1
10
1
-
https://humanities.gbcnv.edu/omeka/files/original/91d25363668c49c8f38f8a1344242c55.jpg
d5f7bcc648fe20e3b7ddc2911d90be73
https://humanities.gbcnv.edu/omeka/files/original/0972e51143598c06e816818cd0d6b906.pdf
b24a19e0a46d39e13534a63035062a63
PDF Text
Text
Eleanor
Li+le
Great
Basin
Indian
Archive
GBIA
002
Oral
History
Interview
by
Norm
Cavanaugh
January
17,
2006
Owyhee,
NV
Great
Basin
College
•
Great
Basin
Indian
Archives
1500
College
Parkway
Elko,
Nevada
89801
hCp://www.gbcnv.edu/gbia/
775.738.8493
Produced
in
partnership
with
Barrick
Gold
of
North
America
�GBIA 002
Interviewee: Eleanor Little
Interviewer: Norm Cavanaugh
Date: January 17, 2006
L:
I was born and reared in Miller Creek, Idaho. That’s ten miles north of Owyhee. And I
was, my grandmother delivered me in a moon house, right by the creek. I was born right
there where I live today. Of course, our old house sits in the back, and I had my home
built right in front of it. So actually, I’m right at home, where I was born!
Well, in the olden days, when a person was on their menstrual period, they didn’t—were
not allowed—to live with the rest of the family, and there was always either a little house,
or a little tent of some sort just adjacent to the house, where the lady would go and for,
during her cycle of being, you know, on her menstrual period. And then when that was
over, she came back into the house and lived with the family. The moon house was also
utilized for, like, when you had a baby. So my mother went into the moon house when
she went into labor, and my grandmother, who was Susie Nip, she delivered. She helped
my mother deliver me.
Well, from a previous marriage of my mother, she was married to Silas Thomas. And she
had about nine children. So I had, like, brothers and sisters from that marriage. And then
when my mother’s husband died, then she kind of married right into the same family.
And out of that marriage, there were three of us: my older sister, she’s, her name is
Beatrice Allen now; and a brother, who was born, and at the age of 16 he died of
tuberculosis; and then, I was the youngest born to that marriage. My father was George
Little, and my mother was Jessie Little.
Well, of the Paddy Cap band of Paiutes. They were told by the agents, or the military, to
come to Duck Valley. And Paddy Cap brought his band of Paiutes here. Jessie Charles…
where I gained a lot of my knowledge was through the older folks, you know? Jessie
�GBIA
002;
Little;
Page
2
Charles told me that, oh, just way, way back, probably just prior to 1880, that there were
seven wagons that came from Idaho and all camped out at the Rye Grass Trail, just below
the Rye Grass Trail. It’s about 2-3 miles just south of Miller Creek, and that’s where they
camped. Because they didn’t have any homes or anything. And later on, they just kind of
moved a little bit north, and started making their homes there, in tents. And then later on,
they were able to obtain homes. There must have been about, oh, anywheres from ten to
thirteen families that eventually made their homes in Miller Creek. It was like
homesteading. They just picked a spot where they thought they’d like to live, and…
Right today, where I reside, and in the home where I’m in is, this is where my father had
picked that place to live. And we had a lot of neighbors.
C:
Where did the Paddy Cap band originate from? Were they a roaming band?
L:
They were roving, just along the Snake River, and through Weiser, and Boise Valley.
And they didn’t get captured. Some of them did, and they were all sent to prison up in
Washington, the state of Washington. They were imprisoned up there, and then later on
released. And then because they were from the Boise Valley area, they returned there.
