Ocated on the Omaha Reservation
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National Congress of American Indians, Policy Research Center
National Congress of American Indians, Policy Research Center Population and Land Area of Cities/Towns within Reservations or Oklahoma Tribal Statistical Areas Total Pop. City/Town AIAN AoiC in % Non- # Towns/ Cities & State in Towns in Land (mi2) # of Cities Cities/Towns Indian Villages Towns Tribal Areas in Res. AL 1 0 100.0% 0.06 1 0 1 AZ 3,080 765 75.2% 1.58 0 1 1 CA 24,642 467 98.1% 25.57 8 0 8 CO 697 182 73.9% 0.42 0 1 1 ID 8,409 607 92.8% 13.65 16 0 16 KS 2,397 277 88.4% 4.31 6 0 6 LA 0 0 0.0% 0.03 1 0 1 MI 10,629 1,072 89.9% 6.90 1 3 4 MN 3,509 992 71.7% 8.05 10 0 10 MT 10,366 3688 64.4% 7.15 3 2 5 NE 1,570 66 95.8% 1.32 0 6 6 NV 116 48 58.6% 0.04 2 0 2 NM 17,954 854 95.2% 7.30 2 4 6 NY 5,470 1,117 79.6% 4.60 1 0 1 ND 100 37 63.0% 0.71 3 0 3 OK OTSAs 739,880 111919 82.6% 1,872.69 65 346 411 OK Reservation 23,670 5,251 74.3% 33.07 6 11 17 OR 108 1 99.1% 0.10 4 0 4 SD 7,917 3,231 59.2% 11.75 7 10 17 UT 9,502 804 91.5% 23.19 3 3 6 WA 55,377 4,141 92.5% 26.81 12 3 15 WI 18,111 2,574 85.8% 41.02 2 3 5 WY 10,919 1,377 87.4% 10.16 0 3 3 Total, with OTSAs 954,424 139,470 85.4% 2,100.43 153 396 549 Total, no OTSAs 214,544 27,551 87.2% 227.74 88 50 138 Data source: U.S. -
Indian Trust Asset Appendix
Platte River Endangered Species Recovery Program Indian Trust Asset Appendix to the Platte River Final Environmental Impact Statement January 31,2006 U.S. Department of the Interior Bureau of Reclamation Denver, Colorado TABLE of CONTENTS Introduction ..................................................................................................................................... 1 The Recovery Program and FEIS ........................................................................................ 1 Indian trust Assets ............................................................................................................... 1 Study Area ....................................................................................................................................... 2 Indicators ......................................................................................................................................... 3 Methods ........................................................................................................................................... 4 Background and History .................................................................................................................. 4 Introduction ......................................................................................................................... 4 Overview - Treaties, Indian Claims Commission and Federal Indian Policies .................. 5 History that Led to the Need for, and Development of Treaties ....................................... -
TS06-052 Susan Laflesche Picotte House
NPS Form 10-900 OMB No. 1024-0018 (Rev. 10-90) United States Department of the Interior National Park Service National Register of Historic Places Registration Form This form is for use in nominating or requesting determinations for individual properties and districts. See instructions in How to Complete the National Register of Historic Places Registration Form (National Register Bulletin 16A). Complete each item by marking "x" in the appropriate box or by entering the information requested. If any item does not apply to the property being documented, enter "N/A" for "not applicable". For functions, architectural classification, materials, and areas of significance, enter only categories and subcategories from the instructions. Place additional entries and narrative items on continuation sheets (NPS Form 10-900a). Use a typewriter, word processor, or computer to complete all items. 1. Name of Property Historic name Susan La Flesche Picotte House Other names/site number TS06-052 2. Location Street & number 100 Taft Not for publication [ ] City or town Walthill Vicinity [ ] State Nebraska Code NE County Thurston Code 173 Zip code 68067 3. State/Federal Agency Certification As the designated authority under the National Historic Preservation Act of 1986, as amended, I hereby certify that this [x] nomination [ ] request for determination of eligibility meets the documentation standards for registering properties in the National Register of Historic Places and meets the procedural and professional requirements set forth in 36 CFR Part 60. In my opinion, the property [x] meets [ ] does not meet the National Register Criteria. I recommend that this property be considered significant [ ] nationally [ ] statewide [x] locally. -
Sarah Winnemucca and the Politics of Rape, Colonialism, and "Citizenship": 1870-1890
