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By Mary Eggermont-Molenaar

In the summertime of 1911, Dutch anthropologist and linguist C.C. Uhlenbeck traveled to Montana to behavior fieldwork one of the southern Piegan Indians. Accompanying him in the course of his three-month remain was once his spouse, Wilhelmina, who stored a diary in their reports one of the Blackfeet. This diary is reproduced the following in complete, translated for the 1st time from Dutch into English through Mary Eggermont-Molenaar.Montana 1911: A Professor and His spouse one of the Blackfeet is an engaging first-hand glimpse of the couple’s day-by-day actions at the reservation, in addition to an intimate examine the Blackfoot lifestyle. Wilhelmina’s diary expresses her wish to study from the Blackfoot humans and describes their faces, dwellings, dances, and songs. Her diary is supplemented with notes, an creation to the Blackfeet and their mythology, and a biographical caricature at the Uhlenbecks. additionally integrated is a variety of C.C. Uhlenbeck’s writings at the Blackfeet from 1911 and 1912, which parallels the textual content from his wife’s diary.

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Montana 1911: A Professor and His Wife Among the Blackfeet: Wilhelmina Maria Uhlenbeck-Melchior's Diary and C.C. Uhlenbeck's Original Blackfoot Texts and a New Series of Blackfoot Texts

In the summertime of 1911, Dutch anthropologist and linguist C. C. Uhlenbeck traveled to Montana to behavior fieldwork one of the southern Piegan Indians. Accompanying him in the course of his three-month remain used to be his spouse, Wilhelmina, who stored a diary in their reviews one of the Blackfeet. This diary is reproduced right here in complete, translated for the 1st time from Dutch into English by means of Mary Eggermont-Molenaar.

Extra info for Montana 1911: A Professor and His Wife Among the Blackfeet: Wilhelmina Maria Uhlenbeck-Melchior's Diary and C.C. Uhlenbeck's Original Blackfoot Texts and a New Series of Blackfoot Texts

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Will the glass plates survive? I can hardly believe that. Mon ta n a 19 1 1 35 Holy Family Mission. Courtesy of Marquette University Archives. The remains of the mission building with the present church in the background. M r s . Uh l e n be c k ’s D i a r y 36 Wilma Adams, daughter of Hattie Guardipee, looking at pictures of her father and grandfather. Bear Chief (DJdJ 1910). | Willy’s sketch of their tent and a tipi. 14 There, for the first time in my life, I was in an Indian dwelling, an Indian tent.

32 T h u r s d a y, J u n e 8 . m. 1 It is only a small depot right in the middle of the prairie. 2 We telegraphed him the day before from New York about the day and the time of our arrival. Our suitcases weren’t there either. 3 At the depot I saw the first Indian. There is a kind of a road between the depot and the small city which has one hundred inhabitants. The rough road makes one shake in quite a strange way and I continue to worry about our camera and the glass plates and I don’t understand that nothing broke.

About the anthropologist’s methods, De Josselin de Jong mentions the direct method (observe and ask questions) and the indirect method (gather data and construct the explored area afterwards). Since Willy only wrote while on the reservation, we will just look at how she handled, unwittingly, the direct method: observe and ask questions. Comparing her descriptions with my own observations of ceremonies, nature, photographs, for example of the gifts she got and described, and keeping in mind Darrel Kipp’s letter, quoted in Genee’s contribution in Part II of this volume, we can safely say that Willy’s observations were largely accurate.

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