Indian Horse Quotes

When your innocence is stripped from you, when your people are denigrated, when the family you came from is denounced and your tribal ways and rituals are pronounced backward, primitive, savage, you come to see yourself as less than human. That is hell on earth, that sense of unworthiness. That's what they inflicted on us.

We need mystery. Creator in her wisdom knew this. Mystery fills us with awe and wonder. They are the foundations of humility, and humility is the foundation of all learning. So we do not seek to unravel this. We honour it by letting it be that way forever.” The quote of a grandmother explaining The Great Mystery of the universe to her grandson.

I understood then that when you miss a thing it leaves a hole that only the thing you miss can fill.

I discovered that being someone you are not is often easier than living with the person you are.

Like he cared about a lot of stupid settlers and Indians and soldiers who hung around out here before he was even born. Hell, before his prehistoric grandparents had been born. Who gave a shit about Crazy Horse and Sitting Bullshit. He cared about X-Men and the box scores.

Dealing with cops is like being around a skittish horse: No sudden movements, nothing shiny or loud. Zero jokes.

For my wife Deborah, for allowing me to bask in her light and become more.

This is the Cuzco asking you to pull on your armor and, mounted on the ample back of a powerful horse, cleave a path through the defenseless flesh of a naked Indian flock whose human wall collapses and disappears beneath the four hooves of the galloping beast.

I saw kids die of tuberculosis, influenza, pneumonia and broken hearts at St. Jerome’s.

O: You’re quite a writer. You’ve a gift for language, you’re a deft hand at plotting, and your books seem to have an enormous amount of attention to detail put into them. You’re so good you could write anything. Why write fantasy? Pratchett: I had a decent lunch, and I’m feeling quite amiable. That’s why you’re still alive. I think you’d have to explain to me why you’ve asked that question. O: It’s a rather ghettoized genre. P: This is true. I cannot speak for the US, where I merely sort of sell okay. But in the UK I think every book— I think I’ve done twenty in the series— since the fourth book, every one has been one the top ten national bestsellers, either as hardcover or paperback, and quite often as both. Twelve or thirteen have been number one. I’ve done six juveniles, all of those have nevertheless crossed over to the adult bestseller list. On one occasion I had the adult best seller, the paperback best-seller in a different title, and a third book on the juvenile bestseller list. Now tell me again that this is a ghettoized genre. O: It’s certainly regarded as less than serious fiction. P: (Sighs) Without a shadow of a doubt, the first fiction ever recounted was fantasy. Guys sitting around the campfire— Was it you who wrote the review? I thought I recognized it— Guys sitting around the campfire telling each other stories about the gods who made lightning, and stuff like that. They did not tell one another literary stories. They did not complain about difficulties of male menopause while being a junior lecturer on some midwestern college campus. Fantasy is without a shadow of a doubt the ur-literature, the spring from which all other literature has flown. Up to a few hundred years ago no one would have disagreed with this, because most stories were, in some sense, fantasy. Back in the middle ages, people wouldn’t have thought twice about bringing in Death as a character who would have a role to play in the story. Echoes of this can be seen in Pilgrim’s Progress, for example, which hark back to a much earlier type of storytelling. The epic of Gilgamesh is one of the earliest works of literature, and by the standard we would apply now— a big muscular guys with swords and certain godlike connections— That’s fantasy. The national literature of Finland, the Kalevala. Beowulf in England. I cannot pronounce Bahaghvad-Gita but the Indian one, you know what I mean. The national literature, the one that underpins everything else, is by the standards that we apply now, a work of fantasy. Now I don’t know what you’d consider the national literature of America, but if the words Moby Dick are inching their way towards this conversation, whatever else it was, it was also a work of fantasy. Fantasy is kind of a plasma in which other things can be carried. I don’t think this is a ghetto. This is, fantasy is, almost a sea in which other genres swim. Now it may be that there has developed in the last couple of hundred years a subset of fantasy which merely uses a different icongraphy, and that is, if you like, the serious literature, the Booker Prize contender. Fantasy can be serious literature. Fantasy has often been serious literature. You have to fairly dense to think that Gulliver’s Travels is only a story about a guy having a real fun time among big people and little people and horses and stuff like that. What the book was about was something else. Fantasy can carry quite a serious burden, and so can humor. So what you’re saying is, strip away the trolls and the dwarves and things and put everyone into modern dress, get them to agonize a bit, mention Virginia Woolf a few times, and there! Hey! I’ve got a serious novel. But you don’t actually have to do that. (Pauses) That was a bloody good answer, though I say it myself.

We need mystery,” she said. “Creator in her wisdom knew this. Mystery fills us with awe and wonder. They are the foundations of humility, and humility, grandson, is the foundation of all learning.

A Blessing Just off the highway to Rochester, Minnesota, Twilight bounds softly forth on the grass. And the eyes of those two Indian ponies Darken with kindness. They have come gladly out of the willows To welcome my friend and me. We step over the barbed wire into the pasture Where they have been grazing all day, alone. They ripple tensely, they can hardly contain their happiness That we have come. They bow shyly as wet swans. They love each other. There is no loneliness like theirs. At home once more, They begin munching the young tufts of spring in the darkness. I would like to hold the slenderer one in my arms, For she has walked over to me And nuzzled my left hand. She is black and white, Her mane falls wild on her forehead, And the light breeze moves me to caress her long ear That is delicate as the skin over a girl's wrist. Suddenly I realize That if I stepped out of my body I would break Into blossom.

It was never the poverty that deterred me, never the disease, unsanitary conditions, bugs or garbage, those things were never even a thought in my head as a reason for not staying. I kept looking for the good and always found it each day. I was happy on the reservation. It would have all worked out if Chief could have been a little nicer to me. The only thing I was missing was love and respect from my partner. Maybe he had changed.

Hey," Victor said. "Tell me a story." Thomas closed his eyes and told this story: "There were these two Indian boys who wanted to be warriors. But it was too late to be warriors in the old way. All the horses were gone. So the two Indian boys stole a car and drove to the city. They parked the stolen car in front of the police station and then hitchhiked back home to the reservation. When they got back, all their friends cheered and their parents' eyes shone with pride. You were very brave, everybody said to the two Indian boys. Very brave." "Ya-hey," Victor said. "That's a good one. I wish I could be a warrior.

We were taught to be God-fearing,” my mother said. “One who loves does not brandish fear or require it.

