Rudi Jenkins is a young man of Native American descent. At the bedside of his dying father in a local hospice, he realizes he is looking at a stranger and asks himself, "Who is this man?"

Through Smiley Jenkins´ final words and the family´s coming to terms with his life and demise, a history of the trials and tribulations of the Potassett tribe - a Connecticut branch of the Pequots - unfolds from the genocide at Mystic in colonial times to the present world of casino gambling. Smiley´s wife Martha, his two sisters, Uncle Bumps and Iris, an engaging young anthropologist from Columbia University, along with a host of local characters all contribute to unraveling the mystery of Blood Creek. Potassett is a saga of greed, love, hate and the role of culture and environment in fulfilling human needs.

Rudi Jenkins is a young man of Native American descent. At the bedside of his dying father in a local hospice, he realizes he is looking at a stranger and asks himself, "Who is this man?"

Through Smiley Jenkins´ final words and the family´s coming to terms with his life and demise, a history of the trials and tribulations of the Potassett tribe - a Connecticut branch of the Pequots - unfolds from the genocide at Mystic in colonial times to the present world of casino gambling. Smiley´s wife Martha, his two sisters, Uncle Bumps and Iris, an engaging young anthropologist from Columbia University, along with a host of local characters all contribute to unraveling the mystery of Blood Creek. Potassett is a saga of greed, love, hate and the role of culture and environment in fulfilling human needs.

When I was five years old, I started hand sewing my fourth quilt, my log cabin quilt. When I was picturing it, I was imagining the Story of “This Old House”, a story told by my Great Aunt Chris Coutts about our family’s 200 year old homestead. I loved hearing how it was rich with the proud history of our country and the brave men and women who defended it. This story ties my quilt to our family history and acts as a tribute to our Country. The log cabin quilt pattern is made of pieced strips built up like logs and represents the spirit of Abraham Lincoln, the log cabin President, and the simple pioneering values of frontier America: honesty, hard work, humility and liberty.In 1862, Abraham Lincoln said “In giving freedom to the slave, we assure freedom to the free. We shall nobly save, or meanly lose, the last best, hope of earth. Interestingly, Underground Railroad quilt coders believe many different quilt patterns may have represented messages or clues to runaway slaves escaping north on the Underground Railroad. These patterns may have included the log cabin pattern, bear paw, flying geese and star; all these patterns are in my log cabin quilt.“This Old House of ours has seen many families raised under its roof, and it has lived with them all the joys and sorrows that make up life. First, before ever there was a building here, the land looked upon some important events in the early Wallenpaupack Settlement of Pennsylvania.” Chris Coutts 1977This Old House, the inspiration for my The Log Cabin Quilt Story, was built in the early 1800’s. Before it was built some interesting history took place on the site of This Old House homestead in Northeastern Pennsylvania.Let’s begin a long time ago, before the Revolutionary War, around the 1750’s. A brave family, the Carter family settled in Pennsylvania alongside the Wallenpaupack River among the Paupackan Indians, who soon became their friends. These first white settlers built their log cabin out of logs cut in the forest, constructed a stone chimney from the rocks along the hillside, and plastered the crevices with the clay from the river. Tragedy struck when Mr. Carter and his family were killed and their house burned during the French and Indian War.“The Indian Chief Paupackan’s heart was sore within him for he loved his pale-face neighbor.” Tales and Lore of the first Settlers, Traditions of Wallenpaupack, Helen M. Cooke 190lThe log cabin is a symbol of an expanding America and a testament to the ingenuity of the American spirit. The log cabin quilt pattern is made of pieced strips of fabric built up like logs. My log cabin quilt is set in the barn raising pattern, which depicts the community cooperation that was necessary to survive newly settle territories.

