Indian Reservations Quotes

Our nation was born in genocide when it embraced the doctrine that the original American, the Indian, was an inferior race. Even before there were large numbers of Negroes on our shore, the scar of racial hatred had already disfigured colonial society. From the sixteenth century forward, blood flowed in battles over racial supremacy. We are perhaps the only nation which tried as a matter of national policy to wipe out its indigenous population. Moreover, we elevated that tragic experience into a noble crusade. Indeed, even today we have not permitted ourselves to reject or feel remorse for this shameful episode. Our literature, our films, our drama, our folklore all exalt it. Our children are still taught to respect the violence which reduced a red-skinned people of an earlier culture into a few fragmented groups herded into impoverished reservations.

But something magical happened to me when I went to Reardan. Overnight I became a good player. I suppose it had something to do with confidence. I mean, I'd always been the lowest Indian on the reservation totem pole - I wasn't expected to be good so I wasn't. But in Reardan, my coach and the other players wanted me to be good. They needed me to be good. They expected me to be good. And so I became good. I wanted to live up to the expectations. I guess that's what it comes down to. The power of expectations. And as they expected more of me, I expected more of myself, and it just grew and grew.

And if the readers of this book should ever chance to see the poverty, the hopelessness, and the squalor of a modern Indian reservation, they may find it possible to truly understand the reasons why.

Wait, we can not break bread with you. You have taken the land which is rightfully ours. Years from now my people will be forced to live in mobile homes on reservations. Your people will wear cardigans, and drink highballs. We will sell our bracelets by the road sides, and you will play golf, and eat hot h'ors d'ourves. My people will have pain and degradation. Your people will have stick shifts. The gods of my tribe have spoken. They said do not trust the pilgrims, especially Sarah Miller. And for all of these reasons I have decided to scalp you and burn your village to the ground.

It's a weird thing. Reservations were meant to be prisons, you know? Indians were supposed to move onto reservations and die. We were supposed to disappear. But somehow or another, Indians have forgotten the reservations were meant to be death camps.

son," Mr. P said. "You're going to find more and more hope the farther and farther you walk away from this sad, sad, sad reservation.

That Native American cultures are imperiled is important and not just to Indians. It is important to everyone, or should be. When we lose cultures, we lose American plurality -- the productive and lovely discomfort that true difference brings.

I want to say that further you are not a great chief of this country. That you have no following, no power, no control." Logan continued, "You are on an Indian reservation merely at the sufferance of the government. You are fed by the government, clothed by the government, your children are educated by the government, and all you have and are today is because of the government. If it were not for the government you would be freezing and starving today in the mountains. I merely say these things to notify you that you cannot insult the people of the United States of America or its committees ...the government feeds and clothes and educates your children now, and desires to teach you to become farmers, and to civilize you, and make you as white men. -Senator John Logan, 1883

But we reservation Indians don’t get to realize our dreams. We don’t get those chances. Or choices. We’re just poor. That’s all we are. It sucks to be poor, and it sucks to feel that you somehow deserve to be poor. You start believing that you’re poor because you’re stupid and ugly. And then you start believing that you’re stupid and ugly because you’re Indian. And because you’re Indian you start believing you’re destined to be poor. It’s an ugly circle and there’s nothing you can do about it. Poverty doesn’t give you strength or teach you lessons about perseverance. No, poverty only teaches you how to be poor.

Arriving on Bainbridge Island is the opposite of arriving in Seattle. When you got in your car and waited to unload off the ferry in Seattle, you saw the Space Needle, cars, and a mound of urban construction. Once you exit the ferry terminal on Bainbridge, however, it’s mostly trees. Pine as far as the eye can see. Well, pines, firework and coffee stands, and eventually a casino. You drive through the Port Madison Indian Reservation when you leave the island. I couldn’t help but smile as I went past the casino. I didn’t really get gambling, since I’d never had money to throw away, but as I passed through all the beautiful countryside that I’m sure once belonged to the tribe, I sort of hoped they would rob the white man blind. Perhaps not politically correct, but the feeling was there all the same.

Well, the thing is, I don't think Indians are nomadic anymore. Most indians anyway.' No, we're not,' I said I'm not nomadic,' Rowdy said. 'Hardly anybody on this rez is nomadic. Except for you. You're the nomadic one.' Whatever.' No. I'm serious. I always knew you were going to leave. I always knew you were going to leave us behind and travel the world. I had this dream about you a few months ago. You were standing on the Great Wall of China. You looked happy. And I was happy for you.' Rowdy didn't cry. But I did. You're an old-time nomad,' Rowdy said. 'You're going to keep moving all over the world in search of food and water and grazing land. That's pretty cool.' I could barely talk. Thank you,' I said. Yeah,' Rowdy said. 'Just make sure you send me postcards, you asshole.' From everywhere,' I said. I would always love Rowdy. And I would always miss him, too. Just as I would always love and miss my grandmother, my big sister, and Eugene. Just as I would always love and miss my reservation and my tribe. I hoped and prayed that they would someday forgive me for leaving them. I hoped and prayed that I would someday forgive myself for leaving them.

Traveling between Reardan and Wellpinit, between the little white town and the reservation, I always felt like a stranger. I was half Indian in one place and half white in the other. It was like being Indian was my job, but it was only a part-time job. And it didn’t pay well at all.

