Self-introductions by each of the 15 participants. Each seminarian was asked to list three adjectives describing the Great Plains. The list included:

• Vast, fertile, lonely
• Big, flat, inviting
• Quiet, noisy, blue
• Flat, wide, open
• Open space, flat, endurance
• Ancient, wind-formed, endless
• Wind, green, home
• Illuminate, humbling, disorienting
• Invigorating, austere, texture
• Self-sufficiency, non-threatening
• Contradictory, complex, ambiguous
• Powerful, diverse, demanding

The question, Where does the West begin? Followed by discussion. Tom pointed out that the West is often characterized by its aridity, colonial economies, and extractive industries. Seminarians expressed opinions based on geography, mythical elements, and attitudes.

Tom's slide show "Images on the Webb Thesis" -- The slides were designed to illustrate Webb's belief that adaptation was necessary for people to settle and survive on the Great Plains and included examples of buildings, machinery, agricultural adaptations, etc. Note: Tom distributed a handout on Tuesday (7/11/00) that named the 30 slides from the presentation. Discussion of Webb's The Great Plains -- Seminarians discussed Webb's motives, method, and accuracy. Members were divided in their assessment of Webb's work, particularly in respect to his choice of information and some of his conclusions. For example, Webb's assessment of Lewis and Clark and Native Americans disturbed some participants. At least a few wondered if he was too anxious to prove his thesis about adaptation.

Tom asked, Are historians objective? He pointed out that Webb claims to be and asked the group, What do you expect a historian to give you? Some discussion followed. Tom pointed out the Webb is a "myth maker" adding, "He'll tell stories that are credible if not balanced." Discussion continued including definitions of myth, Webb as environmental determinist, and Webb's love of the self-reliant spirit.

Discussion continued from Monday and centered on the issues of Webb's motives, accuracy, and impact on current views of the Great Plains. Several seminarians reported on biographical information about Webb that was helpful in revealing motive.

Issue: To what extent is this accurate history? Tom returned to Monday's discussion of historians (like Webb!) as myth makers. Tom said, "Let me frame this. Webb is an 'idea guy'." Bart responded, "He wrote a big idea book--flawed but still a big idea."

Subtexts in Webb's The Great Plains: Susan Mitchell introduced this issue which provoked intense discussion. Comments ranged from "He's a geographer" to "He's a man, a Texan, attacked by some at the University of Chicago. He owned a ranch that failed."

Webb's chapter on literature of the Great Plains: Kathy liked it. Others were "appalled" by it. Discussion. Tom challenged Kathy to apply Webb's model of literature to Cather.

Summary of Webb: Tom said, "Webb is situating the plains for the rest of the country. He's partly southern, partly western. He's also an Anglo-American. Who's left standing by Webb? Not Bohemians, Indians, etc. but the Anglo-American farmer." The ethnics are invisible--too busy assimilating. This is Anglo-American history.

Enrichment session: "Religion on the Plains" by Dr. John Helgeland -- Tom (teasing), "We should ban Rolvaag." Dr. Helgeland, "I prescribe Rolvaag."

Dr. Helgeland described Rolvaag as the "biographer of us--of the Norwegian people." He explained some tools for studying religion:

--Formal religion-everyone sees it (ritual, Bible, other visible manifestations)
--Crypto-religion--invisible but motivating, "Pregnant with analogy/metaphor Here he said Webb is spiritual. Webb would say we are a potent people--we don't die off.
--Adhesion religion-Churches in Europe; dominant religions in various regions Where church and national/ethnic identity are parallel. (ex. To be Norwegian is to be Lutheran.)
--Conversion religion--All other commitments are put aside; purity of heart; a consciously verbal religion; despises rosaries and other religious "trinkets."

Norwegian (and implied other groups) immigrants came across to America as adherents but later became converts. Premise that Christianity began as a conversion religion. Converts want to convert you or silence you.

--Apocalyptic-(Book of Revelation). New heaven; new earth. Leave the Old World which is dying and go to the New World
--From Paul Tillich-religion of what is (ex. Eastern religions) Religion of what ought to be--(a religion of ethics (ex. The Non-partisan League-Williston, ND)
--Pietists-converters who focus on outward behavior as a gauge of piety. Guilt becomes a great weight for the pietists.

So a conflict occurs between adherents (state religion) and converters (Pietists). (ex. Puritans are converters). Thus Norwegian adherents slowly became pietistic in their new environment. The immigrants" message back to the Old World was essentially, we can be what we want to be (in the New World); "…the poorest worker in Norway is a count over here." Dr. Helgeland pointed out that the actual fact of immigration is powerful. Prospective Norwegian immigrants were made to feel guilty for leaving the Old Country. If they leave, they are dead. (ex. In Ireland a funeral mass was sometimes held for immigrants).

Materialism--a powerful force for the immigrants (ex. Photos of immigrants displaying prized possessions for their poor(er?) relatives still in the Old Country). Dr. Helgeland described Fargo as "the most materialistic place I have ever been."

Another model for immigration is crossing the Red Sea (i.e. going from one world to another and thus becoming the chosen people). This was a more prevalent feeling among Yankees than Scandinavian immigrants.

Pluralism--"there exists a multiplicity of centers of religious consciousness." The different ethnicities settled in enclaves. Norwegians came to a region while Catholics came to a place. But they all knew that Yankees were in control (of RRs, banks, the professions).

Institutions that supported the ethnic enclave and religion:

--Academies (religion-based schools; ex. In Red Wing, MN and Fargo)
--Newspapers (perhaps 100 Norwegian papers-the "bread of life"). Some discussions of radical and conservative papers in the Norwegian community. Dr. Helgeland related Norwegian intellectual taciturnity to a fear of schisms within their church and community. "Skating on thin ice" becomes a Norwegian attitude and metaphor for an enervating fear of destructive schism within the community.
--language ("You cannot separate language and religion.) Dr. Helgeland mentioned "Henson's Law" in the context of slow assimilation, includimg loss of the old language.

Henson's Law: 1st generation immigrants just want to survive; 2nd generation wants to assimilate completely, to be identified as Americans, to laugh at parents, church, and old world customs; 3rd generation is American and rootless; they want to re-establish their roots or at least some surface indicators of an ethnic identity.

Dr. Helgeland passed around a book for examination: The Promise of America: A History of the Norwegian-American People by Odd S. Lovall, MN UP,1984. ISBN 0-8166-1331-1 hc 0-8166-1334-6 paper

Dr. Helgeland enjoyed explaining some Norwegian characteristics via jokes. For example, the Norwegians' noncommittal psyche in the joke about Ole, Anna, and the bell tower. Some other characteristics include: A lowered self-image caused by poverty, ridicule in school ("hicks"), acceptance of a "win/lose" model for life which is built on a theme of scarcity (ex. If you burn wood today, you might not have it when you really need it), a conception of economics based on the belief in a fixed or limited money supply, a "crab factor" (everybody tries to keep everybody else from succeeeding and "There's something in the misfortune of another that doesn't entirely displease me." (fishing story about MN and ND crabs), and guilt (story about the old preacher in Dacorah, IA where the old women were made to feel something).

