Contextual Documents

In between bouts of dizziness, etc., I'm trying to keep up with everything (okay...I'm about to give up on my ecofeminism independent study). Hopefully these new meds will stop my world from spinning (at least I spin with the Earth...that's a little ecofem, isn't it?). Here's some early work on a couple of contextual documents. Like I tell my students: in order to understand what's going on in front of you, you need to be aware of what's going on around you.

To understand Mary Jemison and her Indianness, one must understand both her history and the history of the tribe she chose to remain with. In order to understand how her Indianness is the source of her strength and determination, the reader should know the people and landscapes that Jemison chose to call home. To gain understanding, I will examine four chapters from White Captives: Gender and Ethnicity in the American Frontier by June Namias. From her book I’ve gathered information on the history of the Indian practice of taking captives, how Anglo-American culture along with ideas of gender constructed the writings about the new American frontiers and how the white female captive in particular became the subject of a new literature. Namias states: “rather than being marginalized, subordinated, or totally missing, white woman captives are the subject of a vast array of materials. In this literature, white women participate fully in the so-called rise of civilization” (Namias 23). This participation, and Jemison’s in particular, demonstrates how white female captives were not always the victims as some authors would portray them. Seaver, for example, repeatedly sets up Jemison as a damsel in distress, yet I have found examples in the text where Jemison’s agency is apparent from her decision to remain with the Seneca to her eventual ownership of acres upon acres of land.

Namias’s book also presented some background material on the man who Jemison told her life story to. James Everett Seaver was a physician and “pioneer of sorts” (Namias 151). Knowing about the man who constructed Jemison’s narrative is helpful.

The chapter on Jemison’s narrative gives insight into the reason why some white women chose to remain with their captors. Namias cites the work of James Axtell which might prove interesting upon further investigation.

Namias, June. White Captives: Gender and Ethnicity in the American Frontier. Chapel
Hill: U of North Carolina P, 1993.


To understand Mary Jemison, you need to know about the Seneca people. One of the six tribes of the Iroquois Confederacy, the Seneca occupy native lands in upstate New York which were set aside by the Treaty of Canandaigua of 1794. I found a good starting point at:
http://www.senecaindian.com
which led me to:
http://www.sni.org.
Both of these Web sites give a good overview of the Six Nations of the Iroquois and provide additional resources that I will be investigating. Turns out I lived just a few miles away from one of the six nations, the Onondaga Nation, when I attended SUNY Cortland.


The role of Native women in a tribe is key to understanding Jemison’s agency as an Indian woman. Two texts that I believe are important are:

Bilharz, Joy. "First among Equals? The Changing Status of Seneca Women." Women and
Power in Native North America. 101-112. Norman, OK: U of Oklahoma P, 1995.

Bilharz’s chapter provides insight on the status of Iroquois women and how the “claims of relatively high status for Iroquois women are usually based on such economic and/or political roles as female ownership of land, control over horticultural production, and nomination of Confederacy chiefs” (102). Iroquois women were the ones who worked the land so that gave them the rights to it. Female communal work parties cultivated crops and livestock. Men simply cleared the land initially and the women became the horticulturists and rightful owners. Jemison becomes of owner of hundreds of acres of land as a member of the Seneca tribe.

Shoemaker, Nancy. "The Rise Or Fall Of Iroquois Women." Journal of Women's
History 2.3 (1991): 39-57.
(I am waiting on this article from interlibrary loan.)


Mary Jemison was married to two Native American men: Sheninjee and Hiokatoo. Jemison was forced to marry Sheninjee, but she grew to love him and when he died a few years after they were married, she mourned her loss. She later married Hiokatoo and stayed married to him until his death decades later. I am currently looking for more information on Sheninjee and Hiokatoo and hope the following will help:

Hughes, James. "Those Who Passed Through: Unusual Visits To Unlikely Places. Mary
Jemison." New York History 87.1 (2006): 144-148.
(I am waiting on this article from interlibrary loan.)

Okay, I need to go lay down now. :)

Doomed!