Some years ago I had a conversation with a man who thought that writing and editing fantasy books was a rather frivolous job for a grown woman like me. He wasn’t trying to be contentious, but he himself was a probation officer, working with troubled kids from the Indian reservation where he’d been raised. Day in, day out, he dealt in a concrete way with very concrete problems, well aware that his words and deeds could change young lives for good or ill. I argued that certain stories are also capable of changing lives, addressing some of the same problems and issues he confronted in his daily work: problems of poverty, violence, and alienation, issues of culture, race, gender, and class... “Stories aren’t real,” he told me shortly. “They don’t feed a kid left home in an empty house. Or keep an abusive relative at bay. Or prevent an unloved child from finding ‘family’ in the nearest gang.” Sometimes they do, I tried to argue. The right stories, read at the right time, can be as important as shelter or food. They can help us to escape calamity, and heal us in its aftermath. He frowned, dismissing this foolishness, but his wife was more conciliatory. “Write down the names of some books,” she said. “Maybe we’ll read them.” I wrote some titles on a scrap of paper, and the top three were by Charles de lint – for these are precisely the kind of tales that Charles tells better than anyone. The vital, necessary stories. The ones that can change and heal young lives. Stories that use the power of myth to speak truth to the human heart. Charles de Lint creates a magical world that’s not off in a distant Neverland but here and now and accessible, formed by the “magic” of friendship, art, community, and social activism. Although most of his books have not been published specifically for adolescents and young adults, nonetheless young readers find them and embrace them with particular passion. I’ve long lost count of the number of times I’ve heard people from troubled backgrounds say that books by Charles saved them in their youth, and kept them going. Recently I saw that parole officer again, and I asked after his work. “Gets harder every year,” he said. “Or maybe I’m just getting old.” He stopped me as I turned to go. “That writer? That Charles de Lint? My wife got me to read them books…. Sometimes I pass them to the kids.” “Do they like them?” I asked him curiously. “If I can get them to read, they do. I tell them: Stories are important.” And then he looked at me and smiled.

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.

Feminists will not be satisfied until every abortion is performed by a gay black doctor under an endangered tree on a reservation for handicapped Indians.

The trains [in a country] contain the essential paraphernalia of the culture: Thai trains have the shower jar with the glazed dragon on its side, Ceylonese ones the car reserved for Buddhist monks, Indian ones a vegetarian kitchen and six classes, Iranian ones prayer mats, Malaysian ones a noodle stall, Vietnamese ones bulletproof glass on the locomotive, and on every carriage of a Russian train there is a samovar. The railway bazaar with its gadgets and passengers represented the society so completely that to board it was to be challenged by the national character. At times it was like a leisurely seminar, but I also felt on some occasions that it was like being jailed and then assaulted by the monstrously typical.

The morning of the game, I'd woken up in my rez house so my dad could drive me the twenty-two miles to Reardan, so I could get on the team bus for the ride back to the reservation. Crazy.

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.

You can't teach at our school if you don’t live in the compound. It was like some kind of prison-work farm for our liberal, white, vegetarian do-gooders and conservative, white missionary saviors.

Reservations were meant to be prisons, you know? Indians were supposed to move onto reservations and die. We were supposed to disappear.

I am a zero on the rez. And if you subtract zero from zero, you still have zero. So what's the point of subtracting when the answer is always the same?

If the government wants to hide somebody, there’s probably no place more isolated than my reservation, which is located approximately one million miles north of Important and two billion miles west of Happy.

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.

Power. The word fixed in my mother’s mind like a curse. In America, it had generally remained hidden from view until you dug beneath the surface of things; until you visited an Indian reservation or spoke to a black person whose trust you had earned. But here power was undisguised, indiscriminate, naked, always fresh in the memory.

To understand American Indians is to understand America. This is the story of the paradoxically least and most American place in the twenty-first century. Welcome to the Rez.

So I draw because I feel like it might be my only real chance to escape the reservation.

the Gila River Bapchule Indian Reservation, at

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.

You accept food and music from every part of the world without reservation, don’t you? You don’t have to be Danish to eat Danish pastries or Italian to eat pasta and pizzas. You don’t have to be a German to enjoy Beethoven or an Indian to listen to sitar music. Why then, when it comes to wisdom, do we become so narrow-minded?

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?

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.

On a reservation, Indian men who abandon their children are treated worse than white fathers who do the same thing. It’s because white men have been doing that forever and Indian men have just learned how. That’s how assimilation can work.

If I could tell you only one thing about my life it would be this: when I was seven years old the mailman ran over my had. As formative events go, nothing else comes close; my careening, zigzag existence, my wounded brain and faith in God, my collisions with joy and affliction, all of it has come, in one way or another, out of that moment on a summer morning when the left rear tire of a United States postal jeep ground my tiny head into the hot gravel of the San Carlos Apache Indian reservation.

Mom once snuck me into a casino. We were going on vacation to Crater Lake and we stopped at a resort on an Indian reservation for the buffet lunch. Mom decided to do a bit of gambling, and I went with her while Dad stayed with Teddy, who was napping in his stroller. Mom sat down at the dollar blackjack tables. The dealer looked at me, then at Mom, who returned his mildly suspicious glance with a look sharp enough to cut diamonds followed by a smile more brilliant that any gem. The dealer sheepishly smiled back and didn’t say a word. I watched Mom play, mesmerized. It seemed like we were in there for fifteen minutes but then Dad and Teddy came in search of us, both of them grumpy. It turned out we’d been there for over an hour. The ICU is like that.

FATBACK’S DEAD” The words on the slip of paper struck me like a blow. “Fatback’s dead.” It was not just the news itself, though the words cut deep. It was the very fact of the note, stuck on my windshield on the Red Lake Indian Reservation in northern Minnesota,

At Kayenta we were told that the entire Navajo Indian reservation was dry; you couldn't get a drop of alcohol anywhere. Not with dinner,but also not at the supermarket. "It's like Iran," Caroline said, taking a sip of her Coke. "But right in the middle of America.

I’d been trying to escape the rez for years. After all, Indian reservations were created by white men to serve as rural concentration camps, and I think that’s still their primary purpose. So, of course, I ran away from home in third grade. I packed a small bag with comic books, peanut butter sandwiches, and my eyeglasses, and made it almost two miles down the road before my mother found me. After that incident, she often said, “Junior, you were born with a suitcase in your hand.” That might have been a complimentary thing to say to a nomad. But my

Overnight, I became a good player. I suppose it had something to do with confidence. I mean, I'd always been the lowest Indian on the reservation totem pole - I wasn't expected to be good so I wasn't. But in Reardan, my coach and the other players wanted me to be good. They needed me to be good. They expected me to be good. And so I became good. I wanted to live up to expectations. I guess that's what it comes down to. The power of expectations.