Here Tom injected, "You have described a whole region's character." (In terms of cultural identity rather than in Webb's terms of adaptation).

Dr. Helgeland described the high suicide rate among Norwegians in the region adding, "My defense is humor."

Ole Rolvaag and Giants in the Earth -- Dr. Helgeland called Rolvaag "our greatest author." Rolvaag's famous trilogy includes Giants in the Earth, Peder Victorious, and Their Father's God.

Dr. Helgeland explicated the story, tying plot events and characterization to his ideas about religion and the Norwegian psyche expressed in the first half of his presentation. Some high points of this final portion of the lecture:

--Beret equates the prairie to an ocean that opens and closes behind the immigrants. She is oppressed by the early darkness (compared to far North Scandinavia) of the plains, and by the absence of boundaries (In Norway the parish was a spiritual and administrative boundary). She believes the devil is on the prairie and sees her husband, Per Hansa, as evil. --Boundaries (or their absence) as metaphor for Old World versus New World views (ex. Per Hansa is enraged by the boundary marker place on his land; it is a reminder of Norway and the rigidity and lack of opportunity of a medieval system. Also, boundaries provide identity and sense of place.
--Badger episode; Beret unknowingly cooks up badger meat; when she discovers what it is, she is ashen and calls it "troll food" thus associating it with a descent into degradation and inhumanity.
--Beret's view of the air or atmosphere as poisonous-blizzards, no clouds (drought), too many clouds (flood), and locusts.
--Beret/locusts-after the locusts descend, Per Hansa finds Beret hiding with their child in a trunk. His blood turned cold-a premonition of the coffin? Dr. Helgeland prefers to interpret Beret's behavior in terms of the trunk as the only Norwegian space left to her imagination.
--The visiting Pastor-finally convinces Beret that God's grace is available everywhere, even in her perceived hell on the plains. Her trunk will be the altar for the Eucharist and her house would be an entirely appropriate scene for the ceremony. Slowly Beret is converted to this belief. She becomes pietistic-moralistic and powerful. She expects to convert Per Hansa.
--Ending-Beret berets per Hansa into going for the preacher because a neighbor is dying. Per Hansa dies in the blizzard, his open, unseeing eyes staring westward.

Joe Green pointed out how the mother of the visiting immigrant family (which seeks solace at the Beret/Per Hansa homestead shortly after the death of their child) hands are tied because she is going crazy. Discussion followed about the Plains as a place particularly difficult for women who, given the accepted patterns of division of labor at the time "stayed home" and thus felt isolated more than the men who "went to town" if infrequently.

Tom's brief summary: Dr. Helgeland's presentation demonstrates the persistence of ethnic culture (as a counterpoint to Webb). A second counterpoint is the darkness or suffering of the immigrant experience (balances Webb's triumphalism).

Wednesday began with a discussion of the National Grasslands, a New Deal attempt to move people out of “submarginal lands,” to buy the farms back, thus taking them out of cultivation. Under the Forest Service, lands were reseeded but grazing allotments were given to farmers. The Forest Service now proposes “roadless areas.” But differing lobbying groups got involved over definitions of wilderness. People still possess a “religious belief” in the Wilderness, a concept created by Europeans. But true prairie happens because of human intervention, and it is Stegner’s theme that that “wilderness” be maintained. In Horizontal Yellow, Dan Flores poses the question, “What are we going to restore the wilderness to?”

Webb, however, is pristine and tries to simplify the past. Every chapter supports his thesis, and the book works “if one doesn’t think about it too much,” said Tom. Webb is not a scientific thinker but writes from an Anglo-American male standpoint about the tough and smart people who survive. To him, the highest form of civilization was transported here, and women remained in a support role. Further essays written by different ethnic groups each told their story of adapting to the Plains in different ways, but the question remains, how does each culture adapt to the environment and how does each change the other? We see that the Poles went to the cities and the Norwegians went to the Plains, which was totally different than where they came from. To Webb, the Plains are mostly northwest Texas. We know that Webb grew up in Mississippi, but at 16, he wanted to write. He went to the University of Texas and wrote The Great Plains to mixed reviews, but in l952, the book was highly ranked, and the New York Times called it “indispensable,” but some thought he relied too heavily on secondary materials. Webb’s "compelling unity" became an obsession.

The following reports were given and handouts accompanied the presentations:

• Suzanne: Texas Longhorn
• Bart: Niels Hansen
• Joe Green: Webb’s essays
• Ry: Frederick Jackson Turner

Thursday, we began discussion about the Buffalo Commons, an idea that came from New Jersey to replace people in the Plains with buffalo. We continued with a discussion of water and the fact that in l931, Webb certainly didn’t anticipate our current environmental concerns and technological advancements. In the Great Plains, federal jurisdiction over ground water doesn’t exist, and a continuing problem is that water is held upstream for recreation or used downstream for commerce. Tourism in South Dakota is the second largest industry, particularly water type sports on the Missouri River. Much of the Northern Plains has close-to-surface ground water, and in the Red River Valley, there are no wells drilled, only surface water captured. Although there is some population growth here, water issues remain a larger concern than Webb ever anticipated.

Class discussion continued over women’s role on the Plains and Tom recommended the following writers: Victorian West by Bob Haywood (Sandy’s father), Paula Nelson, Mary Jane Neth, Marilyn Holt, and Deborah Fink.

Discussion continued about the central question: Did Webb want to give history meaning or just present it? It’s interesting that a commercial press published his book, and that by the l950s his reputation rested on two books: The Great Plains and The Great Frontier. We also discussed the seminar method of documentary research of “just the facts” vs. the essayist who presents the idealistic view that becomes almost spiritual. “If we submit ourselves to the facts, the spirit comes through,” said Tom. Webb’s factuality is combined with his spirituality, and the Great Plains is conflicting in that he combines facts with spirituality. Webb had an unlimited amount of facts of documentary research and then the spirit voice spoke and guided the writing. “That’s how I write, too,” Tom commented.

The following reports were given and handouts accompanied the presentations:

• Harry: Webb and water
• Linda: Women on the Great Plains
• Tony: Role of Catholic Church in the Great Plains
• Joe Gardewin: Extending Walter Webb

Afternoon: semi-grand re-opening, post-flood, of the Institute for Regional Studies.

Evening: a contingent attended attended the F-M Redhawks game.

