Category: Columbus

Indigenous Peoples Day

Once, years ago, we had a Nez Perce history discussion going on at the Josephy Center. Bobbie Conner, then and now director of Tamastslikt on the Umatilla Reservation, came in the door on another task. I greeted her from the balcony discussion group and announced that we were talking about Nez Perce Treaties. Bobbie walked up the stairs and told us that if we were talking about treaties we’d better start with the Doctrine of Discovery, and learn how it crept into American Indian Law.Read Rich’s Post →

Indigenous Peoples’ Day

I and my peers grew up with Columbus Day, not a big holiday, unless you lived in an Italian neighborhood, but a middle of the run holiday that meant bank closures and a day off from school. There was little thinking about it—beyond hackneyed stereotypes of Columbus landing in the
“new world,” and thus “discovering” America.Read Rich’s Post →

Columbus Day: the rest of the story

 “Columbus Day” was first celebrated by Italian-Americans in San Francisco in 1869, and worked its way into a national holiday in 1937. Those of us who went to school in the 1940s, 50s, 60s, and probably through the 1990s and are not of Italian heritage, remember a school holiday and sympathetic portrayals of the Italian explorer in our textbooks.

We were not told of Columbus’s introduction of slavery—the Indian slaves he sent back to Europe or the “Indios” he enslaved in the mining of gold and introduction of European agriculture in the Caribbean. We did learn that Columbus thought he had arrived in Asia and his subsequent “misnaming” of Indians—a tradition that continued! He named the Indians he first met “Caribs,” a word derived from one meaning human flesh-eaters, cannibals. Columbus thought he had met the ferocious man-eating savages described by Marco Polo. They skipped that in our textbooks and didn’t tell us that he and his cohorts were responsible for the extermination of some entire tribes of indigenous people on those Caribbean islands.

We did not learn about the papal “Doctrine of Discovery” that gave Columbus’s Spanish royalty and other Christian European powers the “right” to claim lands occupied by “heathens” as their own. We did not learn about the learned discussions in Europe over the Indians in the New World: If the gospel had indeed been proclaimed across the world, some reasoned, how could these new human-like creatures be humans, have “souls”? In 1537, Pope Paul III issued an encyclical proclaiming that Indians did have souls, and that they could not be enslaved—but they could be converted.

Almost a century later, a century in which Indians continued to be sent from the North American mainland to those islands as slaves, the importation of African slaves to the islands and then throughout the Americas commenced. There are no papal encyclicals regarding the enslavement of Africans, who, beginning in 1619, were bought and sold openly in American cities, whose children and grandchildren were bought and sold until the Civil War. And whose great and great-great grandchildren ran from Jim Crow in the South and spread throughout the country—where to this day they make less money and die sooner than their White American neighbors. 

When people today say that we should go back to celebrating American history and traditional values, they mean to omit these crucial moments in our history. But times have changed since we went to school. The Civil Rights Movement, Voting Rights Act, Indian uprisings at Alcatraz and Wounded Knee, and the Indian Freedom of Religion Act of 1978 have wrestled up forgotten history and made it impossible to see an unblemished past. 

A parade of new histories is moving the big ship of American Education, ever so slowly, to consider old events in new lights, and to see stories long suppressed in the broader and more accurate narrative of our national past. 

Alvin Josephy wrote Indian Heritage of America in 1968, Vine Deloria Jr. published Custer Died for Your Sins in 1969, and Dee Brown Bury My Heart at Wounded Knee in 1971.  Indian poets and novelists, from Scott Momaday and Leslie Silko to Louise Erdrich and Sherman Alexie, write from Indian country today but are celebrated as American authors. 

African-Americans too have seen an almost century-long welling up of authors, storytellers, and artists showing the real story of slavery, Jim Crow, and continuing persecution and discrimination to this day. Richard Wright, Zora Neale Hurston, James Baldwin, Alice Walker, Spike Lee, Denzel Washington, Aretha Franklin, and a host of hip hop artists I can’t name bring the rich cultures of African-America to all of America. 

Recently, in the shadow of the deaths of George Floyd, Brionna Taylor and many others, new non-fiction books accurately depicting the history and practice of segregation and racism in America are on best-seller lists. In the last few months, I’ve reread Baldwin, read Ibram X. Kendi’s Stamped from the Beginning: The Definitive History of Racist Ideas in America, and Jill Lapore’s These Truths: A History of the United States, and Ta-Nehisi Coates’ Between the World and Me.

Pile these books and ideas on top of the new environmental histories—Alfred Crosby’s Columbian Exchange; Jared Diamond’s Guns, Germs, and Steel; Charles Mann’s 1491: New Revelations of the Americas Before Columbus and 1493: Uncovering the New World Columbus Created—and you get a much broader picture of Columbus’s “discovery” of the new world.