Portland State University PDXScholar Dissertations and Theses Dissertations and Theses 1-1-2012 Voicing Oppositional Conformity: Sarah Winnemucca and the Politics of Rape, Colonialism, and "Citizenship": 1870-1890 Jennifer Bailey Portland State University Follow this and additional works at: https://pdxscholar.library.pdx.edu/open_access_etds Let us know how access to this document benefits ou.y Recommended Citation Bailey, Jennifer, "Voicing Oppositional Conformity: Sarah Winnemucca and the Politics of Rape, Colonialism, and "Citizenship": 1870-1890" (2012). Dissertations and Theses. Paper 801. https://doi.org/10.15760/etd.801 This Thesis is brought to you for free and open access. It has been accepted for inclusion in Dissertations and Theses by an authorized administrator of PDXScholar. Please contact us if we can make this document more accessible: [email protected]. Voicing Oppositional Conformity: Sarah Winnemucca and the Politics of Rape, Colonialism, and “Citizenship”: 1870-1890 by Jennifer Bailey A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in History Thesis Committee: Patricia A. Schechter, Chair Linda Walton Katrine Barber Ann Marie Fallon Portland State University ©2012 i ABSTRACT Sarah Winnemucca, a Paiute Indian born around the year 1844, crossed cultural boundaries and became an influential voice within both white and Indian societies. This thesis employs a settler colonial framework that places the sexuality and rape of native women at the center of colonial relations in -
History News Speaking Confidently in Her Native Language Also New to the National Register Quieted the Crowd
N E B R A S K A history Volumenews 63 / Number 2 / April/May/June 2010 I Hear America Singing: The Neligh Mills Jamboree ome to Neligh Mill State Historic Site on July 4th to hear Nebraska sing at Cthe Neligh Mills Jamboree. From 5:00 p.m. to 8:00 p.m. the Elkhorn Valley will ring with the music of four Nebraska traditions. The title of the event, I Hear America Singing, comes from the Walt Whitman poem that celebrates America’s many voices. At Neligh you will hear those American sounds. The Kenaston Family, folks with deep roots in the Sandhills ranch country, is a country band known for their instrumental and vocal virtuosity. Mariachi Zapata will add the excitement and energy of Mexican music. You will hear the Plains once again resonate to the voices of American Indians with Young Generation, members of the Omaha Tribe of Nebraska who perform at powwows and other gatherings. And the Ne- braska Chapter of the Gospel Workshop of Portrait of Louis Armstrong painted by John Falter America, winner of the 2010 Governor’s Heri- tage Arts Award, will have everyone moving Falter’s Armstrong, to the soulful voice of gospel music. Chappell’s Teagarden This open air concert is free and family Why does the NSHS have a portrait of friendly. Bring your lawn chairs or blankets Louis Armstrong? The painting is part of our for a good celebration of our nation’s collection of work by Nebraska-born illustrator birthday. The concert is part of Neligh’s John Falter (see p. -
PASTORAL CARE for Nebraskass NATIVE AMERICANS: the SANTEE and PONCA PEOPLES
PASTORAL CARE FOR NEBRASKA’S NATIVE AMERICANS: THE SANTEE AND PONCA PEOPLES The establishment of Indian reservations in eastern Nebraska, together with their substantial populations and inherent economic issues, taxed the energy of Nebraska Bishop Robert Harper Clarkson. He cared deeply about their humanity, but his lack of language skills and the reservations’ distance from transportation routes complicated his capability to properly minister to their needs. While the bishop had placed good missionaries among the native peoples and trusted in the latter’s expertise, he sought to establish a new missionary district, apart from the Diocese of Nebraska, with its own missionary bishop to properly pastorally care for the natives. The previously discussed Missionary District of Niobrara placed several Nebraska and Dakota tribes under the administration of Bishop William Hobart Hare, but not until 1873. For the first seven years of his missionary work in Nebraska, Bishop Clarkson visited and cared for the Santee and the Ponca Indians, as well was those discussed in the previous chapter. The stories of the Santee Sioux and the Ponca tribes follow. The historical record of the Santee Sioux before they arrived in Nebraska is a tragic one. The Santee are the fifth tribe of Nebraska Indians pastorally cared for by the Episcopal Church. In 1851, the Wahpeton and Sisseton Dakota peoples had relinquished their lands in southern and western Minnesota Territory, each taking a reservation along one of the region’s major rivers, the Upper Sioux along the Yellow Medicine River and the Lower Sioux along the Minnesota River. The Lower Sioux were not happy with their reservation lands, and after whites began encroaching on their reservation, Sioux leaders signed away another strip of land along the north side of the Minnesota River. -
July 28Th 2018
