MIAMI INDIAN LANGUAGE SHIFT AND RECOVERY

VOLUME I
By
Melissa A. Rinehart






A DISSERTATION
Submitted to
Michigan State University
in partial fulfillment of the requirements
for the degree of

DOCTORATE OF PHILOSOPHY

Department of Anthropology

2006

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ABSTRACT
MIAMI INDIAN LANGUAGE SHIFT AND RECOVERY
By
Melissa A. Rinehart
Indigenous language shift has remained a common feature for multiple native
communities throughout North America over the past five centuries. Currently, 80
percent of all native languages are moribund (Krauss 1992:5), while other language
communities have shifted to English. The socio-historical processes leading to linguistic
dormancy remain unknown for many of these native communities; therefore, it is the
primary goal of this project to examine the historical contexts surrounding language shift
in a specific native community – the Miami Indian communities in Indiana and
Oklahoma. Specifically, this project examines how certain historical events premised
upon nation/state ideologies that consistently devalued native languages and those
language ideologies within Miami Indian communities, both contributed to language shift
over the past 300 years. This project also examines the relevancy of historical
contextualization for contemporary implementation of language reclamation
programming including Miami language reclamation efforts. In summation, societal and
personal ideologies affected Miami language maintenance and the fallout from these
processes continues today.
The fieldwork for this project included ethnohistoric and ethnographic
methodologies. Various archival documents were examined which illuminated, either
directly or indirectly, the status of the Miami language. Close analysis was made
regarding the language and physical presentation of these documents, especially

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Melissa A. Rinehart
concerning the fluency and literacy of tribal members in order to determine their
educational and class standings. The ethnographic fieldwork for this project included
participant/observation research conducted at Miami language camps held in Indiana and
Oklahoma, and other Miami cultural gatherings. At these events I was able to observe
various methods of language instruction, adult student responses, and ideological
perspectives about the language. Also, by interviewing adult tribal members I was able
to gather their thoughts about language shift and reclamation.
This project contributes to anthropological research in that it addresses
fundamental deficiencies in our knowledge of the complexities of native language shift
and how this can affect language reclamation. This project also contributes to the field
on the importance of the more intangible aspects of language shift, such as language
ideologies, or the ways in which people think and feel about language. History and
language ideologies played definitive roles in the decisions the Miami and other non-
Miamis made about the maintenance of their language and it is these same processes
which continue to affect the efficacy of their language recovery efforts today.

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Copyright by
MELISSA A.RINEHART
2006

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For Sedona, my tower of strength.
















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ACKNOWLEDGMENTS


This dissertation project is the culmination of three and half years of ethnographic
fieldwork and ethnohistorical research; however, it would not have been possible without
the assistance of a great number of people. I would first like to thank my dissertation
committee for their continued support of my studies and research. A special thanks goes
to Susan Krouse and Mindy Morgan both of whom supported me professionally and
personally. As a very non-traditional student their encouragement was most appreciated.
Without Susan’s insistent nudging of my research and an invaluable course I took from
Mindy on American Indian languages I was able to rethink what exactly I needed to do
with this dissertation project and the best ways to go about the required research. I also
owe Susan Sleeper-Smith my gratitude for helping me critically rethink historical
perspectives and events. I am also grateful for Jodie O’Gorman’s assistance and her
encouragement to understand the Great Lakes region archaeologically. And, “neewe,”
“thanks,” to Malea Powell for her continued encouragement of my work and for joining
my committee so late in the process.

I am especially grateful for the funding I received for this research. I thank the
American Indian Studies Program at Michigan State University that supported me
financially over the past three years. I also thank Lynne Goldstein, Chair of the
Anthropology Department, who provided money for my graduate studies when possible.
I also thank the American Philosophical Society for a grant in support of my research.
And finally, neewe to the Miami Tribe of Oklahoma for continued support of my
research.