And then Paddy Cap had his band of Paiutes, and didn’t really have any place to go. And
so they were told to come to Duck Valley. Knowing that part of this reservation had
already, three years prior to them coming here, it was given, or set aside—I’ve heard
several stories on it—for the Western Shoshones. But yet, I think it was for other tribes
also. Because actually, no one lived in Duck Valley. They,when people started coming
here when it was first declared a reservation, by Executive Order in 1877, people came
from Paradise Valley, McDermitt, Golconda, Carlin, Elko, and in those areas. They were
told that they had a choice, and the choice was either to come to Owyhee or make their
�GBIA
002;
Little;
Page
3
homes somewhere else. So a lot of the people that came here were from those areas that I
mentioned. My mother, in particular, she was from Paradise Valley. And the story they
told me was that, when she was three years old, they moved from Paradise Valley and
came here in a wagon, and made their home here. And she did a lot of, you know, work
in the field with a field nurse. And then later married my dad. My father—his father came
from Warm Springs, Oregon. And they got together, and was rearing their family here.
Well, as I mentioned, my mother, she was—she had a third-grade education. But my
mother had learned a lot from the white people. As I mentioned, she worked with the
public health nurse, and she learned the English language very well. Was very fluent in
her second language, Indian being her first. So she worked. My dad had only gone to
school and was a dropout in the first grade, and he really didn’t have any skills. But at
that time way back, the government gave them sheep, they gave them cattle, and some
horses, and some chickens. And so dad went into the cattle business. He had horses to run
the ranch and the cattle. So he went into the cattle operation, and had obtained some
fields down in Miller Creek that supported him going into the cattle business.
They just went through the superintendent. They had an agent here, placed here. And if
they wanted some land, they just said how many cattle they had, and so they were just
given the land to operate, and raise hay on for their livestock.
Well, my dad was allowed the 80 acres, two 40s, in Miller Creek, plus he had a standard
assignment at the end of Boney Lane. Boney Lane is kind of—the reservation is in three
sections: there’s China Town, Boney Lane, and Miller Creek. So, he had land up at the
end of Boney Lane, and he exchanged land, a standard assignment, with Gus Garrity,
�GBIA
002;
Little;
Page
4
who had a field near Blue Creek. So then, my father had obtained more land in Blue
Creek.
I went to school here. Here in, they called it the Swayne School. And just prior to me
going to school, a lot of the kids had gone off to boarding schools. I know my sister, she
went off to Stewart Indian School. They somehow thought the kids could go to boarding
school and get a better education. Way back then, even my father and mother, when they
were young, they had day schools. They had one day school here in China Town, just
southwest of Owyhee, the city of Owyhee now. And then, they had one over there near
Thomas Loop, another day school. And then they had one in Miller Creek. So, I think the
older people went to those day schools, like my mother, and her age group. My sister,
when she was about 16, they sent her away to a boarding school. I don’t know why I
didn’t get sent away to a boarding school. It’s just that, I think back, and I think maybe
perhaps the tuberculosis was really getting widespread here on the reservation, and it was
taking some lives. And a lot of people were dying from it. I know my brother Norman
Little died from tuberculosis at the age of 16. And what happened to me and some others
here in Owyhee, we were all shipped off to Lapwai, Idaho. Because in them days, there
was really no treatment to treat TB, or tuberculosis. And they just took us up with some
of the Elko people and Duck Valley people to Lapwai, Idaho, which is way, way north, in
northern Idaho. And Kelly Shaw was a bus driver then, and he took a bunch of us kids. I
was three years old when I ended up going to… Maybe that’s the reason that I didn’t go
to school here. I spent three years in a sanatorium. And in them days, there was no
treatment for tuberculosis, so it was complete bed rest. So then my brother went along,
too, my half-brother. And he sort of looked after me for the duration that I was up there.
�GBIA
002;
Little;
Page
5
And then we later came home. I grew up speaking the Paiute language, and when I went
off to Lapwai and spent three years there, I kind of forgot a little bit about my Indian
language, and spoke more English. And later on when I returned, it wasn’t very hard for
me to pick up the language again. And I spoke the Indian language, and just started
school here in Owyhee. And that was quite an experience, too, because in those days, if
you spoke your Indian language, you got punished for it. Or the teacher would have a
ruler and just hit your knuckles with it, you know? And it was terrible. A lot of the kids
spoke Indian, and when they went to school, they didn’t really know how to speak the
Indian [English] language, and they did better in their own language, so when they tried
to communicate, they did better in Indian, but then we got punished for it. If the teachers
would hear us speaking our language, we got punished, and we weren’t allowed to speak
our language. So that was an experience, I thought. But it didn’t take me long to go back
to my Indian language, and I learned to speak it all over again, and even to this day I
could speak it. There are not very many people my age… Well, maybe my age, yeah, but
I feel the Indian language is slowly fading away. I have granddaughter who I’m trying to
teach Indian to, and she’s doing very well.
