First published in 1839, this landmark study offers scholars and general readers alike an enchanting compilation of authentic myths and legends from the native peoples of northeastern and central North America. Tales include "Manabozho: or The Great Incarnation of the North" (Algic legend), "The Summer-Maker" (Ojibwa), "The Celestial Sisters" (Shawnee), many more.
Despite the central role blood quantum played in political formations of American Indian identity in the late nineteenth and twentieth centuries, there are few studies that explore how tribal nations have contended with this transformation of tribal citizenship. Those Who Belong explores how White Earth Anishinaabeg understood identity and blood quantum in the early twentieth century, how it was employed and manipulated by the U.S. government, how it came to be the sole requirement for tribal citizenship in 1961, and how a contemporary effort for constitutional reform sought a return to citizenship criteria rooted in Anishinaabe kinship, replacing the blood quantum criteria with lineal descent. Those Who Belong illustrates the ways in which Anishinaabeg of White Earth negotiated multifaceted identities, both before and after the introduction of blood quantum as a marker of identity and as the sole requirement for tribal citizenship. Doerfler’s research reveals that Anishinaabe leaders resisted blood quantum as a tribal citizenship requirement for decades before acquiescing to federal pressure. Constitutional reform efforts in the twenty-first century brought new life to this longstanding debate and led to the adoption of a new constitution, which requires lineal descent for citizenship.
"A book of elegance, depth, breadth, nuance and subtlety." --W. Richard West Jr. (Founding Director of the National Museum of the American Indian), The Washington Post A century ago, U.S. policy aimed to sever the tribal allegiances of Native Americans, limit their ancient liberties, and coercively prepare them for citizenship. At the same time, millions of new immigrants sought their freedom by means of that same citizenship. Alan Trachtenberg argues that the two developments were, inevitably, juxtaposed: Indians and immigrants together preoccupied the public imagination, and together changed the idea of what it meant to be American. In Shades of Hiawatha, Trachtenberg eloquently suggests that we must re-create America's tribal creation story in new ways if we are to reaffirm its beckoning promise of universal liberty.
With their deep tradition of tribal and kinship ties, Native Americans had lived for centuries with little use for the concept of an unwanted child. But besieged by reservation life and boarding school acculturation, many tribes—with the encouragement of whites—came to accept the need for orphanages. The first book to focus exclusively on this subject, Marilyn Holt's study interweaves Indian history, educational history, family history, and child welfare policy to tell the story of Indian orphanages within the larger context of the orphan asylum in America. She relates the history of these orphanages and the cultural factors that produced and sustained them, shows how orphans became a part of native experience after Euro-American contact, and explores the manner in which Indian societies have addressed the issue of child dependency. Holt examines in depth a number of orphanages from the 1850s to1940s--particularly among the "Five Civilized Tribes" in Oklahoma, as well as among the Seneca in New York and the Ojibway and Sioux in South Dakota. She shows how such factors as disease, federal policies during the Civil War, and economic depression contributed to their establishment and tells how white social workers and educational reformers helped undermine native culture by supporting such institutions. She also explains how orphanages differed from boarding schools by being either tribally supported or funded by religious groups, and how they fit into social welfare programs established by federal and state policies. The Indian Child Welfare Act of 1978 overturned years of acculturation policy by allowing Native Americans to finally reclaim their children, and Holt helps readers to better understand the importance of that legislation in the wake of one of the more unfortunate episodes in the clash of white and Indian cultures.
The Midwest has produced a robust literary heritage. Its authors have won half of the nation's Nobel Prizes for Literature plus a significant number of Pulitzer Prizes. This volume explores the rich racial, ethnic, and cultural diversity of the region. It also contains entries on 35 pivotal Midwestern literary works, literary genres, literary, cultural, historical, and social movements, state and city literatures, literary journals and magazines, as well as entries on science fiction, film, comic strips, graphic novels, and environmental writing. Prepared by a team of scholars, this second volume of the Dictionary of Midwestern Literature is a comprehensive resource that demonstrates the Midwest's continuing cultural vitality and the stature and distinctiveness of its literature.
The children of an influential Ojibwe-Anglo family, Jane Johnston and her brother George were already accomplished writers when the Indian agent Henry Rowe Schoolcraft arrived in Sault Ste. Marie in 1822. Charged by Michigan's territorial governor with collecting information on Anishinaabe people, he soon married Jane, "discovered" the family's writings, and began soliciting them for traditional Anishinaabe stories. But what began as literary play became the setting for political struggle. Jane and her family wrote with attention to the beauty of Anishinaabe narratives and to their expression of an Anishinaabe world that continued to coexist with the American republic. But Schoolcraft appropriated the stories and published them as his own writing, seeking to control their meaning and to destroy their impact in service to the "civilizing" interests of the United States. In this dramatic story, Maureen Konkle helps recover the literary achievements of Jane Johnston Schoolcraft and her kin, revealing as never before how their lives and work shed light on nineteenth-century struggles over the future of Indigenous people in the United States.