Fargo has special meaning for me. Until the age of 7, I lived on a farm 60 miles northeast of Fargo near Twin Valley, Minnesota. My memories of farm life are vivid. Yesterday, I drove the 16-passenger van for the seminar field trip. I've now affectionately dubbed the vehicle "Big White" although "Long White" might have been more appropriate. "Big White" was fearless; she easily and willingly slipped into pastures where "Dakota Spirits" spun their wheels. "Big White" could have told that Dakota a thing or two, but I doubt if Dakotas, especially a certain green Dakota, would listen. After all, that same green Dakota had earlier in the day missed a turn causing us to have to double back on our route. Dakotas are just too young. "Big White" bore us into the grasslands so we could walk in the pastures and grass and learn as Dr. Tom might suggest from one of the greatest Plains libraries of all, the Sheyenne National Grasslands. There I felt totally at home. Now, don't get me wrong, I would not leave Hawai'i or the Academy of my own free will. Imperfect as I am, I love my wife, Bonnie, and all the girls-old and young--at Sacred Hearts too much to consider leaving. As long as Bonnie says we will live in Hawai'i, we will.

Walking in prairie grasses and just breathing and smelling/touching/tasting the grasses is a very special feeling. I didn't realize that the prairies were that much a part of me, but they are. The colors, thanks to the recent wet weather are incredible. Hues of green, blue, red, brown and more caress the eyes. I felt like I was a kid again. Maybe there is truth in the old saw "you can take the boy from the farm, but not the farm from the boy."

Dr. Bill Barker, a professor of "land sciences and range management," who manages the Ekre Grassland Preserve, a ranch given to NDSU, lovingly guided us through the area. Among other things, Bill tries out different plants for adaptability/suitability to the Grasslands and looks at ways to better use the land that they have. He has been doing this for about 40 years and not only does he do it from a scientific point of view, he uses a wealth of (for lack of better words) "local lore" which he has accumulated. Over time he has befriended old Norwegian and German farmers and they have reciprocated. In the process, he has absorbed a tremendous sense of their history, identity, and trials. He records, applies, and values their unique experiences. He is also a passionate advocate of letting common sense and local advice dictate range management policies. Nothing frustrates Bill more than ideas such as those advanced by the New Jersey Poppers who tout poorly conceived ideas such as the Buffalo Commons. What grates Bill most is the sheer ignorance these people have of the land he loves. Listening to Bill elaborate the best ways to use the grasslands as he patiently talks us through the flora, one can sense his genuine concern for the well being of ranchers and farmers.

His bond with the local people was apparent as we watched the interaction between sixtyish Professor Bill and Jurgeon Haugen. Jurgeon started his farm in 1934 and at age 85 now enjoys the benefits of decades of backbreaking work as he is surrounded by three generations of Haugens. The mutual respect and affection between the Haugens and Bill was obvious, although Jurgeon was not above pulling Bill's "chain" just a tad. The fact that they have been in cardiac rehabilitation together strengthens their bond. Bill and Jurgeon spoke of life in the area and Jurgeon shared photos of what the place looked like in the 1930s and 1940s. Throughout most of this discussion, Jurgeon's son, John was standing next to his father providing a mirror image of what his dad must have looked like 20 to30 years previously. The hospitality shown by these people could not have been more welcoming.

Another farmer and his family were present, Larry Woodbury, his wife Judy and their three boys, Tom, Wade and Bryce. The oldest boy, Tom, who will be a seventh grader, became my unofficial guide and, among other things, we chased dragonflies, agreed that girls are irritating and looked at the Western Fringe Orchid. I was taken back in time getting a small but poignant sense of what might have been. This sense of not quite déjŕ vu was heightened as Tom told me about how he did a special show with horse drawn teams, how he raises his own sheep and how he sticks his tongue out at one particular teacher. Of course, Tom added the latter act would only occur when the teacher wasn't looking. I wondered if my family had not lost that farm, only about sixty miles from where I stood, if I might have been something like Tom. Tom was totally at home on this land, a part of this place, with an assured and genuine sense of self. I knew that Tom and I had "hit it off." As if to confirm that, Tom didn't even look at me strangely when I tried talking to the Charolais, Red Angus, Herefords and other cattle who looked at me as if questioning my right to be there. I felt I had to explain to them that I needed to take their picture so I could present them in all their natural beauty to Chatess, a special young friend and mentor, who will be a senior at the Academy this coming school year. They and Tom seemed to accept my explanation with a certain amount of equanimity and allowed me to proceed without further ado. All things considered, Tom and I seemed to form a bond in that rather short time.

Tom and I talked of many things in a short time and I will remember to send Tom a picture of the 'Hula' girls. I am advisor to some 140 young ladies who constitute the Academy class of 2003. They won the May Day Hula competition, and I brought some pictures of them in all their glory. Now I know why those pictures came--so I'd have one for Tom.

Later, I asked Bill if he thought the land we were standing resembled the land near Twin Valley where I had lived in my youth. He replied that he had been in the area I was speaking of near Twin Valley, bordering the Wild Rice River, and that the land there was very similar if not darned close to being the same.

Another highlight was stopping in McLeod where we availed ourselves of the opportunity to stop at the bar where children are welcome and accepted, as are dogs and even the occasional horse which might walk by. "Bar" does not do justice to the place. The establishment was complete with large stag head, which might have been mounted last year, last decade or last century. An interesting and eclectic sort of memorabilia was present including a fly speckled print of Custer's last stand. The jukebox inclined heavily to Country and Western, but had at least one Back Street Boys cut. It was suggested that McLeod might have, at most, 50 residents but that estimate seemed high. I would guess 30 at the most. However, McLeod has everything that one might need in a village: VFW, Grazing Association meeting hall, and a bar. It seemed that there were two churches, but on closer inspection one turned out to be the McLeod Museum. McLeod has all the basics.

The day's culminating event was dinner in Kindred at "Dewey's." Professor Bill and the Woodburys accompanied us; Kindred is big enough to have a school so it probably could be accorded genuine "town" status. If Dewey's is typical of North Dakota country eateries, it probably couldn't get much better. I chose Grainbelt Premium accompanied by the waitress's recommendation the supper special, ribs. It was a good recommendation; the rib meat fell off the bone. A buddy found that at Dewey's, you probably shouldn't ask for scotch. His request served only to confuse the waitress. She started pulling bottles and asking if one was scotch. On the other hand, if he had asked for 'Jack Black,' her hand would have immediately reached for the bottle. It was pretty clear to the regular patrons of Dewey's that most of our group was from "away."

It was almost eight PM when we headed back to Fargo and NDSU. "Big White" took us home as if she were an old plow horse who knew the barn door was open. After the group dismounted at Fort Pavek, I took "Big White" to the "Stop and Go" livery for 12 gallons of liquid "oats." Once "Big White" had her fill, we headed to home pasture. I bid her good night. "Thanks, 'Big White" I whispered, "thanks for a pretty darned special day." I think Tom and Bill would have agreed.

If this is any good half the credit goes to Mike P. ("Czech Boy") for the great edit.

The seminar convened at 9 am in its usual location.