Somewhat. Not a whole lot that I could remember. But they went to the day school and
some of them wore uniforms, and they ate there. You know, it was just like a regular
school.
I don’t know, she didn’t say, but she said it was white people that ran the day schools.
She didn’t really tell me a whole lot about what subjects they took up. I think, I just
assumed it was very limited. But that’s where she learned to speak English too, as well as
going out and working. Because she didn’t, as I mentioned before, she went to the third
�GBIA
002;
Little;
Page
6
grade. She said, “Well, I just remember we went and spent quite a bit of time with my
grandparents. They lived in Pleasant Valley,” and that’s just west of here, “and they lived
in a log cabin and had a dirt floor, and we would have our bed rolls, and there would be a
lot of family members,” you know. It was kind of like sleeping bags? And they’d have a
stove in there that had a lot of holes in it, so when the fire was burning at night, then you
could just see it on the wall of the cabin. And my grandfather used to tell us stories. But
you know, I can’t remember any of them, to tell them to this day? Except I remember one
about the Coyote, how he threw his eyes out, and you know, and the birds were…
There’s a story about the Coyote and his eyes.
Well, I’m not quite sure how the story goes. It was about… The Coyote had to—they
were playing a game, and this Coyote had to throw his eyes out, and the other animals
were there, throwing their eyes out, too, and come back and catch it, you know? But this
Coyote, he threw his eyes out, and it got stuck on the tree. So then, the birds got it and
took it away, and then he didn’t have any eyes to see through. And that’s the only part of
that Coyote story I can remember! [Laughter] But yes, my grandfather used to—and
furthermore, you know, there used to be teachings like, it was sort of like “do unto others
and they’d do unto you,” or “treat people right,” and, you know, “there’s bigger
rewards,” and it was all good, very positive teachings I could remember. Just be good to
people, and don’t criticize, and don’t fight, and those kind of teachings.
Well, my dad, I guess he was pretty well-to-do. He had a Model A. How he obtained that,
I don’t know. But my grandparents, they had the wagon. The team of horses. And they
used to come from Pleasant Valley. And in those days, you know, people visited one
another. They had time. In this space age today, we don’t visit with our neighbors. We’re
�GBIA
002;
Little;
Page
7
just too busy. But in those days, grandma and grandpa used to travel to Miller Creek on a
wagon and spend couple nights there and make their visit worthwhile, and then go back
home. But they had—a lot of the people had just wagons. And some of the a little bit
more well-to-do had Model A Fords, and… But it was mostly wagon, and then
wintertime it was big sleds, bobsleds, that was led by horses, team of horses. And that’s
how people fed their cattle in those days, and not like today. And like I mentioned, it was
just, a lot of our people were dying from tuberculosis because they didn’t get the proper
treatment. But the only treatment that they had given us is complete bed rest. It wasn’t
complete like all day—I remember we went to church, and there were two religions up
there, there was Presbyterians and the Catholics. And then they baptized all the kids that
were in school. I was baptized as a Catholic. And some of the kids from here were
Presbyterians. But you know, we never had Catholic churches here. We do have a
Presbyterian. But…what else did they have up there in the way of treatment? It was, there
was times that we had to go to bed. Like, mornings. You had to be on your bed for maybe
a couple hours, and get up and do something light. And then in the afternoon, there was
naps you had to take. Evenings, you had to go to bed, you know? So, it was a lot of
resting that one had to do. But then, later on, after our time growing up there, I guess they
found out that—is it NIH that treats tuberculosis now? But they didn’t have that
medication back then.