There are some doubters even in the western villages. One woman told me last Christmas that she did not believe either in hell or in ghosts. Hell she thought was merely an invention got up by the priest to keep people good; and ghosts would not be permitted, she held, to go 'trapsin about the earth' at their own free will; 'but there are faeries,' she added, 'and little leprechauns, and water-horses, and fallen angels.' I have met also a man with a mohawk Indian tattooed upon his arm, who held exactly similar beliefs and unbeliefs. No matter what one doubts one never doubts the faeries, for, as the man with the mohawk Indian on his arm said to me, 'they stand to reason.' Even the official mind does not escape this faith. ("Reason and Unreason")

There was nothing to do but forge ahead, so they mounted horses and wagons, and headed deeper into the mountain, ever leery of the dead soldier’s jacket, of phantom Indians who had taken great pains to hide the place which they sought so hard to find, and of the sporadic eerie rustling of a single tree among many as they descended. Wyn could not help but wonder if some long-dead spirits were trying to warn them away, as they got closer to Whisper Valley…

Crazy Horse was dead. He was brave and good and wise. He never wanted anything but to save his people, and he fought the Wasichus only when they came to kill us in our own country. He was only thirty years old. They could not kill him in battle. They had to lie to him and kill him that way. I cried all night, and so did my father.

Thomas," Chess said, "if you don't want to be famous and have your stories heard, then why'd you start the band up?" "I heard voices," Thomas said. "I guess I heard voices. I mean, I'm sort of a liar, enit? I like the attention. I want strangers to love me. I don't even know why. But I want all kids of strangers to love me." The Indian horses screamed.

After four hundred years of betrayals and excuses, Indians recognize the new fashion in racism, which is to pretend that the real Indians are all gone.

We were hockey gypsies, heading down another gravel road every weekend, plowing into the heart of that magnificent northern landscape. We never gave a thought to being deprived as we travelled, to being shut out of the regular league system. We never gave a thought to being Indian. Different. We only thought of the game and the brotherhood that bound us together off the ice, in the van, on the plank floors of reservation houses, in the truck stop diners where if we'd won we had a little to splurge on a burger and soup before we hit the road again. Small joys. All of them tied together, entwined to form an experience we would not have traded for any other. We were a league of nomads, mad for the game, mad for the road, mad for ice and snow, an Arctic wind on our faces and a frozen puck on the blade of our sticks.

I learned that I could draw the boundaries of my physical self inward, collapse the space I occupied and become a mote, a speck, an indifferent atom in its own peculiar orbit.

Everything changes except human behavior and its consequences.

I would close my eyes and dream of something strong, dream of horses exploding, rising into the air, their hearts beating survive, survive, survive.

Men get brave by the brave actions, they win over their fear by understanding the nature of fear.

She was beautiful for no reason, like a poppy, like the tender smile of an infant, like a dew drop, like the sunset, like the mother-nature — the god’s ultimate expression.

Silence is the only offering that one could offer to the god and silence is his ultimate celebration.

Men are born for adventures and women are born adventurous

Beauty is in the flower not at its roots

I want all kinds of strangers to love me. The Indian horses screamed.

No sensible Indian person,” wrote George P. Horse Capture, “can celebrate the arrival of Columbus.”90 Cherishing Columbus is a characteristic of white history, not American history.

The French, who love their dogs, sometimes eat their horses. The Spanish, who love their horses, sometimes eat their cows. The Indians, who love their cows, sometimes eat their dogs.

The white man, as one Indian said, “was in the Black Hills just like maggots”;10 wasicu, or “the greedy one” (literally, “he-who-takes-the-fat”),11 was the term the Lakota used to describe the miners, and it later became their term for whites in general. “The love of possessions is a disease with them,” said Sitting Bull, who was never behindhand in his contempt.

I got out without another word and stood in the snow and watched his old car disappear around the bend. His leaving was an ache that stayed with me for days. I would never see him again.

You must be a rich man," she said. "Not much of a warrior, though. You keep letting me sneak up on you." You don't surprise me," he said. "The Plains Indians had women who rode their horses eighteen hours a day. They could shoot seven arrows consecutively, have them all in the air at the same time. They were the best light cavalry in the world." Just my luck," she said. "An educated Indian." Yeah," he said. "Reservation University." They both laughed at the old joke. Every Indian is an alumnus. Where you from?" she asked. Wellpinit," he said. "I'm a Spokane." I should've known. You got those fisherman's hands." Ain't no salmon left in our river. Just a school bus and a few hundred basketballs." What the hell you talking about?" Our basketball team drives into the river and drowns every year," he said. "It's a tradition." She laughed. "You're just a storyteller, ain't you?" I'm just telling you things before they happen," he said. "The same things sons and daughters will tell your mothers and fathers." Do you ever answer a question straight?" Depends on the question," he said. Do you want to be my powwow paradise?

Empurpled rapturous hills I guess and the long day brushstroke by brushstroke enfeebling into darkness and then the fires blooming on the pitch plains. In the beautiful blue night there was plenty of visiting and the braves was proud and ready to offer a lonesome soldier a squaw for the duration of his passion. John Cole and me sought out a hollow away from prying eyes. Then with the ease of men who have rid themselves of worry we strolled among the Indian tents and heard the sleeping babies breathing and spied out the wondrous kind called by the Indians winkte or by white men berdache, braves dressed in the finery of squaws. John Cole gazes on them but he don’t like to let his eyes linger too long in case he gives offence. But he’s like the plough-horse that got the whins. All woken in a way I don’t see before. The berdache puts on men’s garb when he goes to war, this I know. Then war over it’s back to the bright dress. We move on and he’s just shaking like a cold child. Two soldiers walking under the bright nails of the stars. John Cole’s long face, long stride. The moonlight not able to flatter him because he was already beautiful.

1 Cain lifts Crow, that heavy black bird and strikes down Abel. Damn, says Crow, I guess this is just the beginning. 2 The white man, disguised as a falcon, swoops in and yet again steals a salmon from Crow's talons. Damn, says Crow, if I could swim I would have fled this country years ago. 3 The Crow God as depicted in all of the reliable Crow bibles looks exactly like a Crow. Damn, says Crow, this makes it so much easier to worship myself. 4 Among the ashes of Jericho, Crow sacrifices his firstborn son. Damn, says Crow, a million nests are soaked with blood. 5 When Crows fight Crows the sky fills with beaks and talons. Damn, says Crow, it's raining feathers. 6 Crow flies around the reservation and collects empty beer bottles but they are so heavy he can only carry one at a time. So, one by one, he returns them but gets only five cents a bottle. Damn, says Crow, redemption is not easy. 7 Crow rides a pale horse into a crowded powwow but none of the Indian panic. Damn, says Crow, I guess they already live near the end of the world.

Even Crazy Horse, the famous Oglala warrior, was named for his father. But nobody called him Junior, for rather logical reasons. “Look! There’s the most feared and mysterious Indian of all time! Behold! It is Junior!

But there were always things swimming around in me that I could neither hold on to long enough to comprehend or learn to live with. It was like the change in the air that comes before a storm. You feel the energy build but there’s nothing you can do to stop it. That’s what it was like for me. When those times came I couldn’t talk. There was no language for it. I suppose when you can’t understand something yourself it’s impossible to let anybody else in even if you’re motivated to.

