Sir Guy Carleton in the American Revolution

Sir Guy Carleton in the American Revolution Guy Carleton - Early Life Career: Born September 3, 1724, at Strabane, Ireland, Guy Carleton was the son of Christopher and Catherine Carleton. The son of a modest landowner, Carleton was educated locally until his fathers death when he was fourteen. Following his mothers remarriage a year later, his stepfather, Reverend Thomas Skelton, oversaw his education. On May 21, 1742, Carleton accepted a commission as an ensign in the 25th Regiment of Foot. Promoted to lieutenant three years later, he worked to further his career by joining the 1st Foot Guards in July 1751. Guy Carleton - Rising Through the Ranks: During this period, Carleton befriended Major James Wolfe. A rising star in the British Army, Wolfe recommended Carleton to the young Duke of Richmond as a military tutor in 1752. Building a relationship with Richmond, Carleton began what would become a career-long ability to develop influential friends and contacts. With the Seven Years War raging, Carleton was appointed as an aide-de-camp to the Duke of Cumberland on June 18, 1757, with the rank of lieutenant colonel. After a year in this role, he was made lieutenant colonel of Richmonds newly-formed 72nd Foot. Guy Carleton - In North America with Wolfe: In 1758, Wolfe, now a brigadier general, requested Carleton join his staff for the Siege of Louisbourg. This was blocked by King George II who reportedly was angered that Carleton had made negative comments regarding German troops. After extensive lobbying, he was permitted to join Wolfe as quartermaster general for the 1759 campaign against Quebec. Performing well, Carleton took part in the Battle of Quebec that September. During the fighting, he was wounded in the head and returned to Britain the following month. As the war wound down, Carleton took part in expeditions against Port Andro and Havana. Guy Carleton - Arriving in Canada: Having been promoted to colonel in 1762, Carleton transferred to the 96th Foot after the war ended. On April 7, 1766, he was named Lieutenant Governor and Administrator of Quebec. Though this came as a surprise to some as Carleton lacked governmental experience, the appointment was mostly likely the result of the political connections he had built over the previous years. Arriving in Canada, he soon began to clash with Governor James Murray over matters of government reform. Earning the trust of the regions merchants, Carleton was appointed Captain General and Governor in Chief in April 1768 after Murray resigned. Over the next few years, Carleton worked to implement reform as well as improve the provinces economy. Opposing Londons desire to have colonial assembly formed in Canada, Carleton sailed for Britain in August 1770, leaving Lieutenant Governor Hector Theophilus de Cramahà © to oversee matters in Quebec. Pressing his case in person, he aided in crafting the Quebec Act of 1774. Besides creating a new system of government for Quebec, the act expanded rights for Catholics as well as greatly expanded the provinces borders at the expense of the Thirteen Colonies to the south. Guy Carleton - The American Revolution Begins: Now holding the rank of major general, Carleton arrived back in Quebec on September 18, 1774. With tensions between the Thirteen Colonies and London running high, he was ordered by Major General Thomas Gage to dispatch two regiments to Boston. To offset this loss, Carleton began working to raise additional troops locally. Though some troops were assembled, he was largely disappointed by the Canadians unwillingness to rally to the flag. In May 1775, Carleton learned of the beginning of the American Revolution and the capture of Fort Ticonderoga by Colonels Benedict Arnold and Ethan Allen. Guy Carleton - Defending Canada: Though pressured by some to incite the Native Americans against the Americans, Carleton steadfastly refused to allow them to conduct indiscriminate attacks against the colonists. Meeting with the Six Nations at Oswego, NY in July 1775, he asked them to remain at peace. As the conflict progressed, Carleton permitted their use, but only in support of larger British operations. With American forces poised to invade Canada that summer, he shifted the bulk of his forces to Montreal and Fort St. Jean to block an enemy advance north from Lake Champlain. Attacked by Brigadier General Richard Montgomerys army in September, Fort St. Jean was soon under siege. Moving slowly and mistrustful of his militia, Carletons efforts to relieve the fort were repulsed and it fell to Montgomery on November 3. With the loss of the fort, Carleton was compelled to abandon Montreal and withdrew with his forces to Quebec. Arriving at the city on November 19, Carleton found that an American force under Arnold was already operating in the area. This was joined by Montgomerys command in early December. Guy Carleton - Counterattack: Under a loose siege, Carleton worked to improve the Quebecs defenses in anticipation of an American assault which finally came on the night of December 30/31. In the ensuing Battle of Quebec, Montgomery was killed and the Americans repulsed. Though Arnold remained