Saturday, February 28, 2009

Friendly Reminder about Reading Assignment for Tuesday


Picture: Marines transfer the body of a Lakota Marine killed in action in Iraq to his family on the Pine Ridge Indian Reservation, South Dakota 2006.

Hello. I know you all have a paper due on Tuesday, but don't forget that you also have a normal reading assignment due as well for that day. You can find the reading assignments in an earlier post on this blog. Its important that you keep up on your reading for Common and Contested Ground because it will be on the midterm. That said, I hope you all will appreciate that it is a short book (under 200 pages) and has relatively large font.

Have a good weekend.

Friday, February 27, 2009

Updated Terms Study Sheet


Picture: Measuring Cottonwoods at Homestead National Monument, Summer 2008

Folks.

This is the FINAL study sheet to help you prepare for the Identification section of the Midterm. I will add no more terms to this list. This list is updated with terms from Common and Contested Ground, which will be on the Midterm. We will have a review in class, please check the schedule below for details on the next two weeks. Good luck studying.

Terms:

The Great Plains
Walter Prescott Webb
Comanche
Comanche-Apache Conflict
Texas Frontier Strategy
Ute
Smallpox Epidemic 1837-8
The Columbian Exchange
The Black Hills
Deadwood
Buffalo Jump
Pueblo Revolt of 1680
Santa Fe Trail
Horse Culture
Meat Culture
Taos
Trade Fairs
Bent's Fort
Llano Estacado
Comancheria
Repartimiento labor system
New Spain
Mexican Revolution
Quanah Parker
Agrarianism
“Agrarian Myth”
Jeffersonian Agrarian Democracy
Little Bighorn
Metis
Clovis People
Atlatl
Blackfeet
Sweet Grass Hills
“Noble Savage”
The Homestead Act of 1862
Badlands
The Sandhills
Wounded Knee
John Wesley Powell
The Big Horns
Range Wars
Longhorns
Big Bluestem
The Dust Bowl
O.E. Rolvaag
Willa Cather
White Cloud
Great Walker
Blackfeet
Crow
Cree
Assinoboine
Hudson's Bay Company
Lewis & Clark
The Bison Hourglass
Chinook
Nomadism
George Bird Grinnell
Horse and Gun Revolution
Smallpox
Old Swan's Map
Plains Petroglyphs

Thursday, February 26, 2009

Congrats to Merri for Winning Best Presenter Award






As advertised . . . I'd like to thank you all for your work on your presentations. Hopefully you gained something both from an educational and experience perspective today.

Wednesday, February 25, 2009

The Blackrobes Response

"In my dreams, the blackrobe stands alone. There is also death." Solitude and death are 2 of the corresponding themes in this movie, as related to the history of the Great Plains. The Comanche also dealt with these issues in their every day lives. The Comanche believed that people needed to coexist, through trade for example, to prosper and that being alone could cause death if they didn't have the necessary tools to survive. The Algonquin chief, Chomina, has a reoccurring dream that depicts an image of the Jesuit missionary, Father LaForgue, walking in a black robe all alone, and a raven attacking and paralyzing the chief. To the Algonquin, dreams were more real than actual life. This dream, like all others, has a great significance, but the chief is having trouble deciphering it. The real meaning behind the dream is the moral behind the story in the film and also why it is said to be controversial. 
By coming to the New World and wanting only to convert the Indians into Catholics, encompasses a whole different image of Catholicism than is viewed in today's society. The film portrays Catholics, like Father LaForgue, to be very single minded; their way alone is the right way. They do not seem to accept, not want to accept any other form of religion. Today, Catholics want to be portrayed as open and welcoming to anyone that wants to join the community. This is not the case in the film. The Catholics, just like the Europeans that traveled to the Great Plains, think the Indian's way of life is not sufficient and that they need to change it in order to form a peaceful country. The Indians knew this was not the case. In this movie, the Algonquin were welcoming to the French and shared everything they had with them, no questions asked. The French on the other hand, were selfish and didn't want to share the things they brought with on the journey. The Indians saw this as a sign of disrespect and disloyalty. They believed that if different groups of people worked together and helped each other survive, they could all flourish and coexist. The Comanche held the same view. When one group wanted to take over and rule alone, destruction and death arose. In the end of the film, this is exactly what happens. The Hurons go against all their beliefs and decide to have Father LaForuge baptize them. They had lost all other hopes of a prosperous life because so many of their people kept dying and their old ways of medicine were not working. The Indians didn't know of the diseases the Europeans brought over with them to the New World. Not having knowledge about these diseases, like the Comanche, they didn't know how to treat them, and it brought death. Had the Europeans not tried to be the dominating rulers of this new land and change the way of life and religions of the Indians, much less death and destruction would have been inflicted upon these tribes. 
Indians fought and killed each other for many years to have solitary control over claims of land. Tribes didn't want to mix, or coexist, because they thought it would reduce their power. The Comanche didn't want to share land with other tribes, but they did want to peacefully trade with them to obtain essential items for their survival. Tribes had their own, different ways of life. The Europeans and Indians contributed to the destructions and death of the prosperous life on the Great Plains because they each thought their way of life was the right and only way to live. This movie shows that there isn't always a right and a wrong way. The blackrobes walking alone and the death symbol of the raven were to predict the future of the Indians, which should be a good premonition for the rest of the world: Being alone is what is going to destroy you. People need to coexist to survive. 


Winnebago Indians in McGregor, Iowa (circa 1890s)

Presentation Grading Criteria


Picture: Boys in McGregor, Iowa dressed as Indians in early 1920s.

Folks.

