Creek Nation Quotes

Phil, we're the laughing stock of the nation,"     said Hobbs Creek mayor to police chief, "We     have a cop who faints at the sight of blood!

If you don’t believe in God Almighty, Maker of Heaven and Earth, before you read National Geographic, you will after.

Down through the druid wood I saw Wildman join with Cleaver Creek, put on weight, exchange his lean and hungry look for one of more well-fed fanaticism. Then came Chichamoonga, the Indian Influence, whooping along with its banks war-painted with lupine and columbine. Then Dog Creek, then Olson Creek, then Weed Creek. Across a glacier-raked gorge I saw Lynx Falls spring hissing and spitting from her lair of fire-bright vine maple, claw the air with silver talons, then crash screeching into the tangle below. Darling Ida Creek slipped demurely from beneath a covered bridge to add her virginal presence, only to have the family name blackened immediately after by the bawdy rollicking of her brash sister, Jumping Nellie. There followed scores of relatives of various nationalities: White Man Creek, Dutchman Creek, Chinaman Creek, Deadman Creek, and even a Lost Creek, claiming with a vehement roar that, in spite of hundreds of other creeks in Oregon bearing the same name, she was the one and only original...Then Leaper Creek...Hideout Creek...Bossman Creek...I watched them one after another pass beneath their bridges to join in the gorge running alongside the highway, like members of a great clan marshaling into an army, rallying, swelling, marching to battle as the war chant became deeper and richer.

No matter how low, everyone wants somebody to look down upon. Jeremiah didn’t own one acre to his name, and land was what white men throughout the history of this nation had killed and employed deceit to get. Land occupied a space in white pride, and a white man without land was no better than the Black man he had enslaved or the Indian he had stolen from, through murder and connivance and a lack of sympathy. White men had laughed at the anguish of the displaced Creeks: sooner or later, every conqueror laughs at his victim. That’s what makes victory sweet, and more than that, justified.

White Americans cannot deny their long history of abusive transactions with people of color. These offenses, it should be noted out of fairness, can be explained in part by the fact that no other sizable national state has ever been formed from the confluence of so many diverse ethnic streams. All our heterogeneous ferment no doubt made contentiousness inevitable.

The Seminoles did not exist as a tribe or nation before the arrival of Europeans and Africans. They were a triracial isolate composed of Creek Indians, remnants of smaller tribes, runaway slaves, and whites who preferred to live in Indian society. The word Seminole is itself a corruption of the Spanish cimarrón (altered to maroons on Jamaica), a word that came to mean runaway slaves.

Jackson became a national hero when in 1814 he fought the Battle of Horseshoe Bend against a thousand Creeks and killed eight hundred of them, with few casualties on his side. His white troops had failed in a frontal attack on the Creeks, but the Cherokees with him, promised governmental friendship if they joined the war, swam the river, came up behind the Creeks, and won the battle for Jackson.

Well, let’s start with the big one,” Creek said. “You’re your own nation.” Robin considered that for a moment. “For your sake, that had better not be a comment about the size of my ass,” she said.   The

Rock Creek is sacred and holy ground. How tremendous their heroism in the face of odds that are almost impossible to understand. . . in terms of self-sacrifice, in terms of courage, in terms of faith, in terms of facing up to adversity, there is no greater example in the history of this nation. . . We have a great inheritance. . . a tremendous responsibility to live up to it. God bless us to be faithful, to be true to that which meant so much to those who died here. . .

If tough breaks have not soured me, neither have my glory-moments caused me to build any altars to myself where I can burn incense before God’s best job of work. My sense of humor will always stand in the way of my seeing myself, my family, my race or my nation as the whole intent of the universe. When I see what we really are like, I know that God is too great an artist for we folks on my side of the creek to be all of His best works. Some of His finest touches are among us, without doubt, but some more of His masterpieces are among those folks who live over the creek.

The Bureau of Indian Affairs, without Indigenous peoples’ consent, invested Indigenous funds in railroad companies and various municipal and state bonds. For instance, the Cherokee national fund and the Muskogee Creek Orphan Fund were so invested. Indigenous leaders were well aware of these practices but were powerless to stop them.

Deadwood sure isn’t thriving, but it’s still standing. And the landscape is breathtaking. It’s sitting right on the edge of the Black Hills National Forest, with its eerie rock formations, beautiful pine forests, barren rock, canyons, and creeks. I can’t think of a more beautiful place on Earth. I can understand why someone would want to build something there.

Wealthy white suburbs continued the trend of actively excluding black families in implicit and explicit ways, sometimes by using existing natural landmarks. Rock Creek Park in Washington, D.C., the largest urban park in the National Park system separates Chevy Chase, a wealthy white enclave “from the increasingly black neighborhoods” proliferating on the nearby landscape of Maryland (Loewen 2005, 124).