Well, it was run by one doctor, as I recall, and as the stories my mom told me. They
didn’t really deliver a lot of babies here at the old hospital—well, before the old hospital,
they had just a building, that one doctor operated out of. And he treated people, and then
later came the old hospital, which was run by the government. And then, I forget what
�GBIA
002;
Little;
Page
8
year this facility was built, and they just closed down the old hospital. But they had just
an old building down there that the doctor worked out of. With field nurses, they had
field nurses in them days.
There was traditional medicine men that were here. I think we had—the last of the
traditional medicine was Alex Cleveland. And when I moved here in 1970, I came—you
know, I was away to school for a while, and I lived on the Fort Hall Reservation for a
while—then in 1970 I returned. And Alex Cleveland was the only Indian doctor here. But
way back in those days, yeah, people went to see the Indian medicine men. There was
several. In fact, there was one in Miller Creek. Called Ned Paddy. And then they had
Alex Cleveland, he was one of the younger ones. And then they had Tom Adams—or
John Adams. He was a medicine man, too. And then… They’re the only ones I can
remember.
Not from here. We, what I’ve noticed is there’s medicine men that come here from other
areas. Like the Navajos, and somebody from South Dakota, and… They were coming
quite often back in the, I would say, [19]80s, [19]70s and [19]80s. But I don’t hear them
coming that often now. And I don’t know why that is. I think that everybody’s using
more or less of the IHS, or the doctors, you know, that’s recruited.
Well, the Indians had their own medicine. They had… I can’t remember the names of
what they would be called in the English language, but they called one particular root,
was the toza. Which was, they went up in the hills and got, and you had to dig it out. It
grows, and it has a white and yellowish blooms, and yellowish color. And they dig that
out, and they used toza for a lot of things. If they had a sore on their knee, or their leg,
they put that toza on. And just, they used it for a lot of things. They even used it to boil it
�GBIA
002;
Little;
Page
9
and get the juice and drink it for colds. And just for whatever was ailing you, toza was
something that they really believed in. And they also drank some tea that they gather in
the swamp areas. It’s kind of like peppermint. And they boiled that and drank that. And
what other things that they used? But I tried sagebrush, boiling that, and that’s an awfultasting stuff that, you know… but they didn’t mind, because it really cured their cold, and
their ailments. So that was basically what I know of, is the toza. But I thought one time,
our neighbor had a big cut on his leg, and they took bacon. And they sliced the bacon,
and put that bacon on it, and wrapped it up. Bacon, I guess, draws the pus and stuff out of
it, the bacteria or whatever, and you know, it’s just amazing how that healed. That sore
that was on that boy’s foot. So they’d use things like that, too. And then the other thing,
too, I didn’t think of earlier was, a lot of our people, back in the [19]20s, the peyote was
brought to this reservation. And very few people—it’s, peyote is obtained somewhere in
Texas, and it’s used in a religious way, and for healing, and they would have prayer
sessions with it. It’s an all-night activity. You go in, and it really cures, you know, and
you’ve got to use it faithfully, and there’s education that comes out of it, too. During the
day, they say you shouldn’t drink, because drinking can cause a lot of problems in your
health, and your family’s, and so I think, well, I heard one anthropologist talk about that
in a study that he had done in Utah. And he said that was the best thing there was,
because what Indians were really getting into back in those days was alcohol. And he said
that the teachings out of this prayer meetings that they would have, and using the
sacrament, the peyote, was—it wasn’t abused or anything, but it was used mostly for
healing. And my experience with that is, not only did they use it for healing purposes, but
they prayed for people. Prayed for people who were in the service, and prayed for other
�GBIA
002;
Little;
Page
10
people around the nation to be healthy, and, you know. So it wasn’t just a certain group
that was having the prayer meeting. But that’s what I remember, that they prayed for
everybody. So in those days, I think, along with the Indian doctoring, and the Indian
Health Service which later came into the picture, they still have those prayer sessions.
And a lot of our people are more and more into utilizing that type of method for healing
purposes.
No, it was that if you had someone who was ill, a family member, and he decided that
he’d like to have a prayer meeting, they would have the prayer meeting. The family
helped, it was an all-night prayer session, and they get out of their session in the
mornings. And then they would stay for a big lunch. And again, there would be prayers
with it. And it just seemed like, it’s very traditional that the Indian people pray for things.
