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Papers of Henry Samuel Baird, an attorney of Green Bay, Wisconsin, active in Territorial politics and Indian affairs, and his wife and other family members. Correspondence, business records, speeches and writings, clippings, and other materials concern the fur trade, Indians, the Civil War draft, Peshtigo fire relief, real estate transactions, genealogy, and family matters., Among the papers are Baird's memoranda on the trial of Oshkosh, 1830; two muster rolls of companies of Menominee Indians, 1832; some correspondence, 1848-1850, on the reoccupation of Fort Howard and the return of the Winnebago to the upper Wisconsin River; a few items on Stockbridge Indian affairs and on the fur trade and traders; papers accumulated by Baird as draft commissioner during the Civil War; 3 school copybooks; and some reminiscent articles on Wisconsin history., Among the business and professional papers are letters from Henry R. Schoolcraft, Eleazer Williams, Ramsay Crooks (one in 1842 describing the death of Joseph Rolette), from Crooks' sons, Ramsay, Jr. of New York City and William of St. Paul, concerning the disposition of their father's property at Green Bay, and from William Astor, 1861-1863, relating to Astor land at Green Bay. Henry Dodge and Horace Rublee are other correspondents., The large quantity of personal family correspondence includes photostats of letters exchanged by Baird and his future wife during their courtship; about three dozen letters written by his father, Henry Baird, while he was living at Cleveland, Ohio, from 1822 to 1832, and in 1835-1836 when he was employed by the government to teach farming methods to the Indians at Neenah (Winnebago Rapids), Wisconsin, and letters written in 1836 by Henry S. Baird to his wife and to his father describing the sessions of the territorial legislature meeting at Belmont. There are also letters addressed to Mrs. Baird from the wives and sisters of officers who had been stationed at Fort Howard for brief periods. Mrs. Baird's own letters, frequently written in French, depict frontier living conditions in Green Bay and other Wisconsin communities, and family correspondence of later dates reflects the changes in social and political life which occurred as the state became more populated. Other correspondence of Mrs. Baird concerns relief for victims in the forest fires of 1871., Additional papers of members of their families include many written during the first quarter of the nineteenth century concerning Mackinac Island, Michigan. Among them are more than two dozen papers of Madame Madeleine Laframboise, written mainly in French. These include rosters, 1814, 1817, and 1819, of Captain Benjamin K. Pierce's company, which was stationed at Fort Mackinac; one letter written by the Reverend Francois V. Badin in 1833 and others regarding early Catholic missionary work in the Northwest; several from Antoine Dequindre and from other business and social acquaintances in Detroit; and a number from her nephew Alexis Laframboise, in Montreal, and her son Joseph. Other letters, 1834-1853, were written by Joseph to his cousin Mrs. Baird from his fur-trading post at Little Rock on the Minnesota River and from other stations. Genealogical information are the Tenney family and the Grignon family is present.