While trying to find biographical info on Seaver, I discovered that in 2002 a writer named Deborah Larson took "The Narrative of the Life of Mrs. Mary Jemison" and turned it into a novel. Publisher's Weekly said: "Larsen's lyricism and imagery are haunting, and her poet's sensibility is omnipresent, especially in her descriptions of the natural world. Yet the first-person reflections that Larsen intersperses throughout somehow don't quite live up to the sensational story. Mary's voice is likable but not fully developed, and not nearly as compelling as Larsen's more straightforward descriptions of Seneca life and the encounters between Native American and white society. After the real-life Jemison told her story to a physician and local historian, James Seaver, she reportedly said, "I did not tell them who wrote it down half of what it was." Larsen's tale soars with poetic language, but does not quite succeed in filling in the missing half."

You're not kidding! As if I'm not having enough trouble figuring out which part of Jemison's story is hers and which part was "enhanced" by Seaver, now I have to trip over this mess. After reading Seaver's account, Larson's fictionalization seems a bit to flowery to me. Here's an excerpt:

Mary had loved the family axe as a glittering extension of her own arm. Her father had sharpened it the morning they were taken, and she had been splitting wood, cutting the thick white oak with ease, cleaving filamented piece from piece for the sake of chilly evenings and for cooking. She imagined the flames tentative at first and then thrusting up, spending themselves in the foreign air for the comfort of her family.

And then for what seemed like no reason at all (because her father had said they could make it on their own until late spring, when the closest fort would send a militia to fend off Indian raiding parties), she saw feet in moccasins not far from the woodpile at the base of a shagbark hickory. She lifted her eyes to the impassive eyes and sculpted planes of what she would later learn was not an "Indian's" face but that of a Shawnee.

She spoke no word at this time, though a rage started up within her. So. Feet in moccasins.

So, feet in moccasins were now pressing into the very ground that belonged to her family, and she wondered how Father would explain them away.

How could he, how could he have left them as prey to what after all had hurtled across the horizon, to what with sureness had crept through their fields? No, he had actually led his family. How could he? How could he have led them, as it is written in Scripture, like "sheep to the slaughter"?

Was it for this that she had been conceived?

And born Mary, for so she had been born and named in the yellow air below-decks of the ship Mary William, out of Ireland, bound for Philadelphia. Thomas Jemison and the pregnant Jane Erwin Jemison had sailed out onto the loose, flecked fields of the Atlantic, preferring the clear American wilderness to the Irish civilization of the day. Away from Ireland, they would feel free to want something that was actually obtainable. They wanted a farm.

They landed; they moved straight on out of Philadelphia to a tract of land not far from what would become the town of Gettysburg. What they marked out as their farm lay on the tangled banks of a creek named Marsh. Later they moved to larger fields, on one of which stood a good house and a log barn, and it was here now where Thomas had let them all fall into the hands of six Shawnee and four Frenchmen and where his mouth had been suddenly stopped of his stories, of his resonant Irish jests.

This is how in April of 1758 a Shawnee came to be wearing her mother's indigo shawl; this is why Mary found herself watching a Frenchman pocket the family coins; why another Shawnee packed with great precision yesterday's corn cakes into a sling-like bag which he hoisted to his shoulder as they all took off across her beloved fields.

They just left, then, for somewhere that must have been north and west.

Mary was in the grip of a Shawnee. She was not dead yet, but she knew that if she didn't move fast enough he could simply cut her down and away. His companions would understand what he meant them to know by means of a mere flashing of his eyes in her direction: too much trouble, those eyes would signal; too much trouble, the white girl, too slow.

She closed her own eyes then and stumbled along, deciding to give her captor that trouble. He felt it; he jerked her and then jerked her hard again, as if she were a snag on his fishing line. She didn't care.

Let him jerk her, let him jerk her arm until it hung loose at her shoulder, and then dressed as he was in her mother's shawl he could shoot her or split her skull with his hatchet.

She heard her father's voice: "Mary."