I'd only seen Julius play a few times, but he had that gift, that grace, those fingers like a goddamn medicine man. One time, when the tribal school traveled to Spokane to play this white high school team, Julius scored sixty-seven points and the Indians won by forty. I didn't know they'd be riding horses," I heard the coach of the white team say when I was leaving. ... Hey," I asked Adrian. "Remember Silas Sirius?" Hell," Adrian said. "Do I remember? I was there when he grabbed that defensive rebound, took a step, and flew the length of the court, did a full spin in midair, and then dunked that fucking ball. And I don't mean it looked like he flew, or it was so beautiful it was almost like he flew. I mean, he flew, period." I laughed, slapped my legs, and knew that I believed Adrian's story more as it sounded less true. Shit," he continued. "And he didn't grow no wings. He just kicked his legs a little. Held that ball like a baby in his hand. And he was smiling. Really. Smiling when he flew. Smiling when he dunked it, smiling when he walked off the court and never came back. Hell, he was still smiling ten years after that.

The greatest threat of all to their identity, and to the very idea of a nomadic hunter in North America, appeared on the plains in the late 1860s. These were the buffalo men. Between 1868 and 1881 they would kill thirty-one million buffalo, stripping the plains almost entirely of the huge, lumbering creatures and destroying any last small hope that any horse tribe could ever be restored to its traditional life. There was no such thing as a horse Indian without a buffalo herd. Such an Indian had no identity at all.

Later on we read what Krishna says, “Even those who worship other deities are really worshipping me” (note 31). It is God incarnate whom man is worshipping. Would God be angry if you called Him by the wrong name? He would be no God at all! Can’t you understand that whatever a man has in his own heart is God — even if he worships a stone? What of that! We will understand more clearly if we once get rid of the idea that religion consists in doctrines. One idea of religion has been that the whole world was born because Adam ate the apple, and there is no way of escape. Believe in Jesus Christ — in a certain man’s death! But in India there is quite a different idea. [There] religion means realisation, nothing else. It does not matter whether one approaches the destination in a carriage with four horses, in an electric car, or rolling on the ground. The goal is the same. For the [Christians] the problem is how to escape the wrath of the terrible God. For the Indians it is how to become what they really are, to regain their lost Selfhood. ...

Suppose a white man should come to me and say, “Joseph, I like your horses. I want to buy them.” I say to him, “No, my horses suit me; I will not sell them.” Then he goes to my neighbor and says to him, “Joseph has some good horses. I want to buy them, but he refuses to sell.” My neighbor answers, “Pay me the money and I will sell you Joseph's horses.” The white man returns to me and says, “Joseph, I have bought your horses and you must let me have them.” If we sold our lands to the government, this is the way they bought them. — Chief Joseph Nez Perce We

All of the Indians must have tragic features: tragic noses, eyes, and arms. Their hands and fingers must be tragic when they reach for tragic food. The hero must be a half-breed, half white and half Indian, preferably from a horse culture. He should often weep alone. That is mandatory. If the hero is an Indian woman, she is beautiful. She must be slender and in love with a white man. But if she loves an Indian man then he must be a half-breed, preferably from a horse culture. If the Indian woman loves a white man, then he has to be so white that we can see the blue veins running through his skin like rivers. When the Indian woman steps out of her dress, the white man gasps at the endless beauty of her brown skin. She should be compared to nature: brown hills, mountains, fertile valleys, dewy grass, wind, and clear water. If she is compared to murky water, however, then she must have a secret. Indians always have secrets, which are carefully and slowly revealed. Yet Indian secrets can be disclosed suddenly, like a storm. Indian men, of course, are storms. The should destroy the lives of any white women who choose to love them. All white women love Indian men. That is always the case. White women feign disgust at the savage in blue jeans and T-shirt, but secretly lust after him. White women dream about half-breed Indian men from horse cultures. Indian men are horses, smelling wild and gamey. When the Indian man unbuttons his pants, the white woman should think of topsoil. There must be one murder, one suicide, one attempted rape. Alcohol should be consumed. Cars must be driven at high speeds. Indians must see visions. White people can have the same visions if they are in love with Indians. If a white person loves an Indian then the white person is Indian by proximity. White people must carry an Indian deep inside themselves. Those interior Indians are half-breed and obviously from horse cultures. If the interior Indian is male then he must be a warrior, especially if he is inside a white man. If the interior Indian is female, then she must be a healer, especially if she is inside a white woman. Sometimes there are complications. An Indian man can be hidden inside a white woman. An Indian woman can be hidden inside a white man. In these rare instances, everybody is a half-breed struggling to learn more about his or her horse culture. There must be redemption, of course, and sins must be forgiven. For this, we need children. A white child and an Indian child, gender not important, should express deep affection in a childlike way. In the Great American Indian novel, when it is finally written, all of the white people will be Indians and all of the Indians will be ghosts.

Quahadis were the hardest, fiercest, least yielding component of a tribe that had long had the reputation as the most violent and warlike on the continent; if they ran low on water, they were known to drink the contents of a dead horse’s stomach, something even the toughest Texas Ranger would not do.

was calling for us like a madman. When we reached him he was dripping with perspiration, and trembling like a startled horse. We had great difficulty in soothing him. He complained that he was in civilian kit, and wanted to tear my clothes off his body. I ordered him to strip, and we made a second exchange as quickly as possible.

Where's your dad now?" Thomas asked. "He's gone." The word gone echoed all over the reservation. The reservation was gone itself, just a shell of its former self, just a fragment of the whole. But the reservation still possessed the power and rage, magic and loss, joys and jealousy. The reservation tugged at the lives of its Indians, stole from them in the middle of the night, watched impassively as the horses and salmon disappeared. But the reservation forgave, too. Sam Bone vanished between foot falls on the way to the Trading Post one summer day and reappeared years later to finish his walk. Thomas, Chess, and Checkers heard the word gone shake the foundation of the house.

I try to stay real calm and careful

I would steal horses for you, if there were any left

I understood then how hard years are to get a hold of, how elusive the life in them can be to capture and retell. I understood then too that time does not heal all wounds.

If you don’t write your own story, you will be a character in others.

Express your heart amidst the nature, the god’s ultimate expression. That’s what I believed in

Those glittery eyes of him looked up like the candles but never flickered. In one, he held the life and in the other, the death

Humanity is divided by the dietary traditions but is united by the hunger

In the temples, churches and mosques gods born and die, but in the libraries they grow and evolve

Men get brave only by brave actions

The faith in the light, the vigor to plunge out from the mud and the sustained nobility to remain unstained by the past is what makes it a lotus

In the secret most corner of my mind, I conspire to live like a lotus, as a lotus, buoyant, in full bloom, untainted

They scooped out our insides, Saul. We are not responsible for that. We are not responsible for what happened to us. None of us are,” Fred said. LBut our healing - that’s up to us.

Abandoned by the Spanish, thousands of mustangs ran wild into the open plains that resembled so closely their ancestral Iberian lands. Because they were so perfectly adapted to the new land, they thrived and multiplied. They became the foundation stock for the great wild mustang herds of the Southwest. This event has become known as the Great Horse Dispersal.