The first issue was a brief discussion of the trip to the Sheyenne National Grasslands and the other activities, which were a part of our Saturday (July 15) expedition. In general, the comments were very favorable as individual group members spoke of the way they had viewed the trip. It would be difficult at this point to fully assess meaningful inferences from the trip, but the following observations seemed worth noting (or were what I wrote down).

a. Wherever we come from, we have things in common. On a personal level, Judy and Larry Woodbury spoke of concerns for their middle son in school.
b. Many farm or ranch families have someone working 'outside' to gaining health care coverage.
c. Farm/Ranch children often come to college prepared to learn, but not necessarily prepared to think.
d. Farmers/Ranchers tend to see things from their own perspective. They may perceive the Forest Service or Sierra Club as intrusive. However, this perception may blind them to needs of the metropolis which will ultimately directly affect what they can produce they can sell. In effect, people in the plains are dependent on the metropolis.
e. Farmers/Ranchers have not been as effective as they might have been in stating their cases. In other words, they sometimes "just don't get it." They have not used women spokespersons, they have 'knocked down' undesirable plants such as Leafy Spurge with "hot" herbicides when mixed grazing would have been much more environmentally sound and they have been slow to accept mixed grazing. These shortcomings make the farmers/ranchers susceptible to charges that they are not attuned to American culture. (Could it be that they need a focus group?)

Tom Isern briefly touched on the history of the National Grasslands. They were set up in the 1930s as a response to several indices of distress, erosion and need. Tom also noted that the Grasslands must be considered in terms of the environment, i.e. how do we adapt to keep the soil stable? In a sense, this is the big issue, which can perhaps be considered in microcosm in the Sheyenne National Grasslands. Tom also observed that we Americans differ from our northern neighbors in how we approach these issues. Americans, he suggested, tend to "do history" from an environmental standpoint. Canadians, on the other hand, view the plains from a political economics lens.

The seminar then briefly discussed the movie The Searchers, which had been screened the previous evening. Two initial observations were made. The movie treated Native Americans very shabbily. Native Americans in the late 1950s were seen as savages. Second, the landscape and director's use of cinematography was exceptional. One definite conclusion was drawn, the character Ethan, portrayed by John Wayne, was "beyond the pale of civilization." As portrayed Ethan was the "linear" descendent of Walter Webb and progenitor of Larry McMurtry.

The remainder of the proceedings was devoted to discussion of My Antonia. Initial discussion of who Antonia was tended to focus on her girlhood. As the discussions continued the focus shifted more to the "progression" of Antonia as she passed through the different "stages" of her life. She and Jim are first seen in their innocence, then they pass through a stage of disillusionment--perhaps even with an element of lust--then a lost of contact and finally a restoration. Some observations recorded were:

a. The book is very "layered," Jim is the lens but the lens is set in Cather's eye.
b. There was little consensus on what the book was about. Several theses were posited: 1) the book was about a woman, Antonia, who adapted to and perhaps triumphed over the land or put differently about coming to terms with the land. 2) the book had a universal theme which might be seen as the coming of age of Jim. 3) The book is about "place and memory" It is an elegiac look at what might be seen as era of freshness or innocence. 4) It is a book about the growth of the human spirit, the freedom to be "who you are." 5) Another view was that the book, considered from the standpoint of post colonialism, is about the "reclamation of an expatriate."
c. Some key questions were framed: 1) Who is the richer character, Jim or Antonia, 2) Was the railroad a means of escape? 3) Is the book, in part, about Cather trying to figure out Cather?
d. There was much discussion, if not agreement, about the characters in the book and their "issues." This seemed to be particularly true for Jim, whose characterization to several seminar members was not totally convincing.
e. There was lesser discussion about gender issues and whether or not Cather wrote from a gender bias.
f. There was limited discussion about the "form" of the book.

At this point the seminar had progressed to adjournment.

Adminstrivia:

• Reports on Tuesday: Sandy, Joe Green, Bart, and Karen
• Reports on Wednesday: Kathy, Mike, Alex, Mary, and Susan
• If you haven't already and you indulged, lease give money to Mary for all the food she got for us!!!

Presentations - Karen - Antonia's Out-of-wedlock child

1. Major differences in how different social groups view the question of unwed mothers. Some communities frown upon it, while others allow big weddings a couple of years later, in which the illegitimate child is actually part of the wedding party! This question of social mores is one that may be impacted by questions of the bride-to-be's fertility - in rural communities, especially immigrant rural communities, additional workers are needed on the farm, and the mother-to-be's fertility being shown before the wedding isn't a big deal. This was pointed out by the author Aagot Raaen. Many of these immigrant families even listed illegitimate births in family bibles.

deTocqueville commented on the lack of chaperones for American females, and was told by Sec. of the Treasury Gallatin that marital fidelity was kept, but morals weren't as stringent before marriage in the countryside.

1930's in Fargo - Farm girls come to the city to find work, but are a little freer morally when they're in the city, away from the prying eyes of their families and communities.

The community in My Antonia wasn't especially accepting of Antonia's child, but Antonia was still proud of her child.

Girls getting pregnant in 2000 are much more accepted than in the past. Whether it's Kansas or NJ, getting pregnant is a source of pride. Girls bring their babies to school, and teachers "oooh" and "ahhh" over the children - mothers even get financial support, especially in NJ. This leads to a question of greater acceptance of unwed mothers in the underclass than in other classes in society in 2000, and to some degree, this is also reflected in My Antonia.

2. The widow Stevens tells the story of Antonia's child, and is fairly sympathetic. These working class girls were often seen as more driven, with a stronger work ethic. It's as if their approach to life symbolizes life and growth.

3. Note that it was when Antonia was trying to better herself, by marrying an Anglo-American railroad man, that she gets in trouble.

4. The widow Stevens, like the working girls, had little social status. Widows had little status, and this could have led her to be more accepting of Antonia, even overruling her Yankee mentality.

5. The Anglo women were able to put on a good public front, even if they weren't as virtuous as they appeared to be. Those hiring the girls saw the girls as not marriageable material for their sons, or as social equals to their daughters, even if these girls did get along with their families.

Cadillacs for teachers - the nerve!

Webb - "Cather sees realism in working class girls"

Is Cather a realist or romanticist? - today we say romanticist, even though people buy into the message they want to project.

Farmers wearing cowboy hats angering straight-laced farmers. Harlings as the social arbiters.

6. Sonya Salamon looks at midwestern farmers in two groups - Yankees and yeoman farmers. Yankees see land as capital, and are willing to sell it, while yeoman farmers want to pass the land to their sons. Most immigrants start off as yeoman farmers. Towns tend to have Yankee characteristics, and some of the Yankees have actually been Anglo-Canadians from Ontario. Norwegians and other Scandanavians were often "Yankees in the making." This town vs. land question was often a major concern - if you didn't have money, you could make it in town, but land was seen by many immigrants as more important, at least at first. This was especially true because of sequence occupiers - the easiest thing for many newcomers to do was farm, although these newcomers didn't always want their kids to be farmers. In good times, when families can afford to send their kids to college, less kids stay on the farm. New book - Pearson Girls - kids leave farm because they can.

7. Railroad and shipping lines tried to lure immigrants to America. One group that came as farmers and keeps their kids on the farm has been the Amish. Kids get the farms, and parents stay in seperate houses. There are religious reasons to stay on the farm. Why did the Germans come to America? 1. Lots of independence movements (fighting) in Europe 2. Anti-German attitude in much of Europe 3. They were always farmers.

