Cheyenne-Arapaho Education 1871-1982 by Henrietta Mann

By Henrietta Mann

Cheyenne-Arapaho schooling, 1871-1982 is Henriett Mann's robust and relocating account of the tutorial reviews 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, such a lot 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 adjustments, frustrations, and Arapho humans by means of executive rules. providing heritage and existence studies from the Cheyennes and Araphoes that can't be present in files, this quantity additionally chronicles luck in cultural continuity as advised by means of the tribal contributors 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 regulations.

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Upon arriving, they discovered that the Black Hills were already occupied by the Arapahoes, who had probably yielded to pressure from the east and moved southwest out of Minnesota ahead of the Cheyennes. The Arapahoes did not view the latecomers as intruders, but instead accepted them as friends, which resulted in a confederation of the two tribes. The alliance is still maintained by the groups now located in Oklahoma. According to their oral history, the Creator created the Arapahoes first and placed them in the center of the earth.

They were camped along the Washita River, forty miles east of the Antelope Hills near present-day Cheyenne, Oklahoma. Two Arapaho lodges and two Sioux lodges had joined the forty-seven lodges of this most famous of Cheyenne peace chiefs at the western end of the long camp of Cheyennes, Arapahoes, Kiowas, and Comanches. Page 22 White Buffalo Woman and her family were in this camp of Black Kettle's band, for which one of her brothers, Little Rock, was also a chief. She was four years older than she had been at Sand Creek, but even at sixteen the memory and fear of having to flee were too real for security.

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.

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