Category: assimilation

Indigenous Adoptions

Over 400 men and women in their 30s, 40s, and 50s who were adopted by American parents from Chile during the reign of Augusto Pinochet (1973-1990) are finding each other. They are learning that their biological mothers were told that they had died in childbirth, and that their numbers might be in the thousands. It was apparently an effort by Pinochet to reduce the numbers of poor children and bring in US currency, an effort aided and abetted by Chilean bureaucrats and medical personnel.Read Rich’s Post →

“Rumble: The Indians Who Rocked the World”

“Rumble” is a 2017 Canadian documentary film that I’d missed until it hit public television. I watched it twice, taking notes the second time, wanting to get in my mind the names of Rock n’ Roll, jazz, and blues musicians I’d listened to—and many I had not heard or heard of before.

I’d have to slow it down and stop action to get all the names and dates, but I know enough now to know that once again the roles of American Indians in the American story have been hidden or muted, and that there is again the story of resilience. Joy Harjo, our current national poet laureate and a member of the Mvskoke/Creek Nation, says, as the credits roll, that “We’re still here; we’re still alive; we’re still singing.Read Rich’s Post →

Afghanistan and the Indians

I sat down to a long cup of coffee with Leif Christoffersen, a Norwegian-American with long experience in African and Latin American countries and international aid organizations. It was at the time of the American pullout from Afghanistan, and I asked Leif what he thought about it.

Leif went immediately to “nation building,” and saw Afghanistan as the latest in a long line of big, mostly Western, often American attempts to “develop” what we once called “third world” countries from the top down. We fly into less developed or underdeveloped countries—and pay no attention to their own long histories, cultures, and stories of internal development. We find partners willing to play by our rules, and then pour resources—and oftentimes military assistance and our own troops—into efforts to wrestle the country into some political-cultural replica of our own.Read Rich’s Post →

Indians are everywhere–again!

Deb Haaland, President-elect Biden’s nominee for Secretary of the Department of the Interior, is a 35th generation New Mexican who is an enrolled member of the Pueblo of Laguna. She will be the first enrolled member of an American Indian Nation to serve as a Cabinet secretary, and the fact that it is Interior—the federal agency designated to deal with Indian reservations and tribal issues—is, frankly, mind-blowing. In her first remarks, Haaland reminded people that one of her predecessors at Interior had called for the complete assimilation or extermination of all Indians.  Read Rich’s Post →

American Indians’ “Sweet Spot”

I’ve just finished reading Philip Deloria’s Indians in Unexpected Places, an encyclopedic look at Indians and sports, technology, music, and the movies in the early years of the twentieth century. It was a time, Deloria says, of “paradox and opportunity,” when Indians were at a low point in numbers and economics, due to long history and the late nineteenth century cascade of legislation aimed at Assimilation. Read Rich’s Post →

Assimilation of African Americans and American Indians—some notes for discussion

One of the first axioms of White-Indian relations I remember hearing from Alvin Josephy was that from the moment Europeans hit the North American shore, indigenous peoples had three choices: they could move away; they could become white; or they could die. Assimilation—becoming white—has been the alternative favored most often by governments and by popular opinion. Read Rich’s Post →

Slavery is not our Original Sin

“No adverse impact visited on the 1492 voyage of “discovery” was more profound in its consequences         in every nook and cranny of the Americas than Columbus’s introduction of Western European ethnocentricity to the Indians’ worlds. Asserting the superiority of the white aggrandizers’’ religious, political, and social universe over each of the many indigenous peoples from the Arctic to Tierra del Fuego at the southern tip of South America, this ethnocentricity was an arrogant vice, backed by superior firepower and boundless gall, that never faltered or weakened. It continues unabashedly on both continents today, and its impact has been felt long after the conquest of the continents was complete.”

Alvin M. Josephy, Jr., America in 1492: The World of the Indian Peoples Before the Arrival of Columbus, page 4.

There’s the sin, the hubris, the tragic flaw in our origins. 

