Podcasts about ethnohistory

Episode SummaryWelcome to our family time! Erin and Rachel discuss Brother Bear (2003), another entry in the canon of Disney's flop era. Despite disappointingly little effort on the part of the filmmakers to ensure cultural authenticity, Brother Bear manages to tell a sweet story with surprisingly little offensive content. Episode BibliographyAlaska Travel Industry Association. (2024). Yup'ik and Cup'ik Culture in Alaska. Travel Alaska. https://www.travelalaska.com/Things-To-Do/Alaska-Native-Culture/Cultures/YupikBarton, K. (2020, October 5). How Inuit honour the tradition of naming, and spirits who have passed on. CBC News. https://www.cbc.ca/news/canada/north/inuit-names-tradition-culture-history-1.5748892Billboard Staff. (2003, October 8). Diverse Acts Interpret Collins For 'Brother Bear'. Billboard. https://www.billboard.com/music/music-news/diverse-acts-interpret-collins-for-brother-bear-68741/Billboard Staff. (2003, October 21). Collins, Turner Lead Disney Premiere. Billboard. https://www.billboard.com/music/music-news/collins-turner-lead-disney-premiere-68553/Billington, L. (2003, November 1). 'Brother Bear' mixes nature, Native culture. Anchorage Daily News. https://web.archive.org/web/20031103012857/http://www.adn.com/life/story/4298933p-4309027c.htmlBlaise, A., & Walker, R. (Directors). (2003). Brother Bear [Film]. Walt Disney Pictures. d'Anglure, B. S. (2005). The ‘third gender' of the Inuit. Diogenes, 52(4), 134-144. DOI: 10.1177/0392192105059478Cassady, J. (2008). "Strange Things Happen to Non-Christian People": Human-Animal Transformation among the Iñupiat of Arctic Alaska. American Indian Culture and Research Journal, 32(1). http://doi.org/10.17953Cohn, A. (2003, October 27). Phil Collins Bearly Sings. TV Guide. https://www.tvguide.com/news/phil-collins-bearly-37211/DisneyLivin. (2022, April 29). The Making of Brother Bear. YouTube. https://www.youtube.com/watch?v=U9UOlqZHrXgEbert, R. (2003, October 31). Brother Bear movie review & film summary (2003). Roger Ebert. https://www.rogerebert.com/reviews/brother-bear-2003Eller, C., & Verrier, R. (2002, March 19). Disney Confirms Animation Cuts. Los Angeles Times. https://www.latimes.com/archives/la-xpm-2002-mar-19-fi-disney19-story.htmlHill, J. (2012, September 4). Why For was Michael Clarke Duncan's Grizz character cut out of Disney's "Brother Bear"? Jim Hill Media. https://jimhillmedia.com/why-for-was-michael-clarke-duncans-grizz-character-cut-out-of-disneys-brother-bear/Houston, J. (2006, February 7). Inuit Traditional Stories. The Canadian Encyclopedia. https://www.thecanadianencyclopedia.ca/en/article/inuit-myth-and-legendIndigenous Languages of Alaska: Iñupiaq. (2021, November 1). National Park Service. https://www.nps.gov/articles/000/indigenous-languages-of-alaska-inupiaq.htmInuit languages. (n.d.). Wikipedia. https://en.wikipedia.org/wiki/Inuit_languagesJessen, T. (2003, October 24). Fraternal Obligation: Disney Revisits the Animal Picture with 'Brother Bear'. Animation World Network. https://www.awn.com/animationworld/fraternal-obligation-disney-revisits-animal-picture-brother-bearKjficarra. (2020, January 27). Brother Bear: Yet another example of the transformation trope. From Tonto to Thomas Builds-the-Fire: Native American Representation. https://nativeamericanmediarepresentation.wordpress.com/2020/01/27/brother-bear-yet-another-example-of-the-transformation-trope/Laugrand, F., & Oosten, J. (2014). Hunters, Predators and Prey: Inuit Perceptions of Animals. Berghahn Books.Languages - Iñupiaq | Alaska Native Language Center. (n.d.). University of Alaska Fairbanks. https://www.uaf.edu/anlc/languages-move/inupiaq.phpLeigh, D. (2009). Colonialism, gender and the family in North America: For a gendered analysis of Indigenous struggles. Studies in Ethnicity & Nationalism, 9(1), 70-88. DOI: 10.1111/j.1754-9469.2009.01029.xLuchini, C. (2023, December 15). Human-animal relationships of the Inuit shamanic perspectives on interdependence in the arctic. Medium. https://medium.com/@cristiano.luchini/human-animal-relationships-of-the-inuit-shamanic-perspectives-on-interdependence-in-the-arctic-8852c20781cdMattos, A. M. (2015). Third space: Narratives and the clash of identities in Disney's Brother Bear. Journal of Intercultural Communication, 39, 1-11. McCarthy, T. (2003, October 19). Brother Bear. Variety. https://variety.com/2003/film/awards/brother-bear-1200538552/McKeon, M. (2018, June 24). A Walt Disney Production: "Brother Bear". Medium. https://filmknife.medium.com/a-walt-disney-production-brother-bear-6d6f01c8f3dMoore, R. (2003, October 23). Great Expectations. Orlando Sentinel. https://web.archive.org/web/20150707174308/http://articles.orlandosentinel.com/2003-10-23/news/0310220615_1_feature-animation-brother-bear-disney-animationNess, M. (2016, November 3). The End of an Animated Era: Disney's Brother Bear. Reactor. https://reactormag.com/brother-bear/Oosten, J., Laugrand, F, & Remie, C. (2006). Perceptions of decline: Inuit shamanism in the Canadian arctic. Ethnohistory, 53(3), 445-477. DOI: 10.1215/00141801-2006-001Production Notes - Brother Bear. (2010). Cinema Review. https://web.archive.org/web/20101121085935/http://cinemareview.com/production.asp?prodid=2249Puig, C. (2003, October 23). 'Brother Bear': Warm, fuzzy fun. USA Today. https://usatoday30.usatoday.com/life/movies/reviews/2003-10-23-brother-bear-review_x.htmSerena, K. (2023, March 26). Timothy Treadwell: The 'Grizzly Man' Eaten Alive By Bears. All That's Interesting. https://allthatsinteresting.com/timothy-treadwellSoundlessFOB. (2020, February 6). Do you find the movie Brother Bear offensive? : r/NativeAmerican. Reddit. https://www.reddit.com/r/NativeAmerican/comments/ezp14f/do_you_find_the_movie_brother_bear_offensive/Themes in Inuit Art: Transformation. (n.d.). Feheley Fine Arts. https://feheleyfinearts.com/themes-in-inuit-art-transformation/Turan, K. (2003, October 25). Old school 'Brother Bear'. Los Angeles Times. https://www.latimes.com/archives/la-xpm-2003-oct-25-et-turan25-story.htmlWells, P. (2008). The animated bestiary: Animals, cartoons, and culture. Rutgers University Press. We Speak Inuktut. (n.d.). Government of Nunavut. https://www.gov.nu.ca/en/culture-language-heritage-and-art/we-speak-inuktutWhitley, D. (2012). The idea of nature in Disney animation: From Snow White to WALL-E. Taylor & Francis Group. Williamson, K. J. (2024, March 5). Inuit. Britannica. https://www.britannica.com/topic/Inuit-people

I read from Ethiopic to ethnohistory.     The word of the episode is "ethno-".     Theme music from Tom Maslowski https://zestysol.com/     Merchandising! https://www.teepublic.com/user/spejampar     "The Dictionary - Letter A" on YouTube   "The Dictionary - Letter B" on YouTube   "The Dictionary - Letter C" on YouTube   "The Dictionary - Letter D" on YouTube   "The Dictionary - Letter E" on YouTube     Featured in a Top 10 Dictionary Podcasts list! https://blog.feedspot.com/dictionary_podcasts/     Backwards Talking on YouTube: https://www.youtube.com/playlist?list=PLmIujMwEDbgZUexyR90jaTEEVmAYcCzuq     https://linktr.ee/spejampar dictionarypod@gmail.com https://www.facebook.com/thedictionarypod/ https://www.threads.net/@dictionarypod https://twitter.com/dictionarypod https://www.instagram.com/dictionarypod/ https://www.patreon.com/spejampar https://www.tiktok.com/@spejampar 917-727-5757

As part of the 40th Northeast Conference on Andean and Amazonian Archaeology and Ethnohistory, on November 3, 2023, Prof. Frank Salomon from the Department of Anthropology at the University of Wisconsin-Madison met with a panel of students (Anna Whittemore) and faculty (Matthew Velasco and Vanessa Gubbins) to discuss his research in the Andes.