All that remains of the garden city in our own day are traffic-free enclaves, islands in a sea of traffic where the pedestrian leads a legally protected by languishing existence, comparable to that of the North American Indians on their reservations...In reality the modern urbanist regards the city as a gigantic centre of production, geared to the efficient transport of workers and goods, to the accommodation of people and the storage of wares, to industrial and commercial activity. The rest, that is to say creativity, life, is optional and comes under the heading of recreation and leisure activities.

The Osage had been assured by the U.S. government that their Kansas territory would remain their home forever, but before long they were under siege from settlers. Among them was the family of Laura Ingalls Wilder, who later wrote Little House on the Prairie based on her experiences. “Why don’t you like Indians, Ma?” Laura asks her mother in one scene. “I just don’t like them; and don’t lick your fingers, Laura.” “This is Indian country, isn’t it?” Laura said. “What did we come to their country for, if you don’t like them?” One evening, Laura’s father explains to her that the government will soon make the Osage move away: “That’s why we’re here, Laura. White people are going to settle all this country, and we get the best land because we get here first and take our pick.” Though, in the book, the Ingallses leave the reservation under threat of being removed by soldiers, many squatters began to take the land by force. In 1870, the Osage—expelled from their lodges, their graves plundered—agreed to sell their Kansas lands to settlers for $1.25 an acre. Nevertheless, impatient settlers massacred several of the Osage, mutilating their bodies and scalping them. An Indian Affairs agent said, “The question will suggest itself, which of these people are the savages?

a full-blooded Seneca Iroquois sachem, Ely S. Parker, who grew up on an Indian reservation in upstate New York and was a chief of the Six Nations. Trained as a civil engineer, he was a man of giant girth with jet-black hair, penetrating eyes, and exceptional strength who styled himself a “savage Jack Falstaff of 200 [pound] weight.

Yes, I hate blown glass art and I happen to live in the blown glass art capital of the world, Seattle, Washington. Being a part of the Seattle artistic community, I often get invited to galleries that are displaying the latest glass sculptures by some amazing new/old/mid-career glass blower. I never go. Abstract art leaves me feeling stupid and bored. Perhaps it’s because I grew up inside a tribal culture, on a reservation where every song and dance had specific ownership, specific meaning, and specific historical context. Moreover, every work of art had use—art as tool: art to heal; art to honor, art to grieve. I think of the Spanish word carnal, defined as, ‘Of the appetites and passions of the body.’ And I think of Gertrude Stein’s line, ‘Rose is a rose is a rose is a rose.’ When asked what that line meant, Stein said, ‘The poet could use the name of the thing and the thing was really there.’ So when I say drum, the drum is really being pounded in this poem; when I say fancydancer, the fancydancer is really spinning inside this poem; when I say Indian singer, that singer is really wailing inside this poem. But when it comes to abstract art—when it comes to studying an organically shaped giant piece of multi-colored glass—I end up thinking, ‘That looks like my kidney. Anybody’s kidney, really. And frankly, there can be no kidney-shaped art more beautiful—more useful and closer to our Creator—than the kidney itself. And beyond that, this glass isn’t funny. There’s no wit here. An organic shape is not inherently artistic. It doesn’t change my mind about the world. It only exists to be admired. And, frankly, if I wanted to only be in admiration of an organic form, I’m going to watch beach volleyball. I’m always going to prefer the curve of a woman’s hip or a man’s shoulder to a piece of glass that has some curves.

Very well. So, if we accept that the Indian reservations were the first enforced concentrations of groups of people, ethnic in this case …” “Which I don’t,” said Winkelmeier, “it was more complicated than that.” “Surely, surely,” smiled Akim. “It’s always more complicated to explain when the crimes are your own, Winkelmeier, isn’t it?

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.

Nothing as white as the white girl an Indian boy loves.

Whether this strategy was better for Indian communities than fixing the more traditional reservation system is open to debate.

I wasn't there when the old Indian man from Worley said it, but I know it must be true: Every highway in the world crosses some reservation, cuts it in half.

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

The old Indian women dipped wooden spoons into stews and stirred and stirred. The stews made of random vegetables and commodity food, of failed dreams and predictable tears.

The steam trains crossed the country, the gleaming tracks clumsy sutures across wounded miles of stolen land.

Claiming that the past was socially better than the present is also a hallmark of white supremacy. Consider any period in the past from the perspective of people of color: 246 years of brutal enslavement; the rape of black women for the pleasure of white men and to produce more enslaved workers; the selling off of black children; the attempted genocide of Indigenous people, Indian removal acts, and reservations; indentured servitude, lynching, and mob violence; sharecropping; Chinese exclusion laws; Japanese American internment; Jim Crow laws of mandatory segregation; black codes; bans on black jury service; bans on voting; imprisoning people for unpaid work; medical sterilization and experimentation; employment discrimination; educational discrimination; inferior schools; biased laws and policing practices; redlining and subprime mortgages; mass incarceration; racist media representations; cultural erasures, attacks, and mockery; and untold and perverted historical accounts, and you can see how a romanticized past is strictly a white construct. But it is a powerful construct because it calls out to a deeply internalized sense of superiority and entitlement and the sense that any advancement for people of color is an encroachment on this entitlement.

Still, it had been a triumphal six-week tour. The nervy, smooth-talking governor had dispossessed the natives of 20,000 square miles without firing a shot. In return, the Indians were given nine reservations totaling about 93 square miles and promised $300,000 in hardware over the next two decades and a few vocational services. The U.S. government was subject to no penalties if it welshed on any of its promises.