outside of Quebec through the winter, the Americans were unable to take the city. With the arrival of British reinforcements in May 1776, Carleton forced Arnold to retreat towards Montreal. Pursuing, he defeated the Americans at Trois-Rivià ¨res on June 8. Knighted for his efforts, Carleton pushed south along the Richelieu River towards Lake Champlain. Constructing a fleet on the lake, he sailed south and encountered a scratch-built American flotilla on October 11. Though he badly defeated Arnold at the Battle of Valcour Island, he elected not to follow up on the victory as he believed it too late in the season to push south. Though some in London praised his efforts, other criticized his lack of initiative. In 1777, he was outraged when command of the campaign south into New York was given to Major General John Burgoyne. Resigning on June 27, he was forced to remain for another year until his replacement arrived. In that time, Burgoyne was defeated and forced to surrender at the Battle of Saratoga. Guy Carleton - Commander in Chief: Returning to Britain in mid-1778, Carleton was appointed to the Commission of Public Accounts two years later. With the war going poorly and peace on the horizon, Carleton was selected to replace General Sir Henry Clinton as commander-in-chief of British forces in North America on March 2, 1782. Arriving at New York, he oversaw operations until learning in August 1783 that Britain intended to make peace. Though he attempted to resign, he was convinced to stay and oversaw the evacuation of British forces, Loyalists, and freed slaves from New York City. Guy Carleton - Later Career: Returning to Britain in December, Carleton began advocating for the creation of a governor general to oversee all of Canada. While these efforts were rebuffed, he was elevated to the peerage as Lord Dorchester in 1786, and returned to Canada as the governor of Quebec, Nova Scotia, and New Brunswick. He remained in these posts until 1796 when he retired to an estate in Hampshire. Moving to Burchetts Green in 1805, Carleton died suddenly on November 10, 1808, and was buried at St. Swithuns in Nately Scures. Selected Sources Dictionary of Canadian Biography: Sir Guy CarletonQuebec History: Guy Carleton

Definition and Examples of a Persona in Literature

Definition and Examples of a Persona in Literature A persona is a voice or mask that an author, speaker, or performer puts on for a particular purpose. Plural: personae or personas. Persona comes from the Latin word meaning mask, and may also be referred to as an implied author or an artificial author. Author Katherine Anne Porter explained the relation between writing style and persona: A cultivated style would be like a mask. Everybody knows its a mask, and sooner or later you must show yourself - or at least, you show yourself as someone who could not afford to show himself, and so created something to hide behind (Writers at Work, 1963). Similarly, essayist E.B. White observed that writing is a form of imposture. Im not at all sure I am anything like the person I seem to a reader. Various Observations on Persona [L]ike the I of the lyric and of the real and invented autobiography, the I of the essayist is a mask.(Joseph P. Clancy, The Literary Genres in Theory and Practice. College English, April 1967)The artful I of an essay can be as chameleon as any narrator in fiction.(Edward Hoagland, What I Think, What I Am)He who speaks is not he who writes, and he who writes is not he who is.†(Roland Barthes, quoted by Arthur Krystal in Except When I Write. Oxford University Press, 2011)You may rely on it that you have the best of me in my books, and that I am not worth seeing personally - the stuttering, blundering, clod-hopper that I am.(Henry David Thoreau, letter to Calvin H. Greene, February 10, 1856)Writing is a form of imposture. Im not at all sure I am anything like the person I seem to a reader. . . .[T]he man on paper is always a more admirable character than his creator, who is a miserable creature of nose colds, minor compromises, and sudden flights into nobility. . . . I suppose r eaders who feel friendly toward someone whose work they like seldom realize that they are drawn more toward a set of aspirations than toward a human being.(E.B. White, Letters of E.B. White, ed. by Dorothy Lobrano Guth. Harper, 1976) [T]he person in a personal essay is a written construct, a fabricated thing, a character of sortsthe sound of its voice a byproduct of carefully chosen words, its recollection of experience, its run of thought and feeling, much tidier than the mess of memories, thoughts, and feelings arising in ones consciousness. . . . Indeed, when personal essayists write about self-embodiment in the essay, they often acknowledge an element of fabrication or of artful impersonation.