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Several individuals at various historical societies and organizations must also be
thanked. Without their assistance this project would have been considerably less
manageable. These people include Karen Alexander at the Miami Tribal Library, Janet
Stuckey at the King Library, Sandy Smith at the Oklahoma Historical Society, Susan
Fletcher from the Indiana Historical Society, Elizabeth Wilkinson at the Indiana State
Library, and Sarah Irwin from the Gilcrease Museum. I also thank Barb Chen at the
University of St. Francis who worked wonders through inner-library loan. I also extend
my gratitude to several others who graciously entertained several emails. These people
include David Costa, Thomas Klak, Wesley Leonard, Dani Tippmann, Paul Strack,
Sammye Darling and Rebecca Hartleroad. I am especially grateful to Jeffrey Anderson
whose work serves as a great inspiration to me. His encouragement as a scholar and
friend was most appreciated.

Several Miami community members were especially helpful for this dissertation
project and for that I am in their debt. These people include Sammye Darling, Jay
Hartleroad, Rebecca Hartleroad, Dani Tippmann, George Strack, Sr., George Ironstrack,
Scott Shoemaker, Wesley Leonard, Joshua Sutterfield, Sherrie Sutterfield, Paul Strack,
and Gene Hayward. Many thanks to the Miami Tribal Organization, especially Chief
Floyd Leonard and Julie Olds, whose support over the years has been encouraging. My
deepest thanks goes to Daryl Baldwin. I will always be grateful for the conversation we
had on his front porch several summers ago about what happened to the Miami language.
Additionally, his professional and personal support proved critical to my research. His
efforts with Miami language and cultural revitalization remain inspirational, and in spite

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of his many responsibilities he always made time for my, often too numerous, inquiries.
Mi$he neewe.

I also want to acknowledge the support of my family. I want to recognize my
father, James, for taking me to numerous forts, historical sites and living re-enactments as
a child. If I had known then these vacation spots would some day become my
professional calling I would have paid more attention. I also want to thank my mother
Patricia. Without her help in the care of my daughter, my returning to graduate school
would have never been possible. I also want to thank my brother and sister, Ben and
Aimee, my maternal grandparents, Frank and Phyllis, my friends Tammy, Shelly and
Phyllis for their encouragement. They were some of my most vocal cheerleaders and
they all know how special they are to me. And, finally I want to thank my daughter
Sedona. This whole process began with her in diapers and she has now become quite a
little girl. Hopefully, some day she will understand why mommy read all those “Indian
books.”










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PREFACE


Several Miami individuals, both historical and contemporary, are included in this
research. When possible I have incorporated their Miami names and birth and death
dates. I did this to demonstrate that Miami naming practices have remained fairly
consistent from contact forward in spite of language shift. Miami naming rituals serve as
one of the remaining traditions that have consistently relied on the Miami language.
Some Miami names are not provided because various individuals for whatever reasons
never received a Miami name. In some instances Miami names have been purposefully
deleted out of respect for tribal members still living today who wish their Miami name to
remain private. In some cases, Miami names are in English and in other cases there is no
available data regarding Miami names. Approximate birth and death dates are also
provided. Many individuals are mentioned multiple times throughout this research;
however, their Miami names and dates are only detailed the first time they appear within
the text.

I cite one particular tribal member, Daryl Baldwin (Kinwalaniihsia, 1962- )
throughout much of this dissertation. Through Daryl’s personal and professional
commitment he has revitalized a once dormant language of 30 plus years from
seventeenth and eighteenth century Jesuit records. His role as the Director of the
Myaamia Project at Miami University in Oxford, Ohio, involves him in many projects
related to Miami language and culture; hence, his scholarly contributions and
contributions to Miami communities are numerous. Many of his conference papers and
articles from the tribal newspaper are utilized in this research, as well as my observations

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Document Outline

• Dissertation 4a.pdf
• Dissertation 4b.pdf
• Dissertation 4c.pdf
• Dissertation 4d.pdf
• Dissertation 4e.pdf

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