Thomas Builds-the-Fire's stories climbed into your clothes like sad, gave you itches that could not be scratched. If you repeated eve a sentence from one of those stories, your throat was never the same again. Those stories hung in your clothes and hair like smoke, and no amount of laundry soap or shampoo washed them out. Victor and Junior often tried to beat those stories out of Thomas, tied him down and taped his mouth shut. They pretended to be friendly and tried to sweet talk Thomas into temporary silences, made promises about beautiful Indian women and cases of Diet Pepsi. But none of that stopped Thomas, who talked and talked.

A few days earlier, Chess and Thomas had driven to Spokane for a cheap hamburger. They walked in downtown Spokane and stumbled onto a drunk couple arguing. "Get the fuck away from me!" the drunk woman yelled at her drunk husband, who squeezed his hand into a fist like he meant to hit her. Thomas and Chess flinched, then froze, transported back to all of those drunken arguments they'd witnessed and survived. The drunk couple in downtown Spokane pulled at each other's clothes and hearts, but they were white people. Chess and Thomas knew that white people hurt each other, too. Chess knew that white people felt pain just like Indians, Nerve endings, messages to the brain, reflexes. The doctor swung hammer against knee, and the world collapsed. "You fucker!" the white woman yelled at her husband, who opened his hands and held them out to his wife. An offering. That hand would not strike her. He pleaded with his wife until she fell back into his arms. That white woman and man held each other while Chess and Thomas watched. A hundred strangers walked by and never noticed any of it. After that, Chess and Thomas had sat in the van in a downtown parking lot. Thomas began to weep, deep ragged tears that rose along his rib cage, filled his mouth and nose, and exploded out.

Many of you doubt that a three-year-old could speak like that. Some of you are probably worried that your doubt is racist and classist. After all, how could a poor reservation Indian kid be that self-possessed and radical? Well that was me. I was the UnChild. I said, "I will spell my name the way I want to spell my name." I vividly remember the expression on the ex-holy man's face. I have seen that expression on many faces. I have often caused that expression. That expression means "I might win this one fight with Junior, a.k.a. Sherman Two, the son of Lillian the Cruel, but he will immediately start another fight. And another. And another.

The white woman across the aisle from me says 'Look, look at all the history, that house on the hill there is over two hundred years old, ' as she points out the window past me into what she has been taught. I have learned little more about American history during my few days back East than what I expected and far less of what we should all know of the tribal stories whose architecture is 15,000 years older than the corners of the house that sits museumed on the hill. 'Walden Pond, ' the woman on the train asks, 'Did you see Walden Pond? ' and I don't have a cruel enough heart to break her own by telling her there are five Walden Ponds on my little reservation out West and at least a hundred more surrounding Spokane, the city I pretended to call my home. 'Listen, ' I could have told her. 'I don't give a shit about Walden. I know the Indians were living stories around that pond before Walden's grandparents were born and before his grandparents' grandparents were born. I'm tired of hearing about Don-fucking-Henley saving it, too, because that's redundant. If Don Henley's brothers and sisters and mothers and father hadn't come here in the first place then nothing would need to be saved.' But I didn't say a word to the woman about Walden Pond because she smiled so much and seemed delighted that I thought to bring her an orange juice back from the food car. I respect elders of every color. All I really did was eat my tasteless sandwich, drink my Diet Pepsi and nod my head whenever the woman pointed out another little piece of her country's history while I, as all Indians have done since this war began, made plans for what I would do and say the next time somebody from the enemy thought I was one of their own.

It’s hard to be optimistic on the reservation. When a glass sits on a table here, people don’t wonder if it’s half filled or half empty. They just hope it’s good beer. Still, Indians have a way of surviving. But it’s almost like Indians can easily survive the big stuff. Mass murder, loss of language and land rights. It’s the small things that hurt the most. The white waitress who wouldn’t take an order, Tonto, the Washington Redskins.

When Indian women begin the search for an Indian man, they carry a huge list of qualifications. He has to have a job. He has to be kind, intelligent, and funny. He has to dance and sing. He should know how to iron his own clothes. Braids would be nice. But as the screwed-up Indian men stagger through their lives, Indian women are forced to amend their list of qualifications. Eventually, Indian men need only to have their own teeth to get snagged.

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.

And now I need To do something Excessively Indian So I will name All of the pine trees On the reservation. That one is Mother And that one over There is Mother And so is that third Pine in the valley And that tall one On the ridge is Mother. Okay, I’m either lazy Or I have an arboreal strain Of Oedipus complex. So let me take this down A few degrees. That pine, the closest one To my mother’s grave— I imagine its roots Will eventually feed On what my mother Will become After many years In the earth. So let my mother Be that tree And let that one tree Be my mother. And let my Mother Tree Turn every toxin Into oxygen So that my siblings And I can finally And simply breathe.

As he watched this beautiful, still world, Louie played with a thought that had come to him before. He had thought it as he had watched hunting seabirds, marveling at their ability to adjust their dives to compensate for the refraction of light in water. He had thought it as he had considered the pleasing geometry of the sharks, their gradation of color, their slide through the sea. He even recalled the thought coming to him in his youth, when he had lain on the roof of the cabin in the Cahuilla Indian Reservation, looking up from Zane Grey to watch night settling over the earth. Such beauty, he thought, was too perfect to have come about by mere chance. That day in the center of the Pacific was, to him, a gift crafted deliberately, compassionately, for him and Phil. Joyful and grateful in the midst of slow dying, the two men bathed in that day until sunset brought it, and their time in the doldrums, to an end.

That Native American cultures are imperiled is important and not just to Indians. It is important to everyone, or should be. When we lose cultures, we lose American plurality—the productive and lovely discomfort that true difference brings.

