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The Scott-Applegate Trail, the first route through Southern Oregon, crossed Myrtle Creek where it flows into the South Umpqua River. The gold rush of 1849 and the subsequent discovery of gold in Southern Oregon sent waves of miners down this trail in their quest for gold. Attracted by Myrtle Creek's rich and picturesque valleys, many returned to file their land claims here. Stores and mills were built to supply the gold miners, and the town rapidly grew to be an important stop along the route. Myrtle Creek incorporated as a city in 1893, and prosperity followed. A thriving prune industry, truck farms, gold mines, and lumber mills nurtured the economy until the Depression. Following World War II, a burgeoning population fueled by an exploding timber industry made Myrtle Creek a boomtown for many years. When Interstate 5 bypassed Myrtle Creek in 1965, the area took on the charm of a quiet country town--a safe place to raise children or retire in comfort.
The town of Myrtle Point, incorporated in 1887, was platted in a grove of myrtle trees on a point of land overlooking the South Fork of the Coquille River. Ten years after incorporation, Myrtle Point was a thriving commercial hub of 600 people. It had a riverboat landing, two hotels, and streets lined with churches, businesses, houses, and barns. This book begins in 1893, a landmark year when the telephone and the train both arrived in Myrtle Point. It ends in 1950, a time of prosperity for loggers and farmers in southwestern Oregon and for the enterprises in Myrtle Point that served them. Family photographs, many published here for the first time, reveal glimpses of a world where logging was king; the Coos County Fair was the biggest event of the year; and, early on, farm families traveled by horse team and riverboat to shop in a bustling Myrtle Point.
Since the fourteenth century, Eastern Woodlands tribes have used delicate purple and white shells called "wampum" to form intricately woven belts. These wampum belts depict significant moments in the lives of the people who make up the tribes, portraying everything from weddings to treaties. Wampum belts can be used as a form of currency, but they are primarily used as a means to record significant oral narratives for future generations. In Reading the Wampum, Kelsey provides the first academic consideration of the ways in which these sacred belts are reinterpreted into current Haudenosaunee tradition. While Kelsey explores the aesthetic appeal of the belts, she also provides insightful analysis of how readings of wampum belts can change our understanding of specific treaty rights and land exchanges. Kelsey shows how contemporary Iroquois intellectuals and artists adapt and reconsider these traditional belts in new and innovative ways. Reading the Wampum conveys the vitality and continuance of wampum traditions in Iroquois art, literature, and community, suggesting that wampum narratives pervade and reappear in new guises with each new generation.
Scholars and readers continue to wrestle with how best to understand and appreciate the wealth of oral and written literatures created by the Native communities of North America. Are critical frameworks developed by non-Natives applicable across cultures, or do they reinforce colonialist power and perspectives? Is it appropriate and useful to downplay tribal differences and instead generalize about Native writing and storytelling as a whole? ø Focusing on Dakota writers and storytellers, Seneca critic Penelope Myrtle Kelsey offers a penetrating assessment of theory and interpretation in indigenous literary criticism in the twenty-first century. Tribal Theory in Native American Literature delineates a method for formulating a Native-centered theory or, more specifically, a use of tribal languages and their concomitant knowledges to derive a worldview or an equivalent to Western theory that is emic to indigenous worldviews. These theoretical frameworks can then be deployed to create insightful readings of Native American texts. Kelsey demonstrates this approach with a fresh look at early Dakota writers, including Marie McLaughlin, Charles Eastman, and Zitkala-?a and later storytellers such as Elizabeth Cook-Lynn, Ella Deloria, and Philip Red Eagle. ø This book raises the provocative issue of how Native languages and knowledges were historically excluded from the study of Native American literature and how their encoding in early Native American texts destabilized colonial processes. Cogently argued and well researched, Tribal Theory in Native American Literature sets an agenda for indigenous literary criticism and invites scholars to confront the worlds behind the literatures that they analyze.
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