(Carl H. Klaus, The Made-Up Self: Impersonation in the Personal Essay. University of Iowa Press, 2010) Perlman on Person and Persona Persona is the Latin word for the masks used in the Greek drama. It meant that the actor was heard and his identity recognized by others through the sounds that issued from the open mask mouth. From it the word person emerged to express the idea of a human being who meant something, who represented something, and who seemed to have some defined connectedness with others by action or affects. (We still use person to connote this: we say of an infant who begins to show awareness of self in relation to others, Hes becoming a person.) A person makes himself known, felt, taken in by others, through his particular roles and their functions. Some of his personae - his masks - are readily detachable and put aside, but others become fused with his skin and bone.(Helen Harris Perlman, Persona: Social Role and Personality. University of Chicago Press, 1986) Hemingway's Public Persona According to those who knew him well, Hemingway was a sensitive, often shy man whose enthusiasm for life was balanced by his ability to listen intently . . . That was not the Hemingway of the news stories. The media wanted and encouraged a brawnier Hemingway, a two-fisted man whose life was fraught with dangers. The author, a newspaper man by training, was complicit in this creation of a public persona, a Hemingway that was not without factual basis, but also not the whole man. Critics, especially, but the public as well, Hemingway hinted in his 1933 letter to [Maxwell] Perkins, were eager automatically to label Hemingways characters as himself, which helped establish the Hemingway persona, a media-created Hemingway that would shadow - and overshadow - the man and writer.(Michael Reynolds, Hemingway in Our Times. The New York Times, July 11, 1999) Borges and the Other Self It is to my other self, to Borges, that things happen. I walk about Buenos Aires and I pause, almost mechanically, to contemplate the arch of an entry or the portal of a church; news of Borges comes to me in the mail, and I see his name on a short list of professors or in a biographical dictionary. I am fond of hourglasses, maps, 18th-century typography, the etymology of words, the tang of coffee, and the prose of Stevenson; the other one shares these enthusiasms, but in a rather vain, theatrical way. . . .I cannot tell which one of us is writing this page.(Jorge Luis Borges, Borges and I)

BlackBoard Online Learning Environment Essay Example | Topics and Well Written Essays - 500 words

BlackBoard Online Learning Environment - Essay Example I find flimsy the argument that we need the upgrade because "upgrades" can improve the system. If a system is already efficient and reliable, then there is no need to change the system. It is said that other universities have already implemented it making it necessary for us to follow suit. I say that this matter should not take on a fashionable nature. You don't just go on changing an online learning environment because others are doing so. I believe that we are free to decide for ourselves what course of action we should take. If, however, the administration still pushes thru with the project then they must charge it to the students at a lower price tag. I personally think that the $150 tag is way beyond what we expect of the price of an upgrade. One must remember that even upgrades for legitimately acquired software can be downloaded freely from the manufacturer's website. How come that the upgrade could cost so much Furthermore, considering the number of students availing of Blackboard, we find that the price tag is quite high leading us to speculate that it is becoming more of an income generating measure. Since I am talking about costs and the inappropriateness of the additional fee, let us discuss on the costs that the school will incur in availing of the upgrade.

Occupy Wall Street Movement Coursework Example | Topics and Well Written Essays - 1000 words

Occupy Wall Street Movement - Coursework Example This coursework follows a world-wide phenomenon, known as The Occupy Wall Street movement, that started in 2011 on September 17 on Liberty Square in Manhattan’s Financial District. This movement spread across the 100 cities in the United States as well as 1500 cities globally. In this coursework the history, motives and effects of the movement are analyzed. The movement was intended to seriously question role of multinationals, corporate and banks in specific that have played significant role in causing the recession. The researcher focuses on the main single motive behind the movement of Wall Street, that was to force businesses and to balance the power across the board. This simple motive united many people of different social classes, celebrities and politicians. In this coursework the rising inequality in the United States topic was also well described as one of the movement's motives. The Occupy Wall Street movement erupted against inequality to support equal pay for everyone in the corporative structures regardless on their nationality, gender or skin color. In conclusion of the coursework, it's author states that the movement of Occupy Wall Street, despite celebrated its anniversary recently, seemed to fail and analyzes three possible answers as to why it happened. Hence, though OWS is still being supported by some people, it may only leave marks in the history as being one among the movements that might lead to world change but does not appear to sustain as single change driving movement.

