In countless ways, the Yuchi (Euchee) people are unique among their fellow Oklahomans and Native peoples of North America. Inheritors of a language unrelated to any other, the Yuchi preserve a strong cultural identity. In part because they have not yet won federal recognition as a tribe, the Yuchi are largely unknown among their non-Native neighbors and often misunderstood in scholarship. Jason Baird Jackson’s Yuchi Folklore, the result of twenty years of collaboration with Yuchi people and one of just a handful of works considering their experience, brings Yuchi cultural expression to light. Yuchi Folklore examines expressive genres and customs that have long been of special interest to Yuchi people themselves. Beginning with an overview of Yuchi history and ethnography, the book explores four categories of cultural expression: verbal or spoken art, material culture, cultural performance, and worldview. In describing oratory, food, architecture, and dance, Jackson visits and revisits the themes of cultural persistence and social interaction, initially between Yuchi and other peoples east of the Mississippi and now in northeastern Oklahoma. The Yuchi exist in a complex, shifting relationship with the federally recognized Muscogee (Creek) Nation, with which they were removed to Indian Territory in the 1830s. Jackson shows how Yuchi cultural forms, values, customs, and practices constantly combine as Yuchi people adapt to new circumstances and everyday life. To be Yuchi today is, for example, to successfully negotiate a world where commercial rap and country music coexist with Native-language hymns and doctoring songs. While centered on Yuchi community life, this volume of essays also illustrates the discipline of folklore studies and offers perspectives for advancing a broader understanding of Woodlands peoples across the breadth of the American South and East.
The Yuchis are one of the least known yet most distinctive of the Native groups in the American southeast.
This volume provides a voice to an indigenous nation that previous generations of scholars have misidentified or erroneously assumed to be a simple constituent of the Creek Nation.
Handbook ofAmerican Indians North of Mexico, Bureau of American Ethnology Bulletin 30 (Washington dc: Government Printing ... 266, abstracted in William L. Anderson and James A. Lewis, A Guide to Cherokee Documents in Foreign Archives ...
The Yuchis, one of the more resilient peoples of the southeastern United States, were forcibly relocated to Indian Territory along with their neighbors in the 1830s. In the early 1900s,...
The Euchee (Yuchi) Dictionary Project was funded by Nsf Documenting Endangered Languages grant. 6. ... Brian Swann, 368–82 (Lincoln: University of Nebraska Press, 2004), reprinted in J. Jackson, Yuchi Folklore: Cultural Expression in a ...
Out to see America and satisfy his travel bug, W. T. Pfefferle resigned from his position as director of the writing program at Johns Hopkins University and hit the road...
In Mastering Civic Engagement: A Challenge to Museums, 29–38. Washington, DC: American Alliance of Museums. Karp, Ivan, Corinne A. Kratz, Lynn Szwaja, and Tomas Ybarra-Frausto, eds. 2006. Museum Frictions: Public Cultures/Global ...
Barnwell lost no Catawba men but noted that six were wounded. When Narhantes fell, the remaining Catawba and their allies took as many surviving Tuscarora captive as they could find and disappeared with them. They headed for the slave ...
In Waselkov and Smith, Forging Southeastern Identities: Social Archaeology, Ethnohistory, and Folklore of the Mississippian to Early Historic South, edited by Gregory A. Waselkov and Marvin T. Smith, 182–204.
power differentials in Geertz, see Ortner, “Introduction,” 1–6, and Sewell, “Geertz.” For the overwhelmingly positive reception of Geertz by historians and the value of his writing for this discipline, see also Sewell, “Geertz,” 37–51.