Now, earlier didn’t mention any prayers. When you got the roots, the toza, you know, and
you prayed for it. The fishing that maybe you’re doing, you prayed for the fish, and, you
know. And you only got what your family needed. And the same way with the plants that
you dug up, you pray to it. And the same way, I remember my grandfather would come
down and, before we’d eat, he’d pray for the dinner, for the meal that we’re about to eat.
And the Native American Church is what it’s called, the peyote sessions, and so a lot of
people belong to that. And they do a lot of praying. They pray for the food, they pray for
other people, and it’s just something beautiful.
It’s referred to as a “button.” They get it in Texas. It grows in the ground, and they obtain
it. And it’s green. It reminds me more of a cactus, type. And it’s, they prepare it in certain
ways. They can slice it up and dry it. They can eat it fresh. And they don’t eat it just to be
eating it, it’s just handled in prayer session. Or maybe they wouldn’t have a meeting, but
�GBIA
002;
Little;
Page
11
maybe some member of the family is very ill, and they would boil it and make tea, and
drink the tea, for the sick. Not for the family members, but just for the person who’s ill.
And so it’s dried. But in the prayer meetings, they have it crushed up and kind of like a
pudding. But a little bit real thick. Sometimes they have balls, little balls, and they eat
that. Or sometimes they can just spoon it. And it’s not a whole lot, it’s just maybe a
bowlful to go around to feed everybody, or, you know, for the ones who want to take the
medicine. And most everybody in there, in the prayer meeting, would take some of the
medicine.
There’s singing. There’s a gourd. There’s two people. A gourd is held up, and the singer
has the gourd. And it kind of makes, there’s beads in there, and he shakes it, and he sings,
and then beside him is the drummer. There’s a, that reminds me of a… it’s a kettle, it’s an
iron piece, and it has buckskin cover over it, and there’s water in it. And so the buckskin
on top is wet, so then they have a stick, and they kind of do boop boo boo boo boo, like
that. And the singer is singing. And they have beautiful songs. And they’re all, you know,
there’s a song like—there’s four different songs that they sing during the meeting. And
it’s just like, oh, maybe the Sun Dances they have today. There’s a morning song, and
there’s an evening song, and there’s—and so the different types of song are sung at some
particular time during the prayer meeting.
Well that’s… Yes, there’s some people that still strongly believe in that. Probably the
thing that I learned as I was growing up was when you were on your period, you didn’t
eat meat. Or particularly game, if game was obtained, like a brother or a father brought
back a deer, then you don’t eat that deer meat if you’re on your period. And that goes into
something that some of the people at the airbase didn’t understand, and I was working for
�GBIA
002;
Little;
Page
12
Indian Health Service at this facility back then in the [19]80s. And the healthcare
providers at the Mountain Home Air Base just didn’t quite understand the behavior of
certain—well, particularly our women that went from here to the Air Base to deliver their
babies. And there were a lot of things that they didn’t understand about why our women
wouldn’t drink ice water. And the Indian belief was you drink something warm. And
their belief is that the cold ice water clots your blood. And you know, you could start
passing blood clots. But the warm tea, or warm milk, or warm coffee, or just warm water,
just didn’t do any clotting. And so there were a lot of other things that they didn’t
understand, like the cradleboard. And so they had to ask. I can’t remember, somebody
from here wanted to know if I could do an inservice at the Air Base on birthing, and
Indian beliefs, and one of the other things that they said, “Well, we don’t understand,”
and the cradleboard is really something. And they were just amazed that the ladies
brought their newborns back in a cradleboard, and so wanted me to do an inservice on it.