Coming of Age in Mississippi Essay Example for Free

Coming of Age in Mississippi Essay â€Å"No one’s life is a smooth sail; we all come into stormy weather.† This statement has more truth to it than one may think. In life, everybody reaches a rough point, a point where the light at the end of the tunnel seems dim, or even nonexistent. But overcoming this adversity is what builds character. Accepting and prevailing over life’s obstacles are what separate strong, independent-minded and forward-thinking people from those who give up and avoid their problems. Anne Moody, author of Coming of Age in Mississippi, lived a life of great struggle in which she overcame adversity with great efforts and a dedicated heart and mind. As an African-American female, Anne Moody had one of the hardest battles to fight throughout her life. With limited rights as a woman and even further limitations due to race, she often found herself being subordinated by others. While in high school, she left her hometown of Centreville, Mississippi to spend the summer in Baton Rouge, Louisiana. While there, she worked for a local woman, Mrs. Jetson, doing housework. After working for Mrs. Jetson for two weeks, Anne wished to collect her pay. When Anne found Mrs. Jetson’s house empty, she recalled â€Å"On Monday I did call the shoe store, and was told Mrs. Jetson had quit on Friday. I had never before felt so gypped in all my life. Out of all the women I had worked for this woman was the worst† (Moody 150). Anne had been cheated out of two weeks’ worth of pay. She was astonished at Mrs. Jetson’s audacity in failing to pay Anne what was rightfully hers. It was difficult to find jobs where she was treated with some dignity, and almost impossible to find ones where she was treated as her employer’s equal. Anne was forced to change jobs frequently on account of being disrespected and used. Although no scamming experience was as impactful on Anne as the one with Mrs. Jetson, Anne experienced similar situations in jobs she had prior and jobs she took afterward. The summer after being in Baton Rouge, Anne went back to Louisiana; this time she stayed in New Orleans. There, she managed to land a job in a chicken factory. What she expected to be a large, intricate, and somewhat clean workplace turned out to be a dreadful nightmare. To her shock, she found herself gutting freshly killed chickens for over ten hours a day  without gloves or proper sanitation whatsoever. Near the end of the day, Anne recollected her â€Å"face, arms, and clothes were splattered with blood and chicken shit. I got so disgusted at one point that I stood there and let about a dozen chickens half full of shit pass me by† (Moody 178). Along with the other factory workers, Anne is treated with the utmost disregard to dignity and sanitation. She is forced to work excruciatingly long hours for minimum wage, exposed to grotesque dead animals and susceptible to disease. Unfortunately, because the pay was better than most other jobs in the area, Anne was forced to stick with her factory work. She worked in the factory for a month, saving her money and gaining exposure to the various stations in the factory. Although she did make very good money under the circumstances, she was deeply affected by her work; for years she could not eat chicken and for the rest of her life she refused to eat boxed chicken. The challenge of going to work every morning knowing what she was going to endure was tough, but her willpower and need for money helped her push through. After high school, Anne applied to and attended Natchez College in Mississippi. During her second year, she was eating in the cafeteria on campus when she and a few other classmates found maggots in their food. Disgusted, she and her classmates stormed into the kitchen to find an explanation for the repulsive experience. She â€Å"knew exactly where the grits were kept from the time I had worked in the kitchen. I went straight to the pantry and saw that there was a big leak from the showers upstairs. The water was seeping right down onto the shelves† (Moody 256). Anne and her classmates boycotted the campus cafeteria and its food, refusing to yield until some sanitary fixes were implemented. The challenge here was finding other ways to stay fed. The students did not have enough money to last them more than a week or so, so eventually they