It is popular—almost automatic in some circles—to say that slavery is America’s Original Sin. It is also true that slavery existed in many parts of the world prior to the 1619 importation of African slaves to North America, prior to Columbus’s century earlier enslavement of “Indians” of the Caribbean (and exportation of some to Europe). 

Ibram X. Kendi’s brilliant Stamped From the Beginning: The Definitive History of Racism in America, recounts the Western Europeans’ importation of Slavic slaves, the development of African slavery and the European—and eventually American—traffic in African slaves, and the development of color conscious superiority thinking in Europe. Kendi would, I think, agree wholeheartedly with Josephy’s comment, made on the 500th anniversary of Columbus’s arrival in the New World. 

There is no argument that slavery—the “legal” or culturally acknowledged ownership of one human by another—is evil. But Josephy’s point, echoed by Kendi and by Louis Farrakhan in a speech at the Black “Million Man March” on the Capitol Mall in 1995 (quoted by Kendi), is that “The real evil in America is not white flesh or black flesh. The real evil in America is the idea that undergirds the setup of the Western world, and that idea is called white supremacy.”

I love the word “undergirded” here. And if we think in terms of undergirded and white supremacy as visited on the indigenous peoples of America from Columbus forward, we have only to add Josephy’s “Western European Ethnocentricity” and the gradual expansion of what “white” means to get to where we are today.

Because White, for the first 400+ years of our United States history, did not mean Irish or Greek, Syrian, Eastern European, or Russian Jew. With the massive mobilization and movement of troops across the country in WW II, “White” began to include non-Anglo and non-Western European Americans. It became more fully realized, as Kendi points out, with the GI Bill and suburbanization after the War. Blacks, who were segregated through WW II, were largely excluded by the GI Bill (as were American Indians), and White emphatically did not mean Chinese American and Japanese American and Filipino-American as we enacted internment camps (there were of course no German-American internment camps during WW II), and embraced anti-Asian and miscegenation laws well into the 1950s. 

White was broadening. Levittown was open to Irish-Americans and Italian-Americans as well as Anglo-Americans, and although there were still quotas in colleges and universities on the number of Jews admitted, Jewish-Americans were leaving their “ghettos” with humor—all the major comics in the age of TV variety shows and LP records I grew up with were Jewish: Shelly Berman, Mort Sahl, Sid Caesar, Lenny Bruce. American Jews too were making marks in book, film, and song: Philip Roth, Barbra Streisand, Goldie Hawn, Bette Midler…

On TV, Irish American Carrol O’Conner, as Archie Bunker, a lovable bigot with son-in-law “meathead” as his next generation liberal foil, replaced “Leave it to Beaver” as the standard American family. And an Irish-American was elected president!

African-Americans, Indians, and Asian-Americans were certainly not secure in the post-war world that created the “largest middle class” the country had ever known. They were only creeping in at the edges with policies and practices Kendi, Josephy, and the leaders and immediate followers of the Eisenhower administration called “assimilation.” Trying to become culturally—and sometimes, with hair, skin, and eye treatments, physically—White. 

Kendi argues–I think convincingly–that assimilation is not the answer to white superiority. “Inroads,” yes; success for some Blacks and Indians and “other” Americans on white terms, yes; but until we root out the Original Sin of Western European White Supremacy, all Americans, including White Americans (quoting James Baldwin), will not be free and equal human beings.

# # # 

 

White racial attitudes towards Blacks—and Indians: Parallels

Ibram X. Kendi’s book, Stamped From the Beginning: The Definitive History of Racist Ideas in America, is an exhaustive catalog of religious, social, and economic attitudes and policies that began with the importation of African slaves and continue to this day. The number of actors and authors he sites in telling the story of racists, assimilationists, and antiracists and their multi-layered beliefs is mind-boggling. The way he weaves the three belief poles through US history—and especially the difficult journey of Black people themselves, but also the journeys of White abolitionists, politicians, and scholars—is a vivid and important telling.

Kendi’s treatment of Indians is sketchy at best. Weaving American Indians into the narrative of racism would have doubled the page count, and maybe he has done his job and it is up to others to tell the stories of European, mostly Anglo, settlers’ assumption of racial superiority over the misnamed Indian inhabitants, imported African slaves, and later immigrants from Ireland, Eastern Europe, and Asia.

