You may have to Search all our reviewed books and magazines, click the sign up button below to create a free account.
Joseph Nicolar's "The Life and Traditions of the Red Man" tells the story of his people from the first moments of creation to the earliest arrivals and eventual settlement of Europeans. Self-published by Nicolar, this is one of the few sustained narratives in English composed by a member of an Eastern Algonquian-speaking people during the nineteenth century. At a time when Native Americans' ability to exist as Natives was imperiled, Nicolar wrote his book in an urgent effort to pass on Penobscot cultural heritage to subsequent generations of the tribe and to reclaim Native Americans' right to self-representation. This extraordinary work weaves together stories of Penobscot history, precontact material culture, feats of shamanism, and ancient prophecies about the coming of the white man. An elder of the Penobscot Nation in Maine and the grandson of the Penobscots' most famous shaman-leader, Old John Neptune, Nicolar brought to his task a wealth of traditional knowledge. providing historical context and explaining unfamiliar words and phrases. "The Life and Traditions of the Red Man" is a remarkable narrative of Native American culture, spirituality, and literature
This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
The essays in Maine’s Place in the Environmental Imagination address – from a variety of perspectives – how Maine’s unique identity among the states of the United States has been formed, and what that identity is: A place that is still imagined by others primarily through its environmental associations, its “nature” and landscape, rather than through its social arrangements and human history. The collection attempts a foundational study, not of a regional literature, but of a state literature. In doing so, it makes the case that Maine was constructed imaginatively and environmentally through its literature, and that this image is the one that endures even now. The essays suggest how this identity was formed, by discussing writings ranging from the recently recovered work of Joseph Nicolar, a member of the Penobscot Nation in the late 19th century, to the contemporary Maine author Carolyn Chute; from Thoreau’s canonical essay, “Ktaadn,” to the modernist E.B. White, whose works have an under-appreciated environmental project. Contributors include scholars Nathaniel Lewis, Annette Kolodny, Linda Kornasky, Daniel Malachuk, Kent Ryden, and Lynn Wake
When the Wabanaki were moved to reservations, they proved their resourcefulness by catering to the burgeoning tourist market during the 19th and early 20th centuries, when Bar Harbor was called Eden. This engaging, richly illustrated, and meticulously researched book chronicles the intersecting lives of the Wabanaki and wealthy summer rusticators on Mount Desert Island. While the rich built sumptuous summer homes, the Wabanaki sold them Native crafts, offered guide services, and produced Indian shows.
Offers an overview of American environmental literature across genres and time periods, introducing readers to a range of ecocritical methodologies.
This book gathers essays on central themes of Thoreau's life, work and critical reception, by both well-known and emerging scholars.
Old Town, situated in north-central Maine, sits snugly along the mighty Penobscot River. Taking advantage of the river's vibrant woods and watershed, Old Town would become the country's leading producer of timber in its early history. Penobscot Indian tribes had inhabited the land for more than 6,000 years, but the area's resources were so vast that, by 1836, the first railroad in Maine had established a line from Bangor to Old Town, with many eager to access the town's wealth. Since its separation from the town of Orono in 1840, Old Town has developed a robust industrial base, including Old Town Canoe Company, Penobscot Chemical Fibre, T.M. Chapman & Sons, the Bickmore Gall Company, Jordan Lumber, LeBree's Bakery, and the James W. Sewall Company. Today, Old Town has lost much of its industrialized base, but nonetheless, its strong ethnic and religious communities, which have worked together for more than 175 years, stand ready to prepare the river town for a bright future.
Literary critics frequently portray early Native American writers either as individuals caught between two worlds or as subjects who, even as they defied the colonial world, struggled to exist within it. In striking counterpoint to these analyses, Lisa Brooks demonstrates the ways in which Native leadersa including Samson Occom, Joseph Brant, Hendrick Aupaumut, and William Apessa adopted writing as a tool to reclaim rights and land in the Native networks of what is now the northeastern United States.
A linking of legend, language, and natural history, which supplies one of the few literary appreciations of the oral literature of the Algonquin peoples
"Wawenock Myth Texts from Maine" by Frank G. Speck is a book about the tribes of the Wabanaki group. On the western and southern boundaries of Maine, the Wabanaki bands escaped extinction only by fleeing to Canada, where their descendants now live in the village of St. Francis.