Winnebagoes


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Win·ne·ba·go

 (wĭn′ə-bā′gō)
n. pl. Winnebago or Win·ne·ba·gos or Win·ne·ba·goes

[Fox wiinepyeekooha, those of the dirty water.]
References in periodicals archive ?
Wau-Bun was published just as the Kansas-Nebraska Act was opening to white settlement the lands of tribes who had moved there from the Old Northwest and Kinzie's reaction was nineteenth-century fustian: "chased farther and farther towards the setting sun, until they were literally grudged a resting place on the face of the earth." Better than sensationalism or sentiment, however, are the vignettes drawn from Kinzie's personal observation: the Ottawa widow who took over her late husband's fur trading business; or the Winnebago woman who discovered while on a trip to Washington that museums and theaters charged admission, and began to charge white people who wanted to see the visiting Winnebagoes.
Comparing Mountain Wolf Woman's two narratives reveals at least three constant themes in her life (and other Winnebagoes'): frequent travel to visit a wide network of kin separated by various Federal policies, and in search of work and a syncretically satisfying spirituality in a time of drastic change (as with Black Elk Speaks, students, especially with backgrounds of Southern evangelical fundamentalism, find it initially difficult to appreciate Mountain Wolf Woman's calm acceptance of traditional Winnebago, Christian, and peyote beliefs).

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