So I went up there, and I did a short inservice for the providers. And then the nurses
wanted to know about the water, the hot water that they wanted to drink after they had
given birth, and that was all explained to them, and then I went more into the
cradleboard. And I explained it to them like, you know how a baby is newly born, and he
comes out and he’s shaking, and all of that, and the doctor may slap him on the butt, you
know, and then he cries or she cries. And so I explained it—not because I knew all of
that, but my grandmother told me that when your baby is inside of you in the womb, they
feel very protected. They’re warm, they’re cuddled, you know, in your womb. But when
they come out, you’re hitting the air and all that. The cradleboard is something that the
baby really likes to be in. It’s something very similar to being in the womb. Because
�GBIA
002;
Little;
Page
13
when they’re in the cradleboard, they’re wrapped up, and they’re laced up. And so, you
know, babies get really used to that. And back in those days—you don’t see it so much
now, the ladies don’t carry their babies on cradleboards on their back—but they used to
have a strap, and the cradleboard is in the back, and the lady could, the mom could go
around, doing her housework chores and all that. And they say this is why Indians have a
real sharp look, that they can see and spot things, like good hunters, is because they’re in
the cradleboard, and they get a better view of what’s out there, rather than lying flat, or
you know, just being in a car seat or something. That their eyes are very sharp, so that
they have better vision so that they can… And which is, you know, makes a lot of sense.
They’re on their mom’s back in the cradleboard, looking around. So that type of inservice
was given to them, and they just had a lot of questions. And to this day, a lot of our girls,
young girls still go to the cradleboard with their babies.
The cradleboard is… A certain time of the year, if you’re in—it takes a little skill to make
a cradleboard. And some of the elders have taught the younger generation how to make
cradleboards. Because I remember there was—Dorothy Wines taught that, and a lot of
the younger ladies got in on her class. But there’s a particular time or season that you
pick the willows. There’s a certain type of willows that you get. And you could bend
them at a certain time—I can’t remember whether it’s early spring—you get ‘em, and
you bend ‘em, and you shape ‘em, and you make ‘em out of willows. Different tribes
have different ways of making their cradleboard. I know Fort Hall has a plyboard that
they just cut out and shape. Schurz in particular have their willows up and down. And the
Shoshone and the Paiutes have it crossways. It’s… I’m sure you’ve seen cradleboards.
And they’re across. So they’re made out of willows. And way back, they didn’t have
�GBIA
002;
Little;
Page
14
cloths that they—what the men hunted, the deer, it had deerskin covers. But now, lately,
people use the heavy canvas to make the cover to the cradleboard. And so more people
are going to canvas now than they are… And then too, they say in the summertime it’s
real hot for the baby. Wintertime, it’s just great. So then it’s covered. And then they also
make the shade to the cradleboard. And the shade, too, when I did my in-service, was a
protection for the baby’s head. Because if the cradleboard fell with a baby in it, then if
you didn’t have the shade over the baby’s head, then you could injure the baby. So it was
a protection. If the baby fell, then that shade protected it, plus it protects the baby from
the sun, sun rays and all. So that’s made out of willows, too. And there’s a design, there’s
certain designs on the shade of the cradleboard, to tell you if it’s a boy or a girl. Now, of
course, blue is for boys and pink is for girls, but they had, the Indians had designs just
kind of woven in to their shade that goes to the cradleboard. So if you looked at it, you
didn’t have to ask if it was a boy or girl. You knew. The Indians knew. That was one
method that they had of letting you know whether it was a male or female.
I think a lot of them still use it. I think the problem now is it’s getting very scarce. Who
makes them? I have to really think when somebody asks me, “Where can I get a
cradleboard?” And then I’ll really think, “Well, who’s available now to do those things?”
But there’s about five women here on this reservation that knows how to make them. And
they are not… They’re very expensive these days. They’ll sell them to the white people
for maybe six, seven hundred dollars. But if the family has requested the cradleboard to
be made, so, it’s about, oh, two hundred, three hundred dollars now.
Maybe one thing I’d like to bring out. There was a lot of this—they called it the “s” word.
The “squaw,” the word “squaw.” And it’s offensive to Indian women. And I think it’s an
�GBIA
002;
Little;
Page
15
education that a lot of people don’t realize, that you don’t call an Indian lady a squaw.
That’s very offensive, and we just don’t think that’s very nice. It’s like calling a colored
or a black person “nigger.” You know? And it’s not Indian, either, you know? We’re
Indians. And so there was in the state of Idaho a few years back, where they took it
before the legislators and they passed a bill to where they would take out, in the state of
Idaho, all the s-words. The “squaw.” Like a Squaw Creek, Squaw Lake, Squaw Valley.