all started back, one by one, to the cafeteria and its semi-sanitary food. Still repulsed, Anne refused to go back and began losing a lot of weight. She became so thin and hungry all the time that she resorted to writing her mother who brought her enough canned food to last the remainder of the semester. The challenge in staying fed with healthy, sanitary food was one which presented itself on a large scale for Anne at college and otherwise. Had she been unable to obtain food from  her family, she may have starved to the point of fainting or even death. Overcoming this challenge was just about a matter of life or death for Anne. One of Anne’s most prominent memories and experiences in her early life was during her college career when she participated in a sit-in in Woolworth. The idea of the sit-in was to sit calmly at a white lunch counter and ask for service; thus, blacks wanted to show they wished to be treated equally. Of course, doing such a thing drew a lot of attention in very little time, and soon after the sit-in began a large crowd formed in the restaurant. After the crowd of whites realized Anne and her fellow sit-in participants would not budge until they received service, â€Å"the mob started smearing us [sit-in participants] with ketchup, mustard, sugar, pies, and everything on the counter. Soon Joan and I were joined by John Salter, but the moment he sat down he was hit on the jaw with what appeared to be brass knuckles. Blood gushed from his face and someone threw salt into the open wound† (Moody 291). The violence that occurred at the sit-in that Anne and her friends had to endure is almost unimaginable. The absolute disrespect, degradation, and cruelty shown to blacks by whites is virtually unbelievable, yet Anne was faced with challenges like these almost every day. Amazingly, Anne was courageous, intelligent, and controlled enough not to fight back and to remain nonviolent no matter what violence was shown to her. Her ability to not fight fire with fire is remarkable, and helped her to overcome the adversity which she so often found herself facing.

Comparing Spiritual Growth in Siddhartha and the Movie (Film), Seven Years in Tibet :: comparison compare contrast essays

Spiritual Growth in Siddhartha and the Movie (Film), Seven Years in Tibet The novel Siddhartha and the film Seven Years in Tibet are both comparable. They have similar plots and can relate to each other in many different ways. There are many characters that almost have identical personalities. In addition, both the novel and the movie are based upon ideas of Buddhism. Throughout both the novel and the movie there are many connections that can be made to show how both of these stories relate. During the movie and the novel there are many similar themes. There are many examples that show compassion for all living creatures. Having respect for all living beings is a belief for Buddhists. In the movie, Heinrich was building a movie theatre for the Dalai Lama. The townspeople were helping them, but while they were digging they noticed earthworms were living there. It would be cruel for them to kill the earthworms; so in order to build the movie theatre they must remove all of the earthworms and put them somewhere else to live. In the novel, Siddhartha always had respect for nature. The river is an object that meant a great deal to him. Siddhartha could never disrespect the river because that is what helped him get further on his journey to enlightenment. In the beginning of the movie, Heinrich leaves his wife pregnant. He doesn't care that he put climbing before his responsibilities of having a family. This shows how cold and egocentric Heinrich was in the beginning of Seven Years in Tibet. Siddhartha also has a period in his life when he is egocentric. While Siddhartha was with the Samanas, all he cared about was his own well-being. The small portions of food he acquired from begging was only to feed himself. Siddhartha never offered anything to anyone else while he was traveling with the Samanas. There are many characters from both the movie and the novel that are alike. Siddhartha and Heinrich are both the main characters in which the story revolves around. They both are on a journey and grow throughout their trip. They learn what life truly means to each of them. Govinda and Peter are also two characters that are similar.