For too long, the history we've considered “America's” has really just been the history of European conquest. Ned Blackhawk argues that there is no American history without its first, indigenous inhabitants.  Blackhawk is a Professor of History and American Studies at Yale. He is the author of “Violence over the Land: Indians and Empires in the early American West,” a study of the American Great Basin that garnered half a dozen professional prizes, including the Frederick Jackson Turner Prize from the Organization of American Historians. In addition to serving in professional associations and on the editorial boards of American Quarterly and Ethnohistory, Blackhawk has led the establishment of two fellowships, one for American Indian Students to attend the Western History Association's annual conference, the other for doctoral students working on American Indian Studies dissertations at Yale named after Henry Roe Cloud.See omnystudio.com/listener for privacy information.

Amy is joined by Dr. Brianna Theobald to discuss her book Reproduction on the Reservation as well as gender roles in Crow culture and the history of reproductive rights in Indigenous communities.Dr. Brianna Theobald is an assistant professor of history and affiliate faculty in the Susan B. Anthony Institute for Gender, Sexuality, and Women's Studies at the University of Rochester. She is an award-winning teacher and researcher in the fields of U.S. women's and gender history, the history of Native America, and the history of reproduction. Her first book, Reproduction on the Reservation: Pregnancy, Childbirth, and Colonialism in the Long Twentieth Century (University of North Carolina Press, 2019), explores the intersection of colonial and reproductive politics in Native America from the late nineteenth century to the present. This book has received multiple awards, including the Erminie Wheeler-Voegelin Book Award from the American Society for Ethnohistory. Theobald's research on Native women's history has appeared in academic publications including the Journal of Women's History and The Oxford Research Encyclopedia of American History, and she has also published in venues including Time Magazine and the Washington Post. She is currently working on two book-length projects, Making the Impossible Reality: Genealogies of Indigenous Women's Activism and Safe Haven: Feminisms and the Domestic Violence Movement.

In Part 1 of "A Brief History of Whidbey Island," Rick Castellano, the executive director of the Island County Historical Society Museum in Coupeville, told us about his own history, and the journey that led him to his current vocation. In this concluding part of our series, we'll take a deeper dive into the history of Coupeville, starting with Rick's reference to a 2009 study by the National Park Service with the cumbersome title, "An Ethnohistory of Traditionally Associated Contemporary Populations," and how the museum in Coupeville tells that history through its numerous exhibits -- including some restored family canoes that Rick cites as among the gems of the museum's collection.

This week, Anna and Amber hunker down around the campfire to talk about things that go bump in the night, and encounter some common themes from around the world. Amber fangirls over a baby-snatching Mesopotamian demon and stumbles upon a familiar monster in Native American myth, while Anna offers some DIY advice for combating medieval witches.To learn more about these (and other!) boogeypeople, check out: The Epic of Atraḥasis (Livius)Heffron, Yağmur. “Revisiting ‘Noise' (rigmu) in Atra-ḫasīs in Light of Baby Incantations.” Journal of Near Eastern Studies, Vol. 73, No. 1 (April 2014), pp. 83-93.Michel, Cécile. “Une incantation paléo-assyrienne contre Lamaštum.” Orientalia, NOVA SERIES, Vol. 66, No. 1 (1997), pp. 58-64.Potts, D.T., D.L. Martin, K. Baustian and A. Osterholtz. “Neonates, infant mortality and the pre-Islamic Arabian amuletic tradition at Tell Abraq.” Liwa, Vol. 5, No. 9 (June 2014), pp. 3-14.Kinnier Wilson, J. V. . “Gleanings from the Iraq Medical Journals” Journal of Near Eastern Studies, Vol. 27, No. 3 (Jul., 1968), pp. 243-247.Typhoid Fever and Paratyphoid Fever: Symptoms and Treatment (CDC)15 Bogeymen From Around The World (Listverse)Brightman, Robert A. “The Windigo in the Material World.” Ethnohistory, vol. 35, no. 4, 1988, pp. 337–379. JSTOR, JSTOR, www.jstor.org/stable/482140.Nazare, Joe. “The Horror! The Horror? The Appropriation, and Reclamation, of Native American Mythology.” Journal of the Fantastic in the Arts, vol. 11, no. 1 (41), 2000, pp. 24–51. JSTOR, JSTOR, www.jstor.org/stable/43308417.Waldram, J. (2004). Revenge of the Windigo: The construction of the mind and mental health ofNorth American Aboriginal peoples. Toronto: University of Toronto Press.Ahenakew, Cash. “The birth of the ‘Windigo': The construction of Aboriginal health in biomedical and traditional Indigenous models of medicine.” Critical Literacy: Theories and Practices 5:1 2011.Forbes, J. D., & Forbes, J. D. (2008). Columbus and other cannibals: The wétiko disease of exploitation, imperialism, and terrorism. New York: Seven Stories Press.Malleus Maleficarum (Wikipedia)Merrifield, Ralph. “Witch Bottles and Magical Jugs.” Folklore, vol. 66, no. 1, 1955, pp. 195–207. JSTOR, JSTOR, http://www.jstor.org/stable/1257932.Merrifield, Ralph. (1987). The Archaeology of Ritual and Magic. B.T. Batsford, Ltd., London.Hoggard, Brian (2004), "The archaeology of counter-witchcraft and popular magic", in Davies, Owen; De Blécourt, William, Beyond the Witchtrials: Witchcraft and Magic in Enlightenment Europe, Manchester University Press, ISBN 978-0-7190-6660-3Manning, M. Chris (2012), Homemade Magic: Concealed Deposits in Architectural