I came to recognize the landscape of my life in the lives of many women. Their stories and the places they spoke of spanned a world beyond my experience, from mill towns to suburbs, from logging camps to ethnic neighborhoods, from inner cities to Indian reservations. Few shared my place of origin or the events of my life, but many, it seems, shared my experience. Listening to their stories, I came to understand how women can be isolated by circumstances as well as by distance, and how our experiences, though geographically distinct, often translated into the same feelings. Away from the physical presence of my past, I found it easy to argue that what mattered most was the story, the truth of what we tell ourselves, the versions we pass along to our daughters. But as I stood in the living room of my rock house that afternoon, I was again reminded of the enormous power of this prairie, its silence and the whisper I made inside it. I had forgotten how easily one person can be lost here.

Now, however, Cooper’s romanticism was a receding memory, a newly muscular America replacing it with a post–Civil War vision of Manifest Destiny. The old attitudes were reconfigured with cruel clarity, particularly among westerners. Even whites who had once considered Indians the equivalent of wayward children—naifs like Thomas Gainsborough’s English rustics, to be “civilized” with Bibles and plows—were beginning to view them as a subhuman race to be exterminated or swept onto reservations by the tide of progress.

When an Indian Child has been brought up among us, taught our language and habituated to our Customs, yet if he goes to see his relations and make one Indian Ramble with them there is no persuading him ever to return, and that this is not natural merely as Indians, but as men, is plain from this, that when white persons of either sex have been taken prisoner young by the Indians, and lived awhile among them, tho’ ransomed by their Friends, and treated with all imaginable tenderness to prevail with them to stay among the English, yet in a Short time they become disgusted with our manner of life, and the care and pains that are necessary to support it, and take the first opportunity of escaping again into the Woods, from whence there is no reclaiming them. One instance I remember to have heard, where the person was to be brought home to possess a good Estate; but finding some care necessary to keep it together, he relinquished it to a younger brother, reserving to himself nothing but a gun and match-Coat, with which he took his way again to the Wilderness.30

THE UNOFFICIAL AND UNWRITTEN (but you better follow them or you’re going to get beaten twice as hard) SPOKANE INDIAN RULES OF FISTICUFFS: 1. IF SOMEBODY INSULTS YOU, THEN YOU HAVE TO FIGHT HIM. 2. IF YOU THINK SOMEBODY IS GOING TO INSULT YOU, THEN YOU HAVE TO FIGHT HIM. 3. IF YOU THINK SOMEBODY IS THINKING ABOUT INSULTING YOU, THEN YOU HAVE TO FIGHT HIM. 4. IF SOMEBODY INSULTS ANY OF YOUR FAMILY OR FRIENDS, OR IF YOU THINK THEY’RE GOING TO INSULT YOUR FAMILY OR FRIENDS, OR IF YOU THINK THEY’RE THINKING ABOUT INSULTING YOUR FAMILY OR FRIENDS, THEN YOU HAVE TO FIGHT HIM. 5. YOU SHOULD NEVER FIGHT A GIRL, UNLESS SHE INSULTS YOU, YOUR FAMILY, OR YOUR FRIENDS, THEN YOU HAVE TO FIGHT HER. 6. IF SOMEBODY BEATS UP YOUR FATHER OR YOUR MOTHER, THEN YOU HAVE TO FIGHT THE SON AND/OR DAUGHTER OF THE PERSON WHO BEAT UP YOUR MOTHER OR FATHER. 7. IF YOUR MOTHER OR FATHER BEATS UP SOMEBODY, THEN THAT PERSON’S SON AND/OR DAUGHTER WILL FIGHT YOU. 8. YOU MUST ALWAYS PICK FIGHTS WITH THE SONS AND/OR DAUGHTERS OF ANY INDIANS WHO WORK FOR THE BUREA OF INDIAN AFFAIRS. 9. YOU MUST ALWAYS PICK FIGHTS WITH THE SONS AND/OR DAUGHTERS OF ANY WHITE PEOPLE WHO LIVE ANYWHERE ON THE RESERVATION. 10. IF YOU GET IN A FIGHT WITH SOMEBODY WHO IS SURE TO BEAT YOU UP, THEN YOU MUST THROW THE FIRST PUNCH, BECAUSE IT’S THE ONLY PUNCH YOU’LL EVER GET TO THROW. 11. IN ANY FIGHT, THE LOSER IS THE FIRST ONE WHO CRIES.

The Indian gentleman, with all self-respect to himself, should not enter into a compartment reserved for Europeans, any more than he should enter a carriage set apart for ladies. Although you may have acquired the habits and manners of the European, have the courage to show that you are not ashamed of being an Indian, and in all such cases, identify yourself to the race to which you belong. - H. Hardless, The Indian Gentleman's Guide to Etiquette A rush of anger surprised her. It was unwise to read old books; they fury they ignited wasn't old; it was new. If she couldn't get the pompous fart himself, she wanted to search out the descendants of H. Hardless and stab the life out of them. But the child shouldn't be blamed for the father's crime, she tried to reason with herself, then. But should the child therefore also enjoy the father's illicit gain?

Arapahos had followed the buffalo, pitched villages in the lee of the mountains, ridden out like itinerant shop-keepers to trade buffalo robes and blankets with other Indian tribes. Intelligent, logical, peaceful, that was the Arapahos. “The businessmen of the plains,” the first white traders had called them.

In the United States we are at such a disadvantage because we do not know how to talk about the genocide inflicted on indigenous people. We do not know how to talk about slavery. Otherwise it would not have been assumed that simply because of the election of one Black man to the presidency we would leap forward into a postracial era. We do not acknowledge that we all live on colonized land. And in the meantime, Native Americans live in impoverished conditions on reservations. They have an extremely high incarceration rate—as a matter of fact, per capita the highest incarceration rate—and they suffer disproportionately from such diseases as alcoholism and diabetes. In the meantime, sports teams still mock indigenous people with racially derogatory names, like the Washington Redskins. We do not know how to talk about slavery, except, perhaps, within a framework of victim and victimizer, one that continues to polarize and implicate.