Native American Indians Essay

Indian Nations are sovereign governments, recognized in and hundreds of treaties with the U. S. President. The history of this continent’s original inhabitants encompasses a broad range of cultures and experiences. American Indians varied greatly from region to region, as did their reactions to European settlement. This website will delve into the vast and storied background of most tribes and seek to supply the visitors with as much knowledge as possible about the proud history of Native Americans. Please join us on this journey into the past, experience the present and dream about the future of the American Indian. When Columbus landed on the island of San Salvador in 1492 he was welcomed by a brown-skinned people whose physical appearance confirmed him in his opinion that he had at last reached India, and whom, therefore, he called Indios, Indians, a name which, however mistaken in its first application continued to hold its own, and has long since won general acceptance, except in strictly scientific writing, where the more exact term American is commonly used. As exploration was extended north and south it was found that the same race was spread over the whole continent, from the Arctic shores to Cape Horn, everywhere alike in the main physical characteristics, with the exception of the Eskimo in the extreme North, whose features suggest the Mongolian. Tribes and Nations Native Americans (American Indians) make up less than one percent of the total U. S. population but represent half the languages and cultures in the nation. The term â€Å"Native American† includes over 500 different groups and reflects great diversity of geographic location, language, socioeconomic conditions, school experience, and retention of traditional spiritual and cultural practices. However, most of the commercially prepared teaching materials available present a generalized image of Native American people with little or no regard for differences that exist from tribe to tribe. Mohawk (Iroquois): The Iroquois League, or Five Nations of the Iroquois, was the most powerful Indian military alliance in the eastern part of North America and probably the most successful alliance of any kind between so many important tribes. There were three principal clans – deer, turtle and wolf – existing within the five nations, and this was probably an important unifying factor in the league. The league was formed in the late sixteenth century at which time the five nations had a combined population of 7000. Mohican (Mohegan) and/or Mahican: What a confusion of facts. After reading through several texts and visiting many sites on the web, it has become clear as mud that everyone has a differing opinion about the relationships between these three tribes. We will therefore include them all on one page and maybe through your wanderings, you will discover the truth. If you do, please let us in on it. Creek: The Creek were originally one of the dominant tribes in the mid-south and later became known as one of the Five Civilized Tribes. They were known in their own language as Muskoke or Muskoge, by the Shawnee as Humaskogi, by the Delaware as Masquachki and by the British as the Ochese Creek Indians, hence the present name. Their name has been adapted for that of their linguistic group and for Muskogee, Oklahoma, which was a major city of the Creek Nation in Indian Territory. Cherokee: The Cherokee were one of the largest tribes in the Southeast and were among the earliest to adapt to European civilization. Their name is written Tsalagi in their own language, and they were called Chalakki by the Choctaw, whose language was the language of trade in the Southeast. Southwest Navajo (Dineh, Navaho): The Navajo tribe is the largest in the United States, with some 200,000 people occupying the largest and area reserved for Native Americans – 17 million acres in Arizona, Utah, and New Mexico. The word Navajo derives from the Spanish word for ‘people with big fields. ‘ At the time of the arrival of the white man they had developed agriculture, though on a smaller scale than the nearby Hopi and Pueblo peoples. The Navajo were less sedentary than the Hopi and Pueblo tribes, but more so than the Apache of the same region. Zuni: The Zuni, like the Hopi, were linguistically distinct from the Pueblo tribes but related to them culturally. The three groups, Zuni, Hopi and Pueblo, had several important characteristics in common. First of all, they lived in pueblos (Spanish for village), which were a composite of adobe houses, frequently interconnected and occasionally multistoried, much like a modern apartment complex. While each Pueblo tribe was associated with a single pueblo, the Hopi and Zuni were each associated with several, and not all members of these tribes lived in pueblos. Hopi: The Hopi, whose name comes from hopitu meaning ‘the peaceful ones,’ are traditionally associated culturally with the Zuni and with eht Pueblo Indians. All of these people live in pueblos or cities comprised of a complex of sometimes