Published Bi-Weekly for the Winnebago Tribe of Nebraska • Volume 46, Number 14 Saturday, July 28, 2018 Human Services Hosts Summer Blast Bago Bits… This year's Head Woman Dancer, Jalisa Horn and 2017-18 Sr. Miss Nebraska Winnebago, Martha Warner, shared the Powwow message with area residents at the Annual Rivercade Parade. Photo Courtesy of Momma Bear. This is the Whitewater allotment that HCI Farms grows west of Winnebago. This The Tribal Human Services Department last week hosted a Summer Blast event at the Land of Wellness Sports Complex in Winnebago. The fi eld is certifi ed organic and producing or- Summer Blast was organized for Department clients and community members. A number of activities were planned; jumpy houses, games ganic alfalfa this year. Ho-Chunk Farms and a cookout. Here Kellie Keets serves up the side dishes while participants got their Goo-goo prepared to order at the Food Truck. Good is making a big move towards value add- Job Human Services! ed crops, but also changing the dynamics of how our reservation is farmed. Winnebago Tribe About to get Snakey Here is the Hoit'e coni na participants that completed the entire 8-week HoChunk language course. Winnebagoes from every corner of this Great Turtle Island will converge this weekend onto the Winnebago Indian Reservation in Northeast Nebraska. Couple white guys might show up for their Special. The Winnebago will be here to Celebrate for the 152nd consecutive year the Ben St. Cyr and Jewel Parker recently Homecoming of Winnebago War Chief Little Priest, and his Warriors of Company “A” Fort Omaha Scouts 34th Nebraska Volunteers. -
The Experiences of American Indian Women at Hampton Institute, 1878-1923
“Make Haste Slowly”: The Experiences of American Indian Women at Hampton Institute, 1878-1923 Jon L. Brudvig, Ph.D. University of Mary Hampton Normal and Agricultural Institute was established in 1868 to serve the educational, economic, and spiritual needs of recently emancipated slaves living near Hampton Roads, Virginia. The institution’s founder and guiding force was General Samuel Chapman Armstrong, a former Union officer who commanded black troops during the Civil War.1 On April 13, 1878 General Armstrong welcomed a handful of American Indian students. These former prisoners of war came to Hampton from St. Augustine, Florida, with their warden, Richard Henry Pratt. Their presence at Hampton spawned the development of off-reservation boarding schools designed to transform American Indian pupils into replicas of their more assimilated neighbors. Humanitarians, educators, and government officials also hoped that the boarding schools would make tribal leaders more manageable and cooperative. The Plains wars, it appeared, had been replaced by a new type of battle, a struggle for the hearts, minds, and souls of the next generation of American Indian leaders.2 A short time after the Fort Marion party’s arrival, General Armstrong moved to expand the school’s Indian program by implementing immediate measures designed to attract female natives to Hampton. According to the principal, "the coeducation of Indian boys and girls with its lessons of mutual respect and helpfulness in the class rooms and work rooms is the hope, and the only hope of permanent Indian civilization."3 The first 1 Samuel Chapman Armstrong (hereafter abbreviated SCA), “From the Beginning,” in Memories of Old Hampton (Hampton, VA, 1909), 133-50; Mary Lou Hultgren and Paulette Fairbanks Molin, To Lead and to Serve: American Indian Education at Hampton Institute, 1878-1923 (Virginia Beach, VA, 1989), 6. -
Ba-Be-Bi-Bo-Ra: Refinement of the Ho-Chunk Syllabary in the Nineteenth and Twentieth Centuries Kathleen Danker
Chapter 4 Ba-be-bi-bo-ra: Refinement of the Ho-Chunk syllabary in the nineteenth and twentieth centuries Kathleen Danker In 1885, a man from the Nebraska Winnebago Reservation learned the Great Lakes syllabary writing system from the Sac and Fox in Iowa and began adapting it to Ho-Chunk, the only Siouan language to be written in this syllabary. During the first half of the twentieth century, the Ho-Chunk syllabary continued to berefined by writers who created new symbols necessary for the additional Ho-Chunk vow- els and consonants and discarded unnecessary Sac and Fox characters. Increasing correspondence to the phonemic characteristics of the Ho-Chunk language can be seen by comparing the version of it used by its original adapter in Nebraska pub- lished in 1890, a text composed in 1938 by Sam Blowsnake in Wisconsin, and one written in the 1970’s by Felix White, Sr., of Winnebago, Nebraska, who referred to the Ho-Chunk syllabary as the ba-be-bi-bo-ra. 1 Introduction The members of the Ho-Chunk, or Winnebago, tribe, with reservations inWis- consin and Nebraska, are the only speakers of a Siouan language to have devel- oped a phonemic written language system. Generally referred to as a syllabary, this type of orthography is more specifically termed an abugida as defined by Pe- ter T. Daniels in his 1990 typology of writing systems. Rather than employing sep- arate symbols for all possible syllabic combinations of consonants and vowels in a language, as does a classic syllabary, an abugida consists of a phoneme-specific consonant symbol followed by a secondary, also phoneme-specific, vowel sym- bol. -
