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The Exchange of Body Parts in the Pequot War
meanes to "A knitt them togeather": The Exchange of Body Parts in the Pequot War Andrew Lipman was IN the early seventeenth century, when New England still very new, Indians and colonists exchanged many things: furs, beads, pots, cloth, scalps, hands, and heads. The first exchanges of body parts a came during the 1637 Pequot War, punitive campaign fought by English colonists and their native allies against the Pequot people. the war and other native Throughout Mohegans, Narragansetts, peoples one gave parts of slain Pequots to their English partners. At point deliv so eries of trophies were frequent that colonists stopped keeping track of to individual parts, referring instead the "still many Pequods' heads and Most accounts of the war hands" that "came almost daily." secondary as only mention trophies in passing, seeing them just another grisly were aspect of this notoriously violent conflict.1 But these incidents a in at the Andrew Lipman is graduate student the History Department were at a University of Pennsylvania. Earlier versions of this article presented graduate student conference at the McNeil Center for Early American Studies in October 2005 and the annual conference of the South Central Society for Eighteenth-Century comments Studies in February 2006. For their and encouragement, the author thanks James H. Merrell, David Murray, Daniel K. Richter, Peter Silver, Robert Blair St. sets George, and Michael Zuckerman, along with both of conference participants and two the anonymous readers for the William and Mary Quarterly. 1 to John Winthrop, The History ofNew England from 1630 1649, ed. James 1: Savage (1825; repr., New York, 1972), 237 ("still many Pequods' heads"); John Mason, A Brief History of the Pequot War: Especially Of the memorable Taking of their Fort atMistick in Connecticut In 1637 (Boston, 1736), 17 ("came almost daily"). -
A Matter of Truth
A MATTER OF TRUTH The Struggle for African Heritage & Indigenous People Equal Rights in Providence, Rhode Island (1620-2020) Cover images: African Mariner, oil on canvass. courtesy of Christian McBurney Collection. American Indian (Ninigret), portrait, oil on canvas by Charles Osgood, 1837-1838, courtesy of Massachusetts Historical Society Title page images: Thomas Howland by John Blanchard. 1895, courtesy of Rhode Island Historical Society Christiana Carteaux Bannister, painted by her husband, Edward Mitchell Bannister. From the Rhode Island School of Design collection. © 2021 Rhode Island Black Heritage Society & 1696 Heritage Group Designed by 1696 Heritage Group For information about Rhode Island Black Heritage Society, please write to: Rhode Island Black Heritage Society PO Box 4238, Middletown, RI 02842 RIBlackHeritage.org Printed in the United States of America. A MATTER OF TRUTH The Struggle For African Heritage & Indigenous People Equal Rights in Providence, Rhode Island (1620-2020) The examination and documentation of the role of the City of Providence and State of Rhode Island in supporting a “Separate and Unequal” existence for African heritage, Indigenous, and people of color. This work was developed with the Mayor’s African American Ambassador Group, which meets weekly and serves as a direct line of communication between the community and the Administration. What originally began with faith leaders as a means to ensure equitable access to COVID-19-related care and resources has since expanded, establishing subcommittees focused on recommending strategies to increase equity citywide. By the Rhode Island Black Heritage Society and 1696 Heritage Group Research and writing - Keith W. Stokes and Theresa Guzmán Stokes Editor - W. -
Oneida Nation Cultural Symbols in and Around Oneida Reservation