I will grade each group's presentation . . . and so will you. Below you will find the grading criteria. You will not grade your own group, but all four other groups. The recommended grading distribution for the four groups you grade is: 1 A, 2Bs, 1 C/D. At the end of class, you will hand in your grades. I expect you to take the assignment/grading seriously. You will grade each group on the below categories, and at the end of the presentations tally compartively your final grades. As a basic guideline think of an A as exemplary work, a B as good work that meets all the requirements, a C as average and a D as less than average.

Categories:

Presentation: Was the presentation professional? Did each group member contribute? Did the group seem prepared and were there smooth transitions from point to point?

Organization: Was there a clear organization to the presentation (e.g. a quality introduction and conclusion) or was the direction unclear? Did each point or topic build upon another?

Argument: Was there a clear argument/thesis to the presentation? Did the group support their argument/topic with quality facts and ideas? Did the argument seem well prepared and coherent? *Did you learn anything?*

Tuesday, February 24, 2009

The Proposition or Once Upon a Time in the West

Folks. In an effort to drum up interest for Thursday night's film showing, I have decided to give everyone the choice between the two films below. They are both some of my all time favorites. I will do a head count in class on Thursday and if we get five I will show one. See you Thursday.



or

Extra Credit Opportunity Wednesday Night @ Prairie Lights


Hello Folks. If you go to this reading and write a 2-3 page summary/review of it- I will give you one extra credit point. I am going to try to make it, but I'll be in Wisconsin most of the day so I'm not sure I will. I would love it if one of you went. If you don't like movies . . . this maybe your shot to get that point before Midterm.

UI law professor to read from her new biography, Mrs. Dred Scott

The Live from Prairie Lights reading series, which is streamed live on the University of Iowa Writing University web site, will feature UI law professor Lea VanderVelde at 7 p.m., Wednesday, Feb. 25.

The reading will be held in Prairie Lights Books in downtown Iowa City and is open to the public.
VanderVelde will read from her new book, Mrs. Dred Scott. She spent more than a decade conducting research about the slave woman Harriet Robinson Scott, whom VanderVelde felt deserved her own biography.

The UI Writers' Workshop is a graduate program in the College of Liberal Arts and Sciences.

Here is the publisher's blurb on book:


DescriptionAmong the most infamous U.S. Supreme Court decisions is Dred Scott v. Sandford . Despite the case's signal importance as a turning point in America's history, the lives of the slave litigants have receded to the margins of the record, as conventional accounts have focused on the case's judges and lawyers. In telling the life of Harriet, Dred's wife and co-litigant in the case, this book provides a compensatory history to the generations of work that missed key sources only recently brought to light. Moreover, it gives insight into the reasons and ways that slaves used the courts to establish their freedom. A remarkable piece of historical detective work, Mrs. Dred Scott chronicles Harriet's life from her adolescence on the 1830s Minnesota-Wisconsin frontier, to slavery-era St. Louis, through the eleven years of legal wrangling that ended with the high court's notorious decision. The book not only recovers her story, but also reveals that Harriet may well have been the lynchpin in this pivotal episode in American legal history. Reconstructing Harriet Scott's life through innovative readings of journals, military records, court dockets, and even frontier store ledgers, VanderVelde offers a stunningly detailed account that is at once a rich portrait of slave life, an engrossing legal drama, and a provocative reassessment of a central event in U.S. constitutional history. More than a biography, the book is a deep social history that freshly illuminates some of the major issues confronting antebellum America, including the status of women, slaves, Free Blacks, and Native Americans.

Reviews
"Through Harriet Scott's life, the author is able to create a valuable portrait of the development of slavery on the U.S. frontier during an era in which that scourge was leading the country toward civil war. Despite the wealth of historical knowledge presented, the heart of this well-researched work is the tragic tale of how a loving family's effort to gain their freedom was brutally rejected by Supreme Court justices bent on maintaining the institution of slavery at all costs. Essential for academic libraries and highly recommended for public libraries."--Library Journal , starred review

Dances With Wolves




“The strangeness of this life cannot be measured: in trying to produce my own death, I was elevated to the status of a living hero”

Dances With Wolves, a film from 1990, is about a man and his discovery of the Sioux Indians and their culture on the plains during the American Civil War. In the film, Kevin Costner directs and stars as John Dunbar, a lieutenant in the U.S. military. John sustains an injury in battle and is redeployed to a post of his choosing – a remote, abandoned Fort Sedgwick on the prairie. John chooses to stay at the fort, fix it up, and eventually make contact with a group of native Sioux that he had located. As the story proceeds, John wins over the friendship of the tribe and, in time, is assimilated into the tribe and marries another white who had been assimilated named Stands with a Fist. John, or Dances with Wolves, returns to the fort one last time to recover his journal before the move to the wintering lands only to be captured by the U.S. soldiers that are now inhabiting it. As he is being transported back east for interrogation, John is rescued by some of the Sioux and arrives at the wintering land to collect his things and his wife and walk away to secure the safety of the tribe.

The film Dances With Wolves is a story about the Sioux Indians of the Midwest plains and their struggles throughout life before and after the white men. The film attempts to show the viewer the settings, activities, and daily routines of a Plains Indian tribe. When comparing and contrasting this film to what we have learned in our books thus far, one can rather easily ascertain the conclusion that this film both follows and deviates from the facts that we have previously learned.

The setting of the film, a short-grass prairie, is true to what we have learned so far about that general location near the present day Dakotas’. The area in the film, as well as the historical area, is a wide stretching prairie of short grass, sectioned by rivers every few miles and a rather noticeable lack of trees. The setting also leads to the migratory patterns of the tribe and how they would shift during the winter months to a sheltered region with high rock walls and more trees for an auxiliary food source and winter’s reprieve.

