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Lakota Woman
Mary was born with the name Mary Brave Bird. She was a Sioux from the Rosebud Reservation in South Dakota. She belonged to the "Burned Thigh," the Brule Tribe, the Sicangu. The Brules are part of the Seven Sacred Campfires, the seven tribes of the Western Sioux known collectively as the Lakota. The Brule rode horses and were great warriors. Between 1870 and 1880 all Sioux were driven into reservations, fenced in and forced to give up everything. Her family settled in on the reservation in a small place called He-Dog. Her grandpa was a He-Dog and told about the Wounded Knee massacre. Almost three hundred Sioux men, women, and children were killed by white soldiers. Mary was called a iyeska, a breed which the white kids called her. She had white peoples blood in her. Her face was very Indian, but her skin was light. She hated being "white" and loved the summer because she would tan and make her look more Indian. She had a husband from the Crow Dogs which were full-bloods. They were the Sioux of the Sioux. Her people had very strong family ties and everyone cared for everyone. Still even though the white man has ruined their close family ties they have many traditions which keep the intermediate family closely tied together. The whites however completely destroyed the tiyospaye, which is the extended family like the grandparents, uncles and aunts, in-laws and cousins. The government tore the tiyospaye apart and forced the Sioux into the kind of relationship now called the nuclear family. Those who refused to be ruined by the government were pushed back in the country and into isolation and starvation. Her father, Bill Moore, was only part Indian and mostly white. He left almost immediately after Mary was born becaus...
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...eonard returned home the entire town came to welcome him. When Leonard returned home the entire tribe came to welcome him. They had a big feast and Mary too was honored. Mary got a new name, Ohitika Win, Brave Woman. She was very honored and proud to have a True Indian name. Both Leonard and Mary had to get used to the changes they both endured over the time Leonard was in jail. Mary was no longer a shy Sioux woman walking with downcast eyes in the footsteps of some man. Mary and her sister were apart for a long time and grew far apart. They no longer viewed things as they used to. Mary Promised herself that she would Sun Dance for four years straight. She started to dance by making flesh offerings for those brothers and sisters who had died. "It was at that moment that I, a white-educated half blood, became wholly Indian. I experienced a great rush of happiness."
Mary Eugenia Surratt, née Jenkins, was born to Samuel Isaac Jenkins and his wife near Waterloo, Maryland. After her father died when she was young, her mother and older siblings kept the family and the farm together. After attending a Catholic girls’ school for a few years, she met and married John Surratt at age fifteen. They had three children: Isaac, John, and Anna. After a fire at their first farm, John Surratt Sr. began jumping from occupation to occupation.
In the Lakota Way, Marshall teaches many different virtues that all are important to being a good person, but respect shines above them all. It is at the cornerstone of every virtue the author puts forth. It is clear in every story told by Marshall and in every lesson taught in The Lakota Way. Without at least a modicum of respect, the virtues taught by the Lakota would be less valuable to us as a society.
Sacagawea, also known as Bird Woman, was born to a Shoshone chief in 1788, in Salmon, Idaho. At the age of twelve, she was captured and sold to the French Canadian fur trader, Toussaint Charbonneau, and was made one of his many wives. Setting forth after the conformation of the purchased land, Lewis and Clark approached the hired interpreter, Charbonneau and his unknown Native American wife. They were to serve as guides for the party. Being only sixteen, her and her husband accompanied Lewis and Clark, graciously directing them on the expedition. She later gave birth to a boy, Jean-Baptiste, nicknamed “Pompey”, at their fort. Since Clark had become deeply attached to the infant he offered to take him, when weaned, to educate him as his own child. Less than two months later, the expedition was to continue and Sacagawea had her infant son strapped on her back sharing the hardships of the journey. Sacagawea posed as a guide, spectator, and translator because she was familiar with the geography, animals, and plants. When traveling through the land, she quieted the fears of other Native American tribes because she served a...
According to Tyler Troudt once said, “The past cannot be changed forgotten to edit or erased it can only be accepted.” In the book The Lakota Way, it is talking about all the old stories that no one talks about anymore. Some of the stories are about respect, honor, love, sacrifice, truth, bravery. Joseph M. Marshall III wrote this story so that young adults around the world and mainly the Lakota people know their culture, so they knew all the stories about the people long ago. What the author is writing about is all information that today’s generation will never know about the stories because most of the elder that even knew or know the stories have passed away or the young people just are not interested in listening to them anymore.
Mary Fish was born into a Puritan world. Her parents, Joseph and Rebecca Fish, raised her using standards that dated back to the Old Plymouth colony. She was taught to remain humble and pious. She learned to hold fast to her beliefs.
Mary Rowlandson was an Indian captive, and also an American writer. She was born in England approximately 1637-1638. She immigrated to Lancaster, Massachusetts with her parents. Joseph Rowlandson became a minister in 1654 and two years later he married Mary. They together had four children, one whom died as an infant, but the others were Joseph, Mary, and Sarah.
Wilma Mankiller was born in 1945 in Tahlequah, Oklahoma where she lived with her father Charlie, a full-blooded Cherokee, her mother Irene, of mixed Irish and Dutch ancestry, as well as her four sisters and six brothers. Their surname is a traditional Cherokee military rank. Wilma was a fifth generation Mankiller, with ancestry traced back to the Cherokee forced to move west along the Trail of Tears (Mankiller 3-4). She grew up in Oklahoma on land granted to her family by the federal government. In 1956, the Bureau of Indian Affairs, a federal agency responsible for the land held in trust by the United States for Native Americans, relocated her family to San Francisco with their consent (Mankiller 60). Her family’s relocation by the government had a great affect...