I'm twenty-three years old, I'm working graveyard in the fucking mine and I been there since I was sixteen. I'll be thee until it kills me or I'm too fucking old. I ain't got no out. I don't mind that. I got Emma and I got the kids and I got the Moose until I'm too damn old for that too. But someone reached down and put lightning bolts in your legs, Saul. Someone put thunder in your wrist shot and eyes in the back of your fucking head. You were made for this game. So you gotta give this a shot for all of us who're never gonna get out of Manitouwadge.

Benjamin and I sat in the middle of one of the large canoes with our grandmother in the stern, directing us past shoals and through rapids and into magnificent stretches of water. One day the clouds hung low and light rain freckled the slate-grey water that peeled across our bow. The pellets of rain were warm and Benjamin and I caught them on our tongues as our grandmother laughed behind us. Our canoes skimmed along and as I watched the shoreline it seemed the land itself was in motion. The rocks lay lodged like hymns in the breast of it, and the trees bent upward in praise like crooked fingers. It was glorious. Ben felt it too. He looked at me with tears in his eyes, and I held his look a long time, drinking in the face of my brother.

Besides the fact that the typical pacifist is quite clearly white and middle class, pacifism as an ideology comes from a privileged context. It ignores that violence is already here; that violence is an unavoidable, structurally integral part of the current social hierarchy; and that it is people of color who are most affected by that violence. Pacifism assumes that white people who grew up in the suburbs with all their basic needs met can counsel oppressed people, many of whom are people of color, to suffer patiently under an inconceivably greater violence, until such time as the Great White Father is swayed by the movement’s demands or the pacifists achieve that legendary “critical mass.” [...] Nonviolence declares that the American Indians could have fought off Columbus, George Washington, and all the other genocidal butchers with sit-ins; that Crazy Horse, by using violent resistance, became part of the cycle of violence, and was “as bad as” Custer. Nonviolence declares that Africans could have stopped the slave trade with hunger strikes and petitions, and that those who mutinied were as bad as their captors; that mutiny, a form of violence, led to more violence, and, thus, resistance led to more enslavement. Nonviolence refuses to recognize that it can only work for privileged people, who have a status protected by violence, as the perpetrators and beneficiaries of a violent hierarchy.

Peace and beauty? You think Indians are so worried about peace and beauty? ... If Wovoka came back to life, he'd be so pissed off. If the real Pocahontas came back, you think she'd be happy about being a cartoon? If Crazy Horse, or Geronimo, or Sitting Bull came back, they'd see what you white people have done to Indians, and they'd start a war. They'd see the homeless Indians staggering around downtown. They'd see fetal-alcohol-syndrome babies. They'd see the sorry-ass reservations. They'd learn about Indian suicides and infant mortality rates. They'd listen to some dumb-ass Disney song and feel like hurting somebody. They'd read books by assholes like Wilson, and they would start killing themselves some white people, and then kill some asshole Indians too. Dr. Mather, if the Ghost Dance worked, there would be no exceptions. All you white people would disappear. All of you. If those dead Indians came back to life ,they wouldn't crawl into a sweathouse with you. They wouldn't smoke the pipe with you. They wouldn't go to the movies and munch popcorn with you. They'd kill you. They'd gut you and eat your heart.

I wondered how people could live with things set in place, fixed, their places determined by the power of the recollection they contained, the memories they held. It was what made a home, I believed; the things we keep, the sum of us.

Hockey is like the universe, Saul,” he said one day. “When you stand in the dark and look up at it, you see the placid fire of stars. But if we were right in the heart of it, we’d see chaos. Comets churning by. Meteorites. Star explosions. Things being born, things dying. Chaos, Saul. But that chaos is organized. It’s harnessed. It’s controlled. What you can’t see under all the action, the speed, the mayhem, is the great spirit of this game. That’s what makes you so extraordinary. You have that spirit within you.

Early ethnographers have described North American Plains Indians so hypnotically involved in gambling with buffalo rib bones that losers would often leave the tepee without clothes in the dead of winter, having wagered away their weapons, horses, and wives as well.

the reservation population turned out. As Smith walked the horse by, an ancient Indian leaned up and looked the horse over. “Racehorse?” he said. Smith nodded. “Looks like a cow pony to me.”1 Smith was pleased. The rumors followed them west. The backstretch at Hollywood was thick with stories, chief among them that Seabiscuit was lame. The stewards listened and worried that they would be burned by Seabiscuit as Belmont and Suffolk Downs had been. They had some reason to be wary. Earlier in the meet, a much-anticipated meeting between Kentucky Derby winner Lawrin and Preakness winner Dauber had to be canceled at the last moment when Dauber suffered a minor injury. The event had been traumatic for the Hollywood Park officials and seemed to make them overly concerned about Smith. On July 11, 1938, Smith walked Seabiscuit onto the track for his first workout at Hollywood. The trainer didn’t like the looks of the track, which was so deep and crumbly that it was playing at least a second slower than usual.2 “It looked like they were trying to grow corn on the track,” he said.3

After years of working with missionaries, I am tempted to conclude that their endeavors merely prolong a dying race's agonies for ten or twenty years. The merciful plowman shoots a trusty horse grown too old for service. As philanthropists, might it not be our duty to likewise ameliorate the savages' sufferings by hastening their extinction? Think of your Red Indians, Adam, think on the treaties you Americans abrogate & renege on, time & time & time again. More humane, surely & more honest, just to knock the savages on the head & get it over with?

Indians were made for film. Indians were exotic and erotic. All those feathers, all that face paint, the breast plates, the bone chokers, the skimpy loincloths, not to mention the bows and arrows and spears, the war cries, the galloping horses, the stern stares, and the threatening grunts. We hunted buffalo, fought the cavalry, circled wagon trains, fought the cavalry, captured White women, fought the cavalry, scalped homesteaders, fought the cavalry. And don't forget the drums and the wild dances where we got all sweaty and lathered up, before we rode off to fight the cavalry.

This poem declares the absence of a Hindu canon. This poem declares itself the Hindu canon. This poem follows the monkey. This poem worships the horse. This poem supersedes the Vedas and the supreme scriptures. This poem does not culture the jungle. This poem jungles the culture. This poem storms into temples with tanks. This poem stands corrected: the RSS is BJP’s mother. This poem is not vulnerable. This poem is Section 153-A proof. This poem is also idiot-proof. This poem quotes Dr.Ambedkar. This poem considers Ramayana a hetero-normative novel. This poem breaches Section 295A of the Indian Penile Code. This poem is pure and total blasphemy.

The change that comes our way will come in many forms. In sights that are mysterious to our eyes, in sounds that are grating on our ears, in ways of thinking that will crash like thunder in our hearts and minds. But we must learn to ride each one of these horses of change. It is what the future asks of us and our survival depends on it.