Across history, racist power has produced racist ideas about the racialized ethnic groups in its colonial sphere and ranked them—across the globe and within their own nations. The history of the United States offers a parade of intra-racial ethnic power relationships: Anglo-Saxons discriminating against Irish Catholics and Jews; Cuban immigrants being privileged over Mexican immigrants; the model-minority construction that includes East Asians and excludes Muslims from South Asia. It’s a history that began with early European colonizers referring to the Cherokee, Chickasaw, Choctaw, Creek, and Seminole as the “Five Civilized Tribes” of Native Americans, as compared to other “wild” tribes. This ranking of racialized ethnic groups within the ranking of the races creates a racial-ethnic hierarchy, a ladder of ethnic racism within the larger schema of racism.

The citizens of Buffalo, then a smallish lakeside town, embarked on a brief campaign, led by a local judge named Wilkeson, to clear their own eponymous riverway and so tempt the canal engineers to route the Erie Canal to a terminus nearby. Energetic lobbying, together with the clearance of the creek, evidently worked, for the engineers did eventually end their labors there, and the fact that more than a million people now still brave one of the country’s cruelest climates (with roof-topping lake-effect snowfalls drowning the city each winter) to live in and around Buffalo is testimony to the wisdom of Judge Wilkeson and the city fathers of 1825 in doing all the persuading, as well as dredging and prettifying the banks of Buffalo Creek.

I like rainbows. We came back down to the meadow near the steaming terrace and sat in the river, just where one of the bigger hot streams poured into the cold water of the Ferris Fork. It is illegal – not to say suicidal – to bathe in any of the thermal features of the park. But when those features empty into the river, at what is called a hot pot, swimming and soaking are perfectly acceptable. So we were soaking off our long walk, talking about our favorite waterfalls, and discussing rainbows when it occurred to us that the moon was full. There wasn’t a hint of foul weather. And if you had a clear sky and a waterfall facing in just the right direction… Over the course of a couple of days we hked back down the canyon to the Boundary Creek Trail and followed it to Dunanda Falls, which is only about eight miles from the ranger station at the entrance to the park. Dunanda is a 150-foot-high plunge facing generally south, so that in the afternoons reliable rainbows dance over the rocks at its base. It is the archetype of all western waterfalls. Dunenda is an Indian name; in Shoshone it means “straight down,” which is a pretty good description of the plunge. ... …We had to walk three miles back toward the ranger station and our assigned campsite. We planned to set up our tents, eat, hang our food, and walk back to Dunanda Falls in the dark, using headlamps. We could be there by ten or eleven. At that time the full moon would clear the east ridge of the downriver canyon and would be shining directly on the fall. Walking at night is never a happy proposition, and this particular evening stroll involved five stream crossings, mostly on old logs, and took a lot longer than we’d anticipated. Still, we beat the moon to the fall. Most of us took up residence in one or another of the hot pots. Presently the moon, like a floodlight, rose over the canyon rim. The falling water took on a silver tinge, and the rock wall, which had looked gold under the sun, was now a slick black so the contrast of water and rock was incomparably stark. The pools below the lip of the fall were glowing, as from within, with a pale blue light. And then it started at the base of the fall: just a diagonal line in the spray that ran from the lower east to the upper west side of the wall. “It’s going to happen,” I told Kara, who was sitting beside me in one of the hot pots. Where falling water hit the rock at the base of the fall and exploded upward in vapor, the light was very bright. It concentrated itself in a shining ball. The diagonal line was above and slowly began to bend until, in the fullness of time (ten minutes, maybe), it formed a perfectly symmetrical bow, shining silver blue under the moon. The color was vaguely electrical. Kara said she could see colors in the moonbow, and when I looked very hard, I thought I could make out a faint line of reddish orange above, and some deep violet at the bottom. Both colors were very pale, flickering, like bad florescent light. In any case, it was exhilarating, the experience of a lifetime: an entirely perfect moonbow, silver and iridescent, all shining and spectral there at the base of Dunanda Falls. The hot pot itself was a luxury, and I considered myself a pretty swell fellow, doing all this for the sanity of city dwellers, who need such things more than anyone else. I even thought of naming the moonbow: Cahill’s Luminescence. Something like that. Otherwise, someone else might take credit for it.

The Cherokees left the beautiful mountainous land of their ancestors. They were forced to live far away, in the West, which many of them felt was the home of evil spirits. Perhaps evil spirits did dwell in the new land, for the Cherokees were never the same again after they had left their mountains. Now, no man alive in Georgia remembers the Cherokee Nation. The growing capital city of the Nation has been destroyed. There are no Cherokee women and girls left to pick the berries which grow along the creeks of the Georgia mountains. The deer which graze on the mountainsides are no more hunted by Cherokee men and boys. All that is left are names. Some of the towns and rivers in North Georgia have names which sound like music and make one think of the time when Cherokees ruled this land. There is a small town named Hiawassee and another named Ellijay. Such names sound like the wind whispering in the mountain pines. Other towns are called Rising Fawn and Talking Rock and Ball Ground. There are the rivers with strange names such as Chattahoochee, Oostenaula, Coosa, Chatooga and Etowah. Nacoochee is the name of a beautiful valley and Chattanooga the name of a great city. There are Cherokee names, given to these places a thousand years before the white man came to America. Now the Cherokees have gone. Only the names remain.

