Post by BIG JON on Dec 16, 2007 12:42:52 GMT -5
THERE IS AN AUTOGRAPH OF CHARLES OHIYESA (pronounced Oh ee suh) EASTMAN ON EBAY NOW...HERE IS THE LINK:
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BIOGRAPHICAL SKETCH OF CHARLES A. EASTMAN
Eastman, Charles Alexander (19 Feb. 1858-8 Jan. 1939), Indian author and reformer, was born near Redwood Falls, Minnesota, the son of Ite Wakanhdi Ota (Many Lightnings), a Wahpeton Sioux, and Wakantankanwin (Goddess), whose English name was Mary Nancy Eastman, the mixed-blood daughter of Captain Seth Eastman, the noted artist, and Wakan inajin win (Stands Sacred). Eastman's mother died from complications as a result of his birth. His paternal grandmother and later his uncle raised him in the traditional ways of a Sioux boy. In 1862 he received the name Ohiyesa--meaning "the winner"--when his band defeated another in a lacrosse game. He used the name in conjunction with the English name he acquired later in his life.
The year 1862 also witnessed a major upheaval in Eastman's life. In August, the Santee Sioux staged an unsuccessful, short-lived uprising in Minnesota, resulting from deplorable reservation conditions and mounting tensions between whites and Indians. Eastman was among those who ultimately fled to Canada, where, for ten years, his uncle raised him as a warrior and a hunter. Returning from a hunt one day, Eastman was startled to learn that his father had not died during the uprising but was imprisoned for his actions. While in confinement, Many Lightnings became a Christian and adopted the name Jacob Eastman. After his release, he established a homestead at Flandreau, Dakota Territory, and convinced his son to join him on the farm. There the younger Eastman adopted his English name and began his formal education in the white schools.
For the next seventeen years, Eastman attended Flandreau Mission School; Santee Normal Training School; preparatory departments of Beloit College, Knox College, and Kimball Union Academy; Dartmouth College; and Boston University School of Medicine. He received his B.S. degree from Dartmouth in 1887 and his medical degree from Boston University in 1890. Indian reform groups such as the Lake Mohonk Conference of Friends of the Indian and the Indian Rights Association praised his accomplishments and used him as an example of what an Indian could achieve through formal education. In 1891 Eastman married Elaine Goodale (Elaine Goodale Eastman), a reformer, teacher, and writer. They had six children.
Eastman's adult career paralleled an important period of federal Indian policies, from the General Allotment Act (the Dawes Severalty Act) of 1887 to the Indian New Deal of the 1930s. During those years he held several federal positions and became a nationally known author, lecturer, and reformer. He served as government physician at Pine Ridge Agency, South Dakota, 1890-1893, witnessing the Ghost Dance and the Wounded Knee tragedy; outing agent at Carlisle Indian School, Pennsylvania, 1899, helping Indian students adjust to white society; government physician at Crow Creek Agency, South Dakota, 1900-1903, practicing medicine; head of the revision of the Sioux allotment rolls, 1903-1909, selecting surnames for Indians in order to protect their property rights; and Indian inspector, 1923-1925, inspecting reservation conditions and investigating complaints. During his employment by the federal government, Eastman often clashed with superiors, and at Pine Ridge and later Crow Creek he was forced to resign. In some of these conflicts the blame rested with Eastman, who always had problems in getting his reports in on time. However, other confrontations resulted from power struggles between him and the white Indian agents.
Eastman's nongovernment employment included a brief medical practice in St. Paul, Minnesota, in 1893. He served as Indian secretary of the International Committee of the YMCA, 1894-1898, and a representative of a Santee Sioux claims case in Washington, D.C., for a number of years. Eastman's YMCA work involved establishing chapters on reservations.