Kendi’s anti-Black racism story parallels the story of Indians and White racism in many ways, complicated by one huge and overwhelming factor: land. Indians had it and Whites wanted—needed—it in advancing a potpourri of their own visions of developing a new country. From plantation to Jefferson’s yeoman farmer, settlement of invited immigrants to establishment of Land Grant universities, White America has needed Indian lands. And took them—by war, honest and (mostly) dishonest treaty, and just plain squatting on them. People squatted, but so did the government itself, rural Indian lands being the right and easy places for bombing ranges and nuclear bomb-building.

Racism and assimilation were part of the Indian picture even before 1619 and the importation of African Americans. Columbus’s original killing and enslavement of Indians are now well documented and admitted. Wars against and treaties with Indians always assumed White superiority. And “separate but equal occurred” on reservations as it did in Southern schools; send them back to Africa or move them to Indian Territory. Assimilate them—make them white with religion and boarding schools, or with Black colleges and Euro-White curriculum. Kendi calls assimilation “uplift suasion,“ and notes that Blacks who achieved—and still achieve—some success were and are evaluated on how White-like that success is.

There’s much more to be said about the parallels of assimilation and racism with Indians and Blacks over centuries—it’s worth a book. But for one minute let’s look at the post WW 2 period, 1945 into the 50s. Indians and Blacks both served in WW II; Blacks were segregated and Indians gained some notoriety as Code-Talkers. Blacks and Indians served honorably and received the praise of their services—until they got home.

We know that Black veterans were disregarded, threatened, and occasionally lynched when they tried to parlay their patriotic service into voting or education or housing. Blacks moved North and West, voting with their feet, only to find that the promise of the G.I. Bill’s housing provision could not be exercised in neighborhoods deemed “unsafe” for lenders. Cities were “redlined” and Blacks shuttled to poorer neighborhoods which became poorer without means of getting mortgages.

Similarly, The G.I. Bill’s housing provisions could not be applied on reservations, because banks would not loan money for houses to Indians on reservations. Indian reservations were lands held in trust by the federal government, and the Bureau of Indian Affairs would not sign a waiver granting title to the veterans. Without this waiver, there was no way to secure a loan, even under the GI Bill.

Black veterans wanted to eat in restaurants and travel freely after the War; Indians wanted to have a drink—as they had been able to do while in the service. It wasn’t until 1951, that the Oregon State Legislature removed the ban on the sale of alcohol to Indians and the prohibition of intermarriage with Indians.

And if voting for Black veterans in the South was still subject to the rules of Jim Crow—literacy tests, poll taxes, etc., Indian veterans—in fact no Indians—could vote in Arizona and New Mexico until 1948, and until 1957 in Utah.

Kendi talks about Blacks pursuit of Whiteness with hair products, marrying lighter, and college and professions in the White world. Successful Blacks and social and government programs pushed along in this uplift suasion. For Indians, do-gooders had long held that the only way to “save the man” was to “kill the Indian” in him. Nineteenth century land allotment programs, boarding schools, and the outright banning of languages and ceremony had not been totally successful in stamping out Indian culture, and Indians still clung to some tribal lands. So in the post-war years the Eisenhower administration mounted two drastic assimilation programs to finally solve the nation’s “Indian Problem.”  The “Termination” program would buy out reservations and make the lands available to Whites and white-run companies. The “Relocation” program would give young reservation Indians a bus ticket to the city—with the possibility of training or work at the other end. It would certainly get more Indians off their land and striving white in the urban world.

The huge “stimulus package” to integrate American veterans back into society, was, as one author called it, “the most massive piece of affirmative legislation in U.S. history.” Some say the GI Bill created the middle class in America. Kendi shows, and Black Americans and Indians know, that it created the White Middle Class in America. It did finally make the Irish, Poles, Greeks, and Jews of European stock White—but that is another story.