The area was like a gigantic moonscape of bleached sand, salt flats, and mountain ranges inhabited by small bands no larger than extended families. Early travelers to the West did not hide their contempt for these "digger Indians", who lacked both horses and weapons. These vulnerable Paiutes, as they were known, had become easy prey for other, mounted Indians.

There are some doubters even in the western villages. One woman told me last Christmas that she did not believe either in hell or in ghosts. Hell she thought was merely an invention got up by the priest to keep people good; and ghosts would not be permitted, she held, to go "trapsin about the earth" at their own free will; "but there are faeries," she added, "and little leprechauns, and water-horses, and fallen angels." I have met also a man with a mohawk Indian tattooed upon his arm, who held exactly similar beliefs and unbeliefs. No matter what one doubts one never doubts the faeries, for, as the man with the mohawk Indian on his arm said to me, "they stand to reason." Even the official mind does not escape this faith.

When you were talking about the caste system, I was thinking about how Mexicans still have to come to terms with this in our own culture. We spoke earlier about the castas paintings that were made during the eighteenth and nineteenth centuries in Mexico. The Spanish, establishing a form of racial apartheid, delineate the fifty-three categories of racial mixtures between Africans, Indians, and the Spanish. And they have names, like tiente en el aire, which means stain in the air; and salta otras, which means jump back; or mulatto, a word that comes from mula, the unnatural mating between the horse and the donkey. “Sambo” is now a racial epithet in the US, but it was first used as one of the fifty-three racial categories in the castas paintings.

That school gave you words that do not apply to us,” my grandmother said. “Out here there is no need to keep the spirit bound to fear.” “We were taught to be God-fearing,” my mother said. “One who loves does not brandish fear or require it.” The old woman stopped her braiding to look at my mother and aunt, but they kept their heads down and continued with the ties. “Here in this old way you may rediscover that and reclaim it as your own.

My mouth would be open with glee and I would face the picture of Jesus hung there on the wall, my salvation coming instead through wood and rubber and ice and the dream of a game. I’d stand there, arms held high in triumph, and I would not feel lonely or afraid, deserted or abandoned, but connected to something far bigger than myself. Then I’d climb back into bed and sleep until the dawn woke me and I could walk back out to the rink again.

Claire. It was the last candle left within the Indian Agent. The last glimmer. He curled himself around it to keep it alive, and when the storm inhaled he studied his right hand, could feel her beside him in the carriage that night and, as if he could insist on this, looked up the depression he was calling a road, for the cabman's blindered horse, huffing through the snow, its lanterns swinging. Claire waiting for him on the worn velvet seat.

Late in the evenings I’d walk into the trees, stride through the bush until I was wrapped in it, cocooned. The stars that pinwheeled above spun a thousand light years away. Time, mystery, departure and union were there all at once. I wondered if this was what it meant to be Indian, Ojibway. A ritual. A ceremony, ancient and simple and personal. If I could have borne it with me into the day-to-day life of the camp, things might have been different.

Old Timer Farmer's Wisdom in Haiku Keep skunks, city slickers, Jews, lawyers at a distance Or else ya' get fucked. Life is simpler when You plow around the stump Or else ya' get fucked. If you don’tknow bees Are faster than your tractor Ya' gonna’get fucked. Do your pissing down Stream and your drinking upstream Or else ya' get fucked. Fences need to be Horse-high, pig-tight,bull-strong Or else ya' get fucked Cheat an Indian Out of his liquor money Ya' gonna get stabbed.

Within, a cheerful bustle in the bar announced the near arrival of opening time. Eight ducks crossed the road in Indian file. A cat sprang up upon the bench, stretched herself, tucked her hind legs under her and coiled her tail tightly round them as though to prevent them from accidentally working loose. A groom passed, riding a tall bay horse and leading a chestnut with a hogged mane; a spaniel followed them, running ridiculously, with one ear flopped inside-out over his foolish head.

Sonia Gandhi and her son play an important part in all of this. Their job is to run the Department of Compassion and Charisma and to win elections. They are allowed to make (and also to take credit for) decisions which appear progressive but are actually tactical and symbolic, meant to take the edge off popular anger and allow the big ship to keep on rolling. (The best example of this is the rally that was organised for Rahul Gandhi to claim victory for the cancellation of Vedanta’s permission to mine Niyamgiri for bauxite—a battle that the Dongria Kondh tribe and a coalition of activists, local as well as international, have been fighting for years. At the rally, Rahul Gandhi announced that he was “a soldier for the tribal people”. He didn’t mention that the economic policies of his party are predicated on the mass displacement of tribal people. Or that every other bauxite “giri”—hill—in the neighbourhood was having the hell mined out of it, while this “soldier for the tribal people” looked away. Rahul Gandhi may be a decent man. But for him to go around talking about the two Indias—the “Rich India” and the “Poor India”—as though the party he represents has nothing to do with it, is an insult to everybody’s intelligence, including his own.) The division of labour between politicians who have a mass base and win elections, and those who actually run the country but either do not need to (judges and bureaucrats) or have been freed of the constraint of winning elections (like the prime minister) is a brilliant subversion of democratic practice. To imagine that Sonia and Rahul Gandhi are in charge of the government would be a mistake. The real power has passed into the hands of a coven of oligarchs—judges, bureaucrats and politicians. They in turn are run like prize race-horses by the few corporations who more or less own everything in the country. They may belong to different political parties and put up a great show of being political rivals, but that’s just subterfuge for public consumption. The only real rivalry is the business rivalry between corporations.

Often, while the others were sleeping, I’d look out the window and watch the land flow by. Some nights there would be a moon, and the shadows it created were spectacular. Trees became many-armed creatures looming across the road. Lakes were shining phosphorescent platters. Ridges and scarps were fortresses capped with snow. Rivers were serpentine swaths of a deeper black. I loved every inch of it. I’d largely given up mourning the loss of my early life, those days on the land with my family. But the sadness filled me at times as we drove through the night.

All moveables of wonder, from all parts, Are here—Albinos, painted Indians, Dwarfs, The Horse of knowledge, and the learned Pig, The Stone-eater, the man that swallows fire, Giants, Ventriloquists, the Invisible Girl, The Bust that speaks and moves its goggling eyes, The Wax-work, Clock-work, all the marvellous craft Of modern Merlins, Wild Beasts, Puppet-shows, All out-o'-the-way, far-fetched, perverted things, All freaks of nature, all Promethean thoughts Of man, his dullness, madness, and their feats All jumbled up together, to compose A Parliament of Monsters.

