At an early day a few white men of culture and of good morals, fascinated with the wild and romantic freedom and simplicity of the Chickasaw life, cast their lot among that brave and patriotic nation of people. I read an article published in Mississippi a few years ago, which stated that a man by the name of McIntosh, commissioned by British authorities to visit the Chickasaw Nation and endeavor to keep up its ancient hostility to the French, was so delighted with the customs and manners of that brave, free and hospitable people that, after the accomplishment of his mission, he
The war in 1774 with the Indians, known as “Dunmore’s War” had its origin from the murders committed upon Indians by the Virginians in the region of the upper Ohio.
De Soto and his band gave to the Choctaws at Moma Binah and the Chickasaws at Chikasahha their first lesson in the white man’s modus operandi to civilize and Christianize North American Indians; so has the same lesson been continued to be given to that unfortunate people by his white successors from that day to this, all over this continent, but which to them, was as the tones of an alarm-bell at midnight. And one hundred and twenty-three years have passed since our forefathers declared all men of every nationality to be free and equal on the soil of the North
Narrative of the Destruction of the Settlement of Green-Brier, Virginia, together with the capture and surprising conduct of Mrs. Clendenin, who was among those Who Escaped the Tomahawk of the Indians at that Massacre. 1Whether the following narrative was ever in print, except as it stands in Mr. Martin’s Gazetteer of Virginia, I have never learned. It would seem from the following note accompanying it in that work, “that it was extracted from memoirs of Indian wars on the western frontiers of Virginia, communicated to the Philosophical Society of Virginia, by Charles A. Stuart, Esq., of Augusta Co.” Ed. After
A True and Wonderful Narrative of the Surprising Captivity and remarkable deliverance of Mrs. Francis Scott, an inhabitant of Washington County, Virginia, who was taken by the Indians on the evening of the 29th of June, 1785. On Wednesday, the 29th day of June, 1785, late in the evening, a large company of armed men passed the house on their way to Kentucky, some part of whom encamped within two miles. Mr. Scott’s living on a frontier part generally made the family watchful; but on this calamitous day, after so large a body of men had passed; he lay down
In the Ethnology of the Powhatan Tribes Frank Speck completed the third of a series of monographs dealing with the modern cultural life of communities of descendants tracing their origin from the tribes inhabiting the Chesapeake tidewater area. The future student of American folk-communities of Indian descent will find here new tribes with new trait-complexes to analyze and interpret. These contributions represent some culture aspects of the humble groups who were at the time of writing of this paper, at a climax and turning point in their history. Replete with over 100 photographs and maps, and at least that many surnames, this paper proves its value to both the historic researcher and the genealogist.
We now come to what is perhaps the most interesting topic in the material life of the southern tribes, the woven feather technique. An art so ancient and so elaborate can hardly be expected to have persisted from colonial times down to the present day where the process of deculturation among the conquered tribes has gone so far. But surprising as it is, the Virginia Indians have not entirely forgotten, nor even lost, the art of weaving feathers into the foundation of textile fabrics. The antiquity of the woven-feather technique is attested by virtually all the authors of the old
First let us look over the material from the Virginia tidewater area. Everywhere here from the southern boundary of Virginia by actual observation, north-ward even through the Delaware valley, the pot-sherds are almost identical in material, decoration and color. Holmes has appropriately called the ceramics of the tidewater “the Algonquian type.” On the Pamunkey, Mattaponi, Rappahannock, James, and Chickahominy rivers it is all the same, the rims, decorations, and ingredients being practically uniform within a certain range of variation.
A review of some agricultural practices of the Powhatan shows but a few traces of aboriginal Indian survival by the 1920’s.
The means provided by the Powhatan tribes for transporting themselves about in their marshy wastes was the dugout canoe. This article describes these canoes, their method of manufacture, and provides pictures of them and their paddles.