Driscoll preached a sermon called “Sex: A Study of the Good Bits of Song of Solomon,” which he followed up with a sermon series and an e-book, Porn-again Christian (2008). For Driscoll, the “good bits” amounted to a veritable sex manual. Translating from the Hebrew, he discovered that the woman in the passage was asking for manual stimulation of her clitoris. He assured women that if they thought they were “being dirty,” chances are their husbands were pretty happy. He issued the pronouncement that “all men are breast men. . . . It’s biblical,” as was a wife performing oral sex on her husband. Hearing an “Amen” from the men in his audience, he urged the ladies present to serve their husbands, to “love them well,” with oral sex. He advised one woman to go home and perform oral sex on her husband in Jesus’ name to get him to come to church. Handing out religious tracts was one thing, but there was a better way to bring about Christian revival. 13 Driscoll reveled in his ability to shock people, but it was a series of anonymous blog posts on his church’s online discussion board that laid bare the extent of his misogyny. In 2006, inspired by Braveheart, Driscoll adopted the pseudonym “William Wallace II” to express his unfiltered views. “I love to fight. It’s good to fight. Fighting is what we used to do before we all became pussified,” before America became a “pussified nation.” In that vein, he offered a scathing critique of the earlier iteration of the evangelical men’s movement, of the “pussified James Dobson knock-off crying Promise Keeping homoerotic worship . . .” where men hugged and cried “like damn junior high girls watching Dawson’s Creek.” Real men should steer clear. 14 For Driscoll, the problem went all the way back to the biblical Adam, a man who plunged humanity headlong into “hell/ feminism” by listening to his wife, “who thought Satan was a good theologian.” Failing to exercise “his delegated authority as king of the planet,” Adam was cursed, and “every man since has been pussified.” The result was a nation of men raised “by bitter penis envying burned feministed single mothers who make sure that Johnny grows up to be a very nice woman who sits down to pee.” Women served certain purposes, and not others. In one of his more infamous missives, Driscoll talked of God creating women to serve as penis “homes” for lonely penises. When a woman posted on the church’s discussion board, his response was swift: “I . . . do not answer to women. So, your questions will be ignored.” 15

From the moment of their first meeting, Native American and African people share with one another a respect for the life-giving forces of nature, of the earth. African settlers in Florida taught the Creek Nation run-aways, the "Seminoles," methods for rice cultivation. Native peoples taught recently arrived black folks all about the many uses of corn. (The hotwater cornbread we grew up eating came to our black souther diet from the world of the Indian.) Sharing the reverence for the earth, black and red people helped on another remember that, despite the white man's ways, the land belonged to everyone.

Based in the heart of Pisgah National Forest in Western North Carolina, Crystal Creek Gear is born from a love of the outdoors and a dedication to simplicity. We've always believed in a minimal approach to getting outdoors, cutting out the clutter to focus on what truly matters. Our mission is to craft gear that fits seamlessly into your adventures, ensuring you have exactly what you need when you need it.

In existing writings about federally recognized tribes and their engagement with tribal acknowledgment politics, a palpable theme is clear: presently recognized nations are not acting the ‘Indian way’ when they refuse to acknowledge their less fortunate Indian relatives and share with them. To many writers, federally recognized tribal leaders are so ensconced in the hegemonic colonial order that they are no even aware that they are replicated and reinforcing it inequities. According to this line, because the Five Tribes and related groups like the Mississippi Band of Choctaws and the Eastern Band of Cherokees have embraced nonindigenous notions of ‘being Indian’ and tribal citizenship using federal censuses such as the Dawes Rolls and blood quantum they are not being authentic. Some critics charge that modern tribes like the Choctaw Nation have rejected aboriginal notions and conceptions of Indian social organization and nationhood. This thinking, however, seems to me to once again reinforce stereotypes about Indians as largely unchanging, primordial societies. The fact that the Creek and Cherokee Nations have evolved and adopted European notions of citizenship and nationhood is somehow held against them in tribal acknowledgment debates. We hear echoes of the ‘Noble Savage’ idea once again. In other context when tribes have demanded a assay in controlling their cultural property and identities – by protesting Indian sports mascots or the marketing of cars and clothing with their tribal names, or by arguing that studios should hire real Indians as actors – these actions are applauded. However, when these occur in tribal recognition contexts, the tribes are viewed as greedy or racists. The unspoken theme is that tribes are not actin gin the ‘traditional’ Indian way…With their cultures seen as frozen in time, the more tribes deviate from popular representation, the more they are seen as inauthentic. To the degree that they are seen as assimilated (or colonized and enveloped in the hegemonic order), they are also seen as inauthentic, corrupted, and polluted. The supreme irony is that when recognized tribes demand empirical data to prove tribal authenticity, critics charge that they are not being authentically ingenious by doing so.