The Sioux and other Native Americans have always been treated poorly by some people. They had to deal with the same racism that the African Americans were dealing with in the South. No one was fighting a war for the Sioux though. The truth is white supremacy runs amuck everywhere and wreaks havoc on society. Racism separated the Sioux from the settlers, but the tipping point was something else entirely. The US made a binding contract, a promise, to pay the Sioux a certain amount of Go...
“Quantie’s weak body shuddered from a blast of cold wind. Still, the proud wife of the Cherokee chief John Ross wrapped a woolen blanket around her shoulders and grabbed the reins.” Leading the final group of Cherokee Indians from their home lands, Chief John Ross thought of an old story that was told by the chiefs before him, of a place where the earth and sky met in the west, this was the place where death awaits. He could not help but fear that this place of death was where his beloved people were being taken after years of persecution and injustice at the hands of white Americans, the proud Indian people were being forced to vacate their lands, leaving behind their homes, businesses and almost everything they owned while traveling to an unknown place and an uncertain future. The Cherokee Indians suffered terrible indignities, sickness and death while being removed to the Indian territories west of the Mississippi, even though they maintained their culture and traditions, rebuilt their numbers and improved their living conditions by developing their own government, economy and social structure, they were never able to return to their previous greatness or escape the injustices of the American people.
Overall, I enjoyed Lynda Shaffer’s novel Native Americans before 1492; The Moundbuilding Centers of the Eastern Woodlands. I enjoyed the layout of the text, and how she had an independent section on each moundbuilding. I especially liked how she had subsections in each chapter to give detailed analysis about multiple subjects, such as food, military, trade network, and the decline of each civilization. Shaffer tries to shed more attention on the Eastern North America people, which I think her book does exactly that. If anyone was to read this book, it would allow their minds to think about an entire world that existed for the Columbian voyages that we are not taught in school, which is what it exactly did for me.
Who really are the Cheyenne Indians? According to historians, they were Indian people who became nomadic and moved to the Great Plains in the 18th century (Berkin 366). Another tribe, the Souix, developed the name of "people of a different language" for the Cheyenne. Some people said that the Cheyenne did not exist until the mid-1600s or at least this is when the earliest known records were found. They are one of the most famous and prominent Plains tribes, too.
Tayo’s aunt (Auntie) is the personification of the Pueblo culture’s staunch opposition to change. She is bound to her life and the people around her; more so because of the various “disgraces” brought upon her family by her nephew Tayo being a “half-breed”, her brother Josiah’s love af...
In this poem, there is a young woman and her loving mother discussing their heritage through their matrilineal side. The poem itself begins with what she will inherit from each family member starting with her mother. After discussing what she will inherit from each of her family members, the final lines of the poem reflect back to her mother in which she gave her advice on constantly moving and never having a home to call hers. For example, the woman describes how her father will give her “his brown eyes” (Line 7) and how her mother advised her to eat raw deer (Line 40). Perhaps the reader is suggesting that she is the only survivor of a tragedy and it is her heritage that keeps her going to keep safe. In the first two lines of the poem, she explains how the young woman will be taking the lines of her mother’s (Lines 1-2). This demonstrates further that she is physically worried about her features and emotionally worried about taking on the lineage of her heritage. Later, she remembered the years of when her mother baked the most wonderful food and did not want to forget the “smell of baking bread [that warmed] fined hairs in my nostrils” (Lines 3-4). Perhaps the young woman implies that she is restrained through her heritage to effectively move forward and become who she would like to be. When reading this poem, Native American heritage is an apparent theme through the lifestyle examples, the fact lineage is passed through woman, and problems Native Americans had faced while trying to be conquested by Americans. Overall, this poem portrays a confined, young woman trying to overcome her current obstacles in life by accepting her heritage and pursuing through her
In the beginning of the narrative, Mary Rowlandson describes the manner in which the Indians invade her home, kill many of her friends, and drag her away from her husband and two children. She watches as the “murderous Wretches [burn] and [destroy]” her home before her eyes. It is the “dolefullest day that [her] eyes have ever [seen].” At this point in time, Mary has no knowledge of the Indian lifestyle, or even of their motive for ravaging the land of the colonists. She sees them merely as merciless heathens who come from Satan. Mary writes that before the incident, she said that if “the Indians should come, [she] should choose rather to be killed by them then [be] taken alive,”(124) but when that choice actually comes to her, she chooses to go with them, despite her unwillingness. At this point, she puts her life into the Indians’ hands. Once they leave the town, Mary and the Indians begin a series of “removes,” or moves to different areas of the New England wilderness. Mary describes the celebration rituals of the Indians, where they dance and chant, and “[make] the place a lively resemblance of hell!” Their unchristian lifestyle...
The mother’s resilience proves to be the key to overcoming her strife. “The second night in the car was not as much fun as the first, but my mother seemed in good spirits” (King 143). Refusing to betray her values as a proud First Nations people, the mother had her and her son spend two nights in their vehicle, and would remain doing so until they let her through. “Early the next morning, the television vans began to arrive” (King 144). It was only once news reporters heard of Laetitia’s mother’s plight and brought awareness to the matter, that something changed. The government has no desire to appear in a negative light, so they allowed the family to cross the border while still declaring them as Blackfoot. The mother’s pride for her Blackfoot identity spread to her daughter as well and after seeing her mother and brother appear on the news, she contemplates returning back to her community. “Laetitia said she was thinking about moving back” (King 147). The narrative ends with the final sentence; “I watched the border through the rear window until all you could see were the tops of the flagpoles and the blue water tower, and then they rolled over a hill and disappeared.” (King 147) The disappearing flagpoles symbolize the families experience with injustice. Even though their personal experience with oppression had ended, it is still a factor that remains for other minorities, even if the injustice is not always