Episode SummaryIn pursuit of another Oscar-worthy animated feature, Disney chose a culturally significant protagonist and pumped up the romance for Pocahontas (1995).  Unsurprisingly, good intentions didn't prevent a group of white men from creating a hugely problematic film, rife with gross historical inaccuracies, racism, and misogyny! Pocahontas underperformed at the box office, and the only Oscar went to Alan Menken and Stephen Schwartz for best original song.Episode BibliographyAleiss, A. (1995, June 24). Maidens of Hollywood: Pocahontas is the pure expression of filmmakers' fantasies about Indian women. Los Angeles Times. https://www.latimes.com/archives/la-xpm-1995-06-24-me-16519-story.htmlAllen, B. (2013). Female leadership in Powhatan Indian tribes: Changes from first contact with the Europeans to the present day [Poster presentation]. https://scholarscompass.vcu.edu/cgi/viewcontent.cgi?article=1012&context=urespostersBodenner, C. (2015, June 30). Does Disney's Pocahontas do more harm than good? Your thoughts. The Atlantic. https://www.theatlantic.com/entertainment/archive/2015/06/pocahontas-feminism/397190/Bradley, D. (1995, June 23). Disney gives Pocahontas sexiest cartoon image ever. The Free Lance-Star, 26.Červinka, P. (2015, April 21). The making of Pocahontas — A legend comes to life. YouTube. https://www.youtube.com/watch?v=oJApIC4BIhMChief Roy Crazy Horse. (n.d.). The Pocahontas Myth. Powhatan.org. Retrieved June 15, 2022, from https://web.archive.org/web/20131024050146/http://powhatan.org/pocc.htmlChief Seattle Speech – The Suquamish Tribe. (n.d.). The Suquamish Tribe. https://suquamish.nsn.us/home/about-us/chief-seattle-speech/Cochran, J. (1995, June 16). Pocahontas needed an ethnic look. Entertainment Weekly. https://ew.com/article/1995/06/16/pocahontas-needed-ethnic-look/Custalow, L. L., & Daniel, A.L. (2016). The true story of Pocahontas: The other side of history. Fulcrum Publishing. Disney Magazine: Cast and Crew Interviews. (1995, July 31). The Waterfalls: A Pocahontas site. Retrieved June 19, 2022, from https://cbl.orcein.net/pocahontas/misc/interviews.htmDundes, L. (2001). Disney's modern heroine Pocahontas: Revealing age-old gender stereotypes and role discontinuity under a facade of liberation. The Social Science Journal, 38, 353-365. Dutka, E. (1995, June 11). The Angriest Actor: Native American activist Russell Means focused his fierce will at Wounded Knee. Can a revolutionary co-exist with 'Pocahontas'? Los Angeles Times. https://web.archive.org/web/20150524095505/http://articles.latimes.com/1995-06-11/entertainment/ca-11761_1_native-americanEbert, R. (1995, June 16). Pocahontas movie review & film summary (1995). RogerEbert.com. Retrieved June 15, 2022, from https://www.rogerebert.com/reviews/pocahontas-1995Ebert, R., & Siskel, G. (2019, January 6). Congo, The Glass Shield, Pocahontas, Fluke, 1995 – Siskel and Ebert Movie Reviews. Siskel and Ebert Movie Reviews. Retrieved June 15, 2022, from https://siskelebert.org/?p=3485Edgerton, G., & Jackson, K. M. (1996). Redesigning Pocahontas: Disney, the “White Man's Indian,” and the Marketing of Dreams. Journal of Popular Film & Television, 24(2). doi: 10.1080/01956051.1996.9943718Gilbert, S. (2015, June 23). Revisiting 'Pocahontas' at 20. The Atlantic. Retrieved June 11, 2022, from https://www.theatlantic.com/entertainment/archive/2015/06/revisiting-pocahontas/396626/Gleiberman, O. (1995, June 16). Pocahontas. Entertainment Weekly. https://ew.com/article/1995/06/16/pocahontas-4/Goldberg, E., & Gabriel, M. (1995). Pocahontas [Film]. Walt Disney Pictures. Green, R. (1975). The Pocahontas perplex: The image of Indian women in American culture. The Massachusetts Review, 16(4), 698-714. JSTOR. https://www.jstor.org/stable/25088595Kempley, R. (1995, June 23). 'Pocahontas': A hit or myth proposition. The Washington Post. https://www.washingtonpost.com/wp-srv/style/longterm/movies/videos/pocahontas.htm#kempleyKutsuzawa, K. (2000). Disney's Pocahontas: Reproduction of gender, Orientalism, and the strategic construction of racial harmony in the Disney empire. Asian Journal of Women's Studies, 6(4), 39-65. doi: 10.1080/12259276.2000.11665893Mallory, M. (2012, February 23). Pocahontas and The Mouse's Gong Show. Animation Magazine. https://www.animationmagazine.net/top-stories/pocahontas-and-the-mouses-gong-show/Ness, M. (2016, February 18). The uneasy mix of prestige and a cute raccoon: Disney's Pocahontas. Tor.com. https://www.tor.com/2016/02/18/the-uneasy-mix-of-prestige-and-a-cute-raccoon-disneys-pocahontas/Ono, K. A., & Buescher, D. T. (2001). Deciphering Pocahontas: Unpackaging the commodification of a Native American woman. Critical Studies in Media Communication, 18(1), 23-43. doi: 10.1080/15295030109367122Pewewardy, C. (1996). The Pocahontas paradox: A cautionary tale for educators. Journal of Navajo Education, (Fall/Winter). http://www.hanksville.org/storytellers/pewe/writing/Pocahontas.htmlPocahontas (1995 film). (n.d.). Wikipedia. Retrieved June 5, 2022, from https://en.wikipedia.org/wiki/Pocahontas_(1995_film)Rickey, C. (1995, June 11). Disney takes over N.y. park for premiere of 'Pocahontas' to Many, the four-screen event was woodstock for the family. philly.com. Retrieved June 15, 2022, from https://web.archive.org/web/20140728162302/http://articles.philly.com/1995-06-11/news/25692966_1_disney-standards-pocahontas-central-park-conservancyRickey, C. (1995, June 18). Disney's 'Pocahontas': Is it fact or fiction? What did she wear? Did she style her hair? Were she and John Smith a pair? philly.com. Retrieved June 11, 2022, from https://web.archive.org/web/20150626153346/http://articles.philly.com/1995-06-18/entertainment/25692271_1_pocahontas-irene-bedard-powhatan-confederacyRountree, H.C. (1998).  Powhatan Indian women: The people Captain John Smith barely saw. Ethnohistory, 45(1), 1-29. https://doi.org/10.2307/483170Rountree, H. (2020, December 7). Marriage in Early Virginia Indian Society – Encyclopedia Virginia. Encyclopedia Virginia. https://encyclopediavirginia.org/entries/marriage-in-early-virginia-indian-society/Sito, T. (1996). Fight to the death, but don't hurt anybody! Memories of political correctness. Animation World Network. https://www.awn.com/mag/issue1.7/articles/sito1.7.htmlSmith, J. (1624/1907). Generall historie of Virginia, New England & the Summer Isles: Together with the true travels, adventures and observations, and a sea grammar. Macmillan.Stack, P. (1995, June 18). Disney's new animated feature / Meryl who? Pocahontas has summer's steamiest romance. SFGATE. Retrieved June 11, 2022, from https://www.sfgate.com/entertainment/article/Disney-s-new-animated-feature-Meryl-Who-3030920.phpSteed, K. (2014, October 7). Interview with Glen Keane, Disney veteran and legendary animation artist (Part 1). Skwigly. Retrieved June 19, 2022, from https://www.skwigly.co.uk/glen-keane-interview/Sterbenz, C. (2014, April 5). The real story of Pocahontas is much darker than the Disney movie. Business Insider. https://www.businessinsider.com/the-real-story-of-pocahontas-2014-4Strong, P. T. (1995, June 30). Review of Pocahontas [Blog post]. Popular Culture and American Culture Associations/H-Net Discussion List.Ziebarth, C. (2005, December 19). A conversation with Eric Goldberg. Animated Views. https://animatedviews.com/2005/a-conversation-with-eric-goldberg-2/Thanks to Katie Seelen for her research assistance. 

Episode Notes The legendary monster of Algonquian lore, the Windigo (or Wendigo), regularly appears in popular culture, but how well is it represented? What is the Windigo? Samantha and Aaron dive into the legend of the Windigo, explore actual Windigo cases, and then put television and comic books to task. Who passes and who fails? What do we lose when the monster is removed from its cultural context? Find out in this week's episode of Great Lakes Lore! The Windigo's MO- 1:39 Cannibalism!- 5:52 Jack Fiddler the Windigo Hunter- 8:47 The Swift Runner Case- 12:37 The Windigo and Canadian Law- 14:52 L'Espagnol- 17:57 Midway Break- 20:26 Algernon Blackwood- 27:32 Native American Legends in Pop Culture- 29:55 X-Files and the Manitou- 32:56 Hulk Smash Windigo!- 39:02 Charmed- 41:46 Supernatural- 43:22 Windigo Psychosis- 49:25 Wrap-Up- 53:20 Jack Fiddler Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teaching of Plants by Robin Wall Kimmerer "Cannibals and Colonizers: An Analysis of the Wendigo in Louise Erdrich's Love Medicine" by Elaine Tousignant from The University of San Francisco "The Windigo Psychosis: Psychodynamic, Cultural, and Social Factors in Aberrant Behavior" by Thomas H. Hay "The Windigo in the Material World" by Robert R. Brightman in Ethnohistory 35, no. 4 (1988): 337–79. Gitchi Bitobig, Grand Marais: Early Accounts of the Anishinaabeg and the North Shore Fur Trade by Timothy Cochrane Nazare, Joe. “The Horror! The Horror? The Appropriation, and Reclamation, of Native American Mythology.” Journal of the Fantastic in the Arts 11, no. 1 (41) (2000): 24–51. http://www.jstor.org/stable/43308417. DeSanti, Brady. Journal of Religion & Popular Culture, Fall 2015, Vol. 27 Issue 3, p186-201 Evans, Catherine L. “Heart of Ice: Indigenous Defendants and Colonial Law in the Canadian North-West.” Law and History Review 36, no. 2 (2018): 199–234. https://www.jstor.org/stable/26564583. Visit our website and follow us on... Instagram Facebook Twitter Youtube Like the show and want more? Subscribe to our Patreon! Great Lakes Lore is produced by Cheeso Media.

