Davey Gunn lived 30 years in Fiordland's rugged Hollyford Valley, where he had one of the most isolated cattle runs in New Zealand. When he moved there in 1926 he left behind his wife and children - and civilisation - for a tough and solitary life he grew to love. Although quiet and modest by nature, Davey became known throughout New Zealand as a back-country hero for his 20-hour journey on foot to raise the alarm after a fatal plane crash at Big Bay in 1936. His efforts saw the four survivors rescued, and the legend of Davey Gunn began. Against the almost insuperable odds of difficult country, isolation, the Depression, the depredations of a burgeoning deer population and the constant threat of losing his short-term leases, Davey wrestled to make a living from his largely wild cattle. He was also keen to open up and share the land he loved, and in the mid-1930s pioneered guided walking and riding trips in the Hollyford and Pyke Valleys. Hollyford Camp, also known to this day as Gunns Camp, is testament to the efforts of this true No. 8 wire man, who did more than any other individual to alert travellers throughout New Zealand and the world to the unparalleled beauty of this part of Fiordland. It is somehow fitting that eventually, on Christmas Day 1955, the land claimed this remarkable man. The land of doing without brings to life the memories of many of Davey's contemporaries, and explores the man behind the legend: his quirks, his fortitude and his legacy.

A young Viking sets off on a quest to rescue his kidnapped bride and, along the way, discovers an earthly paradise. Somehow he must turn his back on this paradise to complete his quest to find a woman he barely knows.

The ability to critical thinking is our first ability that should come before our right of freedom of speech. If we cannot think by ourselves, we cannot speak by ourselves, either. In this book, we analyze a few controversial events and subjects, breaking them down under a moderate rational point of view, analyzing them, together with the readers and in the light of the ration, to exercise our ability to critical think, following Descartes' rationalism. I was born under a dictatorship regime, where we were not able to vote for president, we didn't have freedom of expression, and we could not fight for a better future. Many people that fought against the regime are now dead. Now, that I can enjoy freedom here in America, it is very difficult to observe people trying to implement the censorship in our environment and suppressing one of our rights, the freedom of expressing ourselves. In addition, it is impossible to be in silence, while the mainstream media is trying to manipulate our minds and curtail our right to think by ourselves. This book is a good exercise to everyone that wants to grow strong against the mainstream media mind control and to everyone that is strong enough to empower the thinking diversity and the discussion exercise.

From a variety of methodological perspectives, contributors to Living on the Land explore the nature and scope of Indigenous women’s knowledge, its rootedness in relationships, both human and spiritual, and its inseparability from land and landscape. The authors discuss the integral role of women as stewards of the land and governors of the community and points to a distinctive set of challenges and possibilities for Indigenous women and their communities.

DigiCat Publishing presents to you this special edition of "A Living from the Land" by William Budington Duryee. DigiCat Publishing considers every written word to be a legacy of humankind. Every DigiCat book has been carefully reproduced for republishing in a new modern format. The books are available in print, as well as ebooks. DigiCat hopes you will treat this work with the acknowledgment and passion it deserves as a classic of world literature.

With the Indian Removal Act of 1830, the Choctaw people began their journey over the Trail of Tears from their homelands in Mississippi to the new lands of the Choctaw Nation. Suffering a death rate of nearly 20 percent due to exposure, disease, mismanagement, and fraud, they limped into Indian Territory, or, as they knew it, the Land of the Dead (the route taken by the souls of Choctaw people after death on their way to the Choctaw afterlife). Their first few years in the new nation affirmed their name for the land, as hundreds more died from whooping cough, floods, starvation, cholera, and smallpox. Living in the Land of the Dead depicts the story of Choctaw survival, and the evolution of the Choctaw people in their new environment. Culturally, over time, their adaptation was one of homesteads and agriculture, eventually making them self-sufficient in the rich new lands of Indian Territory. Along the Red River and other major waterways several Choctaw families of mixed heritage built plantations, and imported large crews of slave labor to work cotton fields. They developed a sub-economy based on interaction with the world market. However, the vast majority of Choctaws continued with their traditional subsistence economy that was easily adapted to their new environment. The immigrant Choctaws did not, however, move into land that was vacant. The U.S. government, through many questionable and some outright corrupt extralegal maneuvers, chose to believe it had gained title through negotiations with some of the peoples whose homelands and hunting grounds formed Indian Territory. Many of these indigenous peoples reacted furiously to the incursion of the Choctaws onto their rightful lands. They threatened and attacked the Choctaws and other immigrant Indian Nations for years. Intruding on others’ rightful homelands, the farming-based Choctaws, through occupation and economics, disrupted the traditional hunting economy practiced by the Southern Plains Indians, and contributed to the demise of the Plains ways of life.