When I was five years old, I started hand sewing my fourth quilt, my log cabin quilt. When I was picturing it, I was imagining the Story of “This Old House”, a story told by my Great Aunt Chris Coutts about our family’s 200 year old homestead. I loved hearing how it was rich with the proud history of our country and the brave men and women who defended it. This story ties my quilt to our family history and acts as a tribute to our Country. The log cabin quilt pattern is made of pieced strips built up like logs and represents the spirit of Abraham Lincoln, the log cabin President, and the simple pioneering values of frontier America: honesty, hard work, humility and liberty.In 1862, Abraham Lincoln said “In giving freedom to the slave, we assure freedom to the free. We shall nobly save, or meanly lose, the last best, hope of earth. Interestingly, Underground Railroad quilt coders believe many different quilt patterns may have represented messages or clues to runaway slaves escaping north on the Underground Railroad. These patterns may have included the log cabin pattern, bear paw, flying geese and star; all these patterns are in my log cabin quilt.“This Old House of ours has seen many families raised under its roof, and it has lived with them all the joys and sorrows that make up life. First, before ever there was a building here, the land looked upon some important events in the early Wallenpaupack Settlement of Pennsylvania.” Chris Coutts 1977This Old House, the inspiration for my The Log Cabin Quilt Story, was built in the early 1800’s. Before it was built some interesting history took place on the site of This Old House homestead in Northeastern Pennsylvania.Let’s begin a long time ago, before the Revolutionary War, around the 1750’s. A brave family, the Carter family settled in Pennsylvania alongside the Wallenpaupack River among the Paupackan Indians, who soon became their friends. These first white settlers built their log cabin out of logs cut in the forest, constructed a stone chimney from the rocks along the hillside, and plastered the crevices with the clay from the river. Tragedy struck when Mr. Carter and his family were killed and their house burned during the French and Indian War.“The Indian Chief Paupackan’s heart was sore within him for he loved his pale-face neighbor.” Tales and Lore of the first Settlers, Traditions of Wallenpaupack, Helen M. Cooke 190lThe log cabin is a symbol of an expanding America and a testament to the ingenuity of the American spirit. The log cabin quilt pattern is made of pieced strips of fabric built up like logs. My log cabin quilt is set in the barn raising pattern, which depicts the community cooperation that was necessary to survive newly settle territories.

This brief informative guide to American, and Latin- American, Indians will save one much time and trouble when researching for reports or essays. I have covered as much as possible, with the intent of keeping it as brief as I possibly could.

This brief guide covers much more than the American and Latin-American Indian tribes. you will learn; how they lived, the coming of the white man, Indian wars, language groups, brief biographies of Indian Chiefs and Army Commanders, Military Forts, the Pilgrims and Rangers, the Revolutionary War, the Westward Movement, and much more.

After completing this book I have found it to be very informative, and much less time consuming, to say the least. Example: If you want to know how the Indians lived, simply turn to that page and you will begin learn about their food, transportation, housing, clothing, communication, family life, religion and ceremony, and government.

There are also additional articles, such as: the Bison, Bureau of Indian Affairs, Indian Territory, History of the Stagecoach, Totem Pole, and Writings.

I can only hope that you find this book as useful as I and several of my friends and family members have.

After nearly two years of missionary service among the Winnebago Indians in Nebraska, James and Katherine Arthur were transferred to the Mescalero Apache Reservation in Southeastern New Mexico under the auspices of the Reformed Church in America (RCA) Women’s Board of Domestic Missions. They arrived on the Reservation on June 5th 1914; here they, with their infant daughter, took up residence in two small tent cabins and contributed to the work, which had been started by Rev. E. B. Fincher in August 1908.But what was the “work” of these and other Christian missionaries to the Mescalero Reservation? This is one underlying question addressed in Yah et-te, which, according to James Arthur, is an Apache word for “all gone.” Indeed the visible signs of the physical work of the Arthurs are all gone; but the helping hand of friendship extended by the Arthurs to a people in desperate need has been perpetuated in the present day living descendents of the Apaches that the Arthurs knew and loved.Yah et-te abounds with topics of interest. For example, the period 1914-1919 shortly follows the arrival of the so-called Fort Sill Apaches, aka Geronimo’s band, on the Mescalero Reservation in 1913. Included in this group were Apaches such as Chief Naiche, son of Cochise who fought the United States Army with Geronimo as well as former Army scouts, such as Chatto who, like Geronimo, once had his own band of warriors.There are also many other historical topics of interest in the book. For example, there are two eyewitness accounts of the “Feast of the Maidens” held on the Reservation in July 1915. Rev. Arthur wrote one account and Lucy Robinson, a Government nurse, wrote the other. Also there is a letter that was dictated to Rev. Arthur by Chief Naiche in 1915 to his friends at Dulce, New Mexico on the Jicarillo Apache Reservation.Yah et-te also portrays the basic problem of survival by both Apaches and Whites in a high-altitude wilderness characterized by short summers and harsh winters. Here they faced depredation, potential starvation, and disease. Under these conditions the Apaches attempted to farm the land and raise livestock; indeed, their very survival depended upon success.The extraordinary life experiences lived by the Arthurs was recorded by Reverend Arthur in detailed ledgers and numerous carbon copies of typewritten personal letters.  Sixty-seven letters are showcased in the book. Preserving this well-documented account was imperative as it chronicles a unique moment in history, creating for the reader a feeling of the immediacy of unfolding events.  Although other sources were consulted in the preparation of Yah et-te, it consists primarily of the historical record left by the Arthurs themselves.Yah et-te is, of course, slanted toward the missionary perspective of life on the Mescalero Reservation during this period. However, the book has general appeal to all readers interested in New Mexico, Apache, and missionary history.Arguably, the impact of Indian missions has been largely neglected and/or minimized in present day literature. Consequently, Yah et-te makes a significant contribution to the body of material that has been published pertaining to Apache history.