Here are some key sources on the loup-garou. I recommend Ransom and Doherty's work even though I only discovered their articles after I'd recorded the podcast. Ransom's work in particular has an outstanding literature review. Doherty's work (which is in French) is interesting because it discusses how in Louisiana a loup-garou is often a dog or other animal. I'm also including a link here to an English language version of Honore Beaugrande's la Chasse Galerie: https://beq.ebooksgratuits.com/english/Beaugrand-tales.pdf Doherty, Rachel. “Le Loup-Garou En Louisiane: De La Légende à La Littérature Contemporaine.” Rabaska: Revue D'ethnologie de l'Amérique Française 17 (2019): 69–84. https://www.erudit.org/en/journals/rabaska/1900-v1-n1-rabaska04985/1066008ar/abstract/. Dorson, Richard Mercer. Bloodstoppers & Bearwalkers: Folk Traditions of the Upper Peninsula. Harvard University Press, 1978. https://play.google.com/store/books/details?id=pOrYOw6vR7AC. Joan Finnegan, Witches, Ghosts & Loups-Garous: Scary Tales from Canada's Ottawa Valley. Kingston, Canada: Quarry Press, 1994. Fowke, Edith. Folktales of French Canada. 151 pages : illustrations ; 22 cm. Toronto: NC Press, 1982.  Fréchette, Louis Honoré. Christmas in French Canada,. Xv, 262 pages frontispiece, illustrations (including music) plates 21 cm. Toronto: George N. Morang & Company, 1899.  Gowett, Larry. “Le Loups-Garous Dans La Tradition Religieuse Québécoise,” Master's thesis. Universite du Quebec a Montreal, 1982. Harf-Lancner, Laurence. “La Métamorphose Illusoire : Des Théories Chrétiennes de La Métamorphose Aux Images Médiévales Du Loup-Garou.” Annales. Histoire, Sciences Sociales 40, no. 1 (February 1985): 208–26. https://doi.org/10.3406/ahess.1985.283152. Lecouteux, Claude. Fées, Sorcières et Loups-Garous au Moyen Âge. Editions Imago, 2012.  Podruchny, Carolyn. “Werewolves and Windigos: Narratives of Cannibal Monsters in French-Canadian Voyageur Oral Tradition.” Ethnohistory  51, no. 4 (2004): 677–700. https://doi.org/10.1215/00141801-51-4-677. Ransom, Amy J. “The Changing Shape of a Shape-Shifter: The French-Canadian ‘Loup-Garou.'” Journal of the Fantastic in the Arts 26, no. 2 (93) (January 1, 2015): 251–75.  Smallman, Shawn. Dangerous Spirits: The Windigo in Myth and History. Heritage House Publishing Co, 2015.  Created and recorded by Shawn Smallman Produced and edited by Paige Smallman

In which we use Brian Moore's 1985 novel Black Robe to discuss the use and creation of images by Jesuits missionaries in New France. This also acts as a kind of prelude to a very special episode in two weeks! --- Contact: historiacanadiana@gmail.com, Twitter (@CanLitHistory) & Facebook (https://www.facebook.com/CanLitHistory). --- Support: Patreon (https://www.patreon.com/historiacanadiana); Paypal (https://www.paypal.com/paypalme/historiacanadiana); the recommended reading page (https://historiacanadiana.wordpress.com/books/) and our apparel (http://tee.pub/lic/Ges5M2WpsBw) --- Sources & Further Reading: Banchoff, Thomas, and José Casanova, editors. The Jesuits and Globalization: Historical Legacies and Contemporary Challenges. Georgetown University Press, 2016. Churchill, Ward. “And they did it in like dogs in the dirt: An American Indian Analysis of Black Robe,” Indian are Us? Culture and Genocide in Native North America, Monroe: Common Courage Press, 1994, pp. 115-37. Gagnon, François-Marc. “Conversion through the Printed Image,” History of the Book in Canada, Volume One: Beginnings to 1840, 2004, pp. 18-22. Hicks, Patrick. “The Language of the Tribes in Brian Moore's ‘Black Robe.'” Studies: An Irish Quarterly Review, vol. 93, no. 372, 2004, pp. 415–426. Iroquois History and Legends Podcast. https://open.spotify.com/show/0jGRXOijYiSKEhrTujeBpw?si=8Dr-8Hk4RMu2zQ72PwGwdw Leeming, David Adams, and Margaret Adams Leeming. "Algonquin Creation." Oxford Reference, Oxford University Press, 2009. Leeming, David Adams, and Margaret Adams Leeming. "Iroquoian Creation." Oxford Reference, Oxford University Press, 2009. Moore, Brian. Black Robe, McClelland & Stewart - NCL, 1985. Moore, Brian, and Patrick Hicks. “An Interview with Brian Moore.” Irish University Review, vol. 30, no. 2, 2000, pp. 315–320. Moore, Brian. Wreath for a Redhead, Harlequin, 1951. https://www.goodreads.com/book/show/53348464-wreath-for-a-redhead Richter, Daniel. Facing East from Indian Country: A Native History of Early America, Cambridge: Harvard, 2001. Trigger, Bruce G. “The Jesuits and the Fur Trade.” Ethnohistory, vol. 12, no. 1, 1965, pp. 30–53. O'Donoghue, Jo. “Historical Themes, Missionary Endeavour and Spiritual Colonialism in Brian Moore's Black Robe.” Studies: An Irish Quarterly Review, vol. 82, no. 326, 1993, pp. 131–139.

In which we halt our narrative to talk about werewolves, ghost ships, and...flying canoes?! You can find images and brief overviews of the monsters right here. -- Major Sources: Beaugrand, Honoré. 'Fantastic Tales,' La Bibliothèque électronique du Quebec (The English Collection), Volume 11. Jolicoeur. Catherine. 'Le Vaisseau Fantôme: Légende Étiologique,' Presses Université Laval, 1970. Le Quellec, Jean-Loïc. "La chasse-galerie: Du Poitou à l'Acadie," IRIS (Centre de Recheche sur l'Imaginaire, Université de Grenoble), 1999. Podruchny, Carolyn. "Werewolves and Windigos: Narratives of Cannibal Monsters in French-Canadian Voyageur Oral Tradition," Ethnohistory, Volume 51, Number 4, Fall 2004, pp. 677-700. Ransom, Amy J. “The Changing Shape of a Shape-Shifter: The French-Canadian Loup-Garou.” Journal of the Fantastic in the Arts, vol. 27, no. 2, May 2016, pp. 251–275. Sceanders, Ian. "The Fiery Phantom That Sails Bay Chaleur," Maclean's, June 15, 1951. "The Werewolf of Quebec City," Canadiana, March 8 2019. -- Check out this great independent poetry anthology, 'Isolated Together', right here. Reach the show with any questions, comments and concerns at historiacanadiana@gmail.com, Twitter (@CanLitHistory) & Facebook (https://www.facebook.com/CanLitHistory). --- Support: Patreon (https://www.patreon.com/historiacanadiana) & Paypal (https://www.paypal.com/paypalme/historiacanadiana). Check out the recommended reading page (https://historiacanadiana.wordpress.com/books/) and some silly apparel (http://tee.pub/lic/Ges5M2WpsBw)!

For the final spooky episode of 2020, Amber and Anna take on the extremely frightening topic of live burials. We discuss the forensic evidence that indicates that a person might have been buried alive, talk about some archaeological contexts for live burials, and cover some real and probably-not-so-real accounts from history. This one's got some real ups and downs, so buckle up. Links The Live Burial: A multidisciplinary approach to the identification and exploration of live burials (via Academia.edu) (CN: graphic images of human remains) The Bride escaping live burial in Kill Bill Vol 2 (YouTube) Casts of Pompeii (Archaeology) Plaster Citizens of Pompeii (Atlas Obscura) Volcanic Ash (National Geographic) EarthWord – Nuée Ardente (USGS) Mount Vesuvius Boiled Its Victims' Blood and Caused Their Skulls to Explode (Smithsonian) (CN: images of human remains) Frozen Mummies from Andean Mountaintop Shrines:Bioarchaeology and Ethnohistory of Inca Human Sacrifice (BioMed Research International, via ResearchGate) (CN: images of human remains) Violence in pre-Columbian Panama exaggerated, new study shows (Phys.org) (CN: images of human remains) The History of Ancient Nubia (Oriental Institute) Retainer Sacrifice in Egypt and in Nubia (The Strange World of Human Sacrifice) Buried but Alive? Interpreting Post-depositional Bone Movement, Anxieties over Death and Premature Burial (Lund Archaeological Review) Four People Who Were Buried Alive and How They Got Out (MentalFloss) PICS: Remember the Mansfield man buried alive for five months (Chad.co.uk) Esmeralda Lundius Staff Bio (Durham University) The 'Pompeii' of the Western Front: Archaeologists find the bodies of 21 tragic World War One German soldiers in perfectly preserved trenches where they were buried alive by an Allied shell (Daily Mail) Contact Email the Dirt Podcast: thedirtpodcast@gmail.com Affiliates Wildnote TeePublic Timeular Find this show on the educational podcast app, Lyceum.fm!

