From the author of the White Pines Chronicles comes an exciting tale of five courageous women and their fight to build a plantation home in the raw wilderness of South Carolina. Set in post-Revolutionary War days, Women of Catawba is an inspiring story of men and women whose faith, strength, and capacity to love are tested to the limit.
The story of one of the few original Native American communities of the Carolinas, whose rich and fascinating history can be dated back to 2400 BC. While the Catawba once inhabited a large swath of land that covered parts of North and South Carolina, and managed to remain in the Carolinas during the notorious Trail of Tears, most Catawba now live on a reservation in York County, South Carolina. In Catawba Nation, longtime tribal historian Thomas J. Blumer seeks to preserve and present the history of this resilient people. Blumer chronicles Catawba history, such as Hernando de Soto’s meeting with the Lady of Cofitachique, the leadership of Chief James Harris, and the fame of potter Georgia Harris, who won the National Heritage Award for her art. Using an engaging mix of folklore, oral history, and historical records, Blumer weaves an accessible history of the tribe, preserving their story of suffering and survival for future generations.
This study reveals how Catawba settlement aggregation, refugee incorporation, and political coalescence affected the scale of interaction networks and communities in the lower Catawba River valley. It also defines the crucial strategies employed in response to food security crises, daily life, and the roles of both men and women. This study highlights the double-edged nature of strategies available to American Indian groups seeking to maintain political autonomy in early colonial period contexts.
In this reconstruction of the history of the Catawba Indians, Charles M. Hudson first considers the "external history" of the Catawba peoples, based on reports by such outsiders as explorers, missionaries, and government officials. In these chapters, the author examines the social and cultural classification of the Catawbas at the time of early contact with the white men, their later position in a plural southern society and gradual assimilation into the larger national society, and finally the termination of their status as Indians with the Bureau of Indian Affairs. This external history is then contrasted with the folk history of the Catawbas, the past as they believe it to have been. Hudson looks at the way this legendary history parallels documentary history, and shows how the Catawbas have used their folk remembrances to resist or adapt to the growing pressures of the outside world.
Over the course of the eighteenth century, race came to seem as corporeal as sex. Kirsten Fischer has mined unpublished court records and travel literature from colonial North Carolina to reveal how early notions of racial difference were shaped by illicit sexual relationships and the sanctions imposed on those who conducted them. Fischer shows how the personal and yet often very public sexual lives of Native American, African American, and European American women and men contributed to the new racial order in this developing slave society. Liaisons between European men and native women, among white and black servants, and between servants and masters, as well as sexual slander among whites and acts of sexualized violence against slaves, were debated, denied, and recorded in the courtrooms of colonial North Carolina. Indentured servants, slaves, Cherokee and Catawba women, and other members of less privileged groups sometimes resisted colonial norms, making sexual choices that irritated neighbors, juries, and magistrates and resulted in legal penalties and other acts of retribution. The sexual practices of ordinary people vividly bring to light the little-known but significant ways in which notions of racial difference were alternately contested and affirmed before the American Revolution.Fischer makes an innovative contribution to the history of race, class, and gender in early America by uncovering a detailed record of illicit sexual exchanges in colonial North Carolina and showing how acts of resistance to sexual rules complicated ideas about inherent racial difference."
The Catawba Indians are aboriginal to South Carolina, and their pottery tradition may be traced to 2,400 B.C. When Hernando de Soto visited the Catawba Nation (then Cofitachique) in 1540, he found a sophisticated Mississippian Culture. After the founding of Charleston in 1670, the Catawba population declined. Throughout subsequent demographic stress, the Catawba supported themselves by making and peddling pottery. They have the only surviving Native American pottery tradition east of the Mississippi. Without pottery, there would be no Catawba Indian Nation today.
Traces the craft of pottery making among the Catawba Indians of North Carolina from the late 18th century to the present When Europeans encountered them, the Catawba Indians were living along the river and throughout the valley that carries their name near the present North Carolina-South Carolina border. Archaeologists later collected and identified categories of pottery types belonging to the historic Catawba and extrapolated an association with their protohistoric and prehistoric predecessors. In this volume, Thomas Blumer traces the construction techniques of those documented ceramics to the lineage of their probable present-day master potters or, in other words, he traces the Catawba pottery traditions. By mining data from archives and the oral traditions of contemporary potters, Blumer reconstructs sales circuits regularly traveled by Catawba peddlers and thereby illuminates unresolved questions regarding trade routes in the protohistoric period. In addition, the author details particular techniques of the representative potters—factors such as clay selection, tool use, decoration, and firing techniques—which influence their styles.
I began this project when I was in grade school. I knew we were Catawba, but when I went to school, it became obvious that I was different than my classmates. So I looked up Catawba in our new 50's World Books and it said it was a grape. It took more years and more research to find that indeed there was a homeland in South Carolina and that there were lots of Cantys, Scotts and other names I knew from my own genealogy.So, after marrying and collecting my husband's genealogy which was vast, I turned to the Catawba research, along with my mother's genealogy, I collected and collected. Genealogy became my life's work besides my kids and husband and other family activities. I became a professional genealogist, or at least I got paid for some, and this enabled me to continue on into the computer era.So that is how I came from a grape to a Catawba daughter, wife and mother of today.