Approved Application for National Register of Historic Places
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Native Americans in Michigan
Indians’ lifestyles changed dramatically with their arrival: beans, and squash also shared thanksgiving ceremonies: they Native Americans in they were exposed to new and devastating diseases, new were blessed in the spring, evoked in rain prayers in the trade goods and commodities, new weapons and tools, summer, and celebrated in the fall. ” West Bloomfield’s Past new customs, and new prejudices—most of which had The Three-Sisters Garden: Companion Planting very destructive consequences for Native Americans. Nutritional benefits aside, when grown together, corn, beans, Permanent white farmers didn’t move here in earnest and squash are also beneficial to each other. Known as until the early 1800s, after the land was acquired by the “companion planting,” this practice of intermixing crops creates U.S. a healthier garden while minimizing environmental impact. Cornstalks offer poles for beans to climb; corn leaves give Greater West Bloomfield squash shelter from the wind and sun; beans add nitrogen to When did Native Americans leave West Bloomfield? the soil; and squash provide a ground cover of living mulch, Historical Society shading the soil to help retain moisture and limit weeds. This Native Americans were gradually pushed westward as efficient and intensive agricultural method meant that each Pocket Professor Series white settlers began to flood into Michigan in the early family could subsist on about one acre of land. 1800s. Although many local land treaties were negotiated between various Indian groups and the U.S. Agriculture on Apple Island Offered annually the 3rd Weekend in May government, the most significant was the Treaty of Detroit, concluded on November 17, 1807—in which the Surveyor Samuel Carpenter, Jr. -
Apple Island the Marjorie Ward Strong Woodland Sanctuary
Colin Campbell Marjorie Ward Strong Apple Island On August 27, 1856 Coats sold & Harold Lee Ward the island to Colin Campbell for The Marjorie Ward After Willis Ward’s death in 1943, Apple Island was conveyed $3,050. Also a successful to his children, Marjorie Ward Strong and Harold Lee Ward. Scottish dry-goods merchant Strong Upon Ward Strong’s death in 1970, and in accordance with with a store on Jefferson and a her wish as expressed to her husband, Brigadier General founding member of the St. Woodland Sanctuary Frederick Strong, the island was deeded by members of her Andrew’s Society, Campbell family to the West Bloomfield School District. It was the intent viewed Apple Island as the ideal of this gift that the area be used as an educational nature summer retreat. Campbell’s center, which would bring to the students of the district an Greater West Bloomfield extended family and friends appreciation for both their natural environment and the enjoyed the island’s majesty for almost 60 years. conservation our natural resources. Historical Society Extensive gardens and orchards were planted, and many new structures were built – but the island remained free from electricity, telephones and indoor The Marjorie Ward Strong Pocket Professor Series plumbing. Campbell and his wife Caroline greatly Sponsors of the Apple Island Tours enriched both Detroit and the Orchard Lake Woodland Sanctuary offered annually community through their unselfish philosophy of life. Consisting of approximately 35 acres, the island is three-eighths rd While Caroline Campbell was alive, each morning on of a mile in length and a quarter of a mile wide, with a perimeter during the 3 Weekend in May the island began with prayer. -
25-Archaeological Investigations of 20OK476: a Late Eighteenth Century Native American Site on Apple Island, Oakland County, Michigan
Western Michigan University ScholarWorks at WMU Archaeological Reports Intercultural and Anthropological Studies 6-2015 25-Archaeological Investigations of 20OK476: A Late Eighteenth Century Native American Site on Apple Island, Oakland County, Michigan David S. Brose Western Michigan University, [email protected] Follow this and additional works at: https://scholarworks.wmich.edu/archaeological_reports Part of the Archaeological Anthropology Commons Report Number: 25 WMU ScholarWorks Citation Brose, David S., "25-Archaeological Investigations of 20OK476: A Late Eighteenth Century Native American Site on Apple Island, Oakland County, Michigan" (2015). Archaeological Reports. 16. https://scholarworks.wmich.edu/archaeological_reports/16 This Report is brought to you for free and open access by the Intercultural and Anthropological Studies at ScholarWorks at WMU. It has been accepted for inclusion in Archaeological Reports by an authorized administrator of ScholarWorks at WMU. For more information, please contact [email protected]. Archaeological Investigations of 20OK476: A Late Eighteenth Century Native American Site on Apple Island Oakland County Michigan by David S. Brose, Ph.D. Imprints from the Past, 24 (2) 1-28 + xvii June 2015 Archaeological Report # 25 Department of Anthropology Western Michigan University Kalamazoo, Michigan Abstract Archaeological investigations of Apple Island in Orchard Lake, Oakland County, Michigan, were casually begun in the early decades of the 20th century when the wners of the centrally located Campbell family, farm plowed up and then reinterred a Native American burial accompanied by a pewter bowl filled with white shell beads. 2000 and 2003 discontinuous shallow excavations conducted by local middle school students under the direction of Michael Stafford of the Cranbrook Institute of Science, yielded quantities of animal bone and a scattering of European trade goods. -
(August 21, 2013) Final Copy
gi-mi-ni-go-wi-ni-nan o-gi-ma-wi-win zhigo o-gi-ma-win (The gifts of traditional leadership and governance) A Dissertation Submitted to the Committee of Graduate Studies in partial Fulfillment of the Requirement for the Degree of Doctorate of Philosophy in the Faculty of Arts and Science INDIGENOUS STUDIES Ph.D. GRADUATE PROGRAM TRENT UNIVERSITY PETERBOROUGH, ONTARIO Copyright makwa ogimaa (2013) (Jerome Fontaine) September 2013 ABSTRACT gi-mi-ni-go-wi-ni-nan o-gi-ma-wi-win zhigo o-gi-ma-win (The gifts of traditional leadership and governance) makwa ogimaa (Jerome Fontaine) ni’ o-nah-ko-nah ah-di-so-kah-nahg zhigo di-bah-ji-mo-wi-nan g’dah mi-kwe-ni-mah- nahn obwandiacbun (nigig), tecumthabun (mizhibizhi), miinwaa shingwaukbun (ah-ji- jawk) (I ceremonially call upon the stories, the sacred and spiritual narratives and stories of personal experience… In the spirit of obwandiac, tecumtha and shingwauk) gi-mi-ni-go-wi-ni-nan o-gi-ma-wi-win zhigo o-gi-ma-win (The gifts of traditional leadership and traditional governance) explores anishinabe o-gi-ma-wi-win (traditional leadership and to be esteemed) from the point of view of obwandiac (nigig) in 1763, tecumtha (mizhibizhi) and shingwauk (ah-ji-hawk) in 1812 and 1850 respectively. It also examines the political and social significance of anishinabe o-gi-ma-win (traditional governance) and the n’swi-ish-ko-day-kawn anishinabeg o’dish-ko-day-kawn (Three Fires Confederacy) during the time of these esteemed leaders. The use of our ah-di-so-kah-nahg (sacred and spiritual narratives), di-bah-ji-mo- wi-nan (stories of personal experience and reminiscences) and ah-way-chi-gay-wi-nan (moral stories) provides the opportunity to show how anishinabe people used different narratives to ah-way-chi-gay-win (teach by telling stories).