July 11. She had always liked those numbers, seven and eleven. In charada, the mystical significance of dream images. There were charadas all around the world. In the santería charada, Angayú was eleven and Yemayá was seven. In the Cuban charada, matchbox was eleven and excrement was seven. In the American one, mechanic shop was eleven and socks was seven. In the Chinese one, rooster was eleven and seashell, seven. In the Texas charada, horse was eleven and hog, seven. In the Indian charada, rain was eleven and sleep was seven. In the Aztec charada, factory was eleven and mariachis, seven.

him? His highest duty to fodder and water his horses! What is his destiny to him compared with the shipping interests? Does not he drive for Squire Make-a-stir? How godlike, how immortal, is he? See how he cowers and sneaks, how vaguely all the day he fears, not being immortal nor divine, but the slave and prisoner of his own opinion of himself, a fame won by his own deeds. Public opinion is a weak tyrant compared with our own private opinion. What a man thinks of himself, that it is which determines, or rather indicates, his fate. Self-emancipation even in the West Indian provinces of the fancy and imagination—what Wilberforce

People of color in the internal colonies of the US cannot defend themselves against police brutality or expropriate the means of survival to free themselves from economic servitude. They must wait for enough people of color who have attained more economic privilege (the “house slaves” of Malcolm X’s analysis) and conscientious white people to gather together and hold hands and sing songs. Then, they believe, change will surely come. People in Latin America must suffer patiently, like true martyrs, while white activists in the US “bear witness” and write to Congress. People in Iraq must not fight back. Only if they remain civilians will their deaths be counted and mourned by white peace activists who will, one of these days, muster a protest large enough to stop the war. Indigenous people need to wait just a little longer (say, another 500 years) under the shadow of genocide, slowly dying off on marginal lands, until-well, they’re not a priority right now, so perhaps they need to organize a demonstration or two to win the attention and sympathy of the powerful. Or maybe they could go on strike, engage in Gandhian noncooperation? But wait-a majority of them are already unemployed, noncooperating, fully excluded from the functioning of the system. Nonviolence declares that the American Indians could have fought off Columbus, George Washington, and all the other genocidal butchers with sit-ins; that Crazy Horse, by using violent resistance, became part of the cycle of violence, and was “as bad as” Custer. Nonviolence declares that Africans could have stopped the slave trade with hunger strikes and petitions, and that those who mutinied were as bad as their captors; that mutiny, a form of violence, led to more violence, and, thus, resistance led to more enslavement. Nonviolence refuses to recognize that it can only work for privileged people, who have a status protected by violence, as the perpetrators and beneficiaries of a violent hierarchy.

The answer was simple and direct, as it had been throughout the period of white contact with the red men. First, make them dependent. Meriwether Lewis and William Clark saw this in a flash after their initial encounter with the Sioux, of whom they said, “These are the vilest miscreants of the savage race, and must ever remain the pirates of the Missouri, until such measures are pursued, by our government, as will make them feel a dependence on its will for their supply of merchandise.”22 All that would then be needed to put the Indian on the road to civilization was, in the words of Henry Knox, the Secretary of War in 1789, to give the Indian “a love for exclusive property.”23

The U.S. Olympic eight-oared crew was as cool as could be, though. Every afternoon they boarded a boat and made their way out to the New York Athletic Club’s private retreat, Huckleberry Island, a mile off Travers Island, out in the cool waters of Long Island Sound. The island was twelve acres of paradise, and the boys fell in love with it the moment they stepped out of their launch and onto a beach in one of its many small granite coves, wearing the Indian headbands with turkey feathers that club members donned whenever they visited the island. They leapt off stone ledges, plunged into the cool green water of the sound, swam, horsed around, then stretched out on warm flat slabs of granite, toasting themselves brown before plunging back into the water again.

Third, the Sioux did not delegate real power to an individual, be he a head of an akicita society, tribal chief, or simply a brave individual. As Lowie puts it, “in normal times the chief was not a supreme executive, but a peacemaker and an orator.” Chiefs—all chiefs—were titular, “and any power exercised within the tribe was exercised by the total body of responsible men who had qualified for social eminence by their war record and their generosity.”33 Whites could never understand this point, incidentally; because they could not conceive of a society without a solid hierarchy, the whites insisted that the Indians had to have chiefs who would be a final authority and able to speak for the entire tribe. Later, much difficulty grew out of this basic white misunderstanding of Indian government.

Arthur Moore describes the results: “Whole forests of oak, beech, poplar, maple, and walnut, standing since Columbus, collapsed … from girdling and deadening with fire. There was in the heart of the new race no more consideration for the trees than for the game until the best of both were gone; steel conquered the West but chilled the soul of the conqueror. This assault on nature, than which few more frightful spectacles could be imagined, owed much to sheer need, but something also to a compelling desire to destroy conspicuous specimens of the fauna and flora of the wilderness. The origin of this mad destructiveness may be in doubt, but there is no question about its effect. The Ohio Valley today has neither trees nor animals to recall adequately the splendor of the garden of the Indian which the white man found and used so profligately.

Friday, March 28th. 1884 ... I am afraid grandmamma Potter will be disappointed, and I very much wished to go, but it is the last chance of seeing the old house. Not that I look forward to that as an unmixed pleasure. I have a very pleasant recollection of it, which I fear may be changed. I have now seen longer passages and higher halls. The rooms will look cold and empty, the passage I used to patter along so kindly on the way to bed will no longer seem dark and mysterious, and, above all, the kind voice which cheered the house is silent forever. It is six or seven years since I have been there, but I remember it like yesterday. The pattern of the door-mat, the pictures on the old music-box, the sound of the rocking-horse as it swung, the engravings on the stair, the smell of the Indian corn, and the feeling of plunging one's hands into the bin, the hooting of the turkeys and the quick flutter of the fantail's wings. I would not have it changed.

These men were very kind. They made presents to our chiefs and our people made presents to them. We had a great many horses, of which we gave them what they needed, and they gave us guns and tobacco in return. All the Nez Perce made friends with Lewis and Clark, and agreed to let them pass through their country, and never to make war on white men. This promise the Nez Perce have never broken. No white man can accuse them of bad faith and speak with a straight tongue. It has always been the pride of the Nez Perce that they were the friends of the white men. When my father was a young man there came to our country a white man [Rev. Henry H. Spaulding] who talked spirit law. He won the affections of our people because he spoke good things to them. At first he did not say anything about white men wanting to settle on our lands. Nothing was said about that until about twenty winters ago, when a number of white people came into our country and built houses and made farms. At first our people made no complaint. They thought there was room

When we came out of the cookhouse, we found the boy's father, the Indian man who had been grazing the horses in the pasture, waiting for us. He wanted someone to tell his troubles to. He looked about guardedly, afraid that the Señora might overhear him. 'Take a look at me' he said. I don't even know how old I am. When I was young, the Señor brought me here. He promised to pay me and give me a plot of my own. 'Look at my clothes' he said, pointing to the patches covering his body. 'I can't remember how many years I've been wearing them. I have no others. I live in a mud hut with my wife and sons. They all work for the Señor like me. They don't go to school. They don't know how to read or write; they don't even speak Spanish. We work for the master, raise his cattle and work his fields. We only get rice and plantains to eat. Nobody takes care of us when we are sick. The women here have their babies in these filthy huts.' 'Why don't you eat meat or at least milk the cows?' I asked. 'We aren't allowed to slaughter a cow. And the milk goes to the calves. We can't even have chicken or pork - only if an animal gets sick and dies. Once I raised a pig in my yard' he went on. 'She had a litter of three. When the Señor came back he told the foreman to shoot them. That's the only time we ever had good meat.' 'I don't mind working for the Señor but I want him to keep his promise. I want a piece of land of my own so I can grow rice and yucca and raise a few chickens and pigs. That's all.' 'Doesn't he pay you anything?' Kevin asked. 'He says he pays us but he uses our money to buy our food. We never get any cash. Kind sirs, maybe you can help me to persuade the master . Just one little plot is all I want. The master has land, much land.' We were shocked by his tale. Marcus took out a notebook and pen. 'What's his name?'. He wrote down the name. The man didn't know the address. He only knew that the Señor lived in La Paz. Marcus was infuriated. 'When I find the owner of the ranch, I'll spit right in his eye. What a lousy bastard! I mean, it's really incredible'. 'That's just the way things are,' Karl said. 'It's sad but there's nothing we can do about it.

