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Beads and silk embroidery thread were costly and the time invested in decorating would not be wasted on moccasins made for walking through the rugged prairie terrain, for walking through the dense forest, or for wearing with snowshoes. The moccasins attributed to Alexandre Riel are made with home-tanned smoked moosehide, wrapped horsehair piping and delicate silk embroidered stitches. Often with traditional moccasins, dyed horsehair would be used for this detailed outline, but this artisan chose to wrap the matching silk thread around the strands of course horsehair which undoubtedly took many hours to complete. For more information on the 1885 Resistance and Louis Riel, visit https:// www.metismuseum.ca or Canadian Geographic Atlas of Indigenous People 2018 found at https:// indigenouspeoplesatlasofcanada.ca/ article/1885-northwest-resistance. 3.

Despite the rich array of perishables Julian Steward (1937) recovered during his 1930s excavations, the Promontory Cave assemblages were dated in relative terms with just a handful of radiocarbon assays until recently. Yet Promontory Caves 1 and 2 are the type sites from which the Promontory Culture was defined, and these assemblages have a critical bearing on our conception of three significant issues in western North American prehistory: the terminal Fremont transition, Numic expansion, and the potential presence of migrating ancestral Apachean populations. To better fix the age of the Promontory Phase, we have undertaken an additional 45 AMS determinations for Promontory perishables. Because of a research focus concerning Promontory footwear, most age estimates come from moccasins, but we have also dated gaming pieces, a bow, an arrow, netting, basketry, matting, and cordage. With the exception of a winnowing basket fragment and some ceramic residue dates, all Promontory Phase assays are tightly focused in an interval running from 662 to 826 radiocarbon years before present (a calibrated 2s range spanning A.D. 1166–1391). Bayesian analyses of the Cave 1 and 2 Promontory Phase perishables suggest that this late period occupation comprised one or two human generations, centering on the interval running from ca. A.D. 1250–1290.

Moccasins were worn by Euroamericans on many frontiers, but colonial Detroiters, unlike other frontier residents, did not just wear moccasins; they also manufactured them. By the 1770s Detroit was home to at least three tanneries that produced native-style shoes. Due to Detroit’s situation in the heart of the Great Lakes, merchants then shipped moccasins to the eastern seaboard. By the early nineteenth century, this frontier footwear had transitioned into imperial culture. The fashioning of moccasins—tracing the appropriation, fabrication, distribution, marketing, and consumption of a native cultural item by nonnatives—challenges our understanding of the frontier in three ways. It establishes the existence and scope of a hybridized culture that borrowed and blended the most useful components of several cultural traditions. It demonstrates that Detroit capitalized on components of both west and east to capture some degree of commercial autonomy. And it identifies an instance in which the interior influenced and shaped the Atlantic. The local production of moccasins for an eastern clientele reversed production, distribution, consumption, and fashionability to flow from west to east. Such a reordering enabled Detroit to exert both its importance within and its distinctness from empire.

[...]Maddox recommends that American Indian Stories be read \"as a 1921 publication intended to address a particular set of issues . . . crucial to Indian intellectuals and reformers of the post-World War I period\" (142). Operating under the assumption of cultural and moral superiority, U.S. Indian policy created the boarding schools to save indigenous children by exterminating their Indianness and passed the Dawes Allotment Act of 1887 to parcel out land to individuals to turn Native Americans into an agrarian labor force that would benefit the U.S. economy.

In this article, the authors drew on the cultural traditions associated with the Shoshoni-Paiute tribes to design a lesson to engage students in problem solving and making arguments for their strategies. The reservation school is in an isolated rural community 100 miles from any other larger town and the participants for this article were the sixth-grade class, composed of twenty students, eight boys and twelve girls. Historically there has been a cultural mismatch between the traditional school math perspective and the cultural orientations of Native American Indians, but it became clear that the Shoshone-Paiutes have a rich mathematical heritage. For example, measurements are often determined by making comparisons with known quantities, and the food gathered is measured according to different-size handmade bags. The lesson goal for the students was to find the approximate area of a moccasin pattern (that they created) by decomposing the figure created by that pattern into rectangles and right triangles. The lesson was designed to span three days. At the conclusion of the lesson, a whole-class discussion was held to debrief, ask questions, and clarify misunderstandings. Students were asked if they were surprised how much math was included when making their moccasin patterns. In summary, this experience has been a reminder of the importance of encouraging students to recognize and understand mathematics in many cultures, especially their own, and feel good about their mathematical learning.

This article describes the preparation of the mounting systems developed for the clothing and accessory ensembles in the \"Identity by Design: Tradition, Change and Celebration in Native Women's Dresses\" exhibit at the National Museum of the American Indian. Approaches to the fabrication of custom-carved mannequins and the adaptation techniques required for these specific pieces are discussed in detail. This article includes the steps required to produce a fully supportive, easy-to-install mannequin form that satisfies aesthetic, curatorial, and conservation requirements.

There will be no film on moccasins.