Answer the question at the end by quoting:

Daniel John "Dan" Devine (December 22, 1924 - May 9, 2002) was an American football player and coach. He served as the head football coach at Arizona State University from 1955 to 1957, the University of Missouri from 1958 to 1970, and the University of Notre Dame from 1975 to 1980, compiling a career college football mark of 173-56-9. Devine was also the head coach of the National Football League's Green Bay Packers from 1971 to 1974, tallying a mark of 25-27-4. His 1977 Notre Dame team won a national championship after beating Texas in the Cotton Bowl.
Devine had been a leading candidate for the head coaching job at Notre Dame in 1964, when Ara Parseghian was hired. When approached for the job following Parseghian's resignation, Devine accepted immediately, joking that it was probably the shortest job interview in history. In his six seasons at Notre Dame, Devine compiled a 53-16-1 mark (.764). His lasting achievement came midway through this run, when the Fighting Irish won the 1977 national championship, led by junior quarterback Joe Montana. The regular season was highlighted by the Irish's 21-17 come-from-behind win over Clemson at Death Valley, when Devine repeatedly gave the middle finger salute to the raucous home crowd. The championship season was completed with a convincing 38-10 win in the 1978 Cotton Bowl Classic over previously top-ranked Texas, led by Heisman Trophy winner Earl Campbell. The win vaulted the Irish from fifth to first in the polls.  Earlier in the season, before the annual game against USC, played at home on October 22, Devine changed the team's jerseys from navy blue & white to kelly green & gold, which would remain for the rest of his time at the school. He also added names to the players' jerseys on a permanent basis when he took over at Notre Dame. Previously, names had been included on jerseys only during bowl games. (The traditional navy blue & white jerseys without names returned in the 1980s under Lou Holtz.) Devine's teams won three bowl games, including consecutive Cotton Bowl Classics. In the 1979 Cotton Bowl Classic, the Irish trailed 34-12 with 7:27 remaining in the game. They rallied for 23 unanswered points behind ailing senior quarterback Joe Montana for an incredible 35-34 victory over Houston. The game became part of college football folklore, referred to as the Chicken Soup Game.  Because he had the unenviable task of following a legend, Devine came under heavy scrutiny while at Notre Dame and it was felt that he was never fully embraced by the Notre Dame community, despite winning a national championship. After a 5-2 start in his first season, rumors of incompetence were circulated and that Devine would be dismissed and replaced by Don Shula or even Ara Parseghian (who went so far as to say he would not return to Notre Dame under any circumstances). Even on the day of the 1977 USC game, "Dump Devine" bumper stickers were being sold outside Notre Dame Stadium. He also had the notoriety of losing to his old program, a shocking 3-0 loss to the Tigers at South Bend in 1978. It wasn't until after Devine had left Notre Dame that fans began to appreciate him.  Like Joe Kuharich before him, Devine was involved in a game while at Notre Dame whose ending resulted in a rule change still in effect today. On September 15, 1979, the Irish faced the Michigan Wolverines in Ann Arbor in their season opener. With six seconds remaining, Michigan lined up for a game-winning field goal attempt. Notre Dame linebacker Bob Crable climbed up onto the back of opposing long snapper Mike Trgovac and was able to block the kick, preserving a 12-10 Irish victory. A new rule was implemented the following season that prohibited this tactic.

How long was he head coach?

six seasons at Notre Dame,



Answer the question at the end by quoting:

The Black Seminoles are black Indians associated with the Seminole people in Florida and Oklahoma. They are the descendants of free blacks and of escaped slaves (called maroons) who allied with Seminole groups in Spanish Florida. Historically, the Black Seminoles lived mostly in distinct bands near the Native American Seminole. Some were held as slaves of particular Seminole leaders; but they had more freedom than did slaves held by whites in the South and by other Native American tribes, including the right to bear arms.
The Black Seminole culture that took shape after 1800 was a dynamic mixture of African, Native American, Spanish, and slave traditions. Adopting certain practices of the Native Americans, maroons wore Seminole clothing and ate the same foodstuffs prepared the same way: they gathered the roots of a native plant called coontie, grinding, soaking, and straining them to make a starchy flour similar to arrowroot, as well as mashing corn with a mortar and pestle to make sofkee, a sort of porridge often used as a beverage, with water added-- ashes from the fire wood used to cook the sofkee were occasionally added to it for extra flavor. They also introduced their Gullah staple of rice to the Seminole, and continued to use it as a basic part of their diets. Rice remained part of the diet of the Black Seminoles who moved to Oklahoma.  Initially living apart from the Native Americans, the maroons developed their own unique African-American culture, based in the Gullah culture of the Lowcountry. Black Seminoles inclined toward a syncretic form of Christianity developed during the plantation years. Certain cultural practices, such as "jumping the broom" to celebrate marriage, hailed from the plantations; other customs, such as some names used for black towns, reflected African heritage.  As time progressed, the Seminole and Blacks had limited intermarriage, but historians and anthropologists have come to believe that generally the Black Seminoles had independent communities. They allied with the Seminole at times of war. The Seminole society was based on a matrilineal kinship system, in which inheritance and descent went through the maternal line. Children were considered to belong to the mother's clan, so those born to ethnic African mothers would have been considered black by the Seminole. While the children might integrate customs from both parents' cultures, the Seminole believed they belonged to the mother's group more than the father's.  African Americans adopted some elements of the European-American patriarchal system. But, under the South's adoption of the principle of partus sequitur ventrem in the 17th century and incorporated into slavery law in slave states, children of slave mothers were considered legally slaves. Under the Fugitive Slave Law of 1850, even if the mother escaped to a free state, she and her children were legally considered slaves and fugitives. As a result, the Black Seminoles born to slave mothers were always at risk from slave raiders.

What was the culture like?
was a dynamic mixture of African, Native American, Spanish, and slave traditions.