"Mary," he said. "Open your eyes. Watch where you are being led."

Then the young Irishwoman opened her eyes and saw them all–her parents; her brothers, Robert and Matthew; her sister, Betsey; the neighbor and her three children. Then it was not so easy for her to be stubborn, to ask for death; to see them moving far off ahead of her now into the woods she had named for her cow: Boss's Wood.

Besides, if she was to die she didn't want Father's back to her, she wanted him to see her die, to see: let him see and behold where all his good cheer, where his cracked optimism had got them.

Captured by the Shawnee raiding party and headed out across her family's fields.

The fields stood in the mild April sun looking just as they did before her capture.

Mary stared: how could they look as they did? And she answered her own thought: because, the fields are just themselves.

At the time of the French and Indian War the south-central Pennsylvania fields sometimes curved halfway up hillsides. With the unseen roots of a thousand things–Queen Anne's lace, wild garlic, common grass, the corn and flaxseed her father had sown–the soil was held close to the gray shale that made up the sweepings of land. From beneath the rock, the earth's pull kept the heavy red clay from flying up into a sky marked by scuddings of clouds.

Before her capture, Mary had begun to think that although some things of fields–lilies, vines, choking patches of weeds–are mentioned in Scripture, yet they are not Scripture. The things of the fields are themselves. As Scripture is itself and holds only a partial account of the murderous, of good will, and of their frequent twinings.

God, she had ventured to think, may have given her the New World fields to balance the Scriptures and as a perfect refuge from the Presbyterian catechism.

"Consider the lilies how they grow": the Scripture said, "they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these." And the lily lives just as it did in Israel, even though it has never brushed up against so much as one page of Scripture. That alone could keep her from going mad.

The lily in a field was a fact. For, she had thought, not even Scripture–in all its glory–was arrayed as one of those.

Excerpted from The White © Copyright 2003 by Deborah Larsen. Reprinted with permission by Vintage Books, a division of Random House, Inc. All rights reserved.

Yikes! :)

Mary Jemison: Unconditionally Tragic or Agent of Native Feminine Strength

As I do more research, I realize how problematic Jemison's narrative can be. Where is it Jemison's story and where is Seaver influencing the text? I had to keep reminding myself that it's a woman's story told through the pen of a man. There are places where you hear Seaver's voice screaming through the text, but I also hear Jemison's voice loud and clear.

Here's my idea for my paper proposal:
Native American definitions of race tend to lean more on the cultural rather than biological aspects. Individuals who participate fully in a particular Native society’s cultural practices could become accepted members of a tribe. Mary Jemison, a young white girl taken captive by the Shawnees and later adopted by the Seneca, demonstrates in James E. Seaver’s A Narrative of the Life of Mrs. Mary Jemison, how one Euro-American can challenge patriarchy by choosing not only to remain with the Indians, but become one. As a female Indian, Jemison has more agency than she would as a white woman who returns to white society. Ezra F. Tawil claims Jemison has diminished agency, especially with her marriage to second husband Hiokatoo: “the marriage is described in terms entirely devoid of not only conjugal affect, but also of Jemison’s agency” (Tawil 105). As Seaver’s text shows, Jemison is actually afforded additional agency through this marriage. After Hiokatoo, a respected veteran warrior dies, Jemison receives all the “kindness and attention” (Seaver 129) as his wife. Seaver attempts to position Jemison as a white woman in need of rescue as opposed to a woman who has chosen to adopt and become part of a culture she has come to honor and respect. Seaver ventures to construct Jemison through her white womanhood and as a “tragic victim” (Wyss 4). In this essay, I will demonstrate how Mary Jemison is an Iroquois woman and how her agency is heightened by her choice to remain with the Seneca and how this challenges the dominant hegemonic thinking by going outside the traditional captivity narrative by having “any resolution other than the safe return of the mother to Anglo-American society” (Wyss 3). In Jemison choosing to remain with the Seneca and live as a Native American, she is granted additional agency as an Indian woman.