I know who you are,” the Chicano said to Thomas. “You’re that Indian guy did all the talking.” “Yeah,” one of the African men said. “You’re that storyteller. Tell us some stories, chief, give us the scoop.” Thomas looked at these five men who shared his skin color, at the white man who shared this bus which was going to deliver them into a new kind of reservation, barrio, ghetto, logging-town tin shack. He then looked out the window, through the steel grates on the windows, at the freedom just outside the glass. He saw wheat fields, bodies of water, and bodies of dark-skinned workers pulling fruit from trees and sweat from thin air. Thomas closed his eyes and told this story.

He's basically a good man. But he doesn't know me. Any more than he knew that girl that looked after your mother. He can't know me, not the way I know him. Maybe some of these Hawaiians can, or the Indians on the reservation. They've seen their fathers humiliated. Their mothers desecrated. But your grandfather will never know what that feels like.

We are experiencing a cultural collapse. The very same collapse that was experienced by the Plains Indians when their way of life was destroyed and they were herded onto reservations. The very same collapse that was experiences by aboriginal people overrun by us in Africa, everywhere. For all of us, in just a few decades, shocking realities invalidated our vision of the world and made nonsense of a destiny that had always seemed self evident. The outcome: things fall apart. Order and purpose are replaced by chaos and bewilderment. People lose the will to live, become listless, violent, suicidal, addicted. The frog smiled for ten thousand years, as the water got hotter and hotter and hotter, but eventually when the water began to boil , the frog was dead.

It was the very fact of the note, stuck on my windshield on the Red Lake Indian Reservation in northern Minnesota, hundreds of miles from where Fatback had lived and, apparently, died. That, and the small deerskin pouch of tobacco that was tied to it. Fatback was a black Lab — a good dog — who had belonged to Dan, an elderly Lakota man who lived far out on the Dakota plains. Years before, as a result of a book of elders’ memories I had done with students at Red Lake, Dan had contacted me to come out to his home to speak with him. His request was vague, and I had been both skeptical and apprehensive. But, reluctantly, I had gone, and it had changed my life. We had worked together, traveled together, and created a book together in which the old man told his stories and memories and thoughts about Indian people and our American land.

The way whitetails got that white ring around their mouth and nose, according to him, it was because they were always sneaking into Browning to drink from the bowls of milk everybody used to leave out, from back when there weren’t any reservation dogs, only reservation cats. That was why the whitetail could come into town like that: no barking. But the cats were too good, they got the mice all so scared that the mice got smart, started living so deep in the walls of the houses that the cats couldn’t get to them, so one day all the cats just left. It was two, maybe three days after that the first dog trotted into town with a stupid grin on its face, looked around for what it could pee on. Denorah hates that she’d believed that, once upon a time. And she wants to cry for not getting to believe it anymore. Yes, the deer drank milk, and that left their mouths ringed white. Fuck it. Run, run.

Watching him then, I simply couldn’t think of him doing anything other than winning. Loss wasn’t the norm, it couldn’t be. I didn’t have the words for it then, what it felt like to watch my cousin, whom I love and whose worries are our worries and whose pain is our pain, manage to be so good at something, to triumph so completely. More than a painful life, more than a culture or a society with the practice and perfection of violence as a virtue and a necessity, more than a meanness or a willingness to sacrifice oneself, what I felt—what I saw—were Indian men and boys doing precisely what we’ve always been taught not to do. I was seeing them plainly, desperately, expertly wanting to be seen for their talents and their hard work, whether they lost or won. That old feeling familiar to so many Indians—that we can’t change anything; can’t change Columbus or Custer, smallpox or massacres; can’t change the Gatling gun or the legislative act; can’t change the loss of our loved ones or the birth of new troubles; can’t change a thing about the shape and texture of our lives—fell away. I think the same could be said for Sam: he might not have been able to change his sister’s fate or his mother’s or even, for a while, his own. But when he stepped in the cage he was doing battle with a disease. The disease was the feeling of powerlessness that takes hold of even the most powerful Indian men. That disease is more potent than most people imagine: that feeling that we’ve lost, that we’ve always lost, that we’ve already lost—our land, our cultures, our communities, ourselves. This disease is the story told about us and the one we so often tell about ourselves. But it’s one we’ve managed to beat again and again—in our insistence on our own existence and our successful struggles to exist in our homelands on our own terms. For some it meant joining the U.S. Army. For others it meant accepting the responsibility to govern and lead. For others still, it meant stepping into a metal cage to beat or be beaten. For my cousin Sam, for three rounds of five minutes he gets to prove that through hard work and natural ability he can determine the outcome of a finite struggle, under the bright, artificial lights that make the firmament at the Northern Lights Casino on the Leech Lake Reservation.

THE YEAR WAS 1988. I had taken a job helping young people on the Red Lake Ojibwe Reservation in northern Minnesota to collect the memories of the tribal elders. It was a wonderful job, and tremendously rewarding. As well as working with young people, I had the good fortune to meet and share time with the elders. I sat at their tables, heard their stories, shared their laughter, and felt their sadness. It was a profoundly human time, and I valued it more than I can express.

