With the courage and resilience embodied by their legendary leader Tecumseh, the Shawnees waged a war of territorial and cultural resistance for half a century. Noted historian Colin G. Calloway details the political and legal battles and the bloody fighting on both sides for possession of the Shawnees? land, while imbuing historical figures such as warrior chief Tecumseh, Daniel Boone, and Andrew Jackson with all their ambiguity and complexity. More than defending their territory, the Shawnees went to war to preserve a way of life and their own deeply held vision of what their nation should be.
As an officially recognized American Indian tribe, our people are dedicated to preserving the language, culture, traditions, and heritage of our ancestors and our relations who were forcefully removed to the west and to the north as far as Oklahoma.
Showing posts with label history. Show all posts
Showing posts with label history. Show all posts
Tuesday, November 21, 2017
The Shawnees and the War for America by Colin Calloway (Author)
With the courage and resilience embodied by their legendary leader Tecumseh, the Shawnees waged a war of territorial and cultural resistance for half a century. Noted historian Colin G. Calloway details the political and legal battles and the bloody fighting on both sides for possession of the Shawnees? land, while imbuing historical figures such as warrior chief Tecumseh, Daniel Boone, and Andrew Jackson with all their ambiguity and complexity. More than defending their territory, the Shawnees went to war to preserve a way of life and their own deeply held vision of what their nation should be.
Wednesday, October 18, 2017
Piqua Shawnee
Piqua Shawnee
From Bhamwiki
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Bhamwiki has more than twelve thousand individual entries to explore. Peruse some of the featured articles, or newest entries. Look at what happened on this date in Birmingham's history. Take a chance by clicking on "random page" to the left. Or, if you know what you're looking for, try using the search box, or you can even start at the top and work your way down.
The Shawnee tribe was centered in the area of present day Indiana and Ohio. The Picqua or Peckuwe Sept was one of five tribal divisions named for a legendary evil man who was sent back from death to lead a group of Shawnee to walk in harmony with the great spirit. He appeared to the group in a cloud of smoke billowing from the coals of their fire. "Peckuwe" means "man who rises from the ashes."
The tribe was forced twice to scatter, first by the Iroquis in the 1660s. Some settled in Alabama, where they lived among and were often grouped with other tribes as "Creeks" by traders in the territories. The Alabama Shawnee, unlike many of their tribesmen north of the Tennessee River, did not return to Ohio after peace was made. A new wave arrived in the late 18th and early 19th century, seeking refuge from the continuing fighting between French, English and American interests in King George's War and the French and Indian War.
It was among the Shawnee that an outbreak of smallpox introduced by infected blankets from Fort Pitt during Pontiac's rebellion took its greatest toll. Other tribes which had allied with the French in King George's War had already been exposed to the disease. Smallpox spread with the Shawnee into Creek territory in the South, and then among the Chickasaw and Choctaw and to British colonists as well.
After the Creek Indian War most indigenous people were resettled in the Oklahoma territory, but many were able to avoid resettlement or later returned. The Picqua Sept now represents a small number of interrelated families that preserve Shawnee heritage and live scattered around the south, midwest and Canada. The tribe was officially recognized in Kentucky in 1991 and in Alabama in 2001.
Visit the Official Website of the Piqua Shawnee Tribe
www.piquashawnee.com
Monday, October 16, 2017
Treaty of Fort Wayne (1809)
The Treaty of Fort Wayne (1809)
Tecumseh's WarThe two principal adversaries in the conflict, chief Tecumseh and American politician William Henry Harrison, had both been junior participants in the Battle of Fallen Timbers at the close of the Northwest Indian Wars in 1794. Tecumseh was not among the Native American signers of the Treaty of Greenville, which had ended the war, when the Shawnee and other Native Americans ceded much of their historic territory in present-day Ohio to the United States. However, many Indian leaders in the region accepted the Greenville terms, and for the next ten years pan-tribal resistance to American hegemony faded.
