Colin F. MacDonald: The Sioux War of 1862.
I. V. D. Heard: The History of the Sioux War. (New York 1863.)
J. F. Rhodes: The History of the Civil War. (1917.)
C. Channing: A History of the United States I–VI. (1925.)
Edvard A. Steiner: On the Trail of the Immigrant. (New York 1906.)
Francis Parkman: The Oregon Trail. (New York 1950.)
Oscar Commetant: Tre år i Förenta Staterna. Iakttagelser och skildringar. (Stockholm 1860.)
Clarence S. Peterson: St. Croix River Valley Territorial Pioneers. (Baltimore 1949.)
John R. Commons: Races and Immigrants in America. (New York 1907.)
A. W. Quirt: Tales of the Woods and Mines. (Waukesha 1941.)
The Frontier Holiday. A collection of writings by Minnesota Pioneers. (St. Paul 1948.)
Robert B. Thomas: The Old Farmers Almanac. First issued in 1792 for the Year 1793. (Boston 1954.)
Minnesota Farmers Diaries: William R. Brown 1845–1846.
——. Y. Jackson 1852–1863. (The Minnesota Historical Society. St. Paul 1939.)
Swedish-American Historical Bulletin. 1928–1939. (St. Paul.)
Year-Book of The Swedish Historical Society of America. 1909–1910. 1923–1924. (Minneapolis.)
G. N. Swahn: Svenskarna i Sioux City. Några blad ur deras historia. (Chicago 1912.)
Roger Burlingame: Machines That Built America. (New York 1953.)
Railway Information Series: A Chronology of American Railroads.
——. The Human Side of Railroading. (Washington 1949.)
Andrew Peterson: Dagbok åren 1854–1898. En svensk farmares levnadsbeskrivning. 16 delar. (Manuskript i Minnesota Historical Library. St. Paul.)
Mina Anderson: En nybyggarhustrus minnen. (Manuskript tillh. förf.)
Alford Roos. Diary of my father Oscar Roos. (Manuskript d: o.)
Peter J. Aronson: En svensk utvandrares minnen. (Manuskript d: o.)
Charles C. Anderson: Levernesbeskrivning. (Manuskript d: o.)
Eric A. Nelson: My Pioneer Life. (Manuskript d: o.)
V.M.
Locarno, June 1, 1959.
Suggested Readings in English
Compiled by Roger McKnight
About Vilhelm Moberg:
Holmes, Philip. Vilhelm Moberg. Boston: Twayne, 1980.
McKnight, Roger, “The New Columbus: Vilhelm Moberg Confronts American Society,” Scandinavian Studies 64 (Summer 1992):356–89.
Moberg, Vilhelm. The Unknown Swedes: A Book About Swedes and America, Past and Present. Carbondale: Southern Illinois University Press, 1988.
Thorstensson, Roland B. “Vilhelm Moberg as a Dramatist for the People.” Ph.D. diss., University of Washington, 1974.
Wright, Rochelle. “Vilhelm Moberg’s Image of America.” Ph.D. diss., University of Washington 1975.
About Swedish Immigration:
Barton, H. Arnold. A Folk Divided: Homeland Swedes and Swedish Americans, 1840–1940. Carbondale: Southern Illinois University Press, 1994.
——, ed. Letters from the Promised Land: Swedes in America, 1840–1914. Minneapolis: University of Minnesota Press for the Swedish Pioneer Historical Society, 1975.
Beijbom, Ulf, ed. Swedes in America: New Perspectives. Växjö: Swedish Emigrant Institute, 1993.
Blanck, Dag and Harald Runblom, eds. Swedish Life in American Cities. Uppsala: Centre for Multiethnic Research, 1991.
Hasselmo, Nils. Swedish America: An Introduction. New York: Swedish Information Service, 1976.
Ljungmark, Lars. Swedish Exodus. Carbondale: Southern Illinois University Press, 1979.
Nordstrom, Byron, ed. The Swedes in Minnesota. Minneapolis: Denison, 1976.
Part One. Foundation for Growth
PREFACE. THE LAND THEY CHANGED
A giant tree, uprooted by a storm, fell across a path that ran along the shore of Lake Ki-Chi-Saga in Chippewa Indian country. It remained where it had fallen, an obstacle to those who used the path. No Indian had ever thought to cut it in pieces and roll it out of the way. Instead a new path was formed which bypassed the tree; instead of removing it the Indians moved the path.
As the years passed the great tree lay there and moss covered its bole. A generation of forest life elapsed, and the fallen tree began to rot. The path round it was by now well tramped, and no one remembered any longer that once it had run straight in this place. Through the years, Indians wasted much time on the longer path, but to these people time was there to be wasted.
One day a man of another race came along the path. He carried an ax on his shoulder and walked heavily, shod in boots made on another continent. With his ax he split the rotten trunk in a few places and rolled it aside. The path was again straight and now ran its earlier, shorter course. And the man with the ax who could not waste his time on a longer road, asked himself: Why had this tree been allowed to obstruct the path for so long a time that it had begun to rot?
The tiller had come to the land of the nomad; the day the white man removed the tree from the Indian path at Lake Ki-Chi-Saga two different ways of life met head on.
The era of the nomad was coming to an end in this part of the world. The people who had time enough to wait a generation while an obstacle in their path rotted away were doomed. The hunter who moved his fire and his tent according to the season and the migration of the game could count his days. In his place came the farmer, the permanent inhabitant, who built his fireplace of stone and timbered his house: he had come to stay in this place where his hearth fire burned and his house was built.
Through a treaty which the Indians were forced to accept, the land was opened for settling and claimtaking. The hunter people were forced back before the power of the transgressors. Their hunting grounds, with the graves of their forefathers, were surrendered. Virgin soil, deep and fertile, could then be turned into fruitful fields with the tillers tools. An immense country, until now lacking any order except nature’s own, was divided, surveyed, registered, mapped, and separated into counties, townships, and sections. Millions of acres of wilderness were mapped on paper in square lots, each one intended as a homestead for a settler.
The newcomers were farmers without land who came to a country with land but no farmers. They came from the Old World where they had lived under governments they themselves had not elected and which they refused to accept. They had moved away from rulers and overlords, from poverty and suppression. They had left Germany because of revolution, Ireland because of potato blight, Sweden because of religious persecution. The immigrants were the disobedient sons and daughters of their homelands, who now settled down on a land that as yet had little or no government.
The disobedient folk of the Old World were young people: three quarters of the settlers in Minnesota Territory were under thirty. They had no useless oldsters to support. The immigrants were young people in a young country. The immigrants were not held back by the authority of an older generation. For them life began anew: they depended entirely on themselves and their own strength. They broke with many of the old customs, did their chores in their own ways, and obeyed no will except their own. Here they themselves must wield authority; in the wilderness they enjoyed in full measure the new freedom to disobey.
Here were no upper or lower classes, no one had inherited special privileges and rights, no one was by virtue of his birth superior or inferior. Each one was valued according to his ability, measured by his industry. Whether a man was better than another or inferior to him depended on what he could do. The virgin forests fostered self-assurance, developed free men.