These chapters of American history, and others—American expansion into Mexican lands; Asian exclusion acts; Japanese Internment camps; Jewish, Hungarian, Vietnamese, Hmong, Syrian and Iraqi refugees, etc.—do not diminish the impact that Columbus had on our world and the bigger world. As students of what is now called the “Columbian Exchange” point out, his journey unleashed an improbable amount of changes to the entire globe—animals, plants, diseases, and people quickly ricocheted off four continents so that Italians could have tomatoes and Irish potatoes; smallpox could visit the Americas and tobacco and sugar become European luxuries; and America could begin its dance with slavery.

But Columbus himself was a small man in retrospect, made small by the ignorance, meanness, and greed of his times. 

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Paddling Upstream

Alvin Josephy passed away almost two decades ago, but time and again, during this coronavirus/Black Lives crisis, I have heard him shout in my ear that when our history books don’t lie about Indians, they ignore them.

When the NYT sends a reporter to the Navajo Nation to document the terrible impact of Covid-19 on the people, the world reads and sighs—and then the story goes to the back pages or to no page at all. When George Floyd is killed by police in Minneapolis, and Indigenous singers and jingle dancers from many tribes go to the site of the killing to pay homage and honor the man, a video from Indian participants sneaks out on Facebook. Indians and their tribute are barely visible in the national press.

When people come into the Josephy Center where I work and get the first pages of the Nez Perce story—the one about Wallowa lands left to the Joseph Band of the Nez Perce by solemn US Treaty in 1855, and then snatched away from them in an 1863 treaty after the discovery of gold—they shake their heads, maybe pick up a book about the Nez Perce, and go their ways. This story of past injustice gets told and retold more often than most Indian stories, but the fact that Nez Perce and other tribal people are still here is not part of the current American story.

Sometimes I feel like I am paddling upstream—and then I think of the years that Alvin labored to tell the Indian side of history, and think it’s a wonder that he kept at it so long and so hard.

When Alvin found the Nez Perce story in 1951, it captured his mind and soul. But he was working at Time Magazine, where publisher Henry Luce thought modern Indians “phonies” who should just get on with being Americans. Time editors followed Luce’s lead, and Alvin worked on his first two Indian books, Patriot Chiefs and The Nez Perce Indians and the Opening of the Northwest, without support or encouragement from Time.

When he published Patriot Chiefs, in 1961, Indians—many of whom had fought for the United States in WW II, thanked him for calling them patriots. But a historian at the Western History Conference asked him why the hell he was writing about Indians; “no one cares about Indians.”

After Patriot Chiefs, Alvin moved from Time to American Heritage, and there he hired and mentored historian David McCullough. They remained friends—McCullough emceed Alvin’s 80th birthday party in Jackson Hole in 1995. Unfortunately, I didn’t read McCullough’s award winning biography of John Adams until after Alvin died, so did not get a chance to ask him why he thought McCullough failed to address the issue of Indians in the first days of the Republic in his book. I wonder now if Alvin felt a sting with McCullough’s dismissal of Indians, who had become his own focus in writing and advocacy.

In 1969, Josephy’s Indian Heritage of America was nominated for an American Book Award. The New York Times said that it contained more information on Indians in one volume than most small American libraries had on their shelves. But its lack of impact on the standard historical narrative in American textbooks must have bothered Alvin. In 1973, in an article in Learning Magazine titled “The Forked Tongue in U. S. History Books,” he documented the lies and omissions regarding Indians in California textbooks of the day.

There are other upstream stories, but I’ll end this rant with Alvin’s 1992 book, America in 1492: the World of the Indian Peoples before the Arrival of Columbus. In the Introduction, he reminds us that 500 years earlier Columbus had landed in the Bahamas among a people he misnamed “Indians,” and a tribe he misnamed “Caribs,” or “cannibals.” Alvin wrote that “no adverse impact visited on the Indians by the 1492 voyage… was more profound in its consequences than Columbus’s introduction of Western European ethnocentricity to the Indians’ worlds.” The newcomers asserted the superiority of their “religious, political and social universe” over those of many “different indigenous peoples from the Arctic to Tierra del Fuego…” The ethnocentricity that began with Columbus continued through Alvin’s day—and continues to the present day.

The final Josephy words that ring in my ears are from visits to bookstores as we traveled together to speeches and book signings for his 2001 memoir, A Walk Toward Oregon. He’d look for his books, and finding them with the “butterflies… dinosaurs, and dodo birds,” he’d mutter that “Indians don’t have history or biography, you know.” They have anthropology, and are consigned to “museums of natural history, not human history.” Next to the seashells and butterflies on bookstore shelves.

His was a hard but glorious fifty-year paddle.

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