The Treaty of Fort Wayne, sometimes called the Ten O'clock Line Treaty or the Twelve Mile Line Treaty, is an 1809 treaty that obtained 3,000,000 acres (approximately 12,000 km²) of American Indian land for the white settlers of Illinois and Indiana. The tribes involved were the Delaware, Eel River, Miami tribe, and Potawatomi in the initial negotiations; later Kickapoo and the Wea, who were the primary inhabitants of the region being sold. The negotiations did not include the Shawnee who were minor inhabitants of the area purchased and had been asked to leave the area previously by Miami War Chief Little Turtle. Territorial Governor William Henry Harrison negotiated the treaty with the tribes. The treaty led to a war with the United States began by Shawnee leader Tecumseh and other dissenting tribesmen in what came to be called "Tecumseh's War".
Tecumseh was outraged by the Treaty of Fort Wayne, believing that American Indian land was owned in common by all tribes, an idea advocated in previous years by the Shawnee leader Blue Jacket and the Mohawk leader Joseph Brant.[30] In response, Tecumseh began to expand on the teachings of his brother, known as The Prophet, who called for the tribes to return to their ancestral ways. He began to associate the teachings with the idea of a pan-tribal alliance. Tecumseh traveled widely, urging warriors to abandon the accommodationist chiefs and to join the resistance at Prophetstown.[30]
Negotiations
The treaty also has two nicknames, the "Ten O'clock Line
Treaty of 1809" and the "Twelve Mile Line Treaty". The first nickname
comes from tradition that says the Native Americans did not trust the
surveyors' equipment, so a spear was thrown down at ten o'clock and the
shadow became the treaty line. There are other myths that say it was
either a tree or a fence that was used. The Twelve Mile Line was a
reference to the Greenville Treaty and the establishment of a new 'line'
parallel to it but twelve miles further west.
In 1809 Harrison began to push for a treaty to open more
land for settlement. The Miami, Wea, and Kickapoo were "vehemently"
opposed to selling any more land around the Wabash River.[1] In order to influence those groups to sell the land, Harrison decided, against the wishes of President James Madison,
to first conclude a treaty with the tribes willing to sell and use them
to help influence those who held out. In September 1809 he invited the
Pottawatomie, Lenape, Eel Rivers, and the Miami to a meeting in Fort Wayne.
In the negotiations Harrison promised large subsidies and payments to
the tribes if they would cede the lands he was asking for.[2]
Only the Miami opposed the treaty. They presented their copy of the Treaty of Greenville
and read the section that guaranteed their possession of the lands
around the Wabash River. They then explained the history of the region
and how they had invited the Wea and other tribes to settle in their
territory as friends. The Miami were concerned the Wea leaders were not
present, although they were the primary inhabitants of the land being
sold. The Miami also wanted any new land sales to be paid for by the
acre, and not by the tract. Harrison agreed to make the treaty's
acceptance contingent on approval by the Wea and other tribes in the
territory being purchased, but he refused to purchase land by the acre.
He countered that it was better for the tribes to sell the land in
tracts so as to prevent the Americans from only purchasing their best
lands by the acre and leaving them only poor land to live on.[2]
After two weeks of negotiating, the Pottawatomie leaders
convinced the Miami to accept the treaty as reciprocity to the
Pottawatomie who had earlier accepted treaties less advantageous to them
at the request of the Miami. Finally the Treaty of Fort Wayne was
signed on September 29, 1809, selling United States over 3,000,000
acres (approximately 12,000 km²), chiefly along the Wabash River north of Vincennes.[2]
During the winter months, Harrison was able to obtain the acceptance of
the Wea by offering them a large subsidy and the help of Miami Chief Pacanne
who helped to influence the Wea leaders. The Kickapoo were closely
allied with the Shawnee at Prophetstown and Harrison feared they would
be difficult to sway. He offered the Wea an increased subsidy if the
Kickapoo would also accept the treaty, causing the Wea to pressure the
Kickapoo leaders to accept. By the spring of 1810 Harrison had completed
negotiations and the treaty was finalized.[3]
Visit the Official Website of Piqua Shawnee
Friday, October 13, 2017
Shawnee Traditions By C.C. Trowbridge
Shownese Traditions. C. C. TROWBRIDGE, Edited by VERNON KLNIETZ and ERMINIE W. VOEGELIN. (Occasional Contributions from the Museum of Anthropology of the University of Michigan, No. 9, 71 pp. Ann Arbor, 1939.)