The film goes into detail on such subjects of tribal dances, meetings, and decision making (all could be rather accurate for that specific tribe) but does make a point to show the tribe using every part of the buffalo and cursing the white men’s usage of the beast. As our books have shown(Comanche Empire especially), the Indians totalitary use of the buffalo carcass was more out of necessity and, depending on the circumstances, they would not spend the energy and time harvesting the animal if it were not feasible.

The film Dances With Wolves is a brief glimpse into the life and setting of the Sioux people in the plains. The film allows the viewer to observe the daily routine of a Sioux and how their lives were changed with the seasons and the encroachment of the white settlers. The film accurately shows settings, activities, and seasonal migratory patterns of the tribe and is a good tool for giving a student a mental image of the locations that are being discussed in Great Plains books.

My Response to Black Robe!

    The movie black robe wasn’t one that I expected to gain much from, but it ended up surprising me in how beautifully it displayed the contrast of cultures.  Though the main purpose was to show the contrast of spirituality, beliefs, and religion of Catholicism and the “native” society, the movie also portrayed contrasts in many other areas of life.  It helped to show how much a person’s or a societies belief could shape the other areas of their lives. By showing such seemingly different types of humans it also brought the concept of humans as a species together because, in either case, the human is faced with the same trials and given the same choices.  The message of this film is that we are all created to be one, and it is when we try to live alone that this connection is destroyed and chaos erupts.

            Religion in the movie was ever present. “Black Robe” did a fairly accurate job of portraying the Catholic religion by always trying to live by the Truth even if it means dying alone or trying for a hopeless cause.  The tribes didn’t so much have a religion as much as they had beliefs, which defined their decisions, reasoning, actions, and interpretations.  Black Robe continually tried to convert the Indians to Catholicism but because they were so set in their former beliefs, the idea of one God and his son, Jesus, was extremely distant to them causing them to think Black Robe a demon and to persecute him for his beliefs.

            The role of violence, sex, and death is ever present in Black Robe as well.  Black Robe’s ideals and ways of life were strongly contrasted with that of all other characters.  I was able to see the Indians as an entirely different culture, but also as one not far from our own selves in the sense that they had the same temptations, desires, and human weaknesses.  All common faults of man, the Indians did not see anything wrong with such ways of life, and questioned why Black Robe would live a life without these “pleasure.” 

            This movie was especially good to watch following the Comanche Empire book because although the tribes were separate, the film was able to portray the Native Americans in a light that helped me to understand them better which carried over into understand the Comanche better.  The violence in the book and the film was extreme, but the Indians though nothing of it.  It wasn’t that they were complete barbarians, but more that this was a way of life for them.  It was characteristic for Indians to be violent and through this, in both situations they were able to feel and gain power.  The maltreatment of women was evident in both as well.  Again, this wasn’t something they were purposely doing, it was just embedded in their culture, what they had always practiced.  While reading about the Comanche I thought them to be a power hungry semi-uncivilized people with purpose only to engage in acts that help themselves.  It was hard for me to understand why they behaved and acted as they did, but now when I am able to compare them to the Indians in Black Robe it helps me to understand the general Native American culture on a much greater level.

            I found the strongest message of the movie though to be much deeper than culture.  It seemed that the idea of culture was portrayed as merely the outside, a tool that made it more difficult for people to relate to each other in this movie.  But Black Robe saw through this trap, and truly had love for the native people.  He did not wish to convert them for his own selfish desires, but for the way of God.  He wished that these people might be saved in order that they may have eternal life and so they would not die alone.  Whether one believes in religion or not, it is amazing to see the love that Black Robe portrays for these people when it is continually unreturned and mocked.  Nonetheless, Black Robe relentlessly continues to reach out.  Eventually he is rewarded when a tribe wishes for baptism, and it is here that you are able to see how we are all one, despite what is on the surface, and that humans were created for each other.

Sunday, February 22, 2009

"Sacred ground spared from the plow"


A few years ago I went on a “bug hunt” with some biologists from the university. We were carrying out an informal survey of prairie insects in Iowa. Our field site was Rochester Cemetery, about 25 miles west of Iowa City. This beautiful spot contains about 300 to 400 graves, some of which date back to the 1830s. Its status as a cemetery has prevented development and preserved the site as an original prairie remnant. Home to over 350 species of plants and diverse wildlife populations, it’s no wonder this place has attracted naturalists from all over the Midwest.

An article from the New York Times mentions Rochester Cemetery as one of the must see remaining prairie stands.
Where Buffalo Still Roam - Suzanne Winckler
http://query.nytimes.com/gst/fullpage.html?res=940CE2DA123AF937A15753C1A9629C8B63&sec=travel


Not everyone appreciates the cemetery’s rustic appearance. Some Rochester residents challenge the idea of keeping the area unmowed.
County clashes over cemetery - Alma Gaul
http://www.iowaprairienetwork.org/prairies/Rochester/20060902_County_clashes_over_cemetery.htm


For more information:
Rochester Cemetary, a Savannah Remnant
http://www.cs.uiowa.edu/~jones/natural/rochester.html



Pioneer Burial Ground, Iowa City, Iowa


Like we talked about in class . . . its not a bad place to go for a walk. If you click on the picture I think you will be able to read the sign.

Once Upon a Time in the West, Thursday @ 6:45 in Shaeffer

So, if five or more people volunteer on Tuesday we will meet on the first floor of SH on Thursday night and watch the below classic movie, Once Upon a Time in the West. The soundtrack to the movie is by Ennio Morricone and equally famous.