Eastman was a prolific writer. Aided by his wife, he published eleven books and numerous articles. Eastman's writings can be categorized as autobiographical, as documenting Indian culture and society, and as dealing with Indian-white relations. The books sold well domestically and abroad, with several foreign editions published. Book reviews praised his works as well. A reviewer of The Soul of the Indian (1911) wrote in the American Review of Reviews (Jan.-June 1911), "Not being influenced by the prejudices and legends which prevail in the mind of most white men concerning the Indian, Dr. Eastman is able to give us a clear idea of what the red man really thinks and feels." Although Eastman tended to be romantic in his writings, he wrote about Indians from an Indian perspective and interviewed several other Indian leaders--a unique situation in the early twentieth century.
As a reformer, Eastman helped to organize, and later served as president of, the Society of American Indians, a Pan-Indian organization established in 1911. He worked to protect Indians from injustice and to improve reservation conditions. Regarded as an expert on Indians, Eastman lectured throughout the United States and England. Although he initially supported the Dawes Act of 1887, Eastman, like many other reformers, began to question the act because it led to the loss of much of the Indians' land base. He detailed the health and educational needs of Indian people and severely chastised the Bureau of Indian Affairs for not doing its job. He supported the Indian Citizenship Act of 1924, believing citizenship and suffrage would help Indians achieve equality.
In 1915 Eastman and his wife established a summer camp near Munsonville, New Hampshire, and operated it for several years. The two separated in 1921 and agreed to keep their parting a secret. In his final years Eastman attempted in vain to publish other works. He found solace at a cabin he purchased in Canada in the late 1920s. He enjoyed the outdoors and kept up his associations with the YMCA and the Boy Scouts of America. Eastman continued to lecture and do research. In 1933 he received the first Indian Council Fire's annual award at the Chicago World's Fair for his many achievements in helping Indian and non-Indian people better understand one another. Eastman died in Detroit, Michigan.
Eastman was the foremost educated Indian living in the United States at the beginning of the twentieth century. He believed that Indians did not have to cast off their Indianness to survive in the dominant society. He developed a special syncretism, a selective blending of cultures many Indians continue to practice, that allowed him to operate in two different worlds.
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Bibliography
Primary sources on Eastman are located in several archives. His government correspondence is at the National Archives and Records Service, Washington, D.C., Record Group 75, and at the Federal Archives and Records Center, Kansas City, Mo., Record Group 75, Pine Ridge Agency, 1890-1983, and Crow Creek Agency, 1900-1903. His status records are at the National Personnel Records Center in St. Louis, Mo.
The Arthur C. Parker Papers at the New York State Museum in Albany contain material on Eastman's association with the Society of American Indians. The Charles A. Eastman Folder at Jones Public Library, Amherst, Mass., and the Charles A. Eastman Folder at Dartmouth College contain many items highlighting his career. The Grace Raymond Hebard Papers at the University of Wyoming, Laramie, have information on Eastman's investigation of Sacagawea's death. The Indian Rights Association Papers at the Historical Society of Pennsylvania in Philadelphia yield information on Eastman as a Bureau of Indian Affairs employee. The Richard Henry Pratt Papers at Yale University contain information on Eastman's relationship with Pratt, the head of Carlisle Indian School.
Eastman's books include two autobiographies: Indian Boyhood (1902) and From the Deep Woods to Civilization (1916). His other books not mentioned in the text are Red Hunters and the Animal People (1904), Old Indian Days (1907), Wigwam Evenings (1909), Indian Scout Talks (1914), The Indian Today (1915), and Indian Heroes and Great Chieftains (1918). Two additional books, Smoky Day's Wigwam Evenings (1910) and Indian Child Life (1913), were combinations of others and were published as special school editions. His numerous articles, several of which were selections from his books, appeared in periodicals such as the Chautauquan, the Craftsman, the Red Man, the American Indian Magazine, Harper's Magazine, Boys' Life, the Outlook, Lippincott's Magazine, Popular Science Monthly, St. Nicholas, Education, and the Ladies' Home Journal.