For the final spooky episode of 2020, Amber and Anna take on the extremely frightening topic of live burials. We discuss the forensic evidence that indicates that a person might have been buried alive, talk about some archaeological contexts for live burials, and cover some real and probably-not-so-real accounts from history. This one's got some real ups and downs, so buckle up. Links The Live Burial: A multidisciplinary approach to the identification and exploration of live burials (via Academia.edu) (CN: graphic images of human remains) The Bride escaping live burial in Kill Bill Vol 2 (YouTube) Casts of Pompeii (Archaeology) Plaster Citizens of Pompeii (Atlas Obscura) Volcanic Ash (National Geographic) EarthWord – Nuée Ardente (USGS) Mount Vesuvius Boiled Its Victims' Blood and Caused Their Skulls to Explode (Smithsonian) (CN: images of human remains) Frozen Mummies from Andean Mountaintop Shrines:Bioarchaeology and Ethnohistory of Inca Human Sacrifice (BioMed Research International, via ResearchGate) (CN: images of human remains) Violence in pre-Columbian Panama exaggerated, new study shows (Phys.org) (CN: images of human remains) The History of Ancient Nubia (Oriental Institute) Retainer Sacrifice in Egypt and in Nubia (The Strange World of Human Sacrifice) Buried but Alive? Interpreting Post-depositional Bone Movement, Anxieties over Death and Premature Burial (Lund Archaeological Review) Four People Who Were Buried Alive and How They Got Out (MentalFloss) PICS: Remember the Mansfield man buried alive for five months (Chad.co.uk) Esmeralda Lundius Staff Bio (Durham University) The 'Pompeii' of the Western Front: Archaeologists find the bodies of 21 tragic World War One German soldiers in perfectly preserved trenches where they were buried alive by an Allied shell (Daily Mail) Contact Email the Dirt Podcast: thedirtpodcast@gmail.com Affiliates Wildnote TeePublic Timeular Find this show on the educational podcast app, Lyceum.fm!

Scalper. Voilà un terme qui ne laisse guère d'ambiguïté. On évoque souvent le scalp pour parler de la « sauvagerie » des « sauvages» comme on dit à l'époque. On présente les premières nations comme violentes et inhumaines et on se sert du scalp pour prouver la chose. Avec @horror humanum est Montage: Jean-François Blais Pour soutenir financièrement la chaîne, trois choix: 1. Cliquez sur le bouton « Adhérer » sous la vidéo. 2. Patreon: https://www.patreon.com/hndl 3. UTip: https://utip.io/lhistoirenousledira Avec: Laurent Turcot, professeur en histoire à l'Université du Québec à Trois-Rivières, Canada Abonnez-vous à ma chaine: https://www.youtube.com/c/LHistoirenousledira Facebook: https://www.facebook.com/histoirenousledira Instagram: https://www.instagram.com/turcotlaurent Les vidéos sont utilisées à des fins éducatives selon l'article 107 du Copyright Act de 1976 sur le Fair-Use. Pour aller plus loin: Abler, Thomas S. « Scalping, torture, cannibalism and rape: An ethnohistorical analysis of conflicting cultural values in war ». Canadian Anthropology Society Anthropologica, Vol. 34, No. 1 (1992), pp. 3-20 https://www.jstor.org/stable/25605630 Axtell, James. « European and the Indian, The: Essays in the Ethnohistory of Colonial North America ». New York: Oxford University Press, 1982. *Axtell, James et Sturtevant, William C. « The unkindest cut or who invented scalping.» Omohundro Institute of Early American History and Culture, The William and Mary Quarterly, Vol. 37, No. 3 (Jul., 1980), pp. 451-472 Beaulieu, Alain et Gohier, Maxime. « Les autochtones et l'État ». Actes du colloque étudiant 2006, Chaire de recherche du Canada sur la question territoriale autochtone. Repéré à http://www.territoireautochtone.uqam.ca/Beaulieu_Publications/Accueil_files/Beaulieu_Gohier_2008.pdf Bird Grinnell, George. « Coup and Scalp among the Plains Indians ». American Anthropologist, New Series, Vol. 12, No. 2 (Apr. - Jun., 1910), pp. 296-310. Biraben, Jean-Noël. « Le peuplement du canada français ». Annales de démographie historique, 1966. pp. 105-138. https://doi.org/10.3406/adh.1967.927 Chaffray, Stéphanie. « Le corps amérindien dans les relations de voyage en nouvelle-France au XVIIIe siecle ». (Thèse de doctorat en cotutelle). Faculté des études supérieures de l'Université Laval, Québec. (2006) Repéré à https://corpus.ulaval.ca/jspui/bitstream/20.500.11794/18273/1/23781.pdf Jaenen, Cornelieus J. « Les relations Franco-Amérindiennes en Nouvelle-France et en Acadie ». Direction générale de la recherche Affaire indiennes et du Nord Canada. (1985). [Version Adobe Digital Editions]. Repéré à http://publications.gc.ca/collections/collection_2017/aanc-inac/R5-367-1985-fra.pdf Knowles, Nathaniel. « The Torture of Captives by the Indians of Eastern North America ». Proceeding of the America Philosophical Society. Vol. 82, No. 2 (Mar. 22, 1940), pp. 151-225 Lozier, Jean-Francois. « Lever des chevelures en Nouvelle-France : la politique française du paiement des scalps ». Revue d'histoire de l'Amérique française, 2003. 56 (4), 513–542. Perrot, Nicolas. « Mœurs, coutumes et religion des sauvages de l'Amérique septentrionale ». Édition critique par Pierre Berthiaume, Université d'Ottawa. Bibliothèque du Nouveau-monde. (2004). http://bibnum2.banq.qc.ca/bna/bnm/src/2569009.pdf Smith, Ralph A. « The Bounty Wars of the West and Mexico ». Great Plains Journal; Lawton, Okla. Vol.30, (Jan 1, 1991): 107. https://search.proquest.com/openview/5343607615bbb962d5f2c6da9230a1fd/1?pq-origsite=gscholar&cbl=1816555 Starkey, Armstrong. « European and Native American Warfare 1675-1815 ». Routledge. London. (1998). #histoire #documentaire