Remember, if you are going to take advantage of all the extra credit offered this semester you have to complete at least 2 of your assignments by Spring Break. This week I won't be as pressed for time as I was last week, so I will give a brief intro to the film and lead an equally brief discussion after the film. If someone else would like to volunteer to show the film feel free to do so. I have a copy you can borrow, just email me and I will give it to you on Tuesday in class.

Reading Assignments and Class Schedule Until Spring Break


Folks.

On Tuesday you should be finished with Grassland. For Thursday, you will be required to begin reading our next test, Common and Contested Ground: A Human and Environmental History of the Northwestern Plains. Below are the reading assignments for this book. As you probably have guessed, Common and Contested Ground will make up a good portion of the Midterm. In short, you will be responsible for it.

Thursday February 26, 2009: Read to page 54.
Tuesday March 3, 2009: Read to page 128. (PAPER #1 DUE IN CLASS)
Thursday March 5, 2009: Read to page 200.
Tuesday March 10: Midterm Review
Thursday March 12, 2009: IN-CLASS MIDTERM

Thursday, February 19, 2009

Tuesday's Class

Picture: Painting by Grant Wood, famous regionalist Great Plains artist who resided and worked in Iowa City, Iowa.

Folks.

On Tuesday I will give your groups 30-40 minutes to work on your presentations for Thursday. Your first group project and today's lecture on writing will hopefully have prepared you better to succeed with this assignment. Pay close attention to what I had to say today, because I will expect more from these group presentations than I did from the first ones. While I want each group to feel free to try different ideas, at the most basic level I expect a compelling introduction to your topic, a detailed overview of the subject and Manning's use of it in Grasslands and finally, a conclusion of sorts. I would recommend preparing a powerpoint or using some other form of media, so if you have a laptop it may be wise to bring one to class on Tuesday. You may also want to get ahold of your other group members via email or facebook this weekend to coordinate some research for your topic.

Have Grassland finished by Tuesday.

Take care this weekend.

Dennis

Presentation Zen

Video (because Spring Break is getting closer): Shooter Jennings, "4th of July."

Folks.

I am sure there may be better information on the web about this topic, but here is one link. http://presentationzen.blogs.com/presentationzen/2005/09/whats_good_powe.html


I don't know how much experience you all have with presentations and powerpoints, but this site gives some good pointers.

Finishing Manning

Picture: Richard Manning, author of Grassland, is a member of this organization. http://www.landinstitute.org/

Folks.

Just a friendly reminder, by next Tuesday it is expected that you will have finished Grassland. On Thursday group presentations on the book will occur.



Once Upon a Time in the West



Hello.

If we can get, at least, five people to commit to come I will show Sergio Leoni's Once Upon a Time in the West either next week or the week after. We can pick a time in class. I think this film would nicely accompany Manning's ruminations on what the West and Plains mean in the public imagination. If someone else would like to show a film and introduce it, please feel free to suggest a title.

Tuesday, February 17, 2009

Movie Night is Tonight


Picture: 1947 Indian Motorcyle, Lincoln, Nebraska 2008
Tonight at 6:30 Black Robe will be shown in SH. Try to be there a few minutes early to meet in the hallway by the door facing the Pentacrest. This is a very good movie, so don't expect to be bored.

Feel free to bring snacks.

On Thursday I will give you approximately 30 minutes in class to meet with your group.

See you tonight.

Dennis

Group Projects #2

Picture: Devil's Tower, Wyoming 2007
Presentations will occur in class on Thursday, Feb. 26. Each group will have ten minutes to present their topic. While I expect you to frame much of your discussion on Manning's opinions of each of these topics, feel free to consult outside sources to add more breadth to your presentation. A Powerpoint or other visual aid and casual business attire is recommended.

Group No. 1: Meat Culture: History and Biology
Group No. 2: Cattle on the Great Plains: History and Ecology
Group No. 3: John Wesley Powell: Life and Ideas
Group No. 4: The Significance of the Homestead Act of 1862 on the Great Plains
Group No. 5: History of the Black Hills and Deadwood

Red River Carts and Hand Carts


So, we have a good question about the famous Red River cart. . . It is confusing, but there is actually more than one Red River in the Great Plains of North America. The so-called Red River Carts originated in Manitoba amongst Metis people, many people think. In any case, they did make an appearance at times in what is now the United States, probably in the states of Montana, North Dakota and Minnesota. This site has a nice description of this. We will learn more about the Metis as the semester goes on, so this was an excellent question to bring up.

http://www.info.co.clay.mn.us/history/red_river_carts.htm
I am not sure whether or not this is accurate, but these carts look similar to the "Handcarts" that played such a large role in Mormon and Iowa City history. http://www.nps.gov/history/history/online_books/mopi/hrs6.htm
If you browse this historical resource report from the National Park Service, you can see that the Mormon Handcart park in Coralville is referenced:
"The first 7 companies made the 275-mile trip across Iowa from Iowa City, Iowa, to Florence, Nebraska, in from 21 to 39 days, averaging 25 days and 11 miles a day. (See Appendix A, Map 10.) The first company of 226 persons started out on June 9, 1856, led by the Birmingham Brass Band from England, and arrived in Utah September 26th. March music and singing kept the people together and helped ward off tedium and fatigue. The most popular of all songs was the famous "Handcart Song":

Some must push and some must pullAs we go marching up the hill,As merrily on the way we goUntil we reach the valley, oh!