Oneida Cultural Heritage Department By: Judith L. Jourdan, Genealogist, Cultural Heritage Department Edit, Revision, and Layout: Tiffany Schultz (09/13) Oneida Nation Cultural Symbols: In and Around the Oneida Reservation Drawing by: Judith L. Jourdan © INTRODUCTION The use of symbolism within the THE IROQUOIS CREATION STORY Iroquois culture dates back to the time of Creation. Among the Iroquois, the power of their Every group of people has its own story symbolism is profound because they used the of creation, an explanation of how the earth and symbols as a means to feed their minds and to human beings came to exist. The guide their actions. Like the stars and stripes and Haudenosaunee people, later renamed the the symbols on the back of a dollar bill to Iroquois by early French explorers, are no Americans, so are there many sites in and different. Being a nation of oral tradition, the around the Oneida Reservation that depict following story and variations of it have been symbols of Oneida. passed down from generation to generation. Today Iroquois people can be found all over the eastern, northeastern and the Midwestern United States. Many of them continue the ancient ways, The sea animals plunged down into the preserving the language and ceremonies. water looking for some earth. Muskrat succeeded and came up with a large handful of The creation story, as well as other earth, which he placed in Turtle’s back and the stories about Haudensaunee life, is still told to earth began to grow. Thus we call Mother the children. From this story can be derived Earth, “Turtle Island”. -
Dean Family Papers 1788–Ca
Collection # M 0085 OMB 0093 BV 1074–1082, 3470 DEAN FAMILY PAPERS 1788–CA. 1920 Collection Information 1 Biographical Sketch 2 Scope and Content Note 4 Series Contents 5 Processed by Betty Alberty, Sr. Rachel West, and Robert Smith Paul Brockman, Supervisor 8 July 2003 Manuscript and Visual Collections Department William Henry Smith Memorial Library Indiana Historical Society 450 West Ohio Street Indianapolis, IN 46202-3269 www.indianahistory.org COLLECTION INFORMATION VOLUME OF 14 document cases, 1 oversize box, 11 bound volumes, 1 visual COLLECTION: image. COLLECTION 1788– ca. 1920 DATES: PROVENANCE: Noble Dean Jr., Dean Brothers Pump Works, 6040 Guion Road, Indianapolis, Indiana, May 1972, August 1973. RESTRICTIONS: None COPYRIGHT: REPRODUCTION Permission to reproduce or publish material in this collection RIGHTS: must be obtained from the Indiana Historical Society. ALTERNATE FORMATS: RELATED HOLDINGS: ACCESSION 1972.0506, 1973.0807 NUMBER: NOTES: Originally processed by Charles Latham, May 1985 Indiana Historical Society Dean Family Papers Page 1 BIOGRAPHICAL SKETCH This collection concerns four generations of the Dean family, centered first in New York State, then in Indianapolis. In 1798 John Dean, a Quaker, moved from Westchester to Brothertown, New York, to work for fifty pounds a year on behalf of the Friends in New York City and Elizabeth, New Jersey. The Friends had sent him to the Indians at Brothertown, who were comprised of remnants of the Pequot, Stonington, Narragansett, Mohican, and Niantic tribes of New England. Removed from New England by the Treaty of Fort Stanwix in 1753, they had purchased land from the Oneida Indians in 1774. John Dean was soon joined by his son Thomas, who succeeded him as Indian Agent and served in that capacity for over thirty years. -
William Bradford Makes His First Substantial
Ed The Pequot Conspirator White William Bradford makes his first substantial ref- erence to the Pequots in his account of the 1628 Plymouth Plantation, in which he discusses the flourishing of the “wampumpeag” (wam- pum) trade: [S]trange it was to see the great alteration it made in a few years among the Indians themselves; for all the Indians of these parts and the Massachusetts had none or very little of it, but the sachems and some special persons that wore a little of it for ornament. Only it was made and kept among the Narragansetts and Pequots, which grew rich and potent by it, and these people were poor and beggarly and had no use of it. Neither did the English of this Plantation or any other in the land, till now that they had knowledge of it from the Dutch, so much as know what it was, much less that it was a com- modity of that worth and value.1 Reading these words, it might seem that Bradford’s understanding of Native Americans has broadened since his earlier accounts of “bar- barians . readier to fill their sides full of arrows than otherwise.”2 Could his 1620 view of them as undifferentiated, arrow-hurtling sav- ages have been superseded by one that allowed for the economically complex diversity of commodity-producing traders? If we take Brad- ford at his word, the answer is no. For “Indians”—the “poor and beg- garly” creatures Bradford has consistently described—remain present in this description but are now joined by a different type of being who have been granted proper names, are “rich and potent” compared to “Indians,” and are perhaps superior to the English in mastering the American Literature, Volume 81, Number 3, September 2009 DOI 10.1215/00029831-2009-022 © 2009 by Duke University Press Downloaded from http://read.dukeupress.edu/american-literature/article-pdf/81/3/439/392273/AL081-03-01WhiteFpp.pdf by guest on 28 September 2021 440 American Literature economic lay of the land. -