Name’s Clay Tahoma, originally from Flagstaff and the Navajo Nation. Lately from L.A. I’m up here to work with an old friend, Nathaniel Jensen.” Jack’s face took light at that. “Nate’s a friend of mine, too! Pleasure to meet you.” Jack introduced Clay to some other men who were standing around—a guy named John, who they called Preacher; Paul, who owned the flatbed and forklift; Dan Brady, who was Paul’s foreman; and Noah, the minister whose truck slipped off the road. Noah smiled sheepishly as he shook Clay’s hand. No one seemed to react to the sight of a Native American with a ponytail that reached past his waist and an eagle feather in his hat. And right at that moment

When Adolfe Sax patented the first saxophone on June 23, 1846, the Creek Nation was in turmoil. The people had been moved west of the Mississippi River after the Creek Wars which culminated in the Battle of Horseshoe Bend. We were putting our lives back together in new lands where we were promised we would be left alone. The saxophone made it across the big waters and was introduced in brass bands in the South. The music followed rivers into new towns, cities, all the way to our new lands. Not long after, in the early 1900s, my grandmother Naomi Harjo learned to play saxophone. I can feel her now when I play the instrument we both loved and love. The saxophone is so human. Its tendency is to be rowdy, edgy, talk too loud, bump into people, say the wrong words at the wrong time, but then, you take a breath all the way from the center of the earth and blow. All that heartache is forgiven. All that love we humans carry makes a sweet, deep sound and we fly a little.

In reality, the various movements and removals of Indigenous peoples from the Southeast due to white invasion meant that the first western settlers were often Native Americans who migrated to spaces other than their homelands, where they encountered other tribes—longtime enemies, other displaced peoples, and groups who had long called this land home. Native peoples adjusted their oral histories and survivance strategies to incorporate their new surroundings as they had done for millennia, crafting stories that told of successful migrations and learning about the food and herbs of their new homes. As they were forced westward, the Five Tribes’ experience in Indian Territory was different from the other Indigenous migrations occurring around them. The Chickasaw, Choctaw, Cherokee, Creek, and Seminole Nations sought to use the settler colonial process to cast themselves as civilizers of their new home: they used the labor system that Euro-Americans insisted represented sophistication—chattel slavery—to build homes, commercial enterprises, and wealth, and they portrayed themselves as settlers in need of protection from the federal government against the depredations of western Indians, which, the Five Tribes claimed, hindered their own civilizing progress. Moreover, they followed their physical appropriation of Plains Indians’ land with an erasure of their predecessor’s history. They perpetuated the idea that they had found an undeveloped ‘wilderness” when they arrived in Indian Territory and that they had proceeded to tame it. They claimed that they had built institutions and culture in a space where previously neither existed. The Five Tribes’ involvement in the settler colonial process was self-serving: they had already been forced to move once by white Americans, and appealing to their values could only help them—at least, at first. Involvement in the system of Black enslavement was a key component of displaying adherence to Americans’ ideas of social, political, and economic advancement—indeed, owning enslaved people was the primary path to wealth in the nineteenth century. The laws policing Black people’s behavior that appeared in all of the tribes’ legislative codes showed that they were willing to make this system a part of their societies. But with the end of the Civil War, the political party in power—the Republicans—changed the rules: slavery was no longer deemed civilized and must be eliminated by force. For the Five Tribes, the rise and fall of their involvement in the settler colonial process is inextricably connected to the enslavement of people of African descent: it helped to prove their supposed civilization and it helped them construct their new home, but it would eventually be the downfall of their Indian Territory land claims. Recognizing the Five Tribes’ coerced migration to Indian Territory as the first wave among many allows us to see how settler colonialism shaped the culture of Indian Territory even before settlers from the United States arrived. Though the Cherokee ‘Trail of Tears’ has come to symbolize Indian Removal, the Five Tribes were just a handful of dozens of Indigenous tribes who had been forced to move from their eastern homelands due to white displacement. This displacement did not begin or end in the 1830s Since the 1700s, Indian nations such as the Wyandot, Kickapoo, and Shawnee began migrating to other regions to escape white settlement and the violence and resource scarcity that often followed. Though brought on by conditions outside of their control, these migrations were ‘voluntary’ in that they were most often an attempt to flee other Native groups moving into their territory as a result of white invasion or to preempt white coercion, rather than a response to direct Euro-American political or legal pressure to give up their homelands….

