By Joshua Piker
A piece of unique scholarship and compelling sweep, Okfuskee is a community-centered Indian background with an explicitly comparativist time table. Joshua Piker makes use of the background of Okfuskee, an eighteenth-century Creek city, to reframe typical narratives of either local and American stories. This distinctive, unique point of view on neighborhood existence in a local society permits us to actually comprehend either the pervasiveness of colonialism's impression and the inventiveness of local responses. whilst, via evaluating the Okfuskees' stories to these in their contemporaries in colonial British the US, the booklet offers a nuanced dialogue of the ways that local and Euro-American histories intersected with, and diverged from, one another. Piker examines the diplomatic ties that constructed among the Okfuskees and their British buddies; the industrial implications of the Okfuskees' transferring international view; the mixing of British investors into the city; and the transferring gender and generational relationships locally. via either delivering an in-depth research of a colonial-era Indian city in Indian kingdom and putting the Okfuskees in the approaches critical to early American heritage, Piker deals a local heritage with vital implications for American historical past. (20050401)
Read Online or Download Okfuskee: A Creek Indian Town in Colonial America PDF
Best native american books
A part of the 10-volume set local the USA, this name tells the background and tradition of the Plateau Indians. It starts with a short set advent that discusses a few of the large background and subject matters chanced on during the Plateau Indian tradition, in addition to explains the concept that of tradition parts to scholars.
Within the reminiscence of All old Customs, Tom Arne Midtrød examines the complicated styles of diplomatic, political, and social conversation one of the American Indian peoples of the Hudson Valley—including the Mahicans, Wappingers, and Esopus Indians—from the early 17th century in the course of the American progressive period.
A world-renowned Pomo basket weaver and medication girl, Mabel McKay expressed her genius via her celebrated baskets, her desires, her therapies, and the tales with which she saved her tradition alive. She spent her existence educating others how the spirit speaks during the Dream, how the spirit heals, and the way the spirit calls for to be heard.
- The First Immigrants from Asia: A Population History of the North American Indians
- American Indian Tribes of the Southwest
Extra info for Okfuskee: A Creek Indian Town in Colonial America
Nairne says, “I observed both Cossitee and his Deputy shake and seem concerned. Enquiring the reason, was informed ‘twas for fear of being bewitched, for the generall opinion of the Indians is, that men of power and authority are generally the objects of the Vizards mallice, who frequently bewitch them into lingering distempers. ” The anxiety shown by the headmen, as well as the care they took to ward off danger, suggests they were aware of the ceremony’s shortcomings. Even if Nairne is correct and the headmen dreaded “Vizards malice,”18 it might be argued that “lingering distempers” were more likely to appear in the context of hitching one’s star to kinsmen who could not conduct a ceremony properly.
Since the map centers on the Chickasaws, Okfuskee’s location denotes a position of considerable importance. Moreover, Okfuskee was on the eastern border of Upper Creek country; thus the path between Okfuskee and the Chickasaws passed through other Creek towns on the way west. In choosing not to depict this geographic reality, the Chickasaw mapmaker shows us a more interesting social reality. By 1737, the Chickasaws thought it necessary to be more precise about their relations with the Creeks than they had been in 1723.
Both Nairne and Cossitee recognized that the Okfuskee ritual revolved around power, but where Nairne saw Indians bowing to Carolina’s will, Cossitee saw townspeople taking steps to defuse and profit from the forces the newcomers brought with them. From an Okfuskee perspective, domestication, not submission, was the order of the day. In emphasizing incorporation, the Okfuskees ensured that the ties solemnized on January 18, 1708, would grow more important with time. Nairne’s commission and Cossitee’s ceremony opened up new possibilities for the Okfuskees, possibilities which they would investigate thoroughly over the next three generations.