Knjiga Crashing Thunder: The Autobiography of an American Indian je zasigurno najpopularnije i verovatno najkontroverznije delo Pola Radina. Po vremenu nastanka, ona spada u boasovsku antropologiju i konvencionalno se svrstava u pravac kultura i ličnost. U doba poststrukturalizma i postmodernizma, kritičke analize izazivaju krizu poverenja u sam tekst i autoritet antropologa kao njegovog priređivača. Novi činovi čitanja dovode u sumnju antropološka i književno-naučna shvatanja autobiografije Crashing Thunder-a kao autentičnog etnografskog dokumenta, lične ispovesti ili religijskog narativa, otkrivajući i naglašavajući implicitna, simbolička i performativna značenja prirođena nativnom tekstu i njegovom kulturnom zaleđu. U ovom ogledu polazi se od doživljaja dela i teksta u recepciji antropološkog čitaoca kao narativa o verskoj konverziji i ličnoj ispovesti. Argumenti koji podupiru interpretaciju tako shva- ćenog značenja nalaze se u etnografsko-antropološkoj relevantnosti religije pejota kao teme u Radinovom vinebaškom opusu; vrlo verovatnoj, mada ne i eksplicitno formulisanoj, zamisli antropologa da na konkretnom primeru-slučaju, tj. životnoistorijskom svedočanstvu informanta i subjektivnog aktera, pokaže mikro-aspekte proučavanog procesa, kulturne i religijske promene u vinebaškim zajednicama na prelazu iz XIX u XX vek; i obeležjima autobiografske strategije nativnog pisca i naratora. The book "Crashing Thunder: The Autobiography of an American Indian" is surely the most popular and likely the most controversial work of Paul Radin. Chronologically, it belongs to Boasian anthropology and is conventionally placed in the trend of culture and personality. In the times of post-structuralism and post-modernism, critical analyses cause a crisis of trust in the mere text and authority of an anthropologist as its author-editor. New acts of reading cause suspicion in anthropological and literary-scientific understanding of the autobiography of Crashing Thunder as an authentic ethnographic document, personal testimony or religious narrative, while revealing and highlighting implicit, symbolic and performative meanings inherent to the native text and its cultural background. In this experiment, the starting point is the experience of the work and text in the reception of an anthropological reader as a narrative about religious conversion and personal testimony. Arguments which support the interpretation of a meaning comprehended in this manner are found in the ethnographic-anthropological relevance of Peyote’s religion as a topic in Radin’s Winnebago opus; a rather likely, but not explicitly formulated idea of the anthropologist to display on a concrete example-case, i.e. life historical testimony of the informant and subjective actor the micro-aspects of the inspected process, cultural and religious changes in Winnebago communities at the turn of the 19th to the 20th century; and features of the autobiographic strategy of the native writer and narrator.

In his 1879 guidebook to the Wisconsin Dells, Patrick Donan indicated photographer Henry Hamilton Bennett's centrality as a promoter of tourism for the region: Lying as these marvelously picturesque and beautiful Dells scenes do, so near the great centers of travel, it is strange that they have not long since taken rank among the world's most fumed resorts for lovers of nature in her wildest moods; but the truth is that, ten years ago, they were utterly unknown, none but the untutored eyes of Winnebago Indians or wilder raftsmen and hunters having ever beheld them, and even yet they have never been fully explored. Public attention to them has been directed to them, in the last four or five years, chiefly through the efforts of three citizens of Kilbourn, who deserve to be canonized as the tallest patron saints in the calendar of the Wisconsin Dells. The first of this appreciative and public spirited trinity [is] H.H. Bennett, ... an enthusiastic artist ... (who] is rapidly becoming known as a mas...

This article, based on ethnohistorical research, describes the drinking practices of the Winnebago Indians from the early 1860s, when they moved into Nebraska, until the early 1920s and relates these drinking practices to the changing sociocultural environment. The major focus is on the manner in which the Peyote religion helped control excessive drinking. The discussion examines Peyotism as a native therapeutic system and compares it to other such native systems and to Western regimens. It is argued that common elements in these diverse approaches are responsible for the successful control or "treatment" of excessive drinking.

To the Editor: —InThe Journalof April 19, 1913, p. 1247, a query was inserted concerning articles on wood-alcohol poisoning. A report of four cases that I have treated may be of general interest. In 1910 four adult male Winnebago Indians obtained 4 ounces of wood-alcohol at a drug-store on the pretense that it would be used as a liniment, but they drank the full quantity. Two of them soon became comatose and died on the third and fourth day after. The third was comatose three days and within a month had recovered except that his vision was completely lost. The fourth, who evidently drank only a small quantity, suffered no ill effects. Another case occurred in 1912. A mixed-blood Menominee Indian obtained a pint of wood-alcohol from the matron at the Menominee Indian Hospital, saying that he wanted it to clean his paint brushes. He drank only a