In Coralville, Iowa, the Daughters of the American Revolution have erected a bronzed tablet commemorating the handcart companies. It is located on the south side of the road just west of the intersection of Fifth Street and Tenth Avenue. Also in Coralville and the western part of Iowa City is the Mormon Trek Boulevard, a modern highway honoring these pioneers.
In 1976, in connection with the U.S. Bicentennial Celebration, a several-acre Mormon Handcart Park was developed in Coralville on ground owned by the University of Iowa, through funds provided by the Mormon Church. The site is near Clear Creek and U.S. 6, near the Hawkeye Court housing complex to the west of Mormon Trek Boulevard. There are three markers at this site having extensive text commemorating a pioneer campsite, pioneer burial ground, and the whole site in general.

Although the handcart pioneers did not know it before starting, Iowa roads were to be veritable "super highways" compared to what lay west of the Missouri. Like all Mormon pioneers before and after them, they used the best, most convenient roads and trails. Since at least 1846, when Brigham Young led the Saints across Iowa, there had been some kind of a road between Iowa City and Council Bluffs. In the beginning it had been a military road to Fort Des Moines, and later a territorial, state, mail, and coach route. Most of the handcart pioneer journals of 1856-1857 refer often to the good roads. In fact, had the Saints not been so poor, they could have ridden over the roads by stagecoach to the Missouri for about eleven dollars a person.
Today's Highway 6 generally follows this old trans-Iowa road as far as Redfield. From Coralville the pioneers passed through Homestead and South Amana, two German colonies established in 1854. (This part of Highway 6 up to Grinnell is also marked as the Hiawatha Pioneer Trail.) Passing through Marengo, Brooklyn, Grinnell, Newton, and Rising Sun, they reached Fort Des Moines. The old fort on the west bank of the Des Moines River was by then abandoned, but still standing. Near the intersection of Riverside Drive and Southwest First Street in Des Moines is a granite marker commemorating this old fort and part of the newly restored fort."

Monday, February 16, 2009

Updated Terms Study Sheet

Picture: Measuring Cottonwood Trees at Homestead National Monument, 2008
History of the Great Plains, Terms Study Sheet

Identify each term in 2-4 sentences. Make sure to provide both a factual description and an explanation of the term’s significance in the context of Great Plains history. You will have to identify 10 of these terms on the test. This is an updated list that covers approximately the material we have covered thus far in the first month of class.

The Great Plains
Walter Prescott Webb
Comanche
Comanche-Apache Conflict
Texas Frontier Strategy
Ute
Smallpox Epidemic 1837-8
The Columbian Exchange
The Black Hills
Deadwood
Buffalo Jump
Pueblo Revolt of 1680
Santa Fe Trail
Horse Culture
Meat Culture
Taos
Trade Fairs
Llano Estacado
Comancheria
Repartimiento labor system
New Spain
Mexican Revolution
Quanah Parker
Agrarianism
“Agrarian Myth”
Jeffersonian Agrarian Democracy
Little Bighorn
Metis
Clovis People
Blackfeet
Sweet Grass Hills
“Noble Savage”
The Homestead Act of 1862
Badlands
The Sandhills
Wounded Knee
John Wesley Powell
The Big Horns
Range Wars
Longhorns
Big Bluestem
The Dust Bowl
O.E. Rolvaag
Willa Cather

Comanche Diplomacy



thesis:

The Comanche’s diplomacy was shaped by their continuously burgeoning lust for finished goods, grains, captives, territory and ungulates. The Comanche’s diplomacy, like the tribe themselves, was a fluid entity that could be both a militaristic force and a political juggernaut within the same frame of space and time. Their unrestrained methods of barter, conquest, and treaty making made their diplomacy a unique and diverse system that made their society flourish and, inevitably, crumble.

Quotes:

“Comanches were not, therefore, self-conscious imperialists, following a premeditated expansionist agenda, nor were they all-conquering militarists bent on subjugating other societies. They established their preeminence in stages, responding often in an ad hoc fashion to circumstances that on first inspection seem to have little to do with imperial power politics. Their actions were shaped by the political maelstrom released by European colonialism, as well as by such ostensibly nonpolitical matters as pastures, water, and social prestige. The resultant imperial system reflected that eclecticism. It was based on loose domination and articulated through an intersecting set of coercive and cooperative intersocietal networks aimed at keeping Comancheria protected, prosperous, and powerful. Comanches exercised power on an imperial scale, but they did so without adopting an imperial ideology and without building a rigid, European-style Empire.”

p.352

“I have traced the evolution of a Comanche power complex that was neither shapeless nor formless, a Comanche foreign policy that involved much more than plundering and killing, and Comanche people who were neither savage nor nation less. Instead of merely defying white expansion through aggressive resistance….Comanches inverted the projected colonial trajectory through multifaceted power politics that brought much of the colonial Southwest under their political, economic, and cultural sway.”

p. 345

“But this does not mean that the relations between Spanish New Mexico and western Comanches had become cleansed of contention, for beneath a thin veneer of tranquility the Comanches and colonists were engaged in an intense rivalry. That rivalry was only incidentally a typical Indian-white struggle for subjugation, survival, and territorial control; it was instead a multilayered, essentially imperial rivalry over political sway, the control of labor and resources, and spheres of cultural influence. The result was widespread economic, political, and cultural amalgamation across ethnic lines, amalgamation that was actively embraced by the Comanches and the great New Mexican masses but abhorred by the Spanish and, later, Mexican elites.”

p. 201

“When the war is a general one, with the entire people gathered in tribes to go on the warpath, public authority intervenes. The chiefs assemble in council, and the old men are admitted to provide the lessons they have learned in their long experience. There the whole matter is discussed with sagacity and prudence, and the advantages and disadvantages of each course of action are carefully weighed. If the decision is for war, the rallying points are first established, then the strategy and tactics to be used against the enemy in all foreseeable circumstances.”