The Five Tribes not only physically displaced other Indian nations in Indian Territory; they erased the history of southern Plains people and drafted a new history of Indian Territory. For example, in 1955, the Chickasaws built their council house, a sixteen-by-twenty-five-foot log house. Here, the Chickasaws rewrote their constitution and took their first actions as a sovereign legislature, under the first Chickasaw governor, Cyrus Harris. Although the log house was quickly replaced (within the next year or so) by a brick iteration, the log house serves a particular purpose in the pantheon of Chickasaw public history. In 1911, the Wapanucka Press, an Oklahoma-based newspaper, interviewed someone (presumably a representative of the Chickasaw Nation) about the story of the log house’s origins. The paper reported, ‘Slaves of the Chickasaws toiled in the dense oak forests cutting down the finest trees and hewing them into shape…Thick undergrowth was cleared from a knoll…paths were cut from bottom meadows.’ Rough-hewn and surrounded by overgrown foliage, the log house is meant to evoke the idea that the Chickasaws encountered a ‘wilderness’ in early Indian Territory. The reader is meant to believe that, as civilizers, the Chickasaws shaped this wilderness into the modern space that it became. This idea of ‘civilization’ is based on Euro-American colonizer’ ideas of advanced societies. The Cherokee Nation alleges on its website that ‘upon earliest contact with European explorers in the 1500s, Cherokee Nation was identified as one of the most advanced among Native American tribes.’ Although the Cherokees were asserting their longevity as a people and their pride in their culture, here they use a European measurement of their merit. In the nineteenth century, the Five Tribes succeeded at crafting a perception of difference. The western Indians certainly saw them as settlers. The special agent to the Comanches reported that they were angry that tribes such as the Creeks and Choctaws ‘have extended their occupation and improvements to the country heretofore used by themselves as a hunting ground,’ expressing that they saw the Five tribes as unlawful settlers, just like whites, and themselves as the dispossessed indigenous peoples of the region.

The labor of enslaved women and men was crucial to the Five Tribes’ economic and social success in Indian Territory... Preserved through family lines and nourished by increasing dividends, Black chattel slavery had bene an element of life in the Five Tribes for decades by the time of the Civil War.” Pg 23 “The Five Tribes, to varying degrees, adapted the institution of slavery to suit their own needs beginning in the late 1700s and intensifying in the early 1800s. Along with the institution of slavery the Five Tribes also adopted other parts of American ‘civilization,’ such as Euro-American clothing, agriculture, political language, religion….while retaining aspects of their own culture. As in the United States, the majority of people in the Five Tribes did not own slaves. Yet, Indian elites created an economy and culture that highly valued and regulated slavery and the rights of slave owners…In 1860, about thirty years after their removal to Indian Territory from their respective homes in the Southeast, Cherokee Nation members owned 2,511 slaves (15 percent of their total population), Choctaw members owned 2,349 slaves (14 percent of their total population, and Creek members owned 975 slaves, which amounted to 18 percent of their total population, a proportion equivalent to that of white slave owners in Tennessee, a former neighbor of the Chickasaw Nation. Slave labor allowed wealthy Indians to rebuild the infrastructure of their lives even bigger and better than before. John Ross, a Cherokee chief, lived in a log cabin directly after Removal. After a few years, he replaced this dwelling with a yellow mansion, complete with a columned porch.

Apart from Cherokee freedpeople, Cherokee citizens also spoke out against the present of African Americans from the United States. In 1894, the editor of the Cherokee Advocate incited his fellow tribesmen to resist both Black and white migration, telling them to ‘Be men, and fight off the barnacles that now infest our country in the shape of non-citizens, free Arkansas ni—ers, and traitors.’ Anti-Black sentiment like this encouraged Native peoples to ignore Indian freedpeople’s shared histories with their nations and to inaccurately associate them with Black interlopers from the United States. Indian freedpeople fought this attitude by attempting to differentiate themselves. When Mary Grayson was interviewed in 1937 as part of the Works Progress Administration Slave Narrative project, she illustrated this dichotomy, saying ‘I am what we colored people call a ‘native.’ That means I didn’t come into the Indian country from somewhere in the Old South, after the War, like so many Negroes did, but I was born here in the Old Creek Nation and my master was a Creek Indian. Mary felt that her experiences of enslavement were better than those of Black Americans, arguing that ‘I have had people who were slaves of white folks tell me that they had to work awfully hard and their masters were cruel to them, but all the Negroes I knew who belonged to Creeks always had plenty of clothes and lots to eat and we all lived in good log cabins we built.’ Mary clearly demarcated her history and circumstances from those of African Americans from the United States. Mary’s assertion of her identity as a ‘native’ rather than a newcomer (like other Blacks in the West) is reflective of a key component of the settler colonial process—strategic differentiation.

Jeremiah didn’t own one acre to his name, and land was what white men throughout the history of this nation had killed and employed deceit to get. Land occupied a space in white pride, and a white man without land was no better than the Black man he had enslaved or the Indian he had stolen from, through murder and connivance and a lack of sympathy. White men had laughed at the anguish of the displaced Creeks: sooner or later, every conqueror laughs at his victim. That’s what makes victory sweet, and more than that, justified.