# # #

Race—yes, it matters

And immigration too. If we think about it, we, as individuals, families, communities, and a nation are conflicted about both race and immigration, and always have been. This came to mind this week with news that White House advisor Stephen Miller was exposed as having advocated blatantly white nationalist literature. This is the same Miller who designed many of the president’s border and overall immigration policies: the anti-Muslim travel bans, border policies on separating children and families, etc.

I say we are conflicted about immigration and race because most of us in this country trace ourselves—proudly—to immigrant forbearers. My family arrived from Germany and Norway in the late 1800s and early 1900s. When I lived in California, many of my Mexican classmates and neighbors lived in ancestral places and houses, when they were part of Mexico! Anyone who can trace ancestry to African-American slaves has, along with the Mexican-Americans sited above—and many more in Arizona and New Mexico—been “American” in family much longer than I have. “Immigrant” is a conflicted term!

We are conflicted about color and race because white has not always been white enough. When Irish, Greek, and Italian immigrants came to America, most of them huddled in ethnic enclaves in Eastern cities, took jobs that proper white Americans did not want (sometimes jobs that had been done by slaves before our grueling Civil War). The promulgators of Manifest Destiny, like all but seven or eight of our 45 presidents, were “Anglo-Americans” who saw this country as the natural heir to the British Empire, the new arrow of Civilization.

Jewish immigrants have their own sad stories of not being white enough. In the run-up to WW II, in 1939, a ship with 937 refugees fleeing Nazi Germany landed in Havana, Cuba, where 28 passengers were allowed to debark—The US and Canada then refused to allow any departures, and the ship returned to Europe, where the
Holocaust was unfolding.

Subsequent American actions helped staunch the Nazi Anti-Semitic Aryan nationalist movement, and, in the process brought white Italian, Irish, Scandinavian, German and Jewish Americans together with Anglo-Americans and called them all white. Black troops served in a segregated military through that war; integration of the military occurred in 1948.

Majority society’s attitudes about ethnicity are most conflicted when it comes to the original Americans—misnamed from the beginning, “Indians.” The Indians were ravaged by European diseases, and drastically reduced in population as the country moved west and appropriated Indian lands through wars, fraudulent treaties, and overwhelming numbers.

There were always partisans who acknowledged these takeovers with minor or major misgivings. Official policy—and the accepted attitude of most Americans—became one of “assimilation,” making Indians white. The most generous advocates for Indians thought their cultures interesting and worthy of holding in museums, but also thought that the only way to save them was to “kill the Indian and save the man” in boarding schools and through policies that would make Indians farmers, make them city dwellers, make them white.

The Indian population of the country has rebounded from a low of 237,000 in the 1890s to over five million today—a population intent on saving and advancing ancient languages and cultures. Maybe most telling is the number of white Americans who now proudly claim a half-Cherokee grandmother or some other tie to the original Americans. Conflicted on ethnicity.

Not Stephen Miller. The new information about him follows an election and three years of rhetoric from the president and advisors that touches on—or settles squarely on—race. I believe that the election and support of this president is firmly rooted in race. Italian -Americans and Anglo-Americans, who once were divided by concepts of race, have made up and married and now fear the day when non-white Americans will be a majority in the country.

Yes, some religious conservatives look past anti-immigrant policies and continuing convictions of corrupt officials to the appointment of anti-abortion judges. And other traditional conservatives look past offensive remarks and actions to tax cuts and robust returns on investments. But the hard core of support for the current political regime is racial fear.

And that fear of becoming some kind of minority in “our own land” allows the likes of Stephen Miller to advocate racist policies in the White House and, importantly, engenders a quiet acquiescence to overt white nationalism and white supremacism among a large number of Americans.

In Wallowa County and majority white communities like ours, we support our Mexican, Thai, and Chinese restaurants, and hire Mexican crews from outside the area to sheetrock our homes and work in our fields, but fear the floodgates of new immigrants and the tilt of the nation-wide racial balance.

# # #

Columbus Day?

Hang around and keep listening and you keep learning.

For a long time it has struck me that North America and the United States, from the beginning of colonization, have been dominated by Anglo culture. I have said before that Slavs and Greeks, Italians and the Irish, were not really white until World War II, when the residents of little Italys and Irish neighborhoods joined Greek and German Americans in an army that segregated only blacks.