jultistoried, rectangular houses. The name pueblo drives from the Spanish word for ‘people’. The Hopi are descendants of people who migrated into the Southwest prior to 1000 BC. By 700 AD they had developed agriculture and were raising corn, beans, squash and cotton. By 1100 AD they had abandoned their aboriginal pit housed for multi-level adobe houses, and had founded cities at Oraibi and Mesa Verde. Yavapai: From prehistoric times, the Yavapai lived as hunters and gatherers practicing occasional agriculture on over nine million acres of central and western Arizona. The three primary groups of Yavapai maintained good relationships with each other and are now located at Ft. McDowell, Camp Verde and Prescott. The Yavapai are known for weaving excellent baskets, which are displayed in many museums. Apache: The Apache (from a Zuni word meaning â€Å"enemy†) are a North American Indian people of the Southwest. Their name for themselves is Inde, or Nde (â€Å"the people†). The major nomadic tribe in the American Southwest, the Apache, was also the Last major tribe to surrender to government control in the 1880s Plains Kiowa: The Kiowa name is derived from kai-gwa, meaning ‘principal people,’ and legend has it that they originated in the Yellowstone River country of central Montana. In the eighteenth century, having obtained horses, they moved onto the plains to hunt buffalo. During this time they made alliances with both the Kiowa-Apache as well as their former enemies, the Comanche. This latter association was the basis for the Kiowa-Comanche Reservation formed in Indian Territory in 1892. The Kiowa are noted for having kept a written history. This historical record was kept in the form of a pictographic calendar painted and updated twice a year, in winter and summer, on buffalo skins. Pawnee (Pani, Pana, Panana, Panamaha, Panimaha): The Pawnee name may have derived from Caddoan pariki, meaning ‘horn,’ a reference to the peculiar manner inwhich the tribe wore the scalplock. The Paunee lived in established villages similar to those of the Mandan. They practiced agriculture but also hunted buffalo on the plains part of the year. They had a complex religion unrelated to other Plains tribes that included offering female captives as a sacrifice to ensure abundant crops. Comanche: The Comanche are an offshoot of the Shoshone and one of several numanic speaking tribes. They are linguistically related to the Shoshone, Ute and Paiute, whose language is remotely related to Aztec. Their name comes from the Spanish camino ancho, which means â€Å"wide trail. † They once lived in the Rocky Mountains near the Shoshone, but migrated to the plains to hunt buffalo. Though they became nomadic Plains Indians, they still maintained good relations with the Shoshone. Osage (Wazhazhe): Closely related to the Omaha, Kansa, Quopaw and Ponca, the Osage are thought to have once lived in the Ohio River valley, but they were first encountered by the white man in Missouri, where they were recorded as having large cornfields. They usually lived in earth lodges, but when on hunting trips to the northern plains in search of buffalo, they carried and used the plains tipi. Great Lakes Miami (Maumee, Twightwee): The Miami, whose name comes from the Chippewa omaumeg, or ‘people who live on the peninsula,’ first came into contact with white men in 1658 near Green Bay, Wisonsin, but they soon withdrew to the headwaters of the Fox River and later to the headwaters of the Wabash and Maumee rivers. The Miami had good relations with the French, with whom they were allied. They were also closely associated with the Piankashaw, who were once thought to be part of the Miami tribe. Huron (Wyandot): The name Wyandot (or Wendat) is Iroquoian for ‘people of the peninsula,’ a reference to a peninsula in sourthern Ontario eas of Lake Huron where they originally lived. Their population was estimated at 20,000 in 1615 when first encountered by the French under Samuel de Champlain, who referred to them as Huron (‘bristly-headed ruffian’). The first Wyandot groups inthe region probably arrived in the early fourteenth century. In addition to maize, the Wyandot raised beans, squash, sunflowers and tobacco. Ottawa: The name Ottawa is derived from the Algonquian adawe, meaning ‘to trade,’ an apt name for the tribe, who had an active trading relationship with the related Chippewa and Potawatomi as well as other tribes of the region. Like the Chippewa, they built birch bark canoes and harvested wild rice. Ottawa Chief Pontiac rose by 1755 as one of the most important Indian leaders of the era. Ojibwa (Chippewa): To end any confusion, the Ojibwa and Chippewa are not only the same tribe, but the same word pronounced a little differently due to accent. If an â€Å"O† is placed in front of Chippewa (O’chippewa), the relationship becomes apparent. Ojibwa is used in Canada, although Ojibwa west of Lake Winnipeg are sometime referred to as the Saulteaux. In United States, Chippewa was used in all treaties and is the official name. The Chippewas were the largest and most powerful tribe