In 1911 an exhausted man emerged from the wilderness north of Oroville, California. He was discovered to be the last of the Yahi, a people who had once flourished in the area but had been decimated by white settlers. In this week's episode of the Futility Closet podcast we'll describe Ishi's sad history and his new life in San Francisco. We'll also consider the surprising dangers of baseball and puzzle over a forceful blackout. Intro: Director Chuck Jones laid out nine rules to govern Road Runner cartoons. James Cook's third expedition to the Pacific discovered a surprising amusement in Hawaii. Sources for our feature on Ishi: Theodora Kroeber, Ishi in Two Worlds: A Biography of the Last Wild Indian in North America, 1961. Robert F. Heizer and Theodora Kroeber, Ishi the Last Yahi: A Documentary History, 1981. Orin Starn, Ishi's Brain: In Search of Americas Last 'Wild' Indian, 2005. Karl Kroeber and Clifton B. Kroeber, Ishi in Three Centuries, 2003. Saxton T. Pope, Hunting With the Bow & Arrow, 1923. Saxton T. Pope, The Medical History of Ishi, Volume 13, 1920. Nels C. Nelson, Flint Working by Ishi, 1916. Ronald H. Bayor, The Columbia Documentary History of Race and Ethnicity in America, 2004. Nancy Scheper-Hughes, "Ishi's Brain, Ishi's Ashes," Anthropology Today 17:1 (Feb. 1, 2001), 12. Alexandra K. Kenny, Thomas Killion, and Nancy Scheper-Hughes, "'Ishi's Brain, Ishi's Ashes': The Complex Issues of Repatriation: A Response to N. Scheper-Hughes," Anthropology Today 18:2 (April 2002), 25-27. Kathleen L. Hull, "Ishi, Kroeber, and Modernity," Current Anthropology 51:6 (December 2010), 887-888. Isaiah Wilner, "Wild Men: Ishi and Kroeber in the Wilderness of Modern America," Ethnohistory 58:1 (Winter 2011), 158-159. Dennis Torres, "Ishi," Central States Archaeological Journal 31:4 (October 1984), 175-179. Richard Pascal, "Naturalizing 'Ishi': Narrative Appropriations of America's 'Last Wild Indian,'" Australasian Journal of American Studies 16:2 (December 1997), 29-44. Saxton T. Pope, "Hunting With Ishi -- The Last Yana Indian," Journal of California Anthropology 1:2 (1974), 152-173. M. Steven Shackley, "The Stone Tool Technology of Ishi and the Yana of North Central California: Inferences for Hunter-Gatherer Cultural Identity in Historic California," American Anthropologist 102:4 (2000), 693-712. Duane H. King, "Exhibiting Culture: American Indians and Museums," Tulsa Law Review 45:1 (2009), 25. Bruce Bower, "Ishi's Long Road Home," Science News 157:2 (Jan. 8, 2000), 24-25. M.R. James, "Ishi Finally Comes to Rest," Bowhunter 30:2 (December 2000/January 2001), 25. Randy White, "Grandfather Ishi," News From Native California 29:3 (Spring 2016), 34-37. Andrew Curry, "The Last of the Yahi," U.S. News & World Report 129:7 (Aug, 21, 2000), 56. Ann Japenga, "Revisiting Ishi: Questions About Discovery of the 'Last Wild Indian' Haunt Anthropologist's Descendants," Los Angeles Times, Aug. 29, 2003. James May, "Spirit of Ishi Finally Free to Join Ancestors," Indian Country Today, Aug. 23, 2000. Kevin Fagan, "Ishi's Kin To Give Him Proper Burial," San Francisco Chronicle, Aug. 10, 2000. Diana Walsh, "Ishi Finally Coming Home: 83 Years After His Death, Smithsonian Turns Over Brain of Famed Indian for Burial in California," San Francisco Examiner, Aug. 9, 2000, A-4. Jan Cienski, "Remains of Last Member of California Tribe Go Home at Last: Ishi's Brain Returned," [Don Mills, Ont.] National Post, Aug. 9, 2000. "Last of Yahi Will Finally Be Coming Home," Associated Press, Aug. 8, 2000. Michelle Locke, "Mind and Body," Salt Lake Tribune, Aug. 8, 2000, A1. Brenda Norrell, "Alliance: Eighty-Three Years Is Long Enough," Indian Country Today, May 31, 1999, A2. Stanley McGarr, "Repatriation Restores Strength to the People," Indian Country Today, May 10, 1999, A5. Jacqueline Trescott, "Relatives to Get Brain of Fabled Aboriginal," Calgary Herald, May 8, 1999, A18. Avis Little Eagle, "Respect the Dead, Don't Study Them," Indian Country Today, March 15, 1999, A4. Charles Hillinger, "Lost Tribe's Spirit Lives in Wilderness Area," Los Angeles Times, July 7, 1986, 3. "Archery of Ishi Stone Age Man Will Be Shown," Berkeley Daily Gazette, Nov. 29, 1916. "Tribe Now Dead," [Saint Paul, Minn.] Appeal, May 13, 1916. "Redskin Presents Lane With Arrows, Makes Secretary Tribe's 'Big Chief,'" San Francisco Call, Sept. 6, 1913. "The Only Man in America Who Knows No Christmas -- Ishi," San Francisco Call, Dec. 17, 1911. "Ishi Loses Heart to 'Blond Squaw,'" San Francisco Call, Oct. 16, 1911. "Ishi, the Last Aboriginal Savage in America," San Francisco Call, Oct. 8, 1911. "Find a Rare Aborigine: Scientists Obtain Valuable Tribal Lore From Southern Yahi Indian," New York Times, Sept. 7, 1911. Nancy Rockafellar, "The Story of Ishi: A Chronology," University of California, San Francisco (accessed Sept. 6, 2020). Richard H. Dillon, "Ishi," American National Biography, February 2000. Listener mail: Wikipedia, "Harold Russell" (accessed Sept. 8, 2020). Wikipedia, "The Best Years of Our Lives" (accessed Sept. 11, 2020). Richard Severo, "Harold Russell Dies at 88; Veteran and Oscar Winner," New York Times, Feb. 1, 2002. Mark Montgomery, "Remembering Harold Russell, the Soldier-Actor Who Won Two Oscars for 'Best Years of Our Lives,'" Los Angeles Times, Dec. 10, 2016. Jon Mooallem, "You're Out: The National Pastime's Shocking Death Toll," Slate, May 26, 2009. Aaron W. Miller, "Death at the Ballpark: A Comprehensive Study of Game-Related Fatalities, 1862–2007 (review)," NINE: A Journal of Baseball History and Culture 18:2 (Spring 2010), 198-199. Mark R. Zonfrillo et al., "Death or Severe Injury at the Ball Game," Current Sports Medicine Reports 15:3 (May-June 2016), 132-133. This week's lateral thinking puzzle was contributed by listener Emmett B. You can listen using the player above, download this episode directly, or subscribe on Google Podcasts, on Apple Podcasts, or via the RSS feed at https://futilitycloset.libsyn.com/rss. Please consider becoming a patron of Futility Closet -- you can choose the amount you want to pledge, and we've set up some rewards to help thank you for your support. You can also make a one-time donation on the Support Us page of the Futility Closet website. Many thanks to Doug Ross for the music in this episode. If you have any questions or comments you can reach us at podcast@futilitycloset.com. Thanks for listening!

In this episode, Chancellor Rovillos and Prof. Abayao lead a lively discussion on the theory and methods of doing ethnohistory in the Cordillera region and share valuable advice for students of history.    

On the craft of historical writing and the process of expanding our understanding of American history by incorporating an ethnohistory of its native peoples, with Drs. Elizabeth Fenn and Matthew Makley.  Further Reading (direct links at anchor.fm/dphi): Washoe, Go Fast Turn Left, Shop Class as Soulcraft, Whither the Rest of the Continent?, Mandan, Ethnohistory, Virgin Soil Epidemics, There There. The Plague, Horsemen on the Roof. By our guests: Cave Rock, The Small Shall be Strong, Encouters at the Heart of the World: A History of the Mandan People, Pox Americana.  Episode Image Thanks to Kelsey Percival, and Hannah Warner, and Gabriel Grinsteiner. For more info on D-phi live events, visit dphi.org

We are please to present this interview with Sheik Talik El of the Moorish Science Temple of America and anthropologist, Dana Reynolds-Marniche, an American scholar specializing in the study of the Black presence in North Africa and the Near East. She has an amazing blog here featuring several articles on Afro-Asiatics with impecable research: http://afroasiatics.blogspot.com/ More info on Dana Reynolds-Marniche: -taught grade school as well as undergraduate cources in Anthropology/Sociology department - “Cultural Anthropology” and “Origins of Civilization” courses - taught at Glassboro State College, Jersey City State College, and College of New Rochelle - has several works published as well as managed research materials for PBS-affiliated, public interest TV productions. Publications: “Review of Unfinished Business: Closing the Racial Achievement Gap in our Schools” in International Journal of Multicultural Education (IJME), Dec. 2007 “The African Heritage and Ethnohistory of the Moors: Background to the Emergence of Early Berber and Arab peoples, from prehistory to the Islamic Dynasties” in Golden Age of the Moor, Journal of African Civilizations, Fall 1991, 1993 “The Myth of the Mediterranean Race”, in Egypt Child of Africa, Journal of African Civilizations, Vol. 12 “Fear of Blackness: Recovering the Hidden Ethnogenesis of Early African and Afro-Asiatic Peoples Comprising the ‘Moors' of North Africa and Spain, West Africa Review, 2014, ISSN: 1525-4488, publication in process --- Support this podcast: https://anchor.fm/moorish-americans/support

R. J. Hunter was a highly respected (and much loved) historian of the Ulster plantation, who spent the bulk of his academic career teaching at the University of Ulster. His varied research interests included the role of the English settler in the Ulster plantation, the history of Ulster trade and migration from and to Britain and North America and development of towns, and the cultural and intellectual history of Ulster from 1580 to 1660. The R. J. Hunter Grants Scheme was established in 2014 using funding generously made available by his daughter, Ms Laura Hunter Houghton, through the Community Foundation for Northern Ireland. The Royal Irish Academy was delighted to host a very successful event marking the end of phase one of the R.J. Hunter Postdoctoral Fellowships on 13th September 2018. The event, which was Chaired by Professor Mary O'Dowd MRIA, Queens University Belfast included presentations on the outcomes of their completed research projects by recipients Dr Gerard Farrell, Trinity College Dublin and Dr David Heffernan, Queen's University Belfast. These projects, entitled ‘An ethnohistory of Gaelic Ulster, 1500–1700' (Dr Gerard Farrell) and ‘The Goldsmiths Company of London and the Londonderry Plantation under James I' (Dr David Heffernan) were fully funded through the scheme. Dr Gerard Farrell gave a lecture entitled ‘An ethnohistory of Gaelic Ulster, 1500-1700'. This talk represented the core output of Dr Farrell's fellowship, which will be a monograph entitled An Ethnohistory of Gaelic Ulster, 1500–1700. Dr David Heffernan spoke on ‘The Goldsmiths Company of London and the Londonderry Plantation under James I, c. 1609–25'. Professor David Dickson MRIA, Trinity College Dublin, also gave an insightful and engaging talk on remembering Bob Hunter and his legacy. Other speakers included Professor Mary E. Daly MRIA. To access an audio file of the day's lectures and proceedings please click here. Phase one of the R.J. Hunter scheme saw the funding of a number of bursaries, as well as the aforementioned two postdoctoral fellowships. The next phase of the R.J. Hunter scheme will be announced in 2019. All details will be available on the RIA website. If you are interested in receiving the latest details and up to date information on the Royal Irish Academy's grants please join the Academy's grants mailing list. Can the above information be used for the news summary on the Academy website Yes List all lectures/talks here with further details (titles, institutions etc.) of speaker/s (keynote speaker, respondent, chair, etc.): Dr Gerard Farrell: ‘An ethnohistory of Gaelic Ulster, 1500-1700'. Dr David Heffernan: ‘The Goldsmiths Company of London and the Londonderry Plantation under James I, c. 1609–25'. Professor David Dickson, MRIA 'Remembering Bob Hunter and his legacy'.