The 1818 Saint Marys Treaties A
INDIANA HISTORICAL SOCIETY PRESS The 1818 Saint Marys Treaties A. ANDREW OLSON III The 1818 Saint Marys Treaties A. ANDREW OLSON III Indiana Historical Society Press | Indianapolis 2020 © 2020 Indiana Historical Society Press. All rights reserved. Indiana Historical Society 450 West Ohio Street Indianapolis, IN 46202-3269 www.indianahistory.org 317-232-1882 Copies of the four issues of THG: Connections in which the article series first appeared may be purchased from: IHS Basile History Market Telephone orders: 1-800-447-1830 Fax orders: 1-317-234-0562 Online orders @ http://shop.indianahistory.org Originally published as a four-part series in the following issues of The Hoosier Genealogist: Connections Volume 57, Fall/Winter 2017 Volume 58, Spring/Summer 2018 Volume 58, Fall/Winter 2018 Volume 59, Spring/Summer 2019 No part of this publication may be reproduced, stored in or introduced into a retrieval system, or transmitted, in any form or by any means (electronic, mechanical, photocopying, recording, or otherwise) without the prior written permission of the copyright owner. Contents Part 1: Tribal and Euro-American Historical 1 Backdrop through 1817 Part 2: Brothertown and Stockbridge Indians 11 and Treaty Preparations Part 3: Concluding the Treaties: The Brothertowns’ 23 and Stockbridges’ Sagas Part 4: In the Aftermath of the Treaties: Removal 37 and Settlement Part 1: Tribal and Euro-American Historical Backdrop through 1817 The years 2017 and 2018 marked disinterment of remains at the site in the Initially the Saint Marys treaties were the two-hundredth year since six pivotal first half of the twentieth century. Upon tangential to my original object, but treaties were concluded at Saint Marys, assuming ownership of this parcel, my when I also discovered a historical error Ohio. -
PUB DATE 96 NOTE 507P.; Photographs Will Not Reproduce Adequately
DOCUMENT RESUME ED 393 626 RC 020 510 TITLE Wisconsin Indian Treaties and Tribal Sovereignty. Classroom Activities. INSTITUTION Wisconsin State Dept. of Public Instruction, Madison. REPORT NO Bulletin No. 96156; ISBN-1-57337-024-X PUB DATE 96 NOTE 507p.; Photographs will not reproduce adequately. Prepared by the University of Wisconsin-Eau Claire, Wisconsin Indian History, Culture and Tribal Sovereignty Project. AVAILABLE FROMPublication Sales, Wisconsin Department of Public Instruction, Drawer 179, Milwaukee, WI 53293-0179. PUB TYPE Guides Classroom Use Teaching Guides (For Teacher) (052) EDRS PRICE MF02/PC21 Plus Postage. DESCRIPTORS Acculturation; American Indian Culture; *American Indian History; American Indians; Elementary Secondary Education; *Federal Indian Relationship; Instructional Materials; Learning Activities; Primary Sources; Resource Materials; *Social Studies; *Treaties; Tribal Government; *Tribal Sovereignty; Tribes; *Units of Study IDENTIFIERS *Wisconsin ABSTRACT This guide contains information and learning activities for teaching elementary and secondary school students about federal-Indian relations, treaty rights, and tribal sovereignty in Wisconsin. The guide was developed to meet provisions of the 1989 Wisconsin Act 31 that required social studies curriculum to include instruction on treaty rights and tribal sovereignty. The first three sections are self-contained teaching sections for elementary, middle, and higil school students that begin with a brief overview of Wisconsin Indian cultures, political structures, and relationships to the environment. Each section includes nine learning activities that address the nature of the federal-Indian relationship up to the end of the treaty-making era, examine reservations established for Wisconsin Indians and the status of nonreservation Indians, consider the relationship of acculturation to treaty rights, and explore the reaffirmation of treaty rights and the status of Wisconsin Indian peoples today. -
