Oral history is the collection and study of historical information about individuals, families, important events, or everyday life using audiotapes, videotapes, or transcriptions of planned interviews. These interviews are conducted with people who participated in or observed past events and whose memories and perceptions of these are to be preserved as an aural record for future generations. Oral history strives to obtain information from different perspectives, and most of these cannot be found in written sources. Oral history also refers to information gathered in this manner and to a written work (published or unpublished) based on such data, often preserved in archives and large libraries.

The term is sometimes used in a more general sense to refer to any information about past events that people who experienced them tell anybody else, but professional historians usually consider this to be oral tradition. However, as the Columbia Encyclopedia explains:

Primitive societies have long relied on oral tradition to preserve a record of the past in the absence of written histories. In Western society, the use of oral material goes back to the early Greek historians Herodotus and Thucydides, both of whom made extensive use of oral reports from witnesses. The modern concept of oral history was developed in the 1940s by Allan Nevins and his associates at Columbia University.

Sitting Bull (Lakota: Tȟatȟáŋka Íyotake in Standard Lakota Orthography, also nicknamed Slon-he or "Slow"; c. 1831 – December 15, 1890) was a Hunkpapa Lakota Sioux holy man who led his people as a tribal chief during years of resistance to United States government policies. Born near the Grand River in Dakota Territory, he was killed by Indian agency police on the Standing Rock Indian Reservation during an attempt to arrest him and prevent him from supporting the Ghost Dance movement.

He had a premonition of defeating the cavalry, which motivated his Native American people to a major victory at the Battle of the Little Bighorn against Lt. Col. George Armstrong Custer and the 7th Cavalry on June 25, 1876. Months after the battle, Sitting Bull and his group left the United States to Wood Mountain, Saskatchewan, where he remained until 1881, at which time he surrendered to U.S. forces. A small remnant of his band under Chief Waŋblí Ǧí decided to stay at Wood Mountain. After his return to the United States, he briefly toured as a performer in Buffalo Bill's Wild West Show, earning $50 a week.

Rosie the Riveter is a cultural icon of the United States, representing the American women who worked in factories during World War II, many of whom produced munitions and war supplies. These women sometimes took entirely new jobs replacing the male workers who were in the military. Rosie the Riveter is commonly used as a symbol of feminism and women's economic power.

The term "Rosie the Riveter" was first used in 1942 in a song of the same name written by Redd Evans and John Jacob Loeb. The song was recorded by numerous artists, including the popular big band leader Kay Kyser, and became a national hit. The song portrays "Rosie" as a tireless assembly line worker, doing her part to help the American war effort.

All the day long,
Whether rain or shine
She’s part of the assembly line.
She’s making history,
Working for victory
Rosie the Riveter

Although women took on male dominated trades during World War II, they were expected to return to their everyday housework once men returned from the war. Government campaigns targeting women were addressed solely at housewives, perhaps because already employed women would move to the higher-paid "essential" jobs on their own, perhaps because it was assumed that most would be housewives. One government advertisement asked women "Can you use an electric mixer? If so, you can learn to operate a drill." Propaganda was also directed at their husbands, many of whom were unwilling to support such jobs. Most women opted to do this. Later, many women returned to traditional work such as clerical or administration positions, despite their reluctance to re-enter the lower-paying fields. However, some of these women continued working in the factories.