Where are you going?” Quentin asks. “To do my job. You need to start thinking about whether you’ve got what it takes to do yours.” “Hey, don’t—” I slam the door and hurry down the hall. The Brightside Manor Apartments stand like a visual reprimand to every liberal fantasy of government-subsidized housing. The dilapidated buildings look like sets built for a Blaxploitation flick from the seventies, like you could walk up and push them down with your foot. Thirteen big saltboxes grouped on the edge of St. Catherine’s Creek, all centered around a massive square of asphalt crowded with one of the strangest collections of motor transportation in the nation.

The language was also shamelessly intimate and earthy: passersby were addressed as “honey” and children as “little shits.” They dubbed local landmarks Gallows Branch or Cutthroat Gap or Shitbritches Creek (in North Carolina). In Lunenberg County, Virginia, they even named two local streams Tickle Cunt Branch and Fucking Creek.

In the narrative of the left, Australia was a boring outpost of the British Empire until Gough Whitlam became prime minister, formally ended the White Australia policy, instituted multiculturalism and gave Aborigines land rights. Whitlam’s brief government was certainly a cultural watershed, but not everything that happened before 1972 is irrelevant and not all that happened afterwards is admirable. Australia was never quite the antipodean England of left-wing mythology. People from Africa, Asia and many of the countries of Europe were aboard the early convict fleets, as would be expected in a representative sample of London’s jails. In the 1830s, after the Myall Creek massacre, white men were hanged for the murder of Aborigines. Among the Gold Rush influx were thousands of Chinese, quite a few of whom stayed after the gold they’d chased ran out. The first decade of Australia’s national existence, which brought the passage of the ‘White Australia’ legislation, also saw our first Chinese-speaking MP, Senator Thomas Bakhap.

clandestine activities in Rock Creek Park in Washington, DC where he made previous drops for the KGB. The park had numbered picnic areas with picnic tables located in each secluded area that he may have used.

The man who had just bowed and greeted Father said he would put in a bridge over the sewer creek, pave the streets, and renovate the houses in our neighborhood. Taking our cue from the adults, we clapped loudly, very loudly. The next man quoted the previous one's promise to put in a bridge and pave the streets, and said we should put that man to work for the district chief; he, on the other hand, promised to do this and that on behalf of the nation and asked for our support. Once again the grown-ups clapped. And once again we followed their lead. Until I myself was grown up I often thought of that incident. My impression of those two was deeply embedded in my mind. I hated them. They were liars. They had such fantastic plans. But plans were not what we needed. A lot of people had already made many plans. But nothing had changed. And even if those people had achieved something, we wouldn't have been affected. What we needed were people who could understand our suffering and take it upon themselves. (Cho 2006: 54-55)

On a June afternoon in 1791, George Washington, Andrew Ellicott, and Peter Charles L’Enfant rode east from Georgetown “to take,” so Washington recorded in his diary, “a more perfect view of the ground” of the new federal city. From David Burnes’s fields they surveyed the prospect of the Potomac River, and then, continuing east across the Tiber Creek, they climbed to the crest of Jenkins Hill. With the confluence of the Eastern Branch and the Potomac, the cities of Alexandria and Georgetown, and the hills of Maryland and Virginia spread majestically before them, the time had come, the president wrote, “to decide finally on the spots on which to place the public buildings.” From their vantage point on Jenkins Hill, L’Enfant presented his vision of a city worthy of the new republic. He began by siting the two principal buildings: the “Congress House,” as he called it, would command Jenkins Hill, “a pedestal waiting for a superstructure”; the “President’s Palace,” L’Enfant’s name for today’s White House, would rise about a mile away on the land partially belonging to David Burnes. A star of avenues each named for a state would radiate from the center of each house. Pennsylvania Avenue—the name would honor the state’s importance in the nation’s creation—would connect the two buildings. It would be “a direct and large avenue,” 180 feet wide and lined with a double row of trees. These radiating avenues would intersect at circles and squares, to be named for heroes, and they would overlay a grid of streets similar to that of Philadelphia.

We pulled up stakes and headed north to croc country. Lakefield National Park is one of my favorite places in Australia. Steve considered it the most beautiful place on the face of the earth. He gave the NBC people everything they wanted and more. Not only did we spot numerous saltwater crocodiles, but Steve found one that had submerged under an overhanging tree limb. We were able to crawl out on the limb and film straight down over a magnificent twelve-foot croc. But it was left to me to head off what could have been a potential catastrophe at the end of filming. The Dateline host and a female producer were with a couple of the NBC crew members beside a stretch of water. Steve, myself, and some of the team from Australia Zoo faced them across the creek. “See how NBC Dateline is over there on the other side?” Steve said. “Let’s show them our NBC ‘Datelines,’ what do you reckon?” All the guys laughed. They turned around, faced their backsides toward our American friends, and were about to drop their daks. I leaped forward like a soldier throwing herself over a grenade. “Noooooo!” I exclaimed. “The women from New York just won’t get it.” The boys grumpily kept their pants on. Steve threw me an oh-you’re-no-fun look. I may have been a wet blanket, but a cross-cultural disaster had been successfully averted.