Germans, the largest contingent of immigrants from the Civil War until 1900, had busied themselves with making bread, beer, and sausage, building middle-American cities like Milwaukee and St. Louis. But Anglo-Americans dominated our politics and our literature, and were, I guess, the mavens of most of our news media. And the doctors of the policy of “assimilation” of American Indians.

Today I learned, in the New York Times, from Brent Staples, author of  “How Italians Became White,” that “President Benjamin Harrison proclaimed it [Columbus Day] as a one-time national celebration in 1892 — in the wake of a bloody New Orleans lynching that took the lives of 11 Italian immigrants. The proclamation was part of a broader attempt to quiet outrage among Italian-Americans, and a diplomatic blowup over the murders that brought Italy and the United States to the brink of war.”

The story is longer and more complicated, but when Italians in the 1800s came to the United States they were often labeled as “black,” were shuttled to jobs in the South that had once been done by slaves, and were in general, even in the eyes of “enlightened” Northern newspapers and academics, considered evolutionary inferiors to the real white race—read Anglo-Americans.

Staples is deeply embarrassed by the newspaper he now works for, which once said that “There has never been since New York was founded so low and ignorant a class among the immigrants who poured in here as the Southern Italians who have been crowding our docks during the past year.”

Staples says that “The editors reserved their worst invective for Italian immigrant children, whom they described as ‘utterly unfit — ragged, filthy, and verminous as they were — to be placed in the public primary schools among the decent children of American mechanics.’”

So Harrison proclaimed Columbus Day, and it hung on, and helped the Italians become part of the American “founding myth.” We know about all of that now, know that Columbus never set foot on the mainland, know that he subjected the indigenous people he met to slavery and exploitation of the worst kinds—some call it genocide. But the story of Columbus’s “discovery” of America and its annual celebration has raised Italian-Americans from their own horrible exploitations, harassment, discrimination, and lynchings, to respectability as White Americans.

The world turns. South Dakota might have been the first state, in 1990, to declare October 12 Native Americans or Indigenous Peoples Day. And now at least eight states, 10 universities and more than 130 cities across 34 states observe Indigenous Peoples Day as an alternative to the federally recognized Columbus Day.

There is no need to justify a day set aside to honor the original peoples, but it is a time to take some satisfaction in the fact that, for all the diseases that Columbus and other Europeans brought, all the torment and the attempts to kill them literally and with assimilations, Indians are still here, in the United States of America.

# # #

Indian photos in the exhibit

Joseph’s Last Visit, 1900. Photo by Frank Reavis

There were 50 photos in the recent Josephy Center exhibit of pre-WW II images from the Wallowa Country. Seven of the images feature Indians, and, it occurs to me, capture a great deal of white misunderstandings of and ambivalence toward Indians over the last 500 years.  The photos all date from about 1895-1930, less than one generation in that long history that unravels with amazing consistency over more than a dozen.

The most salient feature of our photos is that they were all taken after 1877, after the Wallowa Band Nez Perce were removed from this land, chased across Idaho, Yellowstone, and into Montana; lied to about return; sent to Leavenworth and the “hot country”; and returned to the Northwest—but not to the Wallowa—in 1885. Many descendants of the band remain in exile on the Colville Reservation in north central Washington to this day.

So what do the photos tell us?

First, that Indians continued to come into the Wallowa after the War and removal of the Wallowa Band. Who were they? It’s complicated, as our Euro-American history books, when they tell Indian stories at all, speak in terms of leaders and whole tribes, rather than the complex networks of families, bands, and relationships across geography and time. When they touch on Indians at all, they do so by “chiefs”—Pontiac, Tecumseh, Sitting Bull, Geronimo, Joseph. How many of us can attach tribes, bands, and geography to them?

The relationships between and among Plateau Indian tribes and bands were always fluid. The Nez Perce, and their Walla Walla, Umatilla, and Cayuse cousins traveled from Celilo in the west to the buffalo country in the east, north and south from the Spokan to the Paiute. Sometimes they stayed for months—or maybe years. Sometimes they settled elsewhere; they intermarried. I’m told that some Nez Perce had fishing places on the Willamette River through such marriages.