Two secondary works on Eastman are Hazel W. Hertzberg, The Search for an American Indian Identity (1971), which evaluates Eastman's role with the Society of American Indians, and Raymond Wilson, Ohiyesa: Charles Eastman, Santee Sioux (1983), which is the definitive study of his life.
cgi.ebay.com/DAKOTA-SIOUX-INDIAN-TRIBE-REFORMER-SIGNATURE-AUTOGRAPH_W0QQitemZ290191848547QQihZ019QQcategoryZ150012QQssPageNameZWDVWQQrdZ1QQcmdZViewItem
BIOGRAPHICAL SKETCH OF CHARLES A. EASTMAN
Eastman, Charles Alexander (19 Feb. 1858-8 Jan. 1939), Indian author and reformer, was born near Redwood Falls, Minnesota, the son of Ite Wakanhdi Ota (Many Lightnings), a Wahpeton Sioux, and Wakantankanwin (Goddess), whose English name was Mary Nancy Eastman, the mixed-blood daughter of Captain Seth Eastman, the noted artist, and Wakan inajin win (Stands Sacred). Eastman's mother died from complications as a result of his birth. His paternal grandmother and later his uncle raised him in the traditional ways of a Sioux boy. In 1862 he received the name Ohiyesa--meaning "the winner"--when his band defeated another in a lacrosse game. He used the name in conjunction with the English name he acquired later in his life.
The year 1862 also witnessed a major upheaval in Eastman's life. In August, the Santee Sioux staged an unsuccessful, short-lived uprising in Minnesota, resulting from deplorable reservation conditions and mounting tensions between whites and Indians. Eastman was among those who ultimately fled to Canada, where, for ten years, his uncle raised him as a warrior and a hunter. Returning from a hunt one day, Eastman was startled to learn that his father had not died during the uprising but was imprisoned for his actions. While in confinement, Many Lightnings became a Christian and adopted the name Jacob Eastman. After his release, he established a homestead at Flandreau, Dakota Territory, and convinced his son to join him on the farm. There the younger Eastman adopted his English name and began his formal education in the white schools.
For the next seventeen years, Eastman attended Flandreau Mission School; Santee Normal Training School; preparatory departments of Beloit College, Knox College, and Kimball Union Academy; Dartmouth College; and Boston University School of Medicine. He received his B.S. degree from Dartmouth in 1887 and his medical degree from Boston University in 1890. Indian reform groups such as the Lake Mohonk Conference of Friends of the Indian and the Indian Rights Association praised his accomplishments and used him as an example of what an Indian could achieve through formal education. In 1891 Eastman married Elaine Goodale (Elaine Goodale Eastman), a reformer, teacher, and writer. They had six children.
Eastman's adult career paralleled an important period of federal Indian policies, from the General Allotment Act (the Dawes Severalty Act) of 1887 to the Indian New Deal of the 1930s. During those years he held several federal positions and became a nationally known author, lecturer, and reformer. He served as government physician at Pine Ridge Agency, South Dakota, 1890-1893, witnessing the Ghost Dance and the Wounded Knee tragedy; outing agent at Carlisle Indian School, Pennsylvania, 1899, helping Indian students adjust to white society; government physician at Crow Creek Agency, South Dakota, 1900-1903, practicing medicine; head of the revision of the Sioux allotment rolls, 1903-1909, selecting surnames for Indians in order to protect their property rights; and Indian inspector, 1923-1925, inspecting reservation conditions and investigating complaints. During his employment by the federal government, Eastman often clashed with superiors, and at Pine Ridge and later Crow Creek he was forced to resign. In some of these conflicts the blame rested with Eastman, who always had problems in getting his reports in on time. However, other confrontations resulted from power struggles between him and the white Indian agents.
Eastman's nongovernment employment included a brief medical practice in St. Paul, Minnesota, in 1893. He served as Indian secretary of the International Committee of the YMCA, 1894-1898, and a representative of a Santee Sioux claims case in Washington, D.C., for a number of years. Eastman's YMCA work involved establishing chapters on reservations.