In this essay I will challenge Tawil’s claims against Jemison’s agency while showing how Seaver’s influence on the text paints a portrait of a white damsel in distress. I will do this by showing how Jemison, as an active participant in tribal ceremonies, through her land ownership and her familial decision-making, is afforded more rights as an Indian woman amongst the Native peoples than as a white woman in Euro-American culture. Susan Walsh illustrates how Seaver attempts to dismantle Jemison’s agency by leaving out of his Introduction “this Seneca woman’s self sufficiency” (Walsh 52). Hilary E. Wyss points out how Seaver uses Jemison’s story to show the “cruelty and savagery of those who abducted an innocent girl-child rather than the adaptability and strength of the woman” (Wyss 3). I will also use as evidence Michelle Burnham’s essay, “However Extravagant the Pretension: Bivocalism and U.S. Nation-Building in A Narrative of the Life of Mrs. Mary Jemison” to show how Jemison’s story “indicates the extent of her transculturation” (Burnham 325).

A Narrative of the Life of Mrs. Mary Jemison is an interesting text from the standpoint of it being the story of a woman as written by a man and no matter how many times Seaver attempts to construct Jemison as a tragic victim, there are examples of Jemison’s strength and determination on how she chose to live her life. Rather than focusing on Jemison’s whiteness, as many readers and scholars do, this essay will focus on her Indianness as the source of her strength and determination.

I had a couple of moments where I was able to wrangle the pigeons, but I fear the chaos of confused pigeons is about to reappear. :)

Now I Must Go Home and Plant a Tree...

I’m at the UCF library working on my paper proposal on “The Narrative of the Life of Mrs. Mary Jemison” and I just printed out so many PDFs, that I must go home and plant a tree!

After abstracting Susan Walsh’s essay “With Them Was My Home: Native American Autobiography and A Narrative of the life of Mrs. Mary Jemison,” I am looking at a new direction to take my research. Susan Walsh reveals in her essay the influences that may or may to have contributed to the "A Narrative of the Life of Mary Jemison." Jemison was sought out to tell her story and instead of the editors getting a story of Indian rage and mayhem, they got a narrative “extolling Indian virtue and denouncing the genocidal introduction of alcohol into the Iroquois nations” (49). Walsh documents four ways in which four scholars have examined Jemison’s text with Richard Slotkin coming from a place of racial degradation to Annette Kolodny showing how the narrative demonstrates to white female readers an example of “willing wilderness accommodations” (50) to Elisabeth Tooker and Anthony Wallace showing how the narrative reconstructs Seneca life despite Seaver’s interference and finally how Richard Vanderbeets’s theory of the narrative being a marketing ploy and an “opportunistic embellishment” of Jemison’s words. All of these scholars demonstrate how this narrative can be approached from various directions and how readers might first get involved in the text by focusing on Jemison’s whiteness. Walsh is looking for those places in Jemison’s narrative where Native American facets intersect or clash with the editors: “no interpretation can determine once and for all who…is speaking in Anglo-Indian bicultural productions, just as no approach to the Narrative can recuperate a sense of Indian culture as lived experience” (51). Walsh wants to examine where the subject and editor collide: where does the narrator stop and the editor begin?

What really struck me is how Seaver’s own ideas of how women operate in Native cultures skewed his view because of his being influenced by patriarchal ideology and he could not comprehend how a white woman was able to fully participate in a tribe’s oral traditions. Much of the research I have read tends to focus on Jemison’s whiteness in Native culture, but I’m seeing her as immersed in and becoming part of the culture. How else could she participate in cultural customs and ceremonies?

Seaver came to the table with a mistrust saying Jemison edited herself in their sessions. We are never truly sure whose point of view is coming through. For example, Walsh claims that Jemison’s first marriage was “deeply satisfying to both husband and wife” (54) and she points out how there is an initial reluctance to the union. What we don’t know is whether the prejudice against miscegenation comes from the writer or the orator. Walsh also shows that we don’t know if Seaver’s language influenced the way readers interpret the way Jemison presents this scene. Is Jemison hesitant because this marriage will forever tie her to the Senecas or is she voicing hesitation at becoming part of the “mother-daughter connection at the very core of Iroquois culture” (54)? Was it even her hesitation we get from the text? Reiterating how Jemison embraced her life among the Indians, Walsh claims that Jemison “most assuredly” told Seaver that the Indians, before being introduced to alcohol, were a happy people and with them Jemison was at home.