So the BLM has, and the Forestry, are really working hard on it. I think there’s still a few
areas that they haven’t changed it. But not only Idaho, but several other states have
changed that. So it’s in the dictionary, but it’s a very offensive word. And I was glad to
see that being thrown out.
[End of recording]
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Western Shoshone Oral Histories
Subject
The topic of the resource
Oral histories of Western Shoshone elders collected by the Great Basin Indian Archive.
Description
An account of the resource
Oral histories compiled
Creator
An entity primarily responsible for making the resource
Great Basin Indian Archive, in partnership with Barrick Gold of North America
Source
A related resource from which the described resource is derived
GBIA Oral History Collections
Publisher
An entity responsible for making the resource available
Great Basin Indian Archive
Contributor
An entity responsible for making contributions to the resource
2006-2015
Oral History
A resource containing historical information obtained in interviews with persons having firsthand knowledge.
Interviewer
The person(s) performing the interview
Norm Cavanaugh
Interviewee
The person(s) being interviewed
Eleanor Little
Location
The location of the interview
Owyhee Hospital, Owyhee, NV - Duck Valley Reservation
Transcription
Any written text transcribed from a sound
Transcript Available: http://humanities.gbcnv.edu/omeka/files/original/0972e51143598c06e816818cd0d6b906.pdf
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
DVD; VOB format
Duration
Length of time involved (seconds, minutes, hours, days, class periods, etc.)
00:43:25
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Eleanor Little - Oral History (1/17/2006)
Subject
The topic of the resource
Oral History with Eleanor Little, Western Shoshone from Duck Valley Reservation, NV, on 1/17/2006.
Description
An account of the resource
<p>Eleanor Little was born in Miller Creek ten miles north of Owyhee, Nevada delivered by her grandmother Susie Nip in the traditional way. Her mother was Jessie Little and her father was George Little. She discusses how her family, and other families, came to live at the Duck Valley Reservation. Eleanor also describes her experiences at the Swayne School, and the Tuberculosis epidemic in Duck Valley. She also tells us a Shoshone tale about Coyote and the birds. Additionally, she educates us on traditional medicines used by the Great Basin Native Americans.</p>
<p><a title="Eleanor Little Oral History video" href="https://cdnapisec.kaltura.com/html5/html5lib/v2.42/mwEmbedFrame.php/p/670542/uiconf_id/20370692/entry_id/0_eiqoj0jt?wid=_670542&iframeembed=true&playerId=kaltura_player_1464994342&entry_id=0_eiqoj0jt&flashvars[streamerType]=auto" target="_blank" rel="noopener">View Streaming Video (streaming video courtesy of the University of Utah)</a></p>
<p><a title="Eleanor Little Oral History transcript" href="/omeka/files/original/0972e51143598c06e816818cd0d6b906.pdf" target="_blank" rel="noopener">Read Transcript [pdf file]</a></p>
Creator
An entity primarily responsible for making the resource
Great Basin Indian Archives
Source
A related resource from which the described resource is derived
DVD GBIA 002
Publisher
An entity responsible for making the resource available
Great Basin Indian Archive
Date
A point or period of time associated with an event in the lifecycle of the resource
1/17/2006 [17 January 2006]; 2006-01-17
Contributor
An entity responsible for making contributions to the resource
Norm Cavanaugh [interviewer]; James Hedrick [GBIA/VHC]; University of Utah SYLAP [streaming video]; Great Basin College; BARRICK Gold of North America
Rights
Information about rights held in and over the resource
Non-commercial scholarly and educational use only. Not to be reproduced or published without express permission. All rights reserved. Great Basin Indian Archives © 2016.
Consent form on file (administrator access only): http://humanities.gbcnv.edu/omeka/items/show/298
Language
A language of the resource
English
Format
The file format, physical medium, or dimensions of the resource
streaming video
Community
Crossroads
Duck Valley
folktale
GBIA
medicine
Owyhee
Shoshone
Story