.) Skilled woodworkers, they exhibited a fine artistry in intricately carved masks, wooden beams, and totem poles, the last reflecting the clan affiliation of the inhabitants in the extended family residences. These coastal dwellers suffered considerably from diseases introduced during the nineteenth century, but many small reservation communities persisted. Some still rely upon fishing while others have relocated in Seattle, Portland, and other cities in the region. Although Native American cultures and societies underwent many changes after the period of initial European and American contact, most tribes retained at least some of the parts of their culture that they considered most important. Government-defined blood quotas aside, within the tribal communities "being Indian" is still defined in cultural terms. Each tribe remains unique, and the definition of tribal identity continues to reflect their diversity. Jules B. Billiard, ed., The World of the American Indian (1974); Harold E. Driver, Indians of North America (1961). R. David Edmunds See Also Missionaries Serra, Junípero Indians: Warfare In spite of many differences, the universality of the art of war is demonstrated by a study of the causes of conflict and the battle methods used by American Indian tribes. As in all armies, hierarchy of rank was important, and rank was determined by demonstrated bravery and proficiency. Most of the tribes had a war leader with lieutenants to aid him. Dress and insignia indicated rank and experience in battle. Accompanying the warriors on long marches or during sieges was a commissary force of hunters to supply food and other requirements. Rituals and dances fanned the martial spirit and celebrated victories. And like many soldiers the world over, warriors carried some sort of amulet into battle to guard them from harm. Occasionally they raided neighboring tribes for stores of food or for women or slaves. Early in the eighteenth century, for example, Creek Indians, serving as mercenaries for British colonists, attacked and captured several villages of Yamasee and other tribes who were sent to slavery in the Carolinas. Causes of war varied from tribe to tribe, but usually involved territorial rights, retaliation for aggressive acts, or rituals marking young males' coming to manhood through the performance of brave deeds. If the rituals resulted in the slaying of members of another tribe, a revenge attack was almost certain, and this could escalate into tribal warfare. When Europeans brought the horse to North America early in the sixteenth century, that animal became the most prized object for raiders and made it possible for a young man to prove himself by capturing an enemy's horse rather than having to kill the man. The capture of horses often resulted in running fights, in which other deeds could be performed that added to a warrior's status. An individual's standing in a tribe was also measured by the number of captured horses in his possession. Territorial disputes between tribes had little to do with land ownership; rather, they concerned the wild game and food plants on the land. For example, food shortages during the seventeenth century brought the Pequot into conflict with the Niantic, Narragansett, and other tribes of southern New England. Fearing the presence of the Pequot, the colonists in the area supported the opposition tribes, including a dissident branch of the Pequot - the Mohegan led by the legendary Uncas. So many Pequot were killed or scattered that the tribe virtually ceased to exist. Any tribe occupying territory with particularly rich food resources was liable to attack by other tribes wandering in search of the essentials of life. From the beginning of European colonization to the ceding of the last tracts in the Far West, Indians had difficulty comprehending the Euro-American concept of ownership of land [still do] [[ditto, pizo]]. But after their living space was taken by artful treaties and removal was forced upon them, they often resorted to war. Examples include the uprising during the 1670s that was planned for almost a decade by Metacom in New England and is known as King Philip's War. Two hundred years later, the Sioux and Cheyenne on the northern plains were fighting to recover their holy Black Hills. Red Cloud of the Teton Sioux succeeded in holding for almost a decade lands claimed by them along tributaries of the Yellowstone River, but military expeditions and rapid settlement eventually forced the Plains Indians onto reservations. Efforts by some chiefs to unify tribes for war did little to slow the spread of European settlement. In the seventeenth century, Popé brought the Pueblos together to fight for independence from Spanish rule. During the revolt they killed hundreds of Spaniards and forced the survivors out of their towns. But because of dissension among the Pueblos and attacks from other tribes, the alliance collapsed. Within a dozen years the Spaniards had returned. In the 1760s Pontiac, an Ottawa chief, organized an alliance to drive the British from his people's Ohio valley homeland, but it failed. Early in the nineteenth century, Tecumseh persuaded warriors from at least fifteen distantly separated tribes to join his confederacy, but they too could not stop the onrush of settlement across Ohio and Indiana. Only the Iroquois League, a highly advanced combination of tribes in New York State, was able to withstand, for almost two centuries, the efforts of Europeans to seize their living space. [[Maybe the New Yorkers were more tolerant? Pizo]] The