For my research, this essay laid the groundwork of breaking apart Jemison’s text and questioning what may have come from Jemison and where Seaver may have been an influence. The narrative can be viewed as the binary between the noble, faithful Indian and the sneaky, feckless white people and what Walsh is suggesting is that the narrative is more than colonial stereotypes. I’m thinking I want to examine Jemison’s Indian-ness and how it operates in the text, hence all the PDFs I just printed. Time to start reading and planting.

:)

Walsh, Susan. “With Them Was My Home.” American Literature: A Journal of Literary
History, Criticism, and Bibliography 64.1 (Mar. 1992): 49-70.

Pigeons make good eatin'

too many directions, too many pigeons

As I'm starting to delve deeper into what other people are writing about my chosen text, I find myself getting more intrigued, more confused and now the pigeons are flying all over the freakin' place. I wish I could win the lottery so I could just work on this project. If I could only focus on one thing and not be pulled in so many directions (my Ecofeminism independent study is suffering and I'm so in the weeds with that one. BTW...there's no pigeons "waiting in the weeds," to quote Don Henley).

Somehow I'll manage. I want to do more but I can't get the freakin' pigeons to calm down (sorry, I'm really frustrated).

I'm going to take Jack to the squirrel park now to hike ( and maybe kick some pigeons). Maybe that will help!
:)

Preliminary Bibliography

I'm not sure if I'm excited or overwhelmed or over-medicated (thanks UCF Health Center), but my search for my preliminary bibliography has been truly successful. I think I was most excited when searching keyword "American Captivity Narrative" in the America: History and Life database, I came across an entry by our very own Dr. Logan! I found out that I had to generate tighter keywords otherwise I'd still be searching through too many entries (ex. "American capitivity narrative" and not just "captivity narrative"). During my brief tenure at UCF TV I was responsible for creating the keywords for our program database. Every UCF TV program I previewed and wrote program descriptions for, I also had to create the keywords. I'm not sure if they've implemented them yet...maybe on YouTube, but it was an invaluable skill for me to acquire.

Anyway...I can see how these research projects can become so involved and intense. I feel what I have here is a good start. :)

Preliminary Bibliography

keywords from Namias edition 1992 : Chronology p. xiii:
Mary Jemison, American captivity narrative, Seven Years War, Shawnees, Senecas, Sheninjee, Hiokatoo, Sullivan Expedition, James E. Seaver

MLA Bibliography

KEYWORD: MARY JEMISON
Adams, Melissa. "Transporting Possibilities: Reading Cultural Difference in Captivity
Narratives." Transport(s) in the British Empire and the Commonwealth/Transport(s) dans l'Empire britannique et le Commonwealth. 421-441. Montpellier, France: Université Paul Valéry, 2006.

Burnham, Michelle. "'However Extravagant the Pretension': Bivocalism and US Nation-Building
in A Narrative of the Life of Mrs Mary Jemison." Nineteenth-Century Contexts 23.3 (2001): 325-347.

Dickinson, Philip A. "The Captivated Self: Hybridity, the Carnivalesque, and the Cultural Labor
of Subject Formation in Three American Captivities." Dissertation Abstracts International, Section A: The Humanities and Social Sciences 61.7 (Jan. 2001): 2773-2773.

Griffin, Edward M. "Women in Trouble: The Predicament of Captivity and the Narratives of
Mary Rowlandson, Mary Jemison, and Hannah Dustan." Für eine offene Literaturwissenschaft: Erkundungen und Eroprobungen am Beispiel US-amerikanischer Texte/Opening Up Literary Criticism: Essays on American Prose and Poetry. 41-51. Salzburg: Neugebauer, 1986.