Excerpt:This volume is the second to be published of the early nineteenth century manuscripts of C. C. Trowbridge on the ethnology of the tribes of the old Northwest.' Trowbridge as the secretary of Governor Lewis Cass, for whom he collected information on the manners and traditions of the natives of the Great Lakes and the Ohio Valley.
The accounts of the Shawnee are two in number, the originals having only recently been found in the possession of Trowbridge's Grandson, Mr Sydney Trowbridge Miller of Detroit. One account was taken down in July 1824 at an interview near Detroit with the notable Shawnee, the Prophet; the other and shorter account being written in 1825 at the Shawnee Reservation at Wapakoneta, Ohio, from the mouth of the aged chief, Black Hoof.
The text is a faithful verbatim copy of the manuscript. This publication contains a wealth of very valuable ethnological information and much historical data of importance. It is excellently edited, here being an appropriate introduction by Dr Erminie Voegelin, and the book is adequately annotated with illuminating footnotes, marked for their ethnological and historical accuracy. The authoritative weight of the book is augmented by the fact the Shawnee informants were among the best obtainable. The Prophet wa? the brother of the famous Shawnee leader, Tecumseh, and himself a shaman with the sanction of supernatural revelations, and the pre-eminent champion and exponent of cultural conservatism among the tribes of the then Northwest. Both belonged to the KiSpoko division of the Shawnee. The other informant, Black Hoof, then in his nineties, was a prominent Shawnee warrior and chief, probably belonging to the Oawikila division.
Brief mention should be made of some of the more salient features of the volume. Elderly matrons or “peace women” could appeal to the war chiefs to stop warfare and prevent the unnecessary effusion of blood (p. 12), a trait also found in more or less modified form among the Delaware, Iroquois and Penobscot. There is a most impressive complete list of the thirty-four patrilineal sibs or gentes of the Shawnee tribe (pp. 16-17), many of which were at that time extinct (1824). Nine of these are to be found in Lewis H. Morgan’s list of Shawnee gentes collected in 1860 in Kansas. The Shawnee can be viewed as an enclave of Central Algonkian patrilineal descent persisting in an area dominated by mother-right in the form of the southern and eastern tribes among whom they wandered and lived so long. Some specific functions of the gentes are mentioned. The war chief was always a member of the Panther gens; and warriors of the Panther gens always followed at the rear of the party in returning from the warpath, while warriors of the Wolf gens led at the head (p. 19). The guardians of the sacred fire were two men, one of the Panther gens and one of the Turtle gens, one belonging to the CalakaaOa (Chillicothe) and one to the Mekore division (p.56). The sacred fire complex is a Characteristic Southeastern cultural trait which the Shawnee probably adopted during their long period of southern residence. Pyrolatry reached its fullest development among the Creek, Natchez and Taensa, but undoubtedly extended to other groups in more or less attenuated form. A Shawnee version of the primeval deluge or Earth-diver tale is given (p. 60) in which the crawfish is the animal agent, which is in agreement with the Southeastern and Gulf tribes (Creek, Yuchi, etc.), in contrast to most Central Algonkian tribes who have the muskrat as the animal helper. Of considerable interest is the cannibal or anthropophagic society of the Shawnee which is found also among the Miami and Kickapoo. Male and female members of the society were admitted by hereditary descent, and all belonged to the Pekowi (Piqua) division of Shawnee. The heads of the society were four women who claimed all the prisoners of war they could seize, the unfortunates subsequently being burned alive and eaten by the society (pp. 53-4, p. 64). The Shawnee make offerings of tobacco to their grandfathers, the snakes, upon their appearance every spring (pp. 42,48) in contradistinction to the practice of other Algonkian tribes. The Penobscot, Delaware, Sauk and Fox, all make offerings to their grandfathers, the Thunderers, when a storm approaches by casting tobacco in the fire, the Thunderers being the traditional enemies of all serpents and water monsters.However, the Fox are on record for making offerings of tobacco to both serpents and Thunderers.