TIDSLINJE FÖR WESTERNS UTVECKLING 50 000 F.Kr 30 000 F
För att söka uppgifter, gå till programmets sökfunktion (högerklicka var som helst på sidan så kommer det upp en valtabell TIDSLINJE FÖR WESTERNS UTVECKLING där kommandot "Sök (enkel)" finns. Klicka där och det kommer upp ett litet ifyllningsfält uppe i högra hörnet. Där kan ni skriva in det ord ni söker efter och klicka sedan på någon av de triangelformade pilsymbolerna. Då söker programmet tidpunkt för senaste uppdatering 28 Juli 2020 (sök i kolumn "infört dat ") närmaste träff på det sökta ordet, vilket då markeras med ett blått fält. tidsper datum mån dag händelse länkar för mera information (rapportera ref. infört dat länkar som inte fungerar) 50 000 50000 f. Kr De allra tidigaste invandrarna korsar landbryggan där Berings Sund nu ligger och vandrar in på den Nordamerikanska http://en.wikipedia.org/wiki/Native_Americans_in 1 _the_United_States f.Kr kontinenten troligen redan under tidigare perioder då inlandsisen drog sig tillbaka. Kanske redan så tidigt som för 50’000 år sedan. Men det här finns inga bevis för.Under den senaste nedisningen, som pågick under tiden mellan 26’000 år sedan och fram till för 13’300 år sedan, var så stora delar av den Nordamerikanska kontinenten täckt av is, att någon mera omfattande människoinvandring knappast har kunnat ske. Den allra senaste invandringen beräknas ha skett så sent som ett par tusen år före Kristi Födelse. De sista människogrupper som då invandrade utgör de vi numera kallar Inuiter (Eskimåer). Eftersom havet då hade stigit över den tidigare landbryggan, måste denna sena invandring antingen ha skett med någon form av båt/kanot, eller så har det vintertid funnits tillräckligt med is för att människorna har kunnat ta sig över. -
Battle of Pequot Swamp Archaeological
Technical Report Battle of Pequot (Munnacommock) Swamp, July 13-14, 1637 Department of the Interior National Park Service American Battlefield Protection Program GA-2287-15-008 Courtesy Fairfield Museum and History Center This material is based upon work assisted by a grant from the Department of the Interior, National Park Service. Any opinions, findings and conclusions or recommendations expressed in this material are those of the author(s) and do not necessarily reflect the views of the Department of the Interior. David Naumec, Ashley Bissonnette, Noah Fellman, Kevin McBride September 13, 2017 1 | GA-2287-15-008 Technical Report Contents I. Introduction ..................................................................................................................4 Project Goals and Results ................................................................................................ 5 II. Preservation & Documentation of Pequot War Battlefield Sites ..............................6 Preservation ..................................................................................................................... 6 Documentation ................................................................................................................ 6 Defining the Battlefield Boundary and Core Areas ........................................................ 8 III. Historic Context ......................................................................................................10 Contact, Trade, and Pequot Expansion in Southern New England -
Abstract Hero, Villian, and Diplomat: an Investigation
ABSTRACT HERO, VILLIAN, AND DIPLOMAT: AN INVESTIGATION INTO THE MULTIPLE IDENTITIES OF COMMANDER JOHN MASON IN COLONIAL CONNECTICUT BY William Lee Dreger Traditionally, historians have treated the convergence of cultures between natives and Europeans in North America as a linear narrative resulting in overwhelming European dominance. While much that has been argued in favor of this stance is strongly supported by available sources, this position tends to oversimplify the dynamics of colonial interaction. Through an in-depth and focused study of Commander John Mason and his many identities in seventeenth- century colonial Connecticut this widely-accepted simplified explanation of interaction can be replaced by the more complex reality. Mason, the commander of English forces during the Pequot War, simultaneously