Other bands of Nez Perce visited the Wallowa country before the War, and traveled from Lapwai and surrounding areas into the Wallowa to hunt, fish, and gather, and eventually to work for wages in the harvests after 1877. And the “usual and accustomed places” (off-reservation lands still available to the tribes) for those activities outlined in the 1855 treaties were still valid in the 1863 “liars’ treaty.”  Although it is unlikely that these Indians could read the treaties, many family groups would have kept to seasonal travels as they had done for generations, sometimes dealing with white settlers along the way.

Although the core of Wallowa Band—those who had followed Ollokot and Joseph and other chiefs through the war, were living on the Colville Reservation from 1885 forward, descendants—some who did not go to war; others who had made it to Canada or had just wandered on return from the hot country, settled, and married elsewhere—would have been scattered on the reservations of the inland Northwest, a scattering that continues to this day.

A photo in the exhibit called “Last Camp of the Nez Perce” at Wallowa Lake shows a dozen tipis with fence and buildings in the background. Another shows a batch of tipis at the Enterprise fairgrounds, with a few white people in nice clothes visiting an Indian camp where some of the men wore traditional “stovepipe” headdresses, and yet another of an Indian family, circa 1895, was taken in a studio, maybe in La Grande, by G. W. Mackey. He put his name and “Traveling Artist” on this beautiful family photo. Indians—Nez Perce and their cousins—used some white technology to celebrate themselves. And yet they traveled and lived in traditional ways as much as possible here, as they must have across the entire country. How else do we account for the fact of their survival as Indians?

There’s a photo of Indian women combing children’s hair, taken about 1907. Frank Reavis, a photographer who had married A.C. Smith, the old mountain man’s daughter, noticed the humanity and normalcy of an Indian family. And a photo of the 1931 graduating class at Flora has one of the five students wearing gloves obviously Indian-made. It reminds me of many stories of white settlers saving hides for Indians, who would trace their hands and feet and make custom gloves and moccasins. Sally Goebel brought in a well-worn pair of beaded gloves her grandmother’s size that would have been from this era.

In the years between the 1885 return from the Hot Country to Nespelem and 1900, the Dawes Allotment Act had taken more Indian lands across the country, and Joseph had refused the offer of an allotment in Lapwai. Laws allowing Indian agents to restrict drumming and dancing and even the wearing of regalia had blossomed. As had the boarding school movement, possibly the harshest of the assimilationists’ weapons, with its kidnapping of young students, hair cutting and outlawing of Indian languages.

The historical record matches our photos. The War is in 1877. The return to the Northwest, but not to the Wallowa, is in 1885, when fear of a pan-Indian uprising was rife with some. In 1887 Wallowa County broke away from Union County. And, ironically, that year the name “Joseph” was legally adopted for a town that had been variously called Lakeside, and Lake City. That they would choose that name just ten years after the eviction of the man and his band is numbing.  But it was not unusual. As Indians were being displaced, Indian names were being adopted across the land, and romantic notions of Indians were making there way into popular culture, from “Indian” motorcycles to “Pontiac” cars.

Yet the turn of the twentieth century was a low point for actual American Indians. The assimilationists seemed to have carried the day. To be generous to them, to Colonel Pratt of Carlisle, Alice Fletcher and the Allotment Act, and Edward Sheriff Curtis, the photographer, the assimilationists had a real fear that Indians would literally be killed if they did not assimilate. So Fletcher would document Plains Indian culture, and Curtiss would take photos in sacred places and traditional dress of hundreds of Indians across the continent—“Vanishing Indians,” they called them, glad they had museum-saved the peoples.

The most poignant photo in our exhibit is one of Chief Joseph—Hin-mah-too-yah-lat-kekt—on his last visit to the Wallowa, in 1900. He came with Indian agent James McLoughlin, with a translator named Edward Ruibin and with the intention of buying back a small piece of the Homeland. He was of course rebuffed. The expression on his face as he looks into the camera and the white world, seems to say all of it—weariness, rejection, and yet a remaining dignity, the inner knowledge that he had given everything he had and acted honorably in the worst of circumstances.