It is a matter of note that in tabulating the cultural elements of a society, negative findings are equally important. Some specific denials for the Shawnee are found in the absence of wampum commemorative and record belts (p. 9), the lack of an organized medicine society such as occurred among the Ojibwa and Iroquois (p. 38), and the absence of transvestism (p.65), which is reported to have been present among the Delaware, Miami, and Potawatomi, and is known in the Southwest among the Navaho, Zuni, etc. No doubt this book will serve to fill many lacunae when the final detailed portrayal of Shawnee ethnology is presented by Drs Charles and Erminie Voegelin. Criticism is uncalled for, beyond stating that an index would have enhanced the usefulness of the volume.
MERION, PENNSYLVANIA FRANK T, SIEBERT, JR
Visit www.piquashawnee.com
Piqua Shawnee
Wednesday, October 11, 2017
Shawnee Ceremonial Dance: Fall Bread Dance
Shawnee Ceremonial Dance: Fall Bread Dance
As with other Indian Nations, Shawnee ritual was
expressed most publicly in their dances. The Shawnee ritual year opened
with the Spring Bread Dance and closed with the Fall Bread Dance. Some
Shawnee groups had a Green Corn Dance, but it was not the beginning of the
ritual year as in other northeastern or southeastern woodland groups. It was
rather related to the first ripening of the corn in early summer. In
keeping with its basic subsistence pattern of hunting and gathering, the
Shawnee moons were related to this aspect of their annual cycle rather than to
planting, weeding and harvesting of the maize crop.
Sources:
Erminie-Wheeler Voegelin with a cover letter letter to Frank Speck, signed by Carl
and Erminie Voegelin. 572.97 Sp3 in the Frank G. Speck Papers, APS III. Northeast,
E. Miscellaneous Tribes, 2. Shawnee, c. Shawnee Dances (Freeman Guide,
3649). CFV undoubtedly did the eliciting of the terms and EWV the
ethnological descriptions. The cover letter is dated July 15, 1934 at 332
Kickapoo St., Shawnee, Oklahoma.
Invaluable
as well are dances listed by Lewis Henry Morgon during his fieldwork in
Kansas among
the Shawnee in 1859-60. His source was Blue Jacket. The Shawnee Prophet, in Shawnee Traditions by Trowbridge (1824) lists
some dances as well. In the discussion of Shawnee
ritual, James H. Howard's contributions to Shawnee Ceremonies, in Shawnee!, will
be fully utilized.
Fall Bread Dance:
Tak'wanekaawe
Prophet: Tuhkoakaawaa "is a dance
performed by women. It is danced for amusement only. This peculiarity and
the custom of the women to join the man in singing are its only
characteristics. The dancers form a line, fronting the man who sings, and they
join him in singing a kind of prelude, which continues some minutes, when they
commence, the man singing alone, and dance around in a circular manner."
Erminie-Wheeler Voegelin "Season for
all dances closes with this, a night dance of amusement following the same
evening of the Bread Dance and being the last such until the next spring. A
night dance follows immediately after dark on the same day that the Bread Dance
is danced; this closes the season for night dances of amusement. No
dances given after that until the Spring Bread Dance."
Learn more and view the full collection of Frank Gouldsmith Speck Papers and Background:
Piqua Shawnee
Wednesday, October 4, 2017
Shawnee Indian Chief Blue Jacket
Shawnee Chief Blue Jacket
![]() | ||
| Chief Blue Jacket |
Who was Blue Jacket and why was this Native Indian chief
famous? Summary: Blue Jacket (c1743 - c1810) was a famous war chief of the
Shawnee Native Indian tribe. Prior to the War of Independence he led
victorious battles against General Josiah Harmar and General Arthur St. Clair.
He fought against the American colonists on the side of the British but was
then forced to cede Ohio lands to the United States He joined the Western
Confederacy in an attempt to regain Shawnee lands. He died in 1810.
Fast Facts about Blue Jacket
- Tribe: Shawnee
- Lifespan of Blue Jacket: c1743 - c1810
- Alternate Name: Weyapiersenwah
- Place of Birth: Deer Creek (present Ross County, Ohio)
- Language: Algonquian
- Date of Birth: c1743
- Role War Chief of the Shawnee tribe
- Date of Death: c1810
- Native Indian Allies: Little Turtle
- European Allies and Wars: Fought with the British in the 1774 Lord Dunmore's War and in the War of Independence (1775 - 1783). Northwest Indian War (1785–1795) in Indiana and Ohio, also known as Little Turtle's war.