Mohawks, Cayugas, Oneidas, Onondagas, and Senecas - and later the Tuscaroras - were agricultural peoples, living on land rich in crops, venison, and furs. Long before the coming of Europeans, they had put together a federation (similar to the confederation that created the United States). This provided them with a central government that was peaceful in intent but if necessary could apply military pressure to defend against their neighbors, the Hurons and Algonquins. After colonization began, the French, English, and Dutch learned to respect the fierceness of Iroquois resistance. The Iroquois were among the first Indians to obtain firearms by trading furs and corn. But they overextended their range in search of furs for trading, and the resulting conflicts gradually weakened the league. After the outbreak of the revolutionary war, the Iroquois split into factions. Neutrality failed, and many allied with the British. Their lands became battlegrounds; fields and granaries were destroyed. After the war, those who had not fled to Canada or westward were confined to reservations. Even with a strong government, the Iroquois civil leaders were never able to control their warriors or change their ancient manner of fighting. To Iroquois warriors, war was individual combat. They did not concentrate their forces on command, as the Europeans had since the days of the Romans. Nor did any of the tribes maintain a standing army as European nations did. Service as a warrior was voluntary, and although there were long-standing enmities between certain tribes, protracted wars were almost unknown. War parties varied greatly in size, but most of them were not much larger than a modern-day platoon. After the warriors and their leaders made a decision to organize a war party, volunteers were called for, and the war chief selected his lieutenants. Four or five days of fasting or feasting, prayer, dancing, singing, and other rituals might follow, and then after weapons were carefully inspected, paint applied to the body, and the proper amulets collected, the warriors departed. Scouts went out two to four miles ahead of the party, reporting back to the war chief if they found wild game or traces of the enemy. When scouts sighted an enemy village, they quickly brought back information about its location, the number of lodges and horses, and the existence of suitable cover for an attack. If for some reason the party lost the element of surprise, or someone observed a bad luck sign or reported having a warning dream, the attack might be abandoned. But when the war chief decided upon an attack, the time most likely was at daybreak. Various signals directed the advance of the warriors - movements of hands, lances, or guns, or the sounding of eagle-wing or turkey-bone whistles. For signaling over long distances on the spacious plains, the warriors used smoke signals and flashing mirrors. The Woodland Indians in the East fought mostly on foot, faithfully obeying their war leaders as they silently set ambushes or prepared for surprise assaults upon villages. But from the moment of the signaled attack, each warrior fought independently, seeking honors for himself. Back to the PDE - HISTORY page Back to the HOME page.
AMERICAN MUSIC DANCES Various Performed by Apaches, Arikara, cheyenne, Kiowa, Navajo Powerful anddown to earth native music played by the Quechua and Aymara indians. http://www.folkineducation.co.uk/pages/amer.html
Native American Chart Use the links on the chart below to navigate through the reports. native American Group or Tribe Famous native Americans Iroquois Tribes such as Mohawk, Oneida, Onondaga, Cayuga, Seneca, and Tuscarora (Total 5 000) Northwest Coastal indians such as the Tlingit (10 000), Chicook Sauk Fox (6 500), cheyenne(3 500), Arapaho (3 000), http://www.mce.k12tn.net/indians/navigation/native_american_chart.htm
Extractions: Weapons Art Famous Native Americans Cherokee Southeast domed houses deerskin, rabbit fur decorated with porcupine quills ... Algonquian and Great Lake Tribes such as Ojibway (35,000), Delaware (8,000), Powhatan (9,000) Massachuset (13,600), and Cree (17,000) Northeast wigwams wore little clothing except in winter - made from animal skins hunters ... Squanto (1585?-1622) Patuxet I roquois Tribes such as Mohawk, Oneida, Onondaga, Cayuga, Seneca, and Tuscarora (Total 5,000) Northeast long house mostly buckskin (skin of deer) hunters planters gatherers traders ... Seminoles (A division of the Creek - Creek Population 12,000) Southeast chickee clothing made from plant fibers planters ... basketry
NATIVE AMERICAN CULTURE native AMERICAN CULTURE Cherokee. cheyenne. Chickaloon native tribe or nation; it is a language family, like "romance" or "indoeuoropean". There are no "Algonquian indians". http://www.greatdreams.com/native.htm
Extractions: NATIVE AMERICAN CULTURE Mitakuye oyasin! We are all related! It isn't too late. We still have time to recreate and change the value system of the present. We must! Survival will depend on it. Our Earth is our original mother. She is in deep labor now. There will be a new birth soon! The old value system will suffer and die. It cannot survive as our mother earth strains under the pressure put on her. She will not let man kill her. The First Nation's Peoples had a value system. There were only four commandments from the Great Spirits: 1.Respect Mother Earth
Cyndi's List - Native American Research Guide Cherokee native American Genealogy Eastern Band of Cherokee indians;Official Site Yansudi's Cherokee Heritage Page. cheyenne Genealogy Research; http://www.cyndislist.com/native.htm