Today, Indians are re-learning languages and remembering food and culture across the country, and the Nez Perce and their Plateau cousins, from reservations and cities across the region, come to dance and sing in the arbor and pray in the new longhouse at the homeland grounds near the town of Wallowa. The photos in our exhibit, and especially the one of Hin-mah-too-yah-lat-kekt, are not of vanishing Indians, but of a people and culture still with us, and still watching us.

See most of the show and the photos mentioned here:
https://josephy.org/exhibit-slider/historic-photos-virtual-exhibit/



# # #

African-Americans and Indians

Two weeks ago, friend Anne Richardson arranged a discussion of Daniel Sharfstein’s book on Chief Joseph and General Howard, Thunder in the Mountains, at Portland’s Black Hat Books.  And this week, on Thursday, 14 of us from Wallowa County spent the day with Director Bobbie Conner and her staff at the Tamástslikt Cultural Institute on the Umatilla Reservation. The story of the gathering of tribal history of the Cayuse, Umatilla, and Walla Walla—indeed of all the related Plateau tribes—and the skill and pride with which it is displayed and used to teach new generations of Indians, is inspiring.

In the end, the two experiences help me understand what my mentor Alvin Josephy called the miracle of Indian survival, and something of the big and small differences between Euro-American treatment of African slaves and indigenous Americans.

Sharfstein teaches history and law at Vanderbilt University, and is steeped in the Civil War and Reconstruction. The short version of his book is that the load General Howard carried from his time managing the post-Civil War Freedmen’s Bureau in Washington D.C. followed him West, and that he had tried to do for Indians what he had been unable to do for freed slaves: give them Christianity, education, and agricultural land.

Thwarted in his effort to give the freed slaves land as Reconstruction tumbled and pre-war landowners regained control of the South, knowing that his clients were mostly Christian, Howard had concentrated on education—most famously, of course, with Howard University. In the end, his eastern career was shrouded in stories of mismanagement and corruption, some of them true. But most importantly, Reconstruction and his early goals for the freed slaves were shattered by others, and he was sent West—to deal with Indians.

The assignment as Commander of the military Department of the Columbia in 1874 gave Howard a chance to skip back past Reconstruction to his Civil War experiences. He became a popular Portland speaker on the subject, and in the course of it was able to recover from personal debt incurred in the East. The new position also allowed Howard to revive old ideas of making new citizens of the country, this time Indians.

Although there had been missionaries in the territory for over 30 years, Christianity was not firmly seated with the Indians of the Northwest in the 1870s. And the efforts at educating them in the Euro-American tradition, primarily by those same missionaries, had been minimally successful. Ditto with agriculture: corn seeds and potatoes, cows, and sheep had come West with the fur trade, south from Canada with Spokan Garry, north from California with gold miners. But most of the bands of Plateau Indians—Cayuse, Nez Perce, Umatilla, Walla Walla, Yakima, et al—were still making seasonal rounds, gathering the camas roots and huckleberries, fish, lamprey, deer, elk, pronghorn and buffalo that had sustained them for millennia.

Although Howard kept thinking he could make the Indian cultures and peoples in his Department of the Columbia fit into his boxes for religion, education, and agriculture/land-use, he couldn’t. The cultural differences and cognitive distances between Howard and the Indians in all three areas were huge—and ultimately insurmountable. In fact, Sharfstein shows that after the Nez Perce War, right up to and through the time that he met amicably with Joseph years later, O.O. Howard never really understood the Indian point of view, or the vast distances between it and his own.

And here is where it gets tricky. What has struck me since reading Sharfstein is the distance between the African experience with Euro-Americans and the Indian experience with Euro-Americans. Africans were forcibly stolen from many lands and cultures, brought to a new place, and, it seems to me, homogenized. Although bits and pieces of their previous languages and cultures clung on, the Africans of many tribes were thrown together, forced into new work, new language, and new religion, treated by the white culture as all the black same, until most of what they came from—except their color—was erased.