- Famous Battles: 1794 Battle of Fallen Timbers
- Peace Treaty: The Treaty of Greenville (1795) and the Treaty of Fort Industry (1805)
Blue Jacket
Blue Jacket was a famous Shawnee war chief who opposed white encroachment and resisted against white expansion. Little is known about Blue Jacket's early life. He first appears in written historical records in 1773, when he was already a Shawnee war chief. Throughout Blue Jacket’s life with the Shawnee tribe, it is known that he fought under Little Turtle and they were at the forefront of the white resistance when colonists tried to expand their power as they started to settle in the Western part of Ohio.
Blue Jacket was a famous Shawnee war chief who opposed white encroachment and resisted against white expansion. Little is known about Blue Jacket's early life. He first appears in written historical records in 1773, when he was already a Shawnee war chief. Throughout Blue Jacket’s life with the Shawnee tribe, it is known that he fought under Little Turtle and they were at the forefront of the white resistance when colonists tried to expand their power as they started to settle in the Western part of Ohio.
Blue Jacket Timeline
The following Blue Jacket timeline charts the resistance of this great Shawnee war chief against the encroachment of lands in Ohio.
- 1743: Blue Jacket was born c1743
- 1774: Lord Dumore's War. Americans defeated the Shawnee in the Battle of Point Pleasant, but Blue Jacket emerged as a strong Shawnee leader.
- 1775: The American Revolutionary War (1775 - 1783). Blue Jacket fought with the British against the American forces
- 1783: The 1783 Treaty of Paris ended the American Revolutionary War the British abandoned their native allies and ceded the land between the Appalachian Mountains and the Mississippi River to the United States (the Northwest Territory).
- 1785: Native American Indians formed the Western Confederacy with the objective of keeping the Ohio River as a boundary between Indian lands and the United States.
- 1785: The Northwest Indian War (1785–1795) aka as Little Turtle's war erupted.
- 1790: Conflict with General Josiah Harmar who attempted to subdue Native Indians in the Northwest Territory. General Harmar was defeated by a tribal coalition led by Little Turtle of the of the Miami tribe and Blue Jacket in an engagement known as "Harmar's defeat"
- 1791: Battle of the Wabash on November 4, 1791. American Indians were led by Little Turtle and Blue Jacket won a major Native Indian victory against Americans led by General Arthur St. Clair.
- 1794: Battle of Fallen Timbers on August 20, 1794. The Legion of the United States, which was an extension of the United States Army, led by Major General Anthony Wayne defeated Blue Jacket and the Native Indians
- 1795: The Treaty of Greenville was signed on August 3, 1795 following the Battle of Fallen Timbers in which the Native Indians were forced to cede much of present-day Ohio to the United States
- 1795: The Treaty of Greenville was made on August 3, 1795 ended the Northwest Indian War
- 1805: The Treaty of Fort Industry was signed on July 4, 1805 in which Blue Jacket relinquished even more of Ohio
- 1810: The Death of Blue Jacket
- 1811: Chief Tecumseh continued the Shawnee fight during Tecumseh's War in a final attempt to reclaim Shawnee lands in the Ohio Country.
Tuesday, October 3, 2017
Shawnee! The Ceremonialism of a Native American Tribe and its Cultural Background (Book)
Shawnee! The Ceremonialism of a Native American Tribe and its Cultural Background
by
James H. Howard
(Author)
Publisher: Ohio University Press (January 1, 1981)
Language: English
ISBN-10: 0821406140
ISBN-13: 978-0821406144
Language: English
ISBN-10: 0821406140
ISBN-13: 978-0821406144
Excerpt:
In spite of the important role of the Shawnee tribe of American Indians
in the Colonial period and the early years of the American republic,
they have been virtually ignored by the scholarly world. Anthropologists
have paid little attention to the Shawnees, despite the tribe’s rich
culture and pivotal position among the other tribes in eastern North
America.