When you grow up Indian, you quickly learn that the so-called American Dream isn't for you. For you that dream's a nightmare. Ask any Indian kid: you're out just walking across the street of some little off-reservation town and there's this white cop suddenly comes up to you, grabs you by your long hair, pushes you up against a car, frisks you, gives you a couple good jabs in the ribs with his nightstick, then sends you off with a warning sneer: "Watch yourself, Tonto!" He doesn't do that to white kids, just Indians. You can hear him chuckling with delight as you limp off, clutching your bruised ribs. If you talk smart when they hassle you, off to the slammer you go. Keep these Injuns in their place, you know. Truth is, they actually need us. Who else would they fill up their jails and prisons with in places like the Dakotas and New Mexico if they didn't have Indians? Think of all the cops and judges and guards and lawyers who'd be out of work if they didn't have Indians to oppress! We keep the system going. We help give the American system of injustice the criminals it needs. At least being prison fodder is some kind of reason for being. Prison's the only university, the only finishing school many young Indian brothers ever see. Same for blacks and Latinos. So-called Latinos, of course, are what white man calls Indians who live south of the Rio Grande. White man's books will tell you there are only 2.5 million or so of us Indians here in America. But there are more than 200 million of us right here in this Western Hemisphere, in the Americas, and hundreds of millions more indigenous peoples around this Mother Earth. We are the Original People. We are one of the fingers on the hand of humankind. Why is it we are unrepresented in our own lands, and without a seat — or many seats — in the United Nations? Why is it we're allowed to send our delegates only to prisons and to cemeteries?

For too long the depth of racism in American life has been underestimated. The surgery to extract it is necessarily complex and detailed. As a beginning it is important to X-ray our history and reveal the full extent of the disease. The strands of prejudice toward Negroes are tightly wound around the American character. The prejudice has been nourished by the doctrine of race inferiority. Yet to focus upon the Negro alone as the "inferior race" of American myth is to miss the broader dimensions of the evil. Our nation was born in genocide when it embraced the doctrine that the original American, the Indian, was an inferior race. Even before there were large numbers of Negroes on our shores, the scar of racial hatred had already disfigured colonial society. From the sixteenth century forward, blood flowed in battles over racial supremacy. We are perhaps the only nation which tried as a matter of national policy to wipe out its indigenous population. Moreover, we elevated that tragic experience into a noble crusade. Indeed, even today we have not permitted ourselves to reject or to feel remorse for this shameful episode. Our literature, our films, our drama, our folklore all exalt it. Our children are still taught to respect the violence which reduced a red-skinned people of an earlier culture into a few fragmented groups herded into impoverished reservations. This is in sharp contrast to many nations south of the border, which assimilated their Indians, respected their culture, and elevated many of them to high position. It was upon this massive base of racism that the prejudice toward the nonwhite was readily built, and found rapid growth. This long-standing racist ideology has corrupted and diminished our democratic ideals. It is this tangled web of prejudice from which many Americans now seek to liberate themselves, without realizing how deeply it has been woven into their consciousness.

Though, in the book, the Ingallses leave the reservation under threat of being removed by soldiers, many squatters began to take the land by force. In 1870, the Osage—expelled from their lodges, their graves plundered—agreed to sell their Kansas lands to settlers for $1.25 an acre. Nevertheless, impatient settlers massacred several of the Osage, mutilating their bodies and scalping them. An Indian Affairs agent said, “The question will suggest itself, which of these people are the savages?

Clovis straightened himself. He squared his shoulders. He tossed back his curls. Then slowly, with immense dignity, he climbed the cellar steps. “Unhand my servant, please,” he ordered the crows. “As you see, I am Finn Taverner.” The crows let go of the Indian. They stared at the golden-haired youth who had appeared at the top of the cellar steps. The boy’s breeding showed in every movement; he was an undoubted and true aristocrat. Here before them was The Blood which Sir Aubrey longed for, and they were filled with joy. The boy now addressed his servant. “You have served me well, Kumari,” he said--and every word was crystal clear; the words of a perfect English gentleman, speaking slowly to a foreigner. “Now I give you your freedom. And with it, this token of my thanks.” And out of the pocket of his tunic he took a watch on a long chain which he handed to the Indian. “But, sir,” said Mr. Trapwood, who had seen the glint of silver. “Should you--” “I am a Taverner,” said Clovis. “And no one shall say that I am not grateful to those who have served me. And now, gentlemen, I am ready. I take it you have reserved a first-class cabin for me?” “Well,” began Mr. Low. Mr. Trapwood kicked his shin. “It shall be arranged, sir,” he said. “Everything will be taken care of.” “Good. I should like to go on board immediately.” “Yes, sir, of course. If you’ll just come with us.” Clovis bowed to Miss Minton, then to Maia. His eyes were dry and his dignity was matchless. Then he followed the crows out of the museum.

In roughly that same time period, while General George Armstrong Custer achieved world fame in failure and catastrophe, Mackenzie would become obscure in victory. But it was Mackenzie, not Custer, who would teach the rest of the army how to fight Indians. As he moved his men across the broken, stream-crossed country, past immense herds of buffalo and prairie-dog towns that stretched to the horizon, Colonel Mackenzie did not have a clear idea of what he was doing, where precisely he was going, or how to fight Plains Indians in their homelands. Neither did he have the faintest idea that he would be the one largely responsible for defeating the last of the hostile Indians. He was new to this sort of Indian fighting, and would make many mistakes in the coming weeks. He would learn from them. For now, Mackenzie was the instrument of retribution. He had been dispatched to kill Comanches in their Great Plains fastness because, six years after the end of the Civil War, the western frontier was an open and bleeding wound, a smoking ruin littered with corpses and charred chimneys, a place where anarchy and torture killings had replaced the rule of law, where Indians and especially Comanches raided at will. Victorious in war, unchallenged by foreign foes in North America for the first time in its history, the Union now found itself unable to deal with the handful of remaining Indian tribes that had not been destroyed, assimilated, or forced to retreat meekly onto reservations where they quickly learned the meaning of abject subjugation and starvation. The hostiles were all residents of the Great Plains; all were mounted, well armed, and driven now by a mixture of vengeance and political desperation. They were Comanches, Kiowas, Arapahoes, Cheyennes, and Western Sioux. For Mackenzie on the southern plains, Comanches were the obvious target: No tribe in the history of the Spanish, French, Mexican, Texan, and American occupations of this land had ever caused so much havoc and death. None was even a close second.