attempted to annihilate surrounding Pequots and maintain positive relations with members of the Mohegan tribe, a group that in the previous decade had splintered from the Pequot tribe. Through both primary and secondary sources one can better understand Mason, the Pequot War, and the intricacies of colonial interaction concerning settlers and natives writ large. Hero, Villian, And Diplomat: An Investigation Into The Multiple Identities Of Commander John Mason In Colonial Connecticut A Thesis Submitted to the Faculty of Miami University in partial fulfillment of the requirements for the degree of Master of Arts Department of History by William Lee Dreger Miami University Oxford, Ohio 2005 Advisor ___________________ Carla L. Pestana Reader ____________________ Andrew Cayton Reader ___________________ Daniel Cobb Table of Contents I. Introduction II. Chapter 1: The Pequot War III. Chapter 2: John Mason; Hero or Indian-Hater? IV. Chapter 3: John Mason; The Mohegan Protector V. -
[.35 **Natural Language Processing Class Here Computational Linguistics See Manual at 006.35 Vs
006 006 006 DeweyiDecimaliClassification006 006 [.35 **Natural language processing Class here computational linguistics See Manual at 006.35 vs. 410.285 *Use notation 019 from Table 1 as modified at 004.019 400 DeweyiDecimaliClassification 400 400 DeweyiDecimali400Classification Language 400 [400 [400 *‡Language Class here interdisciplinary works on language and literature For literature, see 800; for rhetoric, see 808. For the language of a specific discipline or subject, see the discipline or subject, plus notation 014 from Table 1, e.g., language of science 501.4 (Option A: To give local emphasis or a shorter number to a specific language, class in 410, where full instructions appear (Option B: To give local emphasis or a shorter number to a specific language, place before 420 through use of a letter or other symbol. Full instructions appear under 420–490) 400 DeweyiDecimali400Classification Language 400 SUMMARY [401–409 Standard subdivisions and bilingualism [410 Linguistics [420 English and Old English (Anglo-Saxon) [430 German and related languages [440 French and related Romance languages [450 Italian, Dalmatian, Romanian, Rhaetian, Sardinian, Corsican [460 Spanish, Portuguese, Galician [470 Latin and related Italic languages [480 Classical Greek and related Hellenic languages [490 Other languages 401 DeweyiDecimali401Classification Language 401 [401 *‡Philosophy and theory See Manual at 401 vs. 121.68, 149.94, 410.1 401 DeweyiDecimali401Classification Language 401 [.3 *‡International languages Class here universal languages; general -
Brothertown Timelines
BROTHERTOWN TIMELINE 1646 Rev. John Eliot plans Prayer Towns for the New England Indians In 1646, Reverend John Eliot first preached to Indians at a site he later called Nonantum ('Place of Rejoicing') in present-day Newton, MA. Making converts to Christianity there, Eliot became encouraged by the possibility of gradual religious, social and political integration of all Indians into colonial society. Rev. John Eliot planned towns for Indian converts, becoming known as the 'Indian Apostle' for his efforts to convert Indians. Waban (at Natick, MA) was the first Indian chief to embrace Christianity, and entertained John Eliot in his wigwam when Eliot first went among the Nipmuc as a preacher in their own language on October 28, 1648. By 1650, Indian converts to Christianity had begun moving to Natick to organize what would become the first of several villages known as "Praying Towns", with the Indians in them known as "Praying Indians". Here, as in all of the Praying Towns which followed, Indians would renounce their native language, ceremonies, beliefs, traditional dress and customs -- effectively becoming 'Red' Puritans. Natick was also the place where young educated Indian men would be trained as missionaries to their own people then sent out to convert more Indians and to establish additional Praying Towns. Daniel Takawambpait was the first Indian minister in New England, being ordained at Natick, Massachusetts, in 1681. Through the next few years fourteen of those towns were established with the total converts numbering about four thousand. By 1674 each of the communities had a school where the Indians were taught to read and write in English.