p. 280


"Like most empires, the Comanche empire had many faces. Viewed from the north and east, it was an empire of commerce and diplomacy, an expanding transnational nexus that radiated prestige and power, absorbed foreign ethnicities into its multicultural fold, and brought neighboring societies into its sphere as allies and dependents. Viewed from the Southwest and Mexico, however, the Comanches showed a different kind of face. Here their empire brushed directly against Euro-colonial frontiers, and its tactics were often grounded in violence and exploitation."
p. 181


"What the Comanches did not do was to reciprocate Spain's generosity. Their recompense was the absence of violence. Holding a pronounced power advantage over Texas, they seem to have placed the Spaniards in an ambiguous social space where they were not quite friends nor outright enemies"
p. 184

"Comanches' power complex was much more than a military creation; it was also, and indeed primarily, a political construction. Their colonization of the southern plains was a military enterprise built on astute and pragmatic diplomacy. As they swept across the southern pains, Comanches forged a series of strategic alliances, which buttressed their own strength while leaving their competitors variously defenseless and divided....They sustained their long-standing union with the Utes for decades, only to detach themselves from the alliance in the 1750's when the collapse of Apache resistance on the Llano Estacado turned Utes from useful allies into rivals."
p. 65

Exam Question : Describe how the Comanche’s diplomacy lead to the near disintegration and rebirth of New Mexico


Kathryn Young, Brittany Thornton, Julia Field, Jason Jared

Red River Shootout


As i was reading i came across a part that talked about wooden wheeled wagons named Red River carts. This made me think of the annual football rivalry between the Oklahoma Sooners and the Texas Longhorns. After looking up the Red River Shootout on reliable wikipedia i learned that it is named after the Red River that separates Oklahoma and Texas. So maybe the carts were named after the people who lived near the Red River? I don't know just thought it was interesting.

The Red River Cart Song

The railhead was in Calgary
Back in those early days
And everyone a-going North
Had to find a different way
There were horses dragging travois
They had been there from the start
But my father went to Edmonton
In a Red River cart

Chorus:
Rolling along the prairies
You great big wooden wheels
Stir the dust and fill the air
With screeching and with squeals
Oh, pitch and sway from side to side
The summer day is long
And make your way up North
Singing a Red River cart song

The only road the prairies knew
Was called the Calgary trail
For horses, mules and oxen
And the men who carried mail
For families from the East
Who came for a new start
And my father went to Edmonton
In a Red River cart

Those families filled the prairies
When the land was fresh and new
The sky went on forever
While the population grew
They built cities and farms
Those people did their part
And my father went to Edmonton
In a Red River cart

Red River cart, take me to my new home

Spanish Society and Buffer Zones, Part the Second


Thesis Statement: The Spanish originally believe that they are masters of the Comanches, but as time, violence, and economic matters show, the Comanches mastered the Spanish, at least in the time period from the early 1720s to about the 1880s.




Spain tries to set up colonies in the southwest, and believe that they will have little trouble with the natives.




"Such optimism was not unwarranted. France's expulsion ended French contraband trade and political scheming on the souther plains, giving Spain more sway over the region and its Native inhabitants. Moreover, New Mexio was now western Comanches' only reliable source of European goods, and Spanish policy makers had a reason to expect dependence to translate into compliance...in Spanish designs, the Comanches were masters of the southern plains and the Spanish were masters of the Comanches (p70).""Spanish officials employed patriarchal father-children metaphors and used the diminutive designation 'children' for Comanches, whereas Comanche chiefs spoke of Comanches and Spaniards as brothers bound together by affinial ties and obligations. Casting themselves as fathers, Spanish officials meant to command, but Comanches expected them to act like siblings who would care for their needs" (138).




As time goes by, there are several cultural clashes between the two nations, many resulting in escalating violence. "In the Comanche worldview, gifts, trade, and kinship were inexorably linked....Spaniards, in contrast, made a clear distinction between social and economic ties (p40-1)." The Spanish thought they had complete control over the Comanches, but the Comanches saw them more as partners then dictators. "The deepening linkages between eastern New Mexico and western Comancheria evoked panic among Spanish administrators, who feared that the border trade to Comancheria had the potential of disfiguring the entire economic structure of the colony. When Governor Chacon conducted an inspection of New Mexico's economic conditions in 1803, he was appalled to learn that the strongest economic ties of many local settlements extended eastward to Comancheria" (205).




Diplomacy only goes so far, and the Comanches begin raiding and attacking, which puts a significant strain on the Spanish empire. "By the late 1770s, New Mexio began disintegrating under the weight of Comanche violence...communities dispersed...large sections of New Mexico were left desolate (p76)."




The Spanish also begin losing ground within their own people. "As many as 2,000 eastern villages defied royal authority and attributed this to their 'desire to live without subjection and in complete liberty, in imitation of the wild tribes which they see nearby.'"






Eventually, the Spanish recognize that their defenses are no match for the Comanche raiding parties, and start settling villages at the outer edge of their territory, hoping the Comanches will raid those places, and not focus on important centers, like Mexico City. In essence, the entire area of what is currently Texas is simply being used as a buffer zone. This finally shows that the Comanches had indeed mastered the Spanish, and the Spanish were forced into a permanently defensive position.


Essay question: How did Spanish society change over time in reacting to pressure put on them from the Comanche nation?


Group members:

Christine Gerwe

Chris Brant

Megan Ridenour

The Comanche Economy


Here is a picture of a modern day horse. HAHAHAHA

The Comanche developed a successful economic empire based on diplomacy, raiding, control of resources, and an ever-expanding population. This vast resource base and population led to a surplus and market economy out of sync with the ecological base. Despite evolving a dual economy based on hunting and pastoralism, in order to adapt to a changing environment, the empire’s influence rapidly declined. The reason for this loss of hegemony was economic.