"A stylish mourning wrap" from the Ladies' Home Journal, February 1892 Torey takes the reins this month, getting into why hair brooches were a cool thing, the importance of "reading" a mourner's clothing at the turn of the century, and how all of that changed in The Great War. She also attempted a deep dive into defining "comfort food," had some inconclusive lasagne adventures, and took a detour to the Oka Crisis as a result. Do you have go-to sympathy meals or food to turn to when comfort is hard to come by? Let us know--we'd love to hear about it. Your browser does not support the audio element. Thanks for listening! Find us online: Instagram @fashionablyateshow Facebook and Pinterest @fashionablyate Email us at fashionablyateshow@gmail.com Check our facts Food  Cooking for Others: A guide to giving sympathy meals from Simple Bites, a Montreal food blog How Paul Dewar is living and dying with love and community from the Ottawa Citizen, Matthew Pearson, September 2018 Historical Mourning Practices Observed among the Cree and Ojibway Indians of the Central Subarctic Paul Hackett, American Society for Ethnohistory, 2005. [Note: As Steph explains in the episode, the research and assumptions in this article are questionable by our standards and it should not be taken as a fully accurate or respectful portrayal of the people it purports to be about.] Death and mourning among migrants: Information guide by Laura Chéron-Leboeuf, Lilyane Rachédi and Catherine Montgomery, with the collaboration of Fabienne Siche. Narayan's story of mourning his father in Quebec first appears on page 16. Fashion Mourning After: The Victorian Celebration of Death from the Oshawa Community Museum Chapter Fourteen: Funerals from Emily Holt's Encyclopaedia of etiquette: What to write, what to do, what to wear, what to say; A book of manners for everyday use, published in Toronto 1901-1915 "The Fashion in Mourning Goods" by Isabel A. Mallon, The Ladies' Home Journal, Volume 9, February 1892 Death Becomes Her: The Dark Arts of Crepe and Mourning by Arabelle Sicardi for Jezebel, October 2014 "Marks of Grief: Black Attire, Medals, and Service Flags" by Suzanne Evans, from A Sisterhood of Suffering and Service: Women and Girls of Canada and Newfoundland in the First World War, ed. Sarah Glassford and Amy Shaw, UBC Press, 2012.

On November 8, 1519, the Spanish conquistador Hernando Cortés first met Montezuma, the Aztec emperor, at the entrance to the capital city of Tenochtitlan. This introduction—the prelude to the Spanish seizure of Mexico City and to European colonization of the mainland of the Americas—has long been the symbol of Cortés’s bold and brilliant military genius. Montezuma, on the other hand, is remembered as a coward who gave away a vast empire and touched off a wave of colonial invasions across the hemisphere. But is this really what happened? Matthew Restall, Edwin Erle Sparks Professor of Latin American History at Pennsylvania State University and President of the American Society for Ethnohistory, departs from this traditional telling in his When Montezuma Met Cortés: The True Story of the Meeting that Changed History (Ecco, 2018). Restall uses “the Meeting”—what he dubs their first encounter—as the entry point into a comprehensive reevaluation of both Cortés and Montezuma. Drawing on rare primary sources and overlooked accounts by conquistadors and Aztecs alike, Restall explores Cortés’s and Montezuma’s posthumous reputations, their achievements and failures, and the worlds in which they lived—leading, step by step, to a dramatic inversion of the old story. As Restall takes us through this sweeping, revisionist account of a pivotal moment in modern civilization, he calls into question our view of the history of the Americas, and, indeed, of history itself. Ryan Tripp teaches history at several community colleges, universities, and online extensions. In 2014, he graduated from the University of California, Davis, with a Ph.D. in History. His Ph.D. double minor included World History and Native American Studies, with an emphasis in Linguistic Anthropology and Indigenous Archeology. Learn more about your ad choices. Visit megaphone.fm/adchoices

On November 8, 1519, the Spanish conquistador Hernando Cortés first met Montezuma, the Aztec emperor, at the entrance to the capital city of Tenochtitlan. This introduction—the prelude to the Spanish seizure of Mexico City and to European colonization of the mainland of the Americas—has long been the symbol of Cortés's bold and brilliant military genius. Montezuma, on the other hand, is remembered as a coward who gave away a vast empire and touched off a wave of colonial invasions across the hemisphere. But is this really what happened? Matthew Restall, Edwin Erle Sparks Professor of Latin American History at Pennsylvania State University and President of the American Society for Ethnohistory, departs from this traditional telling in his When Montezuma Met Cortés: The True Story of the Meeting that Changed History (Ecco, 2018). Restall uses “the Meeting”—what he dubs their first encounter—as the entry point into a comprehensive reevaluation of both Cortés and Montezuma. Drawing on rare primary sources and overlooked accounts by conquistadors and Aztecs alike, Restall explores Cortés's and Montezuma's posthumous reputations, their achievements and failures, and the worlds in which they lived—leading, step by step, to a dramatic inversion of the old story. As Restall takes us through this sweeping, revisionist account of a pivotal moment in modern civilization, he calls into question our view of the history of the Americas, and, indeed, of history itself. Ryan Tripp teaches history at several community colleges, universities, and online extensions. In 2014, he graduated from the University of California, Davis, with a Ph.D. in History. His Ph.D. double minor included World History and Native American Studies, with an emphasis in Linguistic Anthropology and Indigenous Archeology. Learn more about your ad choices. Visit megaphone.fm/adchoices

On November 8, 1519, the Spanish conquistador Hernando Cortés first met Montezuma, the Aztec emperor, at the entrance to the capital city of Tenochtitlan. This introduction—the prelude to the Spanish seizure of Mexico City and to European colonization of the mainland of the Americas—has long been the symbol of Cortés’s bold and brilliant military genius. Montezuma, on the other hand, is remembered as a coward who gave away a vast empire and touched off a wave of colonial invasions across the hemisphere. But is this really what happened? Matthew Restall, Edwin Erle Sparks Professor of Latin American History at Pennsylvania State University and President of the American Society for Ethnohistory, departs from this traditional telling in his When Montezuma Met Cortés: The True Story of the Meeting that Changed History (Ecco, 2018). Restall uses “the Meeting”—what he dubs their first encounter—as the entry point into a comprehensive reevaluation of both Cortés and Montezuma. Drawing on rare primary sources and overlooked accounts by conquistadors and Aztecs alike, Restall explores Cortés’s and Montezuma’s posthumous reputations, their achievements and failures, and the worlds in which they lived—leading, step by step, to a dramatic inversion of the old story. As Restall takes us through this sweeping, revisionist account of a pivotal moment in modern civilization, he calls into question our view of the history of the Americas, and, indeed, of history itself. Ryan Tripp teaches history at several community colleges, universities, and online extensions. In 2014, he graduated from the University of California, Davis, with a Ph.D. in History. His Ph.D. double minor included World History and Native American Studies, with an emphasis in Linguistic Anthropology and Indigenous Archeology. Learn more about your ad choices. Visit megaphone.fm/adchoices