8. 2 communities and 2 sets of social values in My Antonia - immigrants vs. Yankees. She may have been put down if she was a Yankee. Antonia rebuilds her life, redeeming both the country and herself. This can also happen today. Young single moms moving to small Dakota towns have better marriage prospects, and there are ways to make a living. In the 1950's and 1960's, women were leaving small towns - that's not always the case today.

Sandy's presentation- Corseting the Plains - Confining, Realigning, and Defining a Tattooed Woman (aka History & Regionalism through Art)

Wood, Currie, and Benton were the "Great Triumverate" of the movement known as Regionalism. Regionalism was a violent reaction to the 1913 NY Armory Show, the first modern art show in America. Anti-city, anti-intellectual, anti-elite.

1. The Plains and the prairies became a sanctuary, offering stability and security in changing times. The role of the family pointed this out - each person had their own tough chores, but they did them because it needed to be done for the family, and by combining everybody's skills and talents, the family was able to survive the depression. This was in opposition to the city, which was dehumanizing and standardized, and where traditional values were destroyed. Problem however was that many small towns did not survive.

2. The land was seen as a source of good and virtue, and as a symbol of national vitality. People of the land were makers, rather than observers and commentators like people in the cities. Settling the Plains was a rite of passage for America.

3. Thomas Hart Benton (1889-1975) - MO - Famous for Going West, Threshing, Kansas Farmyard, Departure of the Joads. "I have wanted .... to make pictures w/American meanings for Americans."

4. John Steuart Curry (1897-1942) - KS - Famous for John Brown, Wisconsin Landscape, Baptism in Kanswas, Homestead, and Tornado. "Why should Kansas want any of my work? It has Kansas."

5. Grant Wood (1891-1946) IOWA - American Gothic (Farmer & daughter), Stone City, Spring Turning, Daughters of Revolution "America has turned introspective...this turning of our eyes inward upon ourselves has awakened us to values which were little known before the great crash of 1929, and which are chiefly non-urban."

Curry's John Brown is often seen in history textbooks. Grant Wood saw the need for regional artist colonies, so the Great Plains didn't become part of the Megalopolis.

The WPA supported many of these regional artists during the depression. Sandzen wasn't a regionalist, but did lots of work about Kansas.

Artists are cultural necessities - they let people see things that they can't see for themselves. Yet regionalists showed how people of the Plains worked together to accomplish their goals, yet also showed the raw physical beauty of the Plains. They are also motivators to people - motivating people to believe that the past can provide solutions for the crises of the present.

Reaction to Sandy's stuff:

1. Some of these artists were seen as radical reactionaries who couldn't handle changes in the art world.
2. Is Cather a theoretical artist, since she reacts to other peoples' perceptions of outsiders?
3. Momaday - "I need to astonish God. Then I have some pasta & wine."
4. Harvey Dunn - From South Dakota. Pictures of Plains and homesteaders. "The prairie is my garden."
These broke from European perspectives. Is regionalism still possible today?
--Stan Herd - Land paintings in cultivated fields
--Oak Group - CA - encourages conservancy of open spaces

Female Regionalist painters? There were some, but the major ones were male. Maybe they did post office murals?

REGIONALISTS saw their areas as important social units within America!!

Bart's presentation - My Antonia, Nature, and Mysticism Observing nature can yield a mystical experience, but it's done best when one has a knowledge of the land. A mystical experience can be one in which individuals experience great emotion, or one where individuals lose their sense of self and feel absorbed into something vast. Bart proposes a continuum, moving from observing nature, to knowing nature, to a connection w/nature, to emotionally experiencing nature, to becoming absorbed into nature.

Major points:

1. Knowledge and the ability to perceive details connects one to the land
2. Experiencing the prairie is multi-sensory
3. Knowledge and the ability to perceive details yields a moving experience
4. Observing or experiencing the prairie yields an ecstatic experience
5.Knowledge and the ability to perceive details yields a mystical experience
6. Observing the prairie is more difficult, yielding a more intense experience
7. The prairie experience can be brutal, both physically and emotionally
8. Conventional religion is incapable of fully containing prairie mysticism

BART DOES A WONDERFUL JOB PULLING OUT PASSAGES FROM CATHER EMPHASIZING THESE POINTS, AND TRULY HAS US ON THE EDGE OF OUR SEATS, BEGINNING TO UNDERSTAND THE MYSTICAL QUALITIES OF THE LAND!!!!

Discussion

In Europe, religion is cognitive - In the East, it's more what you feel.

Subtlety of Great Plains landscape -- In these passages, Cather is doing more mature writing than in O Pioneers.

Zen - Loss of sense of individualism. Is this more Zen or more Dao, with its stronger love of nature (seeing the extraordinary in the ordinary)?

There are many transcendental passages in My Antonia, where one has to know the land to have the experience - it takes time to have these experiences. If you know the land, you see more.

Some similarities here to John Janovy, a NB writer who is a parasitologist and ecologist

Does Cather get absorbed into nature, or is she disappointed that she can't be? Is she grandstanding in these passages? The consensus is that she's not grandstanding - the passages are too perfect.

Like Thomas Hardy, Cather had to return to her roots to become a successful writer.

Do the experiences ring true, or is Cather just a great storyteller? Note that it's usually Antonia leading Jim out into nature. - Is Cather absorbed w/nature?

Did Cather need to leave Red Cloud in order to write about it? Probably so.

Do we still agree w/our original perceptions of the novel's theme?

Mike spiritually carried us to the Czech culture and kitchen. He covered lots of territory, enlightening us first by identifying the Cesi, providing historical background, and then giving us a new perspective on the real and metaphorical sanctuary of the the farmstead and "svetnice" (kitchen). Mike used Cather text and other sources to connect "the layered enclosures of the farm" and "spatial inwardness" to help us understand the interrelationships between the Czechs, the land, Cather, and the Pavelka farmstead.

Alex caused us to ponder whether or not the Plains people can be characterized as democratic and non-prejudicial. With an introspective exercise, we examined our own interractions, or lack thereof, with African-Americans. Alex then led us in discussion as to the possibilities of why Blacks had not settled in the farming communities of the Plains.

Winding up our reports, Mary led us down the not-so-primrose path of brutality women faced on the plains...whether they were dealing with the harshness of the land or their menfolk. Quoting from Ferber's Cimarron, Ostenso's Wild Geese, and Cather's My Antonia, Mary helped us to consider the obstacles the women faced, and the strength and the power and the sensuality which enabled them to rise to any and all challenges. She left us to wonder if sexuality could be conveyed in such an innocent query as, "Wanna wrestle?"

The seminar convened at 8:30 am in its usual location.