Ho-Chunk and Winnebago Explained
Ho-Chunk and Winnebago Explained As explained in the of the Bay. They seated themselves on the borders of a kind of Lake Wisconsin Historical Collections Vol. III [Winnebago] and I judge it was there, that living on fish which they As written in 1857 got in the Lake in great plenty, they gave them the name of Puans, by because all along the shore where their cabins were built, one saw John Gilmary Shea nothing but stinking fish, which infected the air. It appears at least, that this is the origin of the name which other savages had given them Page 137 before us, and which has communicated itself to the bay, far from The Ho-Chunk tribe was referred to as....... which they never removed. Sometime after they had quitted their The Algonquins called them the following: ancient post, they endeavored to revenge the blow they had received Ouinibegouc, Ouninipegouec, Ouenibegoutz, as coming from the Illinois; but this enterprise caused them a loss, from which from the ocean or salt water. they never recovered. Six hundred of their best men were embarked Nicolet called them more properly "Gens de mer" and "Gen to go in seek of the enemy; but as they were crossing Lake Michigan, des Eaux de mer". they were surprised by a violent gust of wind which drowned them Hurons called them Aweatsiwaenr-rhonons. all." Charlevoix adds, "the Ochagras have lately come and seated Sioux called them Otonkah themselves near us, and have built their cabins about the Fort" at Green Bay." Page 285 & 286 The French called them les Puants (The Stinkards). -
NATIVE-DAUGHTERS-Curriculum-NDE-VERSION.Pdf
NATIVE DAUGHTERS /INTRODUCTION edicated to spotlighting Native American women who D have defied odds, broken the mold of stereotypes and brought the powerful Traditional role of the Native American woman into the twenty-first century, the Native Daughters Project is a first of its kind create by the University of Nebraska-Lincoln’s College of Journalism and Mass Communication. These women create laws, create movies and write stories that weave tradition with technology. They fight crime on the front lines and corruption in the court rooms. They heal minds and bodies. These women make beautiful bead work and music and blaze trails by breaking gender constraints and leading their tribes. And until now, their stores were untold. The curriculum was written by teachers. Teachers who know that engaging students is just as important as complying with state standards. This curriculum was written for teachers. Content rich, standards aligned, engaging lessons are just a click away. And don’t fear, so it is all the background knowledge you will need to teach your Fourteen teachers and two program coordinators spent a week in July 2011 at UNL’s College of Journalism and Mass Communications building this free curriculum students about these Native Daughters. companion for the Native Daughters magazine with help from the Nebraska PROCEDURAL NOTES ative Daughters is a starting point for incorporating and Teachers are advised to preview any materials N integrating Native American culture and the issues facing particularly video pieces before showing in class. Native American women currently and historically to enlighten Online resources should be checked to see if students. -
UNIVERSITY of CALIFORNIA Los Angeles Educating
UNIVERSITY OF CALIFORNIA Los Angeles Educating Women Physicians of the World: International Students of the Woman’s Medical College of Pennsylvania, 1883-1911 A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in History by Sarah Ross Pripas-Kapit 2015 © Copyright by Sarah Ross Pripas-Kapit 2015 ! ABSTRACT OF THE DISSERTATION Educating Women Physicians of the World: International Students of the Woman’s Medical College of Pennsylvania, 1883-1911 by Sarah Ross Pripas-Kapit Doctor of Philosophy in History Professor Ellen Carol Dubois, Chair This dissertation presents a comparative examination of a cohort of international students who attended the Woman’s Medical College of Pennsylvania (WMCP) from the years 1883 to 1911. The dissertation consider how these women came to study medicine in the United States, their experiences in the U.S., and how they later practiced medicine in their home countries. The dissertation argues that the global dissemination of modern medicine, and the maintenance of U.S. imperial power, has been in part enabled by the willing cooperation of transnational intermediaries such as these women. However, the students’ lives were in large part shaped by changes within American medicine during this period, in which medical education was changing rapidly. Although students who attended the college in the 1880s and early 1890s were able to forge a space within the college that permitted forms of medicine other than Western allopathic medicine, later generations of students tended to be more beholden to the idea, then in its early development, that “scientific medicine” represented the only valid form of medicine.