On November 8, 1519, the Spanish conquistador Hernando Cortés first met Montezuma, the Aztec emperor, at the entrance to the capital city of Tenochtitlan. This introduction—the prelude to the Spanish seizure of Mexico City and to European colonization of the mainland of the Americas—has long been the symbol of Cortés's bold and brilliant military genius. Montezuma, on the other hand, is remembered as a coward who gave away a vast empire and touched off a wave of colonial invasions across the hemisphere. But is this really what happened? Matthew Restall, Edwin Erle Sparks Professor of Latin American History at Pennsylvania State University and President of the American Society for Ethnohistory, departs from this traditional telling in his When Montezuma Met Cortés: The True Story of the Meeting that Changed History (Ecco, 2018). Restall uses “the Meeting”—what he dubs their first encounter—as the entry point into a comprehensive reevaluation of both Cortés and Montezuma. Drawing on rare primary sources and overlooked accounts by conquistadors and Aztecs alike, Restall explores Cortés's and Montezuma's posthumous reputations, their achievements and failures, and the worlds in which they lived—leading, step by step, to a dramatic inversion of the old story. As Restall takes us through this sweeping, revisionist account of a pivotal moment in modern civilization, he calls into question our view of the history of the Americas, and, indeed, of history itself. Ryan Tripp teaches history at several community colleges, universities, and online extensions. In 2014, he graduated from the University of California, Davis, with a Ph.D. in History. His Ph.D. double minor included World History and Native American Studies, with an emphasis in Linguistic Anthropology and Indigenous Archeology. Learn more about your ad choices. Visit megaphone.fm/adchoices

On November 8, 1519, the Spanish conquistador Hernando Cortés first met Montezuma, the Aztec emperor, at the entrance to the capital city of Tenochtitlan. This introduction—the prelude to the Spanish seizure of Mexico City and to European colonization of the mainland of the Americas—has long been the symbol of Cortés’s bold and brilliant military genius. Montezuma, on the other hand, is remembered as a coward who gave away a vast empire and touched off a wave of colonial invasions across the hemisphere. But is this really what happened? Matthew Restall, Edwin Erle Sparks Professor of Latin American History at Pennsylvania State University and President of the American Society for Ethnohistory, departs from this traditional telling in his When Montezuma Met Cortés: The True Story of the Meeting that Changed History (Ecco, 2018). Restall uses “the Meeting”—what he dubs their first encounter—as the entry point into a comprehensive reevaluation of both Cortés and Montezuma. Drawing on rare primary sources and overlooked accounts by conquistadors and Aztecs alike, Restall explores Cortés’s and Montezuma’s posthumous reputations, their achievements and failures, and the worlds in which they lived—leading, step by step, to a dramatic inversion of the old story. As Restall takes us through this sweeping, revisionist account of a pivotal moment in modern civilization, he calls into question our view of the history of the Americas, and, indeed, of history itself. Ryan Tripp teaches history at several community colleges, universities, and online extensions. In 2014, he graduated from the University of California, Davis, with a Ph.D. in History. His Ph.D. double minor included World History and Native American Studies, with an emphasis in Linguistic Anthropology and Indigenous Archeology. Learn more about your ad choices. Visit megaphone.fm/adchoices

On November 8, 1519, the Spanish conquistador Hernando Cortés first met Montezuma, the Aztec emperor, at the entrance to the capital city of Tenochtitlan. This introduction—the prelude to the Spanish seizure of Mexico City and to European colonization of the mainland of the Americas—has long been the symbol of Cortés’s bold and brilliant military genius. Montezuma, on the other hand, is remembered as a coward who gave away a vast empire and touched off a wave of colonial invasions across the hemisphere. But is this really what happened? Matthew Restall, Edwin Erle Sparks Professor of Latin American History at Pennsylvania State University and President of the American Society for Ethnohistory, departs from this traditional telling in his When Montezuma Met Cortés: The True Story of the Meeting that Changed History (Ecco, 2018). Restall uses “the Meeting”—what he dubs their first encounter—as the entry point into a comprehensive reevaluation of both Cortés and Montezuma. Drawing on rare primary sources and overlooked accounts by conquistadors and Aztecs alike, Restall explores Cortés’s and Montezuma’s posthumous reputations, their achievements and failures, and the worlds in which they lived—leading, step by step, to a dramatic inversion of the old story. As Restall takes us through this sweeping, revisionist account of a pivotal moment in modern civilization, he calls into question our view of the history of the Americas, and, indeed, of history itself. Ryan Tripp teaches history at several community colleges, universities, and online extensions. In 2014, he graduated from the University of California, Davis, with a Ph.D. in History. His Ph.D. double minor included World History and Native American Studies, with an emphasis in Linguistic Anthropology and Indigenous Archeology. Learn more about your ad choices. Visit megaphone.fm/adchoices

  This podcast emanates from Augustana College in Rock Island, Illinois. Rock Island is one of what the locals call the "Quad Cities", four towns or small cities–Rock Island and Moline in Illinois, Davenport and Bettendorf in Iowa–that stretch along the Mississippi River at what used to be the largest rapids on the Upper Mississippi, just above where the Rock River flows into the Father of Waters. These rapids are centered on Arsenal Island, which has been occupied by the United States Army since 1830 when it was Fort Armstrong. If there's a genius of this curious place, it's Black Hawk, the war chief of the Sauk tribe that once had its  town near the junction of the Rock and Mississippi, and which summered on what's now Arsenal Island. Around here, Black Hawk is the name of a college, a hotel, and a chain of banks. Farther afield there's the Chicago Black Hawks, and the Army's workhorse helicopter that owe their name to his inspiration. As my guest today, my colleague Jane Simonsen has said in a recent article, Black Hawk is now "an 'Indian' figure tinted by a vague sense of history and burnished by settler-colonist nostalgia." Today Jane and I discuss Black Hawk, but more than that. We discuss what Black Hawk wore. This turns out to be very important, because what he wore provoked white Americans to comment, and sometimes provoked them to irritation or pity. Fashion and how it's appropriated say not just something about the wearer, but the beholder. In this case, it says a lot about how we want Indians to be–and in a strange way, very hip, with-it, post modernly conscious people turn out to have a sensibility remarkably similar to people in the 1830's. Jane Simonsen is Associate Professor of History here at Augustana College, and our Department's Chair. She is the author of the well-reviewed Making Home Work: Domesticity and Native American Assimilation in the American West, 1860-1919, published by the University of North Carolina Press. For Further Investigation Life of Ma-Ka-Tai-Me-Sha-Kia-Kak, or Black Hawk...Dictated by Himself, edited by J.B. Patterson (Boston, 1834) Marshall Joseph Becker, “Matchcoats: Cultural Conservatism and Change in One Aspect of Native American Clothing,” Ethnohistory 52:4 (Fall 2005), 727-787 Nick Brown and Sarah E. Kanouse, Re-Collecting Black Hawk: Landscape, Memory, and Power in the American Midwest (Pittsburgh, 2015) George Catlin, Wi-jún-jon, Pigeon's Egg Head (The Light) Going To and Returning from Washington, 1837-1839 George Catlin's Indian Gallery–A Virtual Exhibition  Robert Duplessis, The Material Atlantic: Clothing, Commerce, and Colonization in the Atlantic World, 1650-1800 (Cambridge, 2016) Elizabeth Hutchinson, “The Dress of His Nation: Romney’s Portrait of Joseph Brant,” Winterthur Portfolio 45:2/3 (Summer/Autumn 2011), 209-227 Patrick J. Jung, The Black Hawk War of 1832 (Norman, OK, 2008) Ann M. Little, “’Shoot that Rogue, for He Hath an Englishman’s Coat On!’: Cultural Cross-Dressing on the New England Frontier, 1620-1760, The New England Quarterly 74:2 (June 2001), 238-273 Kerry Trask, The Black Hawk War: Battle for the Heart of America (New York, 2006)

Dr. Gaynell Stone was instrumental in the creation of Readings in Long Island Archaeology and Ethnohistory, the series of reference books that, starting in the 1970s, pulled together the foundational sources and background information on archaeology in the region. In the first part of this two-part interview, Dr. Stone walks us through the fascinating history of Long Island archaeology, uncovering along the way: the myth of the 13 Indian tribes, the importance of Thomas Jefferson, the gravestones of Southampton, and much more. Look for part 2 in two weeks when we discuss the Manors of Long Island! http://wwwx.dowling.edu/library/new/GaynellStone1.mp3 Stream in the player above or download audio. Further Research: Readings in Long Island Archaeology and Ethnohistory (Click on a title to find in a library via WorldCat) Suffolk County Archaeological Association Silas Wood on the original Long Island “tribes” (via Google Books) Allison Mann describes Freetown [East Hampton] Bert Seides and the Terry Ketcham Inn