Charlie Good Thunder, retired army master sergeant, wild horse breeder and rancher, is driving his grandson to Sioux Falls where he will fly out to join his infantry unit, which is heading for service in the Middle East. His grandson, a misfit in his family of academics in a university town and a frequent fishing and hunting companion for Charlie, begins to share his anxieties about his life. He has a number of questions for his grandfather: Why does he keep so many wild horses? What does he think of the peace movement on the campus? Does he understand why his grandson never quite feels at home at home? What is it really like–beyond all the technology–to be a soldier? The aging Charlie, who feels like a “dinosaur” in the new tech army, has no answer except to tell his grandson to find himself “a horse of an old sergeant–someone who’s been close to it.”The boy reminds Charlie that Grandmother Good Thunder had often told Charlie he has “horses on the brain.” After a quick farewell at the airport, Charlie, who is also a writer of some reputation, begins the long drive home to his ranch. On the way home memories come circling back, circling back into his memory. A long winter ahead, he tells himself–plenty of time to circle round (detached, being humble before the word) as he tries to figure some things out, to begin to write his personal history, and the story of the horses: Charlie Good Thunder, a young Oglala “breed” living at the edge of a tribal community on the Missouri River in western South Dakota, is drafted (through the South Dakota legal system) into the army with his younger brother and sent to fight with an infantry unit in Korea. Charlie deserts his infantry unit when his company commander refuses to allow him to go out into the night to search for his brother who has disappeared after being sent out (on the premise that all “Indians” are scouts) to search for Chinese patrols. Thousands of Chinese have suddenly entered the war and the consequent route of UN forces is just beginning.Wandering alone–first in the battle zone in front of his unit and then in the hills behind it–Charlie fails to find his brother and is captured by a Chinese patrol which has slipped behind the American lines. As he wanders, he finds direction from the movement of a brief thunderstorm that catches him. He is haunted by the cruelty and drunken death of his war hero father and begins to experience a series of memories circling back from his early life in South Dakota. Charlie is rescued by a Turkish patrol which has already picked up another stray American–South Dakota Tex–a gabby, pint-sized cowboy who claims he has been a champion rodeo rider. The two Americans immediately take a dislike to one another. The Turks are amazed to see the two Americans quarreling and fighting in the Turkish brigade area. Tex puts on “rodeo” displays for the Turks, using rhinestone boots and other cowboy gear he keeps in his army gear pack.Sergeant Nazami Kiro, a veteran Turkish soldier and a former school teacher, is assigned the task of helping the two young Americans serve with the brigade during the pull-back from the Chinese onslaught. Kiro, Charlie discovers, is a tough yet gentle mentor. He is also a soldier of mystery with huge legs, a voice which seems to echo words from another time and a smell which Charlie can’t quite define. “That Kiro's parts don’t fit together,” Tex tells Charlie. During marches and rest breaks, Kiro and Good Thunder share quiet talks and mutual respect. Kiro gives special attention to Charlie’s grief concerning the suicide of his war hero father as well as Charlie’s anger and frustration about “always retreating, retreating.”In the first major battle, South Dakota Tex, crazed by the killing of large, beautiful horses ridden by Chinese attackers, exposes himself to Chinese fire as he runs out from the Turk positions to shoot wounded animals. Good Thunder saves Tex by dragging him into the gutted belly of a dead horse, but Tex is unable to deal with the deaths of animals which have always given his life personal meaning and he becomes a mental casualty who must be sent home. The second major battle is an attack on the Dragon, a cave and sandbag fortress the Turks must take in order to keep their brigade together and complete an orderly retreat. Kiro (who has told Charlie that ‘The arrow has left the bow’) helps Charlie survive the battle but is killed by a stray rocket after the Dragon is taken.Although Good Thunder–partly thanks to Kiro’s guidance–becomes a leader and fine soldier after a tense return to his infantry unit, when he returns to South Dakota on leave he finds many other Native American veterans are living lives without purpose. Worse, he becomes involved in fights with local white men as he asserts his rights in towns along the river.. He erects a tent home on the river but is haunted there by a Shadow–a Korean War veteran who has killed game wardens and is hiding from police.When South Dakota Tex arrives on scene he and Charlie become friends. Tex, who has spent his civilian life trying to protect wild horses from hunters tells Charlie: “You gotta do somethin’ about all them horses they kill!” Tex and Charlie drive southward out of Ft. Pierre to look at some grassland Tex wants to rent. Tex asks Charlie to consider ranching with him and raising wild horses, but Charlie tells him he’s not sure he wants to do that. During a fight at a cafe outside of Ft. Pierre, Tex wanders off in the fog and is killed by a passing semi carrying horses destined for slaughter. Charlie arranges for Tex’s burial, refusing to turn his body over to the county.When two cowboys, looking for him so they can fight him, desecrate the tent he has put up on the river Charlie burns the tent and says goodbye to the old couple who have tried to make him feel at home. He returns to the army determined to be–like Kiro–the mentor, the War Teacher for young soldiers facing combat service...After writing/narrating the story Charlie rides out on his buffalo/wild horse ranch and meditates on his writing, his life. He isn’t sure he should have told his story at all and wonders about his own “voice” and identity as a “breed.” As the wind carries his words away, he concludes that in his last years he may yet (in the words of a Native-American “song-poem”) “wear the morning star.” He waits for his grandson and the son of Tex to come back to stay with him.

