Free PDF The Cheyennes: Indians of the Great Plains (Case Studies in Cultural Anthropology), by E. Adamson Hoebel
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The Cheyennes: Indians of the Great Plains (Case Studies in Cultural Anthropology), by E. Adamson Hoebel
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This case study traces the Cheyenne Indians from their first contact with the French explorer LaSalle in 1680. The book then follows their exodus from Minnesota under pressure from the Sioux, Cel, and Ojibwa; their attempt to gain a foothold in eastern South Dakota and the middle Missouri River; and their final movement into the high western plains in the first half of the 19th century.
- Sales Rank: #199695 in Books
- Brand: Hoebel, Edward Adamson
- Published on: 1978-03-06
- Released on: 1978-03-06
- Original language: English
- Number of items: 1
- Dimensions: 9.25" h x .33" w x 6.38" l, .41 pounds
- Binding: Paperback
- 144 pages
Most helpful customer reviews
4 of 4 people found the following review helpful.
Informative, yet basic
By DBjerke
This book is great for beginners or as a starting point for learning "The Cheyenne Way." It's a quick read highlighting the main aspects of the tribal life. Divided into four segments, this book covers: Ritual and Tribal Integration, Social Structure, Subsistence and War and World View and the Cheyenne Personality. Only 99 pages long, this book gives you enough knowledge to understand how Cheyennes are different than other Native American tribes and how their society functioned.
1 of 1 people found the following review helpful.
Reconstruction of tribal norms, Ritual Substitution as a tool
By Harry A Pierce
Review is for the first 1960 edition. This is your basic 'how was' the Cheyenne society set up as seen by sociologists/anthropologists from the 1890's to 1940 or so. Great fast read 5, but seriously flawed. From the Introduction "The Cheyennes, as they are to be presented in this case study, are the Cheyennes of the period 1840-60, when their adaptation to nomadic horse culture was at flood tide,when white hunters had not yet exterminated the buffalo, nor had settlers preempted their lands, nor had the United States military beaten them into submission.". This as the stated goal of the author was well done, but it really was/is NOT that nor is it that simple. What it is, is the recollection of surviving Cheyenne community members. My suggestion to the reader of this and other Cheyenne material is to get rid of the 'savage, stone age people' paradigm. Substitute cutting edge, modern in it's time, social survival mechanism. The "Cheyenne" culture was a dynamic ethic designed to overcome and cope with it's problems and preserve it's people. It was powered by the absorption of a kindred people, the "Suhtai" (many spellings) which provided the population and thus the 'grist' for Cheyenne wheel through their reliance on 'life renewal'. Neither could exist without the other. The Cheyenne cultural elements allowed them to exist as the forerunners of the plains Sioux dynamo and NOT be subsumed. The Suhtai life renewal provided the spiritual dedication that made it work. Proof, calmly check out mention of Suhtai elements in history and you find them in all three divisions of the Cheyenne society based on the "Sweet Medicine Arrows" culture. Northern (western Sioux front), Dog Soldier (southern/central Sioux front group) and Southern (Arapaho, Kiowa-Commanche pushing south group). Here is the elemental flaw of the Grinnell-Hoebel nexus works, they did NOT properly recognize the "Ritual substitutions" that the Cheyenne used to hold their social identity together. The 'Cracker Jack' substitution as described by "Father Peter John Powell" should be easy to find and understand, but it is only one small example of the processes that Cheyenne social survival used. Another is the "Sweet Medicine" stamp of approval noted on almost every aspect of Cheyenne society, except the "Buffalo Hat". I find questionable, as a substitution, (example) this portion of the Sun Dance rituals, pg 15. "and a sand-painting symbol of the morning star in red, black, yellow, and white sand". This is just too modern and shows elements of adaptation from "Pueblo" kiva sand painting, a cultural item the Cheyenne could most probably NOT have been aware of till after it's submission to the reservation system. This ceremony and the others are reconstructions from memory of the buffalo days ceremonies, as they were either banned totally or heavily condemned by the IB for years. So, it is great to have the facts as remembered and transcribed by authors, but the reader has to be careful in his acceptance of these as occurring in true buffalo days in this manner. Remember the culture was designed to serve it's people and it's survival today reflects this. All needs be said is read, enjoy, visualize and be skeptical of things that are too pat, remembering the Cheyenne culture only ran out of gas, when it was absorbed and dominated by the federalist system of the United States. Elements are still there, to preserve and protect it's people. Other connected reads: The Cheyenne Way: Conflict and Case Law in Primitive Jurisprudence (Civilization of the American Indian Series) and People of the Sacred Mountain: A History of the Northern Cheyenne Chiefs and Warrior Societies, 1830-1879 among many others. Thanks, Harry!
0 of 0 people found the following review helpful.
Four Stars
By apmxtd
good
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