Page 148- “The practical matter of trade, however, was foremost in the Comanche agenda, and the chief promptly moved to explain how Comanches desire for European technology created ready markets for American goods: “ we are in want of Merchandize and Shall be Always glad to trade with you on friendly terms… You have everything we want.”

Page 85- “The stealing and selling of horses was central to this dynamic of simultaneous exchange and exploitation.”

The Comanches developed an economy in which they had total control of the market because of the influence horses played in society. The development of horses during this period was vital because of the wealth they brought to the empire. Horses were worth a lot during this time and Comanche’s exploited this during their rise to “fame”.

Page 127- “In addition to bulk provisions, Comanches obtained from the fairs a wide variety of luxuries and manufactured goods- raw sugar, cigarettes, scissors, soap, mirrors, saddlebags, hatchets, war axes, lances, knives, scarlet cloth, serapes, woolens, cloaks, indigo, and vermilion.”

Page 39- “The Comanche expansion was also tied to the increasingly intricate requirements of exchanged, production, and raiding. To sustain their lucrative trade, they needed steady access of slaves.”

Slaves also played an important use to Comanches as well. During the switch to pastoralism, the Comanche needed extra labor around their ranches and slaves were used for extra labor as well as trade.

Page 247 “But rather than binding themselves in an economic deadlock, Comanches managed- undoubtedly through trial and error- to weave intensive herding and full- time hunting into a smoothly running dual economy.”

The Comanches form of pastoral agriculture concerned with the farming of horses and cattle. Pastoralism was a shift from a singular hunting economy. Bison were becoming scarce and the Comanche successfully made the transition to this dual economy; that being pastoralism and hunting.

Page 361 ‘The Comanche empire was not a tightly structured, self sustaining entity but rather a continually transmuting set of intersecting networks of power, and when those networks began to crumble, so did the system itself.”

In conclusion, the overpopulated empire depleted its resources of bison in the face of drought and disease leading to an economic failure. Without their economy they were powerless.

Essay Question: Pick one aspect within the Comanche Economy and discuss its role in the Empire?

Comanche exceptionalism- again.


Thesis:
The Comanche are exceptional in the sense of their expert use of their unshakable sphere of influence in the Plains culturally, economically, and militarily throughout their rein; this is rooted in the adaptability of Comanche culture to the opportunistic circumstances of their geographical position and the introduction of horses and firearms, which the Comanche mastered and used to build a powerful empire that facilitated their domination of their geographical area and all those within in it.

This is evident at the very beginning of their arrival to the geographical area. "The long migration from the central plains to the southern rockies forced Comanche to reshape their economic strategies and social traditions: and they entered the southern plains with an elastic cultural system to which new elements could be added with relative ease." 346. This allowed the Comanche to, once they gained access to horses and guns to integrate these elements into their culture and use them to exploit those in their area and facilitate their entrance onto the Plains a powerful military force, as well fund a successful economy based around trade and hunting buffalo.
One of the ways in which the way the influence of Comanche culture grew to prevail on the Plains itself is most evident is through the necessity of their language as being dominant language of the plains due to their political and economical power over trade. Pekka quotes that:
"So too does the ascendancy of the Comanche language denote a larger truth: having yielded unparalleled economic, political, and cultural influence, the Comanches were re-creating the mid-continent in their own image." pg 171.
This idea is later reinforced by Pekka's description of the extent of Comanche influence in so-called Spanish-dominated New Mexico. "at the same time that some administrators still entertained plans for the hispanization of the Comanches, eastern New Mexico was blending into Comancheria. by the early 19th century, Comanche was widely spoken in New Mexico's eastern frontier..."
In this we get the sense that it is not in realtiy the Spanish who are colonizing but the Comanche. Rather than the traditional idea of the Spanish being the major power on the Great Plains it is clear that they too are victim to Comanche will and are in fact dominated by the power of their influence on the plains, if nothing else through their military power. It became necessity for them to seek the Comanche as allies, but their attempts at this resulted in one way relationship in which the Comanche required gift regularly less they raid Spanish settlements and take what they wanted leaving total detestation behind. Their manipulation of the Spanish and other actors in their area is exemplified in this relationship.
"What Comanches did not do was reciprocate Spain's generosity. Their recompense was the absense of violence...The peace lasted only as long as gift distributions did." pg 184
"...Comanches would step up and cut back raiding in the province inn line with the availability of gifts. Under the ever-present possibility of violence, offerings of diplomatic presents became fixed tribute payments to protect the exposed colony[Texas]." pg 184
Perhaps the personification of this reality of Comanche domination on the plains is a recorded event taking place in the capital of New Mexico:
"In June 1825, a party of 330 Comanche men, women, and children rode into the capital[San Antonia] and leisurely looted the town for six days." pg. 196
This kind of power is indicative of the Comanche's military, political, and economic power, which in many ways rendered them virtually untouchable and the undisputed power in control of the Great Plains to those living there.
However it is not simply the mark that the Comanche left on their area that made them exceptional, their rise to power was brought on through the structuring of their economic system allowing them to build a community and continue to expand and perpetuate their way of life. "Comanches never lost their ability to operate as a community" " Comanche leadership managed time and again to coordinate trade and diplomacy, build broad consensuses behind treaties, mobilize large inter divisional military operations, and neutralize the manipulative interferences of Euro-American state powers. That hybrid political organization may well have been the elemental factor that set the Comanches apart. Their political system allowed coordinated decision making at the national level without compromising social and strategic plasticity on the local level. Comanches' political system largely escaped the internal disputes that disrupted or paralyzed many of the more rigidly organized Native American powers." pgs 348-349

The Comanche story retells history in a very different light, showing their agency in their legacy and that of the Plains.
"Rather than a reflection of Euro-American indifference, Comanche rise to dominance stemmed from their own adaptive culture, their ability to harness Euro-American resources-both material and non material- to their own advantage" pg 346
In relation to the rise and expansion of the Comanche empire this shows the Comanche story to be exceptional in all areas of influence, from the cultural elements that led to the origin of an empire, to the role of that empire on the Plains and its downfall hailing a period of change in North American History.