Eastman was a prolific writer. Aided by his wife, he published eleven books and numerous articles. Eastman's writings can be categorized as autobiographical, as documenting Indian culture and society, and as dealing with Indian-white relations. The books sold well domestically and abroad, with several foreign editions published. Book reviews praised his works as well. A reviewer of The Soul of the Indian (1911) wrote in the American Review of Reviews (Jan.-June 1911), "Not being influenced by the prejudices and legends which prevail in the mind of most white men concerning the Indian, Dr. Eastman is able to give us a clear idea of what the red man really thinks and feels." Although Eastman tended to be romantic in his writings, he wrote about Indians from an Indian perspective and interviewed several other Indian leaders--a unique situation in the early twentieth century.
As a reformer, Eastman helped to organize, and later served as president of, the Society of American Indians, a Pan-Indian organization established in 1911. He worked to protect Indians from injustice and to improve reservation conditions. Regarded as an expert on Indians, Eastman lectured throughout the United States and England. Although he initially supported the Dawes Act of 1887, Eastman, like many other reformers, began to question the act because it led to the loss of much of the Indians' land base. He detailed the health and educational needs of Indian people and severely chastised the Bureau of Indian Affairs for not doing its job. He supported the Indian Citizenship Act of 1924, believing citizenship and suffrage would help Indians achieve equality.
In 1915 Eastman and his wife established a summer camp near Munsonville, New Hampshire, and operated it for several years. The two separated in 1921 and agreed to keep their parting a secret. In his final years Eastman attempted in vain to publish other works. He found solace at a cabin he purchased in Canada in the late 1920s. He enjoyed the outdoors and kept up his associations with the YMCA and the Boy Scouts of America. Eastman continued to lecture and do research. In 1933 he received the first Indian Council Fire's annual award at the Chicago World's Fair for his many achievements in helping Indian and non-Indian people better understand one another. Eastman died in Detroit, Michigan.
Eastman was the foremost educated Indian living in the United States at the beginning of the twentieth century. He believed that Indians did not have to cast off their Indianness to survive in the dominant society. He developed a special syncretism, a selective blending of cultures many Indians continue to practice, that allowed him to operate in two different worlds.
--------------------------------------------------------------------------------
Bibliography
Primary sources on Eastman are located in several archives. His government correspondence is at the National Archives and Records Service, Washington, D.C., Record Group 75, and at the Federal Archives and Records Center, Kansas City, Mo., Record Group 75, Pine Ridge Agency, 1890-1983, and Crow Creek Agency, 1900-1903. His status records are at the National Personnel Records Center in St. Louis, Mo.
The Arthur C. Parker Papers at the New York State Museum in Albany contain material on Eastman's association with the Society of American Indians. The Charles A. Eastman Folder at Jones Public Library, Amherst, Mass., and the Charles A. Eastman Folder at Dartmouth College contain many items highlighting his career. The Grace Raymond Hebard Papers at the University of Wyoming, Laramie, have information on Eastman's investigation of Sacagawea's death. The Indian Rights Association Papers at the Historical Society of Pennsylvania in Philadelphia yield information on Eastman as a Bureau of Indian Affairs employee. The Richard Henry Pratt Papers at Yale University contain information on Eastman's relationship with Pratt, the head of Carlisle Indian School.
Eastman's books include two autobiographies: Indian Boyhood (1902) and From the Deep Woods to Civilization (1916). His other books not mentioned in the text are Red Hunters and the Animal People (1904), Old Indian Days (1907), Wigwam Evenings (1909), Indian Scout Talks (1914), The Indian Today (1915), and Indian Heroes and Great Chieftains (1918). Two additional books, Smoky Day's Wigwam Evenings (1910) and Indian Child Life (1913), were combinations of others and were published as special school editions. His numerous articles, several of which were selections from his books, appeared in periodicals such as the Chautauquan, the Craftsman, the Red Man, the American Indian Magazine, Harper's Magazine, Boys' Life, the Outlook, Lippincott's Magazine, Popular Science Monthly, St. Nicholas, Education, and the Ladies' Home Journal.
Two secondary works on Eastman are Hazel W. Hertzberg, The Search for an American Indian Identity (1971), which evaluates Eastman's role with the Society of American Indians, and Raymond Wilson, Ohiyesa: Charles Eastman, Santee Sioux (1983), which is the definitive study of his life.