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By Henrietta Mann

Cheyenne-Arapaho schooling, 1871-1982 is Henriett Mann's robust and relocating account of the tutorial stories of the 2 tribes in this lengthy and painful interval. A drama of human dimensions approximately contributors, households, tribes, and the government, Cheyenne-Arapaho schooling relies upon the oral histories of numerous generations of the tribes, so much particularly Mann's personal memories in addition to these of her nice grandmother, White Buffalo lady, a Cheyenne born in 1852. jointly those voices record the consistent alterations, frustrations, and Arapho humans by way of govt rules. featuring historical past and existence stories from the Cheyennes and Araphoes that can't be present in records, this quantity additionally chronicles good fortune in cultural continuity as informed by means of the tribal participants themselves. it's a relocating tribute to the spirit and persistence of the Cheyenne and Arapaho peoples, in addition to a strong condemnation of presidency rules.

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Extra resources for Cheyenne-Arapaho Education 1871-1982

Sample text

Her principal instructors, however, were her paternal aunts and her grandparents, as well as other elders. Not only did she learn through observing and emulating the actions of older members of the family and tribe, but she also learned from observing life in action in all its facets during the first dozen or so years of her childhood. During her adolescent years, education became more formal, in that elders continually instructed her as to what was involved in being a Cheyenne: its language, ceremonies, value system, moral code, kinship system, tribal government, band structure, gender roles, traditions, customs, and economy.

4. The time of the horse, which is recent history. 5 The Cheyennes say that in the ancient time they lived far to the northeast in Canada, where they had a hunting economy and subsisted on wild game. They lived there for a long time until they were ravaged by a disease. The grief and fear caused by the epidemic prompted them to leave their ancient homeland and move south through the marshlands believed to lie between Ontario and Minnesota. Their new home in a changed environment (probably south of Lake of the Woods) dictated that they substitute a fishing economy for that of hunting.

Page xiii Acknowledgements The piercing of ears in Cheyenne culture is symbolic of opening the mind to learning, understanding, discipline, and knowledge. Even though my ears were pierced as a child, my graduate education would not have been possible without the expertise, guidance, counsel, and patience of my committee. I would have never begun, remained on schedule, and completed without Richard Ellis, who has consistently provided excellent guidance and counsel for the three years of my graduate study.

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