...the letters begin to cross vast spaces in slow sailing ships and everything becomes still more protracted and verbose, and there seems no end to the space and the leisure of those early nineteenth century days, and faiths are lost and the life of Hedley Vicars revives them; aunts catch cold but recover; cousins marry; there is the Irish famine and the Indian Mutiny, and both sisters remain, to their great, but silent grief, for in those days there were things that women hid like pearls in their breasts, without children to come after them. Louisa, dumped down in Ireland with Lord Waterford at the hunt all day, was often very lonely; but she stuck to her post, visited the poor, spoke words of comfort (‘I am sorry indeed to hear of Anthony Thompson's loss of mind, or rather of memory; if, however, he can understand sufficiently to trust solely in our Saviour, he has enough’) and sketched and sketched. Thousands of notebooks were filled with pen and ink drawings of an evening, and then the carpenter stretched sheets for her and she designed frescoes for schoolrooms, had live sheep into her bedroom, draped gamekeepers in blankets, painted Holy Families in abundance, until the great Watts exclaimed that here was Titian's peer and Raphael's master! At that Lady Waterford laughed (she had a generous, benignant sense of humour); and said that she was nothing but a sketcher; had scarcely had a lesson in her life—witness her angel's wings, scandalously unfinished. Moreover, there was her father's house for ever falling into the sea; she must shore it up; must entertain her friends; must fill her days with all sorts of charities, till her Lord came home from hunting, and then, at midnight often, she would sketch him with his knightly face half hidden in a bowl of soup, sitting with her notebook under a lamp beside him. Off he would ride again, stately as a crusader, to hunt the fox, and she would wave to him and think, each time, what if this should be the last? And so it was one morning. His horse stumbled. He was killed. She knew it before they told her, and never could Sir John Leslie forget, when he ran down-stairs the day they buried him, the beauty of the great lady standing by the window to see the hearse depart, nor, when he came back again, how the curtain, heavy, Mid-Victorian, plush perhaps, was all crushed together where she had grasped it in her agony.

There are two things going on in the world now. On the one hand, you have dramatic change—people getting very seriously spiritual. A lot of people are dedicating their life now to some spiritual tradition or path. And then on the other hand, you have the lowest side—people killing each other in the cities and being totally uncaring, and all the homeless. You have two polarities. We have people who are changing fast, and then you have a lot of people who never even have a glimpse of the spiritual life. Yes, many people are waking up. But just as many or more are still asleep. It used to be a battle between the young and the old, the so-called generation gap. Now it is a struggle between the conscious and the unconscious. And perhaps, as His Crazy Horse put it, the darkness is afraid of the light. One place where darkness and light polarize is in government, which is a shame since it is supposed to be a source of help and betterment ========== American Indian Prophecies (Kaltreider, Kurt) - Your Highlight on page 94 | Location 1624-1628 | Added on Wednesday, September 10, 2014 6:50:45 PM There are two things going on in the world now. On the one hand, you have dramatic change—people getting very seriously spiritual. A lot of people are dedicating their life now to some spiritual tradition or path. And then on the other hand, you have the lowest side—people killing each other in the cities and being totally uncaring, and all the homeless. You have two polarities. We have people who are changing fast, and then you have a lot of people who never even have a glimpse of the spiritual life.

So what did you and Landon do this afternoon?” Minka asked, her soft voice dragging him back to the present. Angelo looked up to see that Minka had already polished off two fajitas. Damn, the girl could eat. “Landon gave me a tour of the DCO complex. I did some target shooting and blew up a few things. He even let me play with the expensive surveillance toys. I swear, it felt more like a recruiting pitch to get me to work there than anything.” Minka’s eyes flashed green, her full lips curving slightly. Damn, why the hell had he said it like that? Now she probably thought he was going to come work for the DCO. Even if he wanted to, he couldn’t, not after just reenlisting for another five years. The army wasn’t the kind of job where you could walk into the boss’s office and say, “I quit.” Thinking it would be a good idea to steer the conversation back to safer ground, he reached for another fajita and asked Minka a question instead. “What do you think you’ll work on next with Ivy and Tanner? You going to practice with the claws for a while or move on to something else?” Angelo felt a little crappy about changing the subject, but if Minka noticed, she didn’t seem to mind. And it wasn’t like he had to fake interest in what she was saying. Anything that involved Minka was important to him. Besides, he didn’t know much about shifters or hybrids, so the whole thing was pretty damn fascinating. “What do you visualize when you see the beast in your mind?” he asked. “Before today, I thought of it as a giant, blurry monster. But after learning that the beast is a cat, that’s how I picture it now.” She smiled. “Not a little house cat, of course. They aren’t scary enough. More like a big cat that roams the mountains.” “Makes sense,” he said. Minka set the other half of her fourth fajita on her plate and gave him a curious look. “Would you mind if I ask you a personal question?” His mouth twitched as he prepared another fajita. He wasn’t used to Minka being so reserved. She usually said whatever was on her mind, regardless of whether it was personal or not. “Go ahead,” he said. “The first time we met, I had claws, fangs, glowing red eyes, and I tried to kill you. Since then, I’ve spent most of the time telling you about an imaginary creature that lives inside my head and makes me act like a monster. How are you so calm about that? Most people would have run away already.” Angelo chuckled. Not exactly the personal question he’d expected, but then again Minka rarely did the expected. “Well, my mom was full-blooded Cherokee, and I grew up around all kinds of Indian folktales and legends. My dad was in the army, and whenever he was deployed, Mom would take my sisters and me back to the reservation where she grew up in Oklahoma. I’d stay up half the night listening to the old men tell stories about shape-shifters, animal spirits, skin-walkers, and trickster spirits.” He grinned. “I’m not saying I necessarily believed in all that stuff back then, but after meeting Ivy, Tanner, and the other shifters at the DCO, it just didn’t faze me that much.” Minka looked at him with wide eyes. “You’re a real American Indian? Like in the movies? With horses and everything?” He laughed again. The expression of wonder on her face was adorable. “First, I’m only half-Indian. My dad is Mexican, so there’s that. And second, Native Americans are almost nothing like you see in the movies. We don’t all live in tepees and ride horses. In fact, I don’t even own a horse.” Minka was a little disappointed about the no-horse thing, but she was fascinated with what it was like growing up on an Indian reservation and being surrounded by all those legends. She immediately asked him to tell her some Indian stories. It had been a long time since he’d thought about them, but to make her happy, he dug through his head and tried to remember every tale he’d heard as a kid.