in the Great Lakes country, with a range that extended from the edge of Iroquois territory in the Northeast to the Sioux-dominated Great Plains. Both of these major tribes were traditional Chippewa rivals, but neither was powerful enough to threaten the Chippewa heartland, where the Chippewa was master. The tribe used the lakes and rivers of the region like a vast highway network, and developed the birch bark canoe into one of the continent’s major means of transportation. Northwest Nez Perce: Nez Perce is a misnomer given by the interpreter of the Lewis and Clark expedition team of 1805. The French translate it as â€Å"pierced nose. † This is untrue as the Nee-me-poo did not practice nose piercing or wearing ornaments. The â€Å"pierced nose† people lived on the lower Columbia River and throughout other parts of the Northwest. The famous indian chief and leader, Chief Joseph, was of the Nez Perce. Flathead (Salish): The Flathead, a subgroups of the Spokane tribes, were given their name from a custom common to many Salishan people of practicing head deformation by strapping their infants to hard cradleboards. This flattened the back of the head and made the top appear more round. The Flathead, conversely, did not practice head flattening, and therefore the tops of their heads were flatter than those of the other Salishan people, hence the name. Blackfoot (Siksika): The Blackfoot are one of the several numanic-speaking tribes, and were historically allied with the nomadic Atsina. Ther were the archetypal Plains Indians, for whom the buffalo provided nearly all their needs, from food to clothing to leather for their tipis. Shoshone (Shoshoni): The Shoshone were the most wide-ranging of the Great Basin tribes, with a habitat that stretched from the eastern Oregon desert to southern Colorado. They were closely related to the Bannock, Gosiute, Paiute and Ute, with whom they shared these lands and with shown there was a good deal of intermarriage. Kwakiutl: The Kwakiutl were one of the major tribes of the Northwest Coast and once encompassed other nearby tribes such as the Bella Bella, Kitimat, Makah and Nootka, with whom they are linguistically related. Their villages were typical of the Northwest Coast, with large cedar plank houses and intricately carved totem poles, representing the animals with whom a particular family might be religiously associated. Works Cited â€Å"Rebuilding Native American Communities† by Don Coyhis & Richard Simonelli, Child Welfare, Mar/Apr 2005 (15 pages). â€Å"Native American Feminism, Sovereignty, and Social Change† by Andrea Smith, Feminist Studies, Spring 2005 (17 pages). â€Å"The Paradox of Native American Indian Intellectualism and Literature† by Kathryn Winona Shanley, MELUS, Fall/Winter 2004 (20 pages). â€Å"American Indian History as Continuing Story† by Peter Iverson, Historian, Fall 2004 (8 pages). â€Å"Anti-colonial Strategies for the Recovery and Maintenance of Indigenous Knowledge† by Leanne R. Simpson, American Indian Quarterly, Summer/Fall 2004 (12 pages). â€Å"Sovereignty: The Rhetoric v. The Reality† by Paul Boyer, Tribal College Journal, Fall 2004 (4 pages). â€Å"Developing an Effective Approach to Strategic Planning for Native American Indian Reservations† by Nicholas Zaferatos, Space & Polity, April 2004 (18 pages). â€Å"Ethnogeography and the Native American Past† by James Carson Taylor, Ethnohistory, Fall 2002 (20 pages). â€Å"Indigenous Identity† by Hillary N. Weaver, American Indian Quarterly, Spring 2001 (16 pages) â€Å"What We Want to be Called? † by Michael Yellow Bird, American Indian Quarterly, Spring 1999 (21 pages) â€Å"Native American Population Pattern† by Mathew J. Shumway, Geographical Review, April 1995 (17 pages) . The North American Indian Jewelry and Adornment (Harry N. Abrams, 2003) Native American: A History in Pictures (DK Adult, 2000) Atlas of North American History (Checkmark Books, 2000) We Are Still Here: American Indians in the Twentieth Century (Harlan Davidson Inc. 1998) The Native Americans: The Indigenous People of North America (Advanced Marketing Services, 1999) Through Indian Eyes: The Untold Story of Native American Peoples (Reader’s Digest Association, 1995) Dictionary of Native American Mythology by Gill, Sam D and Sullivan, Irene F (ABC-Clio, 1992) Exiled in the land of the free: Democracy, Indian nations, and the U. S. Constitution (Clear Light Publishers, 1991) The Native American Experience (Facts on File, 1991). The great father: the United States government and the American Indians by Prucha, Francis Paul (University of Nebraska Press,1986) Voices of the Winds: Native American Legends by Edmonds, Margot and Clark, Ella Elizabeth (Facts on File, 1989) Atlas of the North American Indians by Waldman, Carl (Facts on File, 1984) Changes in the Land: Indians, Colonists, and the Ecology of New England (Hill & Wang, 1983) The Talking stone: An anthology of native American tales and legends (Greenwillow Books, New York, 1979) The Indians of the southeastern United States by Swanton, John Reed (Smithsonian Institution Press, 1979)