The only healthcare available to Native people living on reservations is provided by the Indian Health Service (IHS), an operating division within the U.S. Department of Health and Human Services that’s consistently rated as the worst healthcare provider in America. IHS is also grossly underfunded: in 2016, Congress allotted $4.8 billion for IHS, which came out to approximately $1,297 per person. For comparison, each inmate in the federal prison system receives an average of about $6,973 in healthcare each year.

The trains in any country contain the essential paraphernalia of the culture: Thai trains have the shower jar with the glazed dragon on its side, Singhalese ones the car reserved for Buddhist monks, Indian ones a vegetarian kitchen and six classes, Iranian ones prayer mats, Malaysian ones a noodle stall, Vietnamese ones bulletproof glass on the locomotive, and on every carriage of a Russian train there is a samovar. The railway bazaar, with its gadgets and passengers, represented the society so completely that to board it was to be challenged by the national character.

Mary Montrose: This relocation isn’t my wish. How about you relocate some of our neighbors who aren’t Indians? They are sitting on our best land. Mr. Cooper (abrupt laugh): That is out of the question. We are here on your behalf, but we cannot do such a thing. Mr. Hail: We know the Indian Department did not initiate this move that included the Turtle Mountain Chippewa Indians and the reservation. It was an act of Congress. Some members of Congress heard or seem to believe that the Turtle Mountain Chippewa are so far advanced that they should be relinquished by the government. Moses Montrose: We are advanced in some ways. That is true. We have a lot of smart Indians in this room. But most of us are plain-out broke. We are working, but even if we did become rich, that would have no bearing on our agreement with the government. Nothing in the treaty says that if we better ourselves we lose our land. Thomas Wazhashk: I am not sure what study the information about our advancement, financially speaking, was based on. But I will tell you it was faulty. Most of our people live on dirt floors, no electricity, no plumbing. I haul my own water like most Indians in this room. I consider myself advanced only because I read and write. Should I not be an Indian person because I read and write?

Marjory Gengler (white American) to Mark Mathabane (black South African) in the late 1970s-- Marjory: Why don't blacks fight to change the system [apartheid] that so dehumanizes them? Mark's Response, from his memoirs: I told her [Marjory] about the sophistication of apartheid machinery, the battery of Draconian laws used to buttress it, the abject poverty in which a majority of blacks were sunk, leaving them with little energy and will to agitate for their rights. I told her about the indoctrination that took place in black schools under the guise of Bantu Education, the self-hatred that resulted from being constantly told that you are less than human and being treated that way. I told her of the anger and hatred pent-up inside millions of blacks, destroying their minds. I would have gone on to tell Marjory about the suffering of wives without husbands and children without fathers in impoverished tribal reserves, about the high infant mortality rate among blacks in a country that exported food, and which in 1987 gave the world its first heart transplant. I would have told them about the ragged black boys and girls of seven, eight and nine years who constantly left their homes because of hunger and a disintegrating family life and were making it on their own; by begging along the thoroughfares of Johannesburg; by sleeping in scrapped cars, gutters and in abandoned buildings; by bathing in the diseased Jukskei River; and by eating out of trash cans, sucking festering sores and stealing rotting produce from the Indian traders on First Avenue. I would have told her about how these orphans of the streets, some of them my friends--their physical, intellectual and emotional growth dwarfed and stunted--had grown up to become prostitutes, unwed mothers and tsotsis, littering the ghetto streets with illegitimate children and corpses. I would have told her all this, but I didn't; I feared she would not believe me; I feared upsetting her.

That quick disposal might be acceptable (“Unfortunate, yes, but it had to be done”) to the middle and upper classes of the conquering and “advanced” countries. But is it acceptable to the poor of Asia, Africa, Latin America, or to the prisoners in Soviet labor camps, or the blacks in urban ghettos, or the Indians on reservations—to the victims of that progress which benefits a privileged minority in the world? Was it acceptable (or just inescapable?) to the miners and railroaders of America, the factory hands, the men and women who died by the hundreds of thousands from accidents or sickness, where they worked or where they lived—casualties of progress? And

American Indians share a magnificent history — rich in its astounding diversity, its integrity, its spirituality, its ongoing unique culture and dynamic tradition. It's also rich, I'm saddened to say, in tragedy, deceit, and genocide. Our sovereignty, our nationhood, our very identity — along with our sacred lands — have been stolen from us in one of the great thefts of human history. And I am referring not just to the thefts of previous centuries but to the great thefts that are still being perpetrated upon us today, at this very moment. Our human rights as indigenous peoples are being violated every day of our lives — and by the very same people who loudly and sanctimoniously proclaim to other nations the moral necessity of such rights. Over the centuries our sacred lands have been repeatedly and routinely stolen from us by the governments and peoples of the United States and Canada. They callously pushed us onto remote reservations on what they thought was worthless wasteland, trying to sweep us under the rug of history. But today, that so-called wasteland has surprisingly become enormously valuable as the relentless technology of white society continues its determined assault on Mother Earth. White society would now like to terminate us as peoples and push us off our reservations so they can steal our remaining mineral and oil resources. It's nothing new for them to steal from nonwhite peoples. When the oppressors succeed with their illegal thefts and depredations, it's called colonialism. When their efforts to colonize indigenous peoples are met with resistance or anything but abject surrender, it's called war. When the colonized peoples attempt to resist their oppression and defend themselves, we're called criminals. I write this book to bring about a greater understanding of what being an Indian means, of who we are as human beings. We're not quaint curiosities or stereotypical figures in a movie, but ordinary — and, yes, at times, extraordinary — human beings. Just like you. We feel. We bleed. We are born. We die. We aren't stuffed dummies in front of a souvenir shop; we aren't sports mascots for teams like the Redskins or the Indians or the Braves or a thousand others who steal and distort and ridicule our likeness. Imagine if they called their teams the Washington Whiteskins or the Washington Blackskins! Then you'd see a protest! With all else that's been taken from us, we ask