“Bluebird Singing” was a special child in her tribe, as she was born on the Equinox, which vested certain special privileges in her. Her Uncle Owl was the tribal story teller, who passed most of his stories on to Bluebird, as she was to be the next story teller after him.

Her discussions of mythology, beliefs and medicine are not stories, but explanatory information about the Senecas, which she intended as introductory material foe this book. The stories themselves are varied in length and style – some of them obviously directed at small children, while others were more for adult consumption.

The history of the West from the Natives perspective and the world wide forces affecting them are rarely found in our history books. For the tribes in the West the history before the 1840’s is poorly understood and when taken out of context seems to make no sense to the casual reader. In particular the history of the Natives in Northern California seems to be completely overlooked. These people had a turbulent history prior to the Gold Rush of 1849 and while run over in the flood of immigration their history continued . This fascinating part of our Nation’s history and the context in which it occurred is the heart of this work.

The history of the West from the Natives perspective and the world wide forces affecting them are rarely found in our history books. For the tribes in the West the history before the 1840’s is poorly understood and when taken out of context seems to make no sense to the casual reader. In particular the history of the Natives in Northern California seems to be completely overlooked. These people had a turbulent history prior to the Gold Rush of 1849 and while run over in the flood of immigration their history continued . This fascinating part of our Nation’s history and the context in which it occurred is the heart of this work.

The history of the West from the Natives perspective and the world wide forces affecting them are rarely found in our history books. For the tribes in the West the history before the 1840’s is poorly understood and when taken out of context seems to make no sense to the casual reader. In particular the history of the Natives in Northern California seems to be completely overlooked. These people had a turbulent history prior to the Gold Rush of 1849 and while run over in the flood of immigration their history continued . This fascinating part of our Nation’s history and the context in which it occurred is the heart of this work.

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This book is a collection of information about the history and present situation of Native Americans, who for centuries lived and still live in the South-western area of the United States. The history of these people begins in the pre-historic era. They were among the first civilized people on earth to build multi-storied buildings. When the Spanish met them for the first time they were amazed at their kindness and civility. That is why the Spanish called them “Pueblos” meaning “people of the villages.” After the defeat of the Spanish from America, an article of the peace treaty provided that the Spanish names would be preserved wherever they existed in the ceded territory. Although this is very brief history of the Pueblos, it reminds the reader what difficult times these people went through in the past five centuries before assuming their rightful place in American society as proud Native Americans. Finally, in the past few decades there have been interesting discussions about “Extra Terrestrial” relations of ancient civilizations in India, the Middle East, Egypt, Peru and Ancient Pueblos of the Southwest. There is a brief mention of these discussions at the end of the book.