In this first comprehensive account of Shawnee culture, Dr. Howard assembled data concerning the tribe by utilizing published accounts, documents, maps, photographs, and paintings; and by visiting present-day Shawnees and participating in their ceremonies, games and everyday activities. The work is embellished with musical notations of Shawnee songs, maps, heirloom photographs and several photographs taken by the author during his fieldwork. Of particular interest is a remarkable series of paintings of Shawnee life by gifted Shawnee artist, Earnest Spybuck.
In this first comprehensive account of Shawnee culture, Dr. Howard assembled data concerning the tribe by utilizing published accounts, documents, maps, photographs, and paintings; and by visiting present-day Shawnees and participating in their ceremonies, games and everyday activities. The work is embellished with musical notations of Shawnee songs, maps, heirloom photographs and several photographs taken by the author during his fieldwork. Of particular interest is a remarkable series of paintings of Shawnee life by gifted Shawnee artist, Earnest Spybuck.
Book Available on Amazon.com
Visit Piquashawnee.com
Monday, October 2, 2017
Tecumseh: Vision of Glory (Book) By Glenn Tucker
Tecumseh: Vision of Glory
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| Author: Glenn Tucker |
In
the years just preceding the War of 1812 one man, an Indian, dominated
the American frontier—Tecumseh. He emerges here as a vivid, splendid
character, a man of unusual talents and noble aims, whereas in much
previous history and biography he has been depicted as a baffling,
sinister, often bloody figure—a man of inscrutable motives whose
scheming for a time actually threatened to delay the settlement of the
Northwest.
Tecumseh’s great oratorical powers, his statesmanship, his military acumen, his personal magnetism won him the passionate loyalty of his Indians and the admiration of even his white enemies. In nobility of character, in leadership and in devotion to a lost cause he suggests points of comparison with Robert E. Lee.
The need for this book is indicated by the fact that until its publication the standard biography has continued to be Benjamin Drake’s book first published in 1841 and ranks as a collectors’ item.
Tecumseh’s great vision was a confederation of all the Indian tribes to check the encroachment of the whites on the Indian lands. His journeys took him from the Mohawk River in the east to the Arkansas in the west, from Lake Superior to the Gulf of Mexico.
Mr. Tucker offers proof that the British in Canada did not push Tecumseh on war with the United States—as historians have claimed—but on the contrary Tecumseh urged the British to declare war.
The high point of Tecumseh’s point probably came when with Major General Brook he captured Detroit and made a sizeable American army to surrender. Only a few months later his forces, outnumbered and almost unsupported by their brave and futile stand on the Thames River. Tecumseh was killed, and his dream of a red empire broken. So ended the mighty vision and the greatest of the great chiefs.
Tecumseh’s great oratorical powers, his statesmanship, his military acumen, his personal magnetism won him the passionate loyalty of his Indians and the admiration of even his white enemies. In nobility of character, in leadership and in devotion to a lost cause he suggests points of comparison with Robert E. Lee.
The need for this book is indicated by the fact that until its publication the standard biography has continued to be Benjamin Drake’s book first published in 1841 and ranks as a collectors’ item.
Tecumseh’s great vision was a confederation of all the Indian tribes to check the encroachment of the whites on the Indian lands. His journeys took him from the Mohawk River in the east to the Arkansas in the west, from Lake Superior to the Gulf of Mexico.
Mr. Tucker offers proof that the British in Canada did not push Tecumseh on war with the United States—as historians have claimed—but on the contrary Tecumseh urged the British to declare war.
The high point of Tecumseh’s point probably came when with Major General Brook he captured Detroit and made a sizeable American army to surrender. Only a few months later his forces, outnumbered and almost unsupported by their brave and futile stand on the Thames River. Tecumseh was killed, and his dream of a red empire broken. So ended the mighty vision and the greatest of the great chiefs.
Piqua Shawnee
Monday, September 25, 2017
Pioneer Days, Simon Kenton Festival, Piqua Shawnee
Students learn, have fun at Pioneer Days, Simon Kenton Festival
September 15, 2017
MAYSVILLE -- Students from Mason County Intermediate School received history lessons Friday about the early days of Kentucky.
The
students traveled to Old Washington for the annual Pioneer Days where
they learned about crops grown, what homes looked like, played
old-fashioned games and had a chance to pet horses and oxen.