On the other hand, five or six hundred distinct North American Indian cultures were confronted by diverse Euro-American economic, religious, and military interests—by French, Dutch, Spanish and English Americans; Protestants and Catholics; corporate functionaries and free spirits. Alliances were made and battles were fought one by one by one. And for 500 years, attempts to consolidate and treat Indians as one, from war to removal to assimilation, have never completely taken hold.

Indians in this country have been enslaved, beaten, hung, and dehumanized, as have their African-American countrymen. There have been conscious and unconscious attempts at genocide; some tribes have been exterminated. Government programs moved Indians West, and moved them to smaller and smaller reservations. Assimilation—the most persistent treatment of Indians, has employed missionaries, agricultural training, land allotments, boarding schools, tribal “termination,” Indian relocation, and the banning of potlatches, languages, dances, and regalia, to make Indians white. But indigenous Americans, misnamed from the beginning, have remained Indians; more importantly, they have remained Modoc and Lakota, Delaware, Cherokee, Umatilla, Makah, Paiute, Shoshone, and Nez Perce.

# # #

The assimilationists

 


I’m again reading a book I read years ago—and again finding new meaning. Caroline Wasson Thomason was born in 1887 somewhere else, but grew up “Between the Sheeps” in Wallowa County. She married a teacher and lived for years in New York, where she wrote children’s plays and stories.  And she wrote a couple of novels, one that dealt with American blacks and civil rights, and one historical novel: In the Wallowas.  

My recollection was of a syrupy story involving settlers and their teenage children, but with accurate accounts of Chief Joseph’s last visit to the Wallowas and a famous runaway horse incident. I also vaguely remembered a love story that crossed racial lines, and the purple prose. I was right on that: “’My princess! My beautiful flower!’ Imna knelt beside the bed and took her in his arms. A spasm of pain flushed her lovely face, and he held her more closely.” 

The action begins in 1899, and includes Joseph’s visit that year as well as his last visit in 1900, final attempts to find a small piece of the homeland for his exiled band. Although the scenes were not as dramatic as I remembered, the message rang true. Even sympathetic whites, who acknowledged that Joseph and the Indians had been dealt a bad hand, knew that the people of the Wallowas were not going to agree to their return, and let them have the day. Joseph returned to the Colville Reservation in Washington and “died of a broken heart” there in 1904.

The “morg” at the Wallowa County Chieftain had the 1899 papers, which meshed with the novel’s account. Joseph came with a promise of Washington D.C. money in hand to purchase property, but the proposition was not treated seriously. The newspapers treated it with disdain and even some contempt—the Asotin paper wanted to extend the ban to keep Indians from coming back to hunt and gather.

Back to the novel. This time around, armed with months of reading Josephy and Charles Mann and others about treatment of the tribes, I was more interested in the portrayal of Indians generally. The author is sympathetic, but her Indian heroes are assimilated and “modern.” They drive cars and go to law school, and have wheat ranches in the Umatilla country. They speak highly of the Whitmans and the Spaldings, are good Presbyterians. They honor the old leaders and the old ways, love the fine bead work, the drumming and dancing, but these things are of the past; good Indians get on with white education, white laws, building big houses and even intermarrying with whites.

The other important thing that I noticed this time around was the publication date, 1954. This is the Eisenhower administration and “termination” time. Termination, by whatever name it has been called over the years—e.g. The Dawes Act—has always had curious mixed sponsorship: those who hated Indians, wanted their land, or just scoffed at their old superstitions and thought they should join the majority culture (Alvin said that Henry Luce at Time Magazine thought them “phonies” and just wanted them to get on with it), and those who sympathized with Indians but thought that the only way they could survive was to join the dominant culture. Alvin called this the “vanishing Indian” view of Edward Sheriff Curtis and others. The old Indians and their ways were to be put in museums and admired for their grandeur and maybe a little for previous contributions—maize and potatoes? –but they had to become assimilated, become white.

The idea that tribes and tribal values have had active roles in American history, and might have things to contribute still, has been held by few—and hammered at by Alvin Josephy over a 60 year career as historian and advocate.

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