The first order of business was the completion of seminarian reports held over from the previous day. Susan Mitchell led off with a presentation that looked at marriage as a "social indicator" of life on the homestead. She drew from Joanna Stratton, Aagot Raaen, Cather and others to illuminate her presentation which stimulated considerable discussion of how society then and now sees marriage. As discussion on this topic wound down, Dr. Tom shared his insights noting that patterns of abuse are not a new phenomenon. He pointed out that we get the "dark side" of marriage from the women authors of the Plains and that these authors suggest a bit of the "beastly model." Dr. Tom added that historians are "divided" on this issue. For example, Elliot West focuses on the children of the frontier. One of West's hypotheses is that children "did pretty well." Extending this idea, Dr. opined that "they adjusted better than their parents" and that it was perhaps not as easy for their parents to adjust. On the other hand, Elizabeth Hampsten worked with a mass of literature assembled by the WPA, which had material on Plains homesteads. Her book, Settler's Children: Growing Up on the Great Plains, clearly showed a "dark side" in the patterns of abuse.

Kathy Megyeri followed with a presentation, which looked at Webb and Cather as writers. As part of her presentation, Kathy had asked previously that fellow seminarians try to write a short piece where they assumed the other voice, i.e. if you are a woman to try and write a short set piece from the male perspective. Several of the resultant pieces were read aloud to the delight of most, if not all. There is no shortage of talent in this seminar!

The remainder of the seminar was given to a presentation by Father Bill Sherman. Father Bill, a self described "garden variety" priest, is a sociologist who was a contributing author Plains Folk: North Dakota's Ethnic History. Dr. Tom noted that Father Bill is the "world's best, and only, authority on ethnic groups in North Dakota." In addition to being an author, sociologist and teacher, Father Bill is pastor to a parish in Grand Forks.

a. Father Bill began with a recap of Walter Webb's work and provided a rough outline of the diversity in the Plains states by circulating several books including ethnic histories form North Dakota, Kansas, Wyoming and more. He also noted that genealogy was the "second most popular indoor sport in America." The "warm beer" culture was invoked to show that ethnicity inheres even in later generations. He touched on those ho had been in the Plains to include the Clovis and Fulsom Native American cultures, the Spanish, the French, and Native Americans including the Metis, the Chippewa, the Sioux and others. Father Bill concluded his introduction by noting that the Plains were "God Forsaken country" and that "anybody who thinks of life herein terms of permanence is not going to be happy here." He noted that there were 300 towns at least which were once here but no longer exist. He concluded with an editorial comment that "the story of North Dakota is everybody else makes the decision and we react." What the Yankees or easterners want from us is "food, fiber and babies and to shut up."

b. This stage set, Father Bill proceeded to delineate the people who came to the Plains. In terms of a table and approximation of the ethnic population of North Dakota might look something like this: 1) Norwegians 35%, 2) Germans from Russia 35% (number increases to up to 50% if other 'Germans' are added), 3) Native American 5%. The remainder would be a very eclectic mix, which includes Lebanese, Swedes, Finns, Icelanders and more.

c. From a religious standpoint the mixes and immigrants were interesting and diverse. For example, the Lebanese included: Muslims, Orthodox Syrians and Marionite and Melechite (sp?) Christians. Interestingly, the Mosque was referred to as the "Mohammeden Church," Ramadan as "Mohammeden Lent," and the Imam as the "Reverend." Ultimately, Father Bill opined many of the Muslims became Norwegian Lutherans. Jewish acculturation is also interesting. The first Jews to arrive were the better educate, were the wealthier German Jews. They tended to have an informal, reformist bent. When the first rabbi, from probably a more conservative sect, arrived in Fargo the German Jews gave him less than a fully enthusiastic welcome and he headed elsewhere.

d. In the days of first settlement, the real power behind he scenes tended to be the Yankee (easterner). As settlement continued, he Yankees gave way to the "Remittance men." The "Remittance" men were second or third sons of well to do or European gentry who has committee an indiscretion and were, consequently, banished to North Dakota and other places in the Plains. These people had some education, political savvy and a source of income. These assets combined to provide an entry into politics and business.

e. Father Bill then considered the reasons for some groups staying and some groups leaving. For the German Russians and Ukrainians, the landscape proved similar to the landscape of the Steppes and they felt at home and adapted. The Norwegians stayed, he speculated, because the women were able to deal with the absences of the husband and because the colder climate was attractive. Among those who stayed there was a real ability to help each other out when tough times demanded that. When times were prosperous, the more able people tended to stay. If times were bad, the more able people would leave tend to leave. Anecdotally it was noted that doctors, librarians and others who do not work with the land all have "gum boots" and will turn out to help with manual labor is needed. Recent calls for help to recover from flooding demonstrated this phenomenon and the general willingness of Plains people to help each other. As a general observation, ,it was noted that differences diminish because you need everybody.

f. Father Bill also touched on the status of Native Americans in North Dakota. Basically, he has about 60 Sioux families in his parish and his brother, also a priest, works on an Indian reservation. Candidly, Father Bill suggested that stereotypes of the 'lazy' or 'drunken' Indian do persist. However, in spite of that stereotype, the Native Americans can generally be considered to be doing well in North Dakota, at least in terms of material wealth and schools. On the minus side, they tend not to be interested in politics beyond the local level. While they will vote for a representative on the tribal council they tend not to vote in state or national elections. Spiritually, the consensus seemed to be that Native Americans tend to retain their image in terms of his connection with the landscape and nature. Father Bill noted that Native American children are much more aware of what is going on in their natural landscape than are most children of immigrants. Much of the Native American prosperity, in North Dakota, at least can be traced to casinos. Father Bill noted that they are removing some of the guilt that Yankees felt, "Every casino that's built lessons my guilty conscience."

At this juncture, the seminar drew to a close, but not before we were presented with a challenge. The NEH Great Plains chorus, keynoted by Alex "Bolek" Dobrowolski, will premier tomorrow night. They will be involved in the premier rendering of a new folk song as they accompany that wild and crazy guy Tom "The Doctor of Strum" Isern. And a one, anna two, anna three. Let the bubbles begin (just kidding). Oh, in case you lost it here is the chorus--

They built with stone
From their own broad fields
And they gathered in
What the country yields
They laid up rock
In a world of sand
In the innocent hope
That the work would stand

The concert was outstanding; Chuck did a wonderful job of translating the hopes, dreams and experiences of North Dakota farmers into a folk music medium that was appreciated by the entire audience. With no more accompaniment than a mandolin, he simply connected with the audience, giving them a performance that will not soon be forgotten. His performance on both guitar and accordion was excellent, and the final song of the evening - "Ode to the Old Stone Church", was sung by Tom, with Chuck providing the music, and the entire audience, including the seminarians, joining in on the chorus. It was a wonderful evening of music, camaraderie, and fun, and it was all for a good cause.

The next stop was Cleveland, ND for lunch, and what was purported to be "the world's best kuchen". I don't really know about that, but it was very good. This tart filled with egg custard came in four flavors - plain, prune, rhubarb, and blueberry - and was very good.