We still talk a lot about ‘authentic’ cultures, but if by ‘authentic’ we mean something that developed independently, and that consists of ancient local traditions free of external influences, then there are no authentic cultures left on earth. Over the last few centuries, all cultures were changed almost beyond recognition by a flood of global influences. One of the most interesting examples of this globalisation is ‘ethnic’ cuisine. In an Italian restaurant we expect to find spaghetti in tomato sauce; in Polish and Irish restaurants lots of potatoes; in an Argentinian restaurant we can choose between dozens of kinds of beefsteaks; in an Indian restaurant hot chillies are incorporated into just about everything; and the highlight at any Swiss café is thick hot chocolate under an alp of whipped cream. But none of these foods is native to those nations. Tomatoes, chilli peppers and cocoa are all Mexican in origin; they reached Europe and Asia only after the Spaniards conquered Mexico. Julius Caesar and Dante Alighieri never twirled tomato-drenched spaghetti on their forks (even forks hadn’t been invented yet), William Tell never tasted chocolate, and Buddha never spiced up his food with chilli. Potatoes reached Poland and Ireland no more than 400 years ago. The only steak you could obtain in Argentina in 1492 was from a llama. Hollywood films have perpetuated an image of the Plains Indians as brave horsemen, courageously charging the wagons of European pioneers to protect the customs of their ancestors. However, these Native American horsemen were not the defenders of some ancient, authentic culture. Instead, they were the product of a major military and political revolution that swept the plains of western North America in the seventeenth and eighteenth centuries, a consequence of the arrival of European horses. In 1492 there were no horses in America. The culture of the nineteenth-century Sioux and Apache has many appealing features, but it was a modern culture – a result of global forces – much more than ‘authentic’.

Without a shadow of a doubt, the first fiction ever recounted was fantasy. Guys sitting around the campfire— Was it you who wrote the review? I thought I recognized it— Guys sitting around the campfire telling each other stories about the gods who made lightning, and stuff like that. They did not tell one another literary stories. They did not complain about difficulties of male menopause while being a junior lecturer on some midwestern college campus. Fantasy is without a shadow of a doubt the ur-literature, the spring from which all other literature has flown. Up to a few hundred years ago no one would have disagreed with this, because most stories were, in some sense, fantasy. Back in the middle ages, people wouldn’t have thought twice about bringing in Death as a character who would have a role to play in the story. Echoes of this can be seen in Pilgrim’s Progress, for example, which hark back to a much earlier type of storytelling. The epic of Gilgamesh is one of the earliest works of literature, and by the standard we would apply now— a big muscular guys with swords and certain godlike connections— That’s fantasy. The national literature of Finland, the Kalevala. Beowulf in England. I cannot pronounce Bahaghvad-Gita but the Indian one, you know what I mean. The national literature, the one that underpins everything else, is by the standards that we apply now, a work of fantasy. Now I don’t know what you’d consider the national literature of America, but if the words Moby Dick are inching their way towards this conversation, whatever else it was, it was also a work of fantasy. Fantasy is kind of a plasma in which other things can be carried. I don’t think this is a ghetto. This is, fantasy is, almost a sea in which other genres swim. Now it may be that there has developed in the last couple of hundred years a subset of fantasy which merely uses a different icongraphy, and that is, if you like, the serious literature, the Booker Prize contender. Fantasy can be serious literature. Fantasy has often been serious literature. You have to fairly dense to think that Gulliver’s Travels is only a story about a guy having a real fun time among big people and little people and horses and stuff like that. What the book was about was something else. Fantasy can carry quite a serious burden, and so can humor. So what you’re saying is, strip away the trolls and the dwarves and things and put everyone into modern dress, get them to agonize a bit, mention Virginia Woolf a few times, and there! Hey! I’ve got a serious novel. But you don’t actually have to do that.

Remarkably, we still have a ‘wild’ Indian’s account of his capture and incarceration. In 1878, when he was an old man, a Kamia called Janitin told an interviewer: I and two of my relatives went down ... to the beach ... we did no harm to anyone on the road, and ... we thought of nothing more than catching and drying clams in order to carry them to our village. While we were doing this, we saw two men on horseback coming rapidly towards us; my relatives were immediately afraid and they fled with all speed, hiding themselves in a very dense willow grove ... As soon as I saw myself alone, I also became afraid ... and ran to the forest ... but already it was too late, because in a moment they overtook me and lassoed and dragged me for a long distance, wounding me much with the branches over which they dragged me, pulling me lassoed as I was with their horses running; after this they roped me with my arms behind and carried me off to the Mission of San Miguel, making me travel almost at a run in order to keep up with their horses, and when I stopped a little to catch my wind, they lashed me with the lariats that they carried, making me understand by signs that I should hurry; after much travelling in this manner, they diminished the pace and lashed me in order that I would always travel at the pace of the horses. When we arrived at the mission, they locked me in a room for a week; the father [a Dominican priest] made me go to his habitation and he talked to me by means of an interpreter, telling me that he would make me a Christian, and he told me many things that I did not understand, and Cunnur, the interpreter, told me that I should do as the father told me, because now I was not going to be set free, and it would go very bad with me if I did not consent in it. They gave me atole de mayz[corn gruel] to eat which I did not like because I was not accustomed to that food; but there was nothing else to eat. One day they threw water on my head and gave me salt to eat, and with this the interpreter told me that I was now Christian and that I was called Jesús: I knew nothing of this, and I tolerated it all because in the end I was a poor Indian and did not have recourse but to conform myself and tolerate the things they did with me. The following day after my baptism, they took me to work with the other Indians, and they put me to cleaning a milpa [cornfield] of maize; since I did not know how to manage the hoe that they gave me, after hoeing a little, I cut my foot and could not continue working with it, but I was put to pulling out the weeds by hand, and in this manner I did not finish the task that they gave me. In the afternoon they lashed me for not finishing the job, and the following day the same thing happened as on the previous day. Every day they lashed me unjustly because I did not finish what I did not know how to do, and thus I existed for many days until I found a way to escape; but I was tracked and they caught me like a fox; there they seized me by lasso as on the first occasion, and they carried me off to the mission torturing me on the road. After we arrived, the father passed along the corridor of the house, and he ordered that they fasten me to the stake and castigate me; they lashed me until I lost consciousness, and I did not regain consciousness for many hours afterwards. For several days I could not raise myself from the floor where they had laid me, and I still have on my shoulders the marks of the lashes which they gave me then.