Borderlands/Frontier

Picture: The cover picture from the 2009 WLA Conference Flyer. http://www.usu.edu/westlit/conference2009.htm

Here are my notes from some articles I recently read. I thought you may find them marginally interesting. They give a little background on The Comanche Empire.

Jeremy Adelman and Stephen Aron, “From Borderlands to Borders: Empires, Nation-States, and the Peoples in Between in North American History.” American Historical Review 104:4 (Oct. 1999): 814-841.
John R. Wunder and Pekka Hamalainen, “Of Lethal Places and Lethal Essays,” American Historical Review 104:4 (Oct. 1999): 1229-1234.
Evan Haefeli, “A Note on the Use of North American Borderlands,” American Historical Review 104:4 (Oct. 1999): 1229-1234.
Michael Baud, and William Van Schendel. “Toward a Comparative History of the Borderlands.” Journal of World History 8:2 (Fall 1997): 211-242.

In “From Borderlands to Borders” Adelman and Aron suggest that historians should recognize a theoretical distinction between a frontier, “a meeting place of people in which geographic and cultural borders were not clearly defined” and borderlands as “the contested boundaries between colonial domains.” This distinction enables borderland histories to incorporate transnational imperial histories into localized accounts of the actions and decisions of colonial agents and their adversaries. For Adelman and Aron this is an advantage, because not enough borderlands and frontier histories stress the significance and relevancy of conflict and competition between rival imperial European powers. To do so in their view is critical to understand the "shift from inter-imperial struggle to international coexistence turned borderlands into bordered lands." In other words, the emphasis ought to be on inter-imperial struggle and not other factors. By clarifying the meaning of the borderlands in their article, Adelman and Aron hope to theoretically resuscitate the frontier as a term and concept, which had fallen in their view unnecessarily out of fashion because of the imperial stigma attached to it.

Michiel Baud and Willem van Schendel arrive at a much different conclusion in “Towards a Comparative History of the Borderlands,” which similarly attempts to construct a conceptual framework for the borderlands. Baud and van Schendel argue against a purely state-centered approach and adopt instead "a cross-border perspective, in which the region on both sides of a border is taken as the unit of analysis." For Baud and van Schendel, social, economic and cultural analyses of the borderlands are as determinative as more traditional state-centered focuses like those advocated by Aron and Adelman.

John Wunder and Pekka Hamalainen offer a blistering critique of Jeremy Adelman and Stephen Aron’s “From Borderlands to Borders” in their article, “Of Lethal Places and Lethal Essays.” In the article they write that Adelman and Aron’s view of the borderlands as “sanitized, morally neutral” lands where American Indians populations are decimated and “imperial warfare” is prioritized is unacceptable. Wunder and Hamalainen have four major complaints about Adelman and Aron: 1) they advocate process history where Indians are not empires and they reject Limericks’s view of an “unbroken past,” (2) they simplify an “enormously complex historical phenomenon” by emphasizing global colonial rivalries, (3) they “repeatedly downplay the significance of economic relations in politics” and (4) they factor in no Indian agency in their analyses. In the end, Wunder and Hamalainen write that Adelman and Aron’s analyses are critically flawed as they “reject fundamentals of indigenous history”.

Evan Haefeli jumps in the mix too in his “A Note on the Use of North American Borderlands,” criticizing Adelman and Aron for “regrettably” failing “to maintain a consistent distinction between frontier and borderland phenomena.” For Haefeli, Adelman and Aron never answer the crucial question of “what do borderlands do that frontiers do not?” (1222). Haefeli like Wunder and Hamalainen, suggests that Adelman and Aron “make no real effort to answer the question” of “what, if anything, Native American history and historiography can say to the rest of the world” (1223). Haefeli writes that possibly Adelman and Aron, restrained by the traditional box of western history and methodology, are simply “tweaking the familiar old story of American expansion” while retaining “much of the narcissism of Frederick Jackson Turner’s celebratory thesis” (1223).

To conclude, many of the issues Adelman and Aron’s article raised ten years ago continue to be contested to this day. The exact meaning and relevance of the terms borderlands and frontier are such a concern that Pekka Hamalainen in his 2008 work, The Comanche Empire, dedicated pages in its introduction to defending his use of the term frontier. For Hamalainen, the frontier has been “recast as a zone of cultural interpenetration” that is vital for historical analyses: “the history of Indian-Euro relations, as we today understand them, is inseparable from the history of the frontier” (7). In any case, Adelman and Aron deserve kudos for publishing the article ten years ago that inspired much of this debate. Its influence is noticeable in contemporary scholarship, like The Comanche Empire, which is advertised by the author as an “alternative frontier history” which argues emphatically that the Comanche were an unrivaled “imperial power” in the Southwest and southern plains for one hundred and fifty years (16). Hamalainen’s thesis of determinative Indian agency in this region goes against the grain of Adelman and Aron’s that Indians did not have comparable empires to Europeans in North America.