Governor Fielding Wright’s radio address to the “Negroes of Mississippi.” His speech was aired eighteen months after the shooting in Anguilla. He was a Sharkey County native and a lawyer, who might have represented my father. But the reason this article jumped out of the library files and into my hands was the fact that Dad was then the editor of the Deer Creek Pilot, and he was a press agent for Governor Wright, who said: This morning I am speaking primarily to the negro citizens of Mississippi … We are living in troublous times and it is vital and essential that we maintain and preserve the harmonious and traditional relationship which has existed in this state between the white and colored races. It is a matter of common knowledge to all of you who have taken an interest in public affairs that in my inaugural address as governor some four months ago, I took specific issue with certain legislative proposals then being made by President Truman … These proposals of President Truman are concerned with the enactment of certain laws embraced within the popular term of “Civil Rights.” … [O]ur opposition to such legislation is that it is a definite, deliberate and outright invasion of the rights of the states to control their own affairs and meet their own duties and responsibilities. This same radical group pressing this particular proposal is also seeking to abolish separate schools in the South, separate cars on trains, separate seats in the picture shows, and every other form of physical separation between races. Another recommendation made by the President, and one of the main objectives of the many associations claiming to represent the negroes of this nation, is the abolition of segregation. White people of Mississippi and the Southland will not tolerate such a step. The good negro does not want it. The wise of both races recognize the absolute necessity of segregation. With all of this in mind, and with all frankness, as governor of your state, I must tell you that regardless of any recommendation of President Truman, despite any law passed by Congress, and no matter what is said to you by the many associations claiming to represent you, there will continue to be segregation between the races in Mississippi. If any of you have become so deluded as to want to enter our white schools, patronize our hotels and cafes, enjoy social equality with the whites, then true kindness and true sympathy requires me to advise you to make your homes in some state other than Mississippi.

The plan was majestic. It contemplated two huge new dams on the Colorado River in Marble Gorge and Bridge Canyon, at opposite ends of Grand Canyon National Park. Both had been carefully situated so as not to flood the park itself—except for what the Bureau called “minor” flooding that would drown lower Havasu Creek, the canyon’s most beautiful side stream, and submerge Lava Falls, the river’s most thunderous rapid. But the park would sit inside a dam sandwich: Bridge Canyon Dam would back up water for ninety-three miles below it, entirely flooding the bottom of Grand Canyon National Monument, and Marble Gorge Dam would create a reservoir more than forty miles long right above it. The dams had one purpose—hydroelectric power—and a single objective: lots and lots of cash. They would not conserve any water, because there was none left to conserve; in some years, they would cause a net loss to the river through evaporation. They were there only to take advantage of the thousand feet of elevation loss between Glen Canyon and Hoover dams. Together, they would generate 2.1 million kilowatts of peaking power, marketable at premium rates. Later, the power revenues would finance an artificial river of rescue; for now it would pay for the other features of the plan. One of those features—actually, it was the centerpiece of the plan—was a pair of big dams on the Trinity River, in far-northern California, and a long hard-rock tunnel that would turn their water into the Sacramento River, where it would begin its journey to Los Angeles.

The trail continues west toward the Continental Divide. Cross FS Rd 427 at mile 4.4 (10,161) and Deadman Creek on a bridge at mile 4.5 (10,164). At mile 5.0 (10,180) cross a small stream and continue on the trail as it turns left. Gain a saddle and pass through a Forest Service gate at mile 5.2 (10,262). Cross Jefferson Lake Road at mile 5.9 (10,014) and Jefferson Creek at mile 6.0 (9,975). At mile 6.1 (9,986) there is an intersection. Take a right on the West Jefferson Trail for 0.1 mile, then go left at the fork at mile 6.2 (9,983). From here, the climb to Georgia Pass begins. At mile 7.8 (10,699), the CT intersects the Michigan Creek Trail. Stay to the right. After the trail leaves a subalpine fir forest and emerges above tree line, pass the Jefferson Creek Trail on the right at mile 11.7 (11,667) and cross a jeep road at mile 12.1 (11,838). Be aware of changing weather patterns when above tree line. Reach the top of Georgia Pass and the Continental Divide at mile 12.3 (11,874). Descend in a northerly direction. Reach Glacier Creek Road at mile 12.5 (11,798). This is the point where users first encounter the Continental Divide National Scenic Trail, which comes in from the north. The CT and CDNST are co-located for the next 314 miles (including along the CT Collegiate West) and into Segment 24 where the two trails diverge. Cross the road and descend on single-track as it turns right. After entering the trees, cross an ATV trail at mile 15.4 (11,135). Keep descending, passing a pond,