Keitel, Evelyne. "Captivity Narratives and the Power of Horror: Eunice Williams and Mary
Jemison, Captives Unredeemed." 1650-1850: Ideas, Aesthetics, and Inquiries in the Early Modern Era 5 (2000): 275-297.

Oakes, Karen. "We Planted, Tended and Harvested Our Corn: Gender, Ethnicity, and
Transculturation in A Narrative of the Life of Mrs. Mary Jemison." Women and Language 18.1 (Spring 1995): 45-51.

Scheckel, Susan Elizabeth. "Shifting Boundaries: The Poetics and Politics of the American
Frontier, 1820-1850." Dissertation Abstracts International 53.10 (Apr. 1993): 3531A-3531A.

Scheckel, Susan. "Mary Jemison and the Domestication of the American Frontier." Desert,
Garden, Margin, Range: Literature on the American Frontier. 93-109. New York: Twayne, 1992.

Walsh, Susan. "'With Them Was My Home': Native American Autobiography and A Narrative of
the Life of Mrs. Mary Jemison." American Literature: A Journal of Literary History, Criticism, and Bibliography 64.1 (Mar. 1992): 49-70.

KEYWORD: AMERICAN CAPTIVITY NARRATIVE
Finnegan, Jordana. "Refiguring Legacies of Personal and Cultural Dysfunction in Janet Campbell Hale's Bloodlines: Odyssey of a Native Daughter." Studies in American Indian Literatures: The Journal of the Association for the Study of American Indian Literatures 19.3 (Fall 2007): 68-86.

Harrison, Rebecca L. "Captive Women, Cunning Texts: Confederate Daughters and the 'Trick-
Tongue' of Captivity." Dissertation Abstracts International, Section A: The Humanities and Social Sciences 68.4 (Oct. 2007): 1459-1459.

Simpson, Audra. "From White into Red: Captivity Narratives as Alchemies of Race and
Citizenship." American Quarterly 60.2 (June 2008): 251-257.

KEYWORD: SHAWNEE TRIBE
Howard, James H. Shawnee! The Ceremonialism of a Native Indian Tribe and Its Cultural
Background Athens: Ohio UP, 1981.

KEYWORD: SENECA INDIAN
Bilharz, Joy. "First among Equals? The Changing Status of Seneca Women." Women and Power
in Native North America. 101-112. Norman, OK: U of Oklahoma P, 1995.

Carlson, David J. Sovereign Selves: American Indian Autobiography and the Law Urbana, IL: U
of Illinois P, 2006.

Dennis, Matthew. "Red Jacket's Rhetoric: Postcolonial Persuasions on the Native Frontiers of the Early American Republic." American Indian Rhetorics of Survivance: Word Medicine, Word Magic. 15-33. Pittsburgh, PA: U of Pittsburgh P, 2006.

Green, Debra Kathryn. "The Hymnody of the Seneca Native Americans of Western New York."
Dissertation Abstracts International, Section A: The Humanities and Social Sciences 58.6 (Dec. 1997): 1977-1977.


America: History and Life

KEYWORD: MARY JEMISON
Brown, Harry. "'The Horrid Alternative': Miscegenation And Madness In The Frontier
Romance." Journal of American & Comparative Cultures 24.3 (2001): 137-151.

Hughes, James. "Those Who Passed Through: Unusual Visits To Unlikely Places. Mary Jemison." New York History 87.1 (2006): 144-148.

Rosenberg-Naparsteck, Ruth. "THE LEGACY OF MARY JEMISON." Rochester History 68.1
(2006): 1-32.

Wyss, Hilary E. "Captivity And Conversion: William Apess, Mary Jemison, And Narratives Of
Racial Identity." American Indian Quarterly 23.3 (1999): 63-82.

KEYWORD: AMERICAN CAPTIVITY NARRATIVE
Barbeito, Patricia Felisa. "'Captivity as Consciousness: The Literary and Cultural Imagination of
the American Self'." (1998).