"This
is a great learning experience for the students," Kim Galloway, special
education teacher said. "They got to see a lot of things they would
never get to experience."
Abby
Collen-Nickell, Madison Hardin and Kionna Alexander said they had a lot
of fun singing the old songs as Mary McGlone played the dulcimer.
High
school volunteers Sarah Crason, Constance Craig and Grace Huber,
dressed in periodic clothing, played old-fashioned games such as
duck-duck-goose and hopscotch with the students while other students
took a moment to eat lunch on the old courthouse lawn.
Other
students took turns petting Gerry Barker's oxen while others learned
how to throw hatchets and use a bow and arrow from Josh Kriger.
Students also learned about the goods that were used in the pioneer days.
Piqua Shawnee
Chief Gary Hunt, along with other Native American volunteers, took time
to speak with the students about the roles Indians played back in those
days.
This is Hunt's 12th year in the re-enactment as Simon Kenton was adopted by a Shawnee tribe.
"The
organizers wanted to bring my people and the Kentons back together for a
type of reunion," he said. "I enjoy my time here. It is a chance to
portray history without dealing with the politics."
Hunt said he enjoys seeing the children faces as they get enjoyment seeing Native Americans.
"We are bringing real history to them," he said. "I enjoy being in the land of my ancestors."
www.Piquashawnee.com
http://www.maysville-online.com/news/local/students-learn-have-fun-at-pioneer-days/article_41bf7d86-51fa-5c08-a15e-439c15eacc8d.html
Wednesday, September 20, 2017
The Shawnee Indians: Their Customs, Their Traditions and Folk-Lore
https://digital.libraries.ou.edu/utils/getfile/collection/indianpp/id/7857/filename/7858.pdf
April 26, 1938
Indian pioneer papers, 1860-1935. (Millwood, New York: Kraus Microform, 1989).
James R. Carselowey wrote several articles for the Indian Pioneer Papers. The above referenced article written in 1938 focuses on stories, traditions learned for those who lived among the Shawnee after they made their move out of Kansas from 1868-1871.
"Some of the leaders, including three ex-chiefs of the Shawnee Tribe, together with a small band of others came down to the territory as early as 1868, selected their land and went back for a time. The three chiefs: Charles Rogers, Johnson Blackfeather, Cyrus Cornatzer."
##########################
The Indian-Pioneer Papers oral history collection spans from 1861 to 1936. It includes typescripts of interviews conducted during the 1930s by government workers (Works Progress Administration (WPA) writers' project grant) with thousands of Oklahomans regarding the settlement of Oklahoma and Indian territories, as well as the condition and conduct of life there. Consisting of approximately 80,000 entries, the index to this collection may be accessed via personal name, place name, or subject.
Carselowey Family History
The Shawnee Indians: Their Customs, Their Traditions and Folk-Lore
Written by: James R. Carselowey, JournalistApril 26, 1938
Indian pioneer papers, 1860-1935. (Millwood, New York: Kraus Microform, 1989).
The University of Oklahoma: Digital Library
James R. Carselowey wrote several articles for the Indian Pioneer Papers. The above referenced article written in 1938 focuses on stories, traditions learned for those who lived among the Shawnee after they made their move out of Kansas from 1868-1871.
"Some of the leaders, including three ex-chiefs of the Shawnee Tribe, together with a small band of others came down to the territory as early as 1868, selected their land and went back for a time. The three chiefs: Charles Rogers, Johnson Blackfeather, Cyrus Cornatzer."
##########################
The Indian-Pioneer Papers oral history collection spans from 1861 to 1936. It includes typescripts of interviews conducted during the 1930s by government workers (Works Progress Administration (WPA) writers' project grant) with thousands of Oklahomans regarding the settlement of Oklahoma and Indian territories, as well as the condition and conduct of life there. Consisting of approximately 80,000 entries, the index to this collection may be accessed via personal name, place name, or subject.
Carselowey Family History
Repositories
| Family History Center | http://www.familysearch.org/eng/library/fhlcatal.. | |
| University of Oklahoma | http://digital.libraries.ou.edu/whc/pioneer/ |
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