troubled, Alfred Allsworth (Fred) Thorp, Sheriff of Okanogan County approached the Lute Morris Saloon in Conconully Monday morning, November 9, 1909. Inside, a hard-looking stranger of medium height, with black hair and a mustache, who gave his name as Frank LeRoy, was playing cards at a table. Sheriff Thorp intended to question LeRoy regarding a safe blown in the A.C. Gillespie & Son store in Brewster a few days earlier and two residential burglaries in Brewster. A mild mannered Iowa farmer, Thorp came to the Okanogan in 1900, carried mail between Chesaw and Loomis, ran for sheriff. Armed with a six-shooter, Thorp feared only that some day, he might have to kill someone, which would compel him to resign, and this might be the day. LeRoy sat very still, watching the frontier sheriff approach the card table. “I’ll have to take you in, partner.” said Thorp. There must have been an unearthly silence in the saloon as LeRoy rose. Thorp drew his revolver, “I’m going to search you.” LeRoy turned as if to throw off his coat, and then jerked a pistol from a shoulder holster. The two opened fire simultaneously LeRoy dancing about to present an elusive target. LeRoy got off four shots. Thorp emptied his revolver, striking LeRoy’s right hand, causing him to drop his gun, and hitting the suspect in the shoulder as he bolted out a rear door. LeRoy staggered a few yards up Salmon Creek before hiding in some brush. “Look out, he’s got another gun” someone yelled from across the creek. Having borrowed a second revolver, the sheriff pounced, kicking LeRoy’s gun from his hand. LeRoy was rolled onto a piece of barn board and carried into the Elliot Hotel. There his wounds, including a punctured lung were treated. In LeRoy’s hotel room Thorp found two more guns, wedges and drills, and a supply of nitroglycerine. Two days later, LeRoy broke out of the county jail. Wearing only his nightshirt, a blanket for trousers, shoes and an old mackinaw taken from an elderly trusty who served as jailer, the desperado flew through chilling weather to Okanogan. Three days later, Thorp caught up with him in a fleld of sagebrush below Malott. LeRoy came out with his hands up commenting mildly he wished he had a gun so the two could shoot it out again. In January, 1910, at Conconully LeRoy was convicted of burglarizing the William Plemmon’s home at Brewster. Since this was his third burglary conviction, he was sentenced to life imprisonment in the state penitentiary at Walla Walla as a habitual criminal. After serving nine years, LeRoy, in ill health, was released in 1919. He once met Fred Thorp on a street in Spokane. They chatted for a few minutes. While there were, in pioneer times, numerous other confrontations between armed men, the Thorp-LeRoy gun flght probably was the closest Okanogan County ever came to a HIGH NOON shootout.

Florian Purganan is a teaching pro at Mill Creek Tennis Club. He played his collegiate tennis at Seattle University and played number 1 for the 2001 season. He has been playing tennis since he was 10 years old, having trained at the Baguio Tennis Club in the Philippines where he grew up. He is currently rated NTRP 4.5, and has been to the USTA Nationals. He brings enthusiasm, positive energy, and a love for the game of tennis. He is available for private lessons, and is currently assisting with the junior program, ladies cup teams, and mixed doubles teams. Florian graduated from Seattle University in 2001 with a Bachelors of Arts degree in Psychology. He then earned his J.D. at Seattle University in 2004. He is fluent in Tagalog.

The New Yorker, July 25, 2022 Issue When Tribal Nations Expel Their Black Members - Clashes between sovereignty rights and civil rights reveal an uncomfortable and complicated story about race and belonging in America. By Philip Deloria In 1979, an Oklahoma woman named Johnnie Mae Austin stopped getting mail from the Muscogee Nation. There were no more announcements of meetings, notices of elections, or news of monetary settlements. The problem wasn’t postal. Austin’s Muscogee citizenship had been erased by a new Muscogee constitution in which citizenship was defined “by blood,” words that named a fraught crossroads in Native and African American histories. The Muscogee people, also referred to as Creeks, were among the tribes that once enslaved people of African descent and that were required, in the wake of the Civil War, to accept them as tribal citizens. A tribal-enrollment census around the start of the twentieth century split the Muscogee citizenry into groups that were separate but by no means equal. One roll—the “by blood” roster—listed people of Creek heritage, while a second, “freedmen,” roll named Black Creek citizens, the formerly enslaved and their descendants. Austin’s ancestors appeared on the second roll. With the new constitution, Muscogee citizenship was reserved for those on the first roll, or their lineal descendants. And so Austin, after forty-seven years of being Creek, found her tribal identity legally and politically erased.

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South of Marfa is the road to Big Bend, one of the least visited national parks in the country, and also one of the most glorious. On the way, there is a pleasant resort, Cibolo Creek Ranch, built around several old forts inside the crater of an extinct volcano. Roberta and I once stayed there in the off-season, midsummer, and spent out time chasing hummingbirds and the adorable vermilion flycatcher. In more temperate weather, the ranch has served as a getaway for celebrities, including Mick Jagger, Tommy Lee Jones and Bruce Willis.

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