Ben-Zvi, Yael. "Ethnography And The Production Of Foreignness In Indian Captivity
Narratives." American Indian Quarterly 32.1 (2008): ix-xxxii.

Castro, Wendy Lucas. "Stripped: Clothing and Identity in Colonial Captivity Narratives." Early
American Studies, An Interdisciplinary Journal 6.1 (2008): 104-136.

Castiglia, Christopher Dean. "'Captive Subject: The Captivity Narrative and American Women's
Writing'." (1992).

Ebersole, Gary L. "The Captors' Narrative: Catholic Women and Their Puritan Men on the Early
American Frontier." Catholic Historical Review 93.3 (2007): 704-706.

Fast, Robin Riley. "Resistant History: Revising The Captivity Narrative In 'Captivity' And
'Blackrobe: Isaac Jogues'." American Indian Culture & Research Journal 23.1 (1999): 69-86.
Furbeck, Lee Foard. "'Captured by Indians: Manifestations of the Indian Captivity Narrative in
the Early American Novel'." (1999).

George, Susanne. "Nineteenth Century Native American Autobiography As Captivity Narrative."
Heritage of the Great Plains 30.1 (1997): 33-48.

Green, Keith Michael. "'Master Narratives: Captivity and Nineteenth-Century American
Autobiographical Writing, 1816-1861'." (2008).

Hartman, James D. "Providence Tales And The Indian Captivity Narrative: Some Transatlantic
Influences On Colonial Puritan Discourse."

Logan, Lisa Marie. "'Captivity and the Subject of American Women's Popular Narrative, 1676-
1865'." (1994).

Mackenthun, Gesa. "Captives And Sleepwalkers: The Ideological Revolutions Of Post-
Revolutionary Colonial Discourse." European Review of Native American Studies 11.1 (1997): 19-26.

KEYWORD: SEVEN YEARS WAR

Crouch, Christian Ayne. "'Imperfect Reflections: New France's Use of Indigenous Violence and
the Crisis of French Empire during the Seven Years' War, 1754-1760'." (2008).

Farry, Andrew Stephen. "'`The Peculiar Circumstances of This Army': An Archaeological Study
of Anglo-American Cultural Variability along the Seven Years' War Frontier'." (2007).

Furstenberg, François. "The Significance Of The Trans-Appalachian Frontier In Atlantic
History." American Historical Review 113.3 (2008): 647-677

KEYWORD: SHAWNEE

Scott, Gregory K. "'A People of Consequence: The Shawnee, 1662-1789'." (2007).
Steele, Ian. "Shawnee Origins of Their Seven Years' War." Ethnohistory 53.4 (2006): 657-687.
Rosenberg-Naparsteck, Ruth. "The Legacy Of Mary Jemison." Rochester History 68.1 (2006): 1-
32.

KEYWORD: SENECA TRIBE

Niemczycki, Mary Ann Palmer. "'The Origin and Development of the Seneca and Cayuga Tribes
of New York State'." (1984).

Shoemaker, Nancy. "THE RISE OR FALL OF IROQUOIS WOMEN." Journal of Women's
History 2.3 (1991): 39-57.

KEYWORD: SHENINJEE

Hughes, James. "Those Who Passed Through: Unusual Visits To Unlikely Places. Mary
Jemison." New York History 87.1 (2006): 144-148.

KEYWORD: HIOKATOO

Hughes, James. "Those Who Passed Through: Unusual Visits To Unlikely Places. Mary Jemison." New York History 87.1 (2006): 144-148.

KEYWORD: SULLIVAN EXPEDITION

Butterfield, L. H. "History At Its Headwaters." New York History 51.2 (1970): 127-146.

McAdams, Donald R. "The Sullivan Expedition Success Or Failure." New York Historical
Society Quarterly 54.1 (1970): 53-81.

KEYWORD: JAMES E. SEAVER

Wyss, Hilary E. "Captivity And Conversion: William Apess, Mary Jemison, And Narratives Of