Finally, after some off-road excitement, we reached our destination. After parking our vehicles,we waded the last 150 yards through a slew to get to the viewing area, and we saw hundreds and hundreds of brown pelicans, taking off, landing, circling, gliding for our cameras, and simply being pelicans, and it was simply awe-inspiring. After a short fieldwalk to observe a wide variety of plans, including flowering plants, cacti, and grasses, we were able to simply sit and listen to the rustle of grasses, the chirp of crickets and grasshoppers, and experience the sounds of the Great Plains. When you combine these auditory experiences with the opportunity to simply lie back on the grass and watch the brown pelicans as they glided across the afternoon sky, and the sensuous feel of the natural mattress of tall grass, you had a Great Plains experience that was hard to beat. Of course, there was a price to pay - there always is. We had to pick ticks off each other (5? 7? 10?), and walking through the slough in our bare feet, with the leeches, slime, and who knows what making those bubbles made many of us question our own sanity. Yet this was a reasonable price to pay for an outstanding experience, one that ended with our return to Pavek at 7:00 p.m.

Discussion: Where did Kiowa come from? What was the origin of their language? Where does Momaday fit: shaman/priest--hunter/planter.

Reports: Karen: Indians becoming horse people. The Cheyenne tradition was explored the changes of horses on their lives were also explored. The Kiowa Religion: The Sun Dance, their tribal symbal was lost then regained. Their prayer was centered on one creator, similar to christianity. Specifics were discussed by Karen. First Sun Dance was recorded in l834, based on their calendar. When and how often was also revealed. The ritual was covered in detail.

Discussion: Today's pow wow, dances, and competitions were main topics of discussion.

Reports: Harry: Indian Boarding Schools. A chronology was presented. l8l9, Indian Civilization Fund Act, l873, the church gets involved, l878, education is endorsed officially. Kiowas accept schools readily. By l921, 60% of the Indian children are enrolled. The schools: poorly funded, food was extremely poor, hygiene was poor, teachers were poorly paid. Some improvement is visible today.

Discussion: What happened to the students after graduation? They were taught skills and were expected to use these on the rez.

Joe focused on Momaday's poetry, and how it could be used to make one think. Specifically, he looked at what draws one to his poetry, and how some of Momaday's work might actually be unsettling to the reader. He did some wonderful activities that could be used in the classroom with almost any poetry, and we examined different views of Momaday's interviewers about Momaday's work. Schubnell saw Momaday as this great presence, while Woodard saw Momaday more as a great storyteller. Momaday saw himself in a number of ways. He saw his role as Wordwalker - using words to tell stories of both the native peoples and of humanity in general.

Joe brought up the idea of poet as universal man using the writings of Tagore (Indian who wrote in English/Bengali). Is Momaday a universal man? Joe says yes!!

In discussing Joe's presentation, we saw that Momaday seizes Kiowa identification through voice. Tom brought up the question of arrogance - is Momaday arrogant, and is arrogance necessarily a bad thing in an author. The consensus seemed to be that Momaday was arrogant, but that arrogance was not necessarily a bad thing - it tells people that the writer has something important to say -- listen to me!!!

Linda looked at the role that Devil's Tower and the arrowmaker played in Momaday's writings, and focused on these two as sub-stories which are part of Momaday's "one long story". She pointed out the story of the bear and the creation of the Big Dipper that was tied by Momaday to Devil's Tower, and the connection between Momaday's Indian name (Kiowa Rock Tree Boy) and Devil's Tower.

Linda did a nice job of pointing out the history of Devil's Tower and why it was so important as a sacred site to so many Indian tribes, and we spent a great deal of time looking at conflict between the white man and Indians on whether Devil's Tower should be open to rock climbers, especially during the month of June/summer solstice, when Devil's Tower seems to have the most sacred meaning for indians. Questions of multiple use, First Amendment rights, the indian view of sacred vs. secular land, state historical society selection of historic sites, and Native American selection of historic sites (both on and off-reservation) were also discussed.

We further discussed the Eastend trip, Saturday's trip to the buffalo ranch, and more importantly, what to expect from the next generation of Great Plains literature. We discussed the repopulation of the Dakotas, how digital/internet companies may bring more non-farming individuals to the Plains, and the question of how people of the Plains will deal with diversity over the next 50 years. We looked at differences between how the US and Canada have differed in how they've forced farmers to continue acreage in wheat vs. producing the same amount of wheat, and how this allowed Canada to move forward w/ canola production. Lessons for the Dakotas?

We finished the discussion with an examination of more niche farmers/ranchers in the Dakotas - Elk and Bison ranching, potato and onion farms. We saw the past literature of the Plains tied to features of the land - Rolvaag and the hard land, Cather moving toward somer of the more nurturing characteristics, but writers of the future, since many will not be tied to the land, may provide the Great Plains with a very differnt kind of literature. And then, what about the voices of the new immigrants? How will they be heard? These questions are open for your consideration.

The proceedings ended at 12:20 p.m.

The first issue was a brief discussion of the Eastend Expedition trip and the distribution of an itinerary for that trip. Tom noted that for those who might not be able to finish reports or meet for paper discussions, "Van seminars" were a distinct possibility. As a parting thought on papers Tom noted, "I don't expect profundity, but that could happen."

The second issue was a brief elucidation by Tom of the "Statue of the Back Viking" and it's origin. The "Black Viking" was the fulfillment of a dream of Snorey Thorfenson (sp?). Snorey liked the concept that Icelandic identity can be thought to be housed in "word stuff" or story. Thus, saga is perhaps more important for Icelanders than image. Expanding this concept, it was no accident that the first white child born in America (in what is now Newfoundland) would be named Snorey. Expanding this lore further, it is also no surprise that the Mandan would learn to build with logs in a style similar to that used by the Norse. Blue eyed Indians in the Plains would be yet more testimony to the early presence of the Norse.

Snorey retired to Fort Ransome to write "interpretive" history of the area. There, history led /gave way to sculpture, when Elmer Peterson built the statue of the giant Buffalo in Jamestown. Spurred by Peterson's work, Snorey hitched up with Barney Ness and they conceived the idea of building a statue to memorialize the Viking heritage. However, before the project could come to fruition, Barney died. Some time thereafter, Snorey met a Vietnam vet, Bill Welk. Welk assured Snorey that he could get the statue built and proved to be as good as his word. However, Welk's creation, the "Black Viking," did not initially meet with the approval of the local folks. Welk's Viking lacked the solid Viking Bulk of a Haggar (Halyard de Handfiste) and had large eyes, which appeared to glare at those who approached it. Over time, the Black Viking become more accepted and now the community is interested in restoring/preserving it.

Tom concluded the Black Viking saga by noting that the Black Viking might be seen as "idiosyncratic folk art" and a "wonderful piece of weird, mythic identity." Tom suggested that in the Plains history can be seen as so transient that there is an almost desperate "longing" to put one's imprint on the landscape. Thus Snorey, Barney and Bill can be thought of as "craving and carving an identity."

The saga of Snorey and the Black Viking and imprinting provided a good transition for the seminarians to turn to an earnest, wide ranging and dare I say rich discussion of Wallace Stegner's Wolf Willow. Highlights of that discussion follow.

a. Possibilities/reasons underlying Stegner's return to Eastend/Whitemund. Stegner wanted to test memory against adult identification. The suggestion was also made that Stegner did not want or expect to find it the same, but that he was involved in a linear analytical approach to assessing his past. Yet another suggestion was that his return provided a background against which to show the brutality or savagery of children.

b. Flora. Wolf Willow is a member of the Oleastor family. Principal members of that perennial family are Bull Berry or Buffalo Berry, Silver Leaf and Wolf Willow.

c. Stegner as historian, biographer, anthropologist, psychoanalyst, environmentalist and more. There was considerable discussion of where Stegner was coming from or going to in the novel. This discussion touched on Stegner's concept of history as pontoon bridge, his excavation of the dump, history of the Metis and more. Carl Becker's notion of "every man as his own historian" was introduced. There was the suggestion that Stegner was "wallowing in an identity crisis." Consideration of the theme that "man will destroy that which he loves, intentionally or unintentionally" be it a place or even a woman was also undertaken. Finally, there was the issue of what the settlers did to the environment. Issues such as mass destruction/extermination of gophers, starlings and pigeons were touched upon. The later issue seemed particularly timely since the legendary Lawrence Welk was alleged to have bought his first accordion with gopher tail money. {"…ann a one, anna two, anna three … anna thousand and six…) On a slightly more serious note, the question of whether or Stegner's authorship of the Wilderness Letter was consistent with his treatment of environmental issues in Wolf Willow was raised. Basically the above discussion led to no consensus, other than that Stegner is complex.

d. Structure in Stegner. Stegner's approach in Wolf Willow is considered. He deals with memory in the first section; history in the second; memory and a novella and fiction in the third; and returns to memory and more in the final section.

e. Unresolved issues/further discussions. Some tentative theses were posited for discussion and considered in some detail. Among the more interesting was 1) the notion that male writers perceive dichotomies in the Plains. For example, it is a 'male' enterprise to try and subdue the Plains, but when man fails, nature may again prevail the prairies as the prairie grasses return erasing man's transient imprint. 2) The prairie is the male's domain and the town is the female's domain 3) is it possible to be an intellectual in a small town or as a corollary consideration can you tell the truth in a small town? 4) What is an intellectual anyway?

f. Closing. Tom tried to bring closure to the session by observing that Katherine Norris has developed the thesis that perhaps life for an intellectual in a small town was good. Essentially, this thesis was presented as being based on the notion that life in a small town is potentially a good thing. This is because a small town is often a place of deprivation which could provide a place for an ascetic lifestyle not unlike that of the 'desert father's (or the muni's in India). Carried to extreme, Norris extends Stegner and the Great Plains are good for you (if you are an intellectual) because they deprive you of society.

Administrivia:
1. Please make your final rent payment to Pam today if you have not already done so.
2. Reports tomorrow: For sure Tony, Alex and art. Probable Ry.
3. Don't forget! Doug Arnold from "big" NEH will be here. We meet with him at 2 p.m. in the Union.

The seminar convened at 9 am in its usual location.

The first meeting in August began with a welcome for Dr. Doug Arnold, program officer, from the National Endowment for the Humanities. Each member briefly introduced herself or himself and Doug invited all seminarians to attend a session in the Meadow room of the Student Union at 2 p.m. The group was reminded that Dr. Tom would be giving a presentation on "Beets and Buffalo" in the Plains Art Museum at 6:30 this evening. Tom invited seminarians to join him early at the museum's restaurant for supper (on a no host basis).

With these announcements made the group turned to the consideration of four reports presented by seminarians. Since detailed handouts were presented, this report will just touch on a few high lights.

The first presenter was Bart Popowski. Bart addressed the origin of the Metis culture in some detail, drawing from a number of sources in a well-considered presentation. Bart addressed, inter alia, the language of identity, community, common interests and ethnic differentiation. Bart also pointed out the development of river lots, presented diagrams from Manitoba historical records and presented several "what ifs' to stimulate our thirst for what might have been. Discussion, which followed, touched on how Stegner saw the Metis. The following observations were offered: Stegner might have known the Metis as "handy guys" who were good to have around; the Metis could have been seen as "go betweens" or a "buffer group" and finally that the Metis were intentionally used as part of a larger Stegner theme of "cultural death." Tom closed Bart's portion of the proceedings by noting that bat had raised several interesting issues including one which we had not yet addressed, "the politics of intermarriage."

Tony Dalasio presented second. Tony also addressed the Metis but from a very different perspective, that of relations between the Metis and the commercial and governmental agencies which at first worked with and then confronted the Metis. Tony spoke of the North West and Hudson Bay Companies and the role of trade. He further delineated the role of individual personalities including Miles Macdonnell, Robert Semple, Louis Riel and Gabriel Dumont and the conflicts, which ensued. Tony then led us to the formation of the "dominion"of Canada and a brief consideration of the relations between the Canadian and Territorial governments with the Metis.

Alex Dobrowolski presented third and discussed "Whiskey as Currency on the Great Plains." Alex's stimulating discussion showed the significance of whiskey and some of it's very serious effects on Native American cultures. Alex opined that "alcohol was the grease that made everything spin in the right direction" for the American traders and indeed for American policy toward the Indians. The discussion that followed allowed for some interesting comparisons of Canadian and American policy towards Indians. Tom pointed out that Wallace Stegner's old man; "Fats" was a whiskey trader. Thus, on a subconscious if not conscious level, Stegner may have seen whiskey as destroying his family's life. Stegner's certainly disparages Metis for what he sees as their "insatiable" desire for drink.

Ry Clarke, concluded the presentations with an erudite discussion of David Breen's interpretation of cattle ranching moving west from the eastern parts of Canada instead of an American notion of cattle moving north or up into the Canadian prairies from the American Great Plains. As he proceeded, Ry also presented considerable information on the genesis of the Canadian Mounties, many of whom were also "gentlemen" ranchers. Ry tied his effort closely to Stegner and linked passages from Wolf Willow to his dissertation. Ry's report led to discussion of the distinction between what is "Canadian" and what is "American" and the difference in perspectives of the citizens of the two nations. As a general observation, Ry's report was good groundwork for the Eastend Expedition since it allowed the group an opportunity to "sort out" what might be "Canadian" and what might be "American" n approaches to the Plains and Prairies from the two distinct perspectives. Tom noted that until recently, Americans were much less concerned about making this distinction than Canadians. In other words, for the Canadians, the distinction has been very important. Looping back to Stegner, Tom stated that Stegner is not "enshrined" in Canada. Stop also suggested that Stegner might be considered "Turnerian" in outlook; but that Stegner presents him form the standpoint of failures on the Plains instead of in terms of successes.

Ry's presentation and Tom's comments put a wrap on what had certainly been a historical session. Stay posted plainsfolk. Watch this space to see if the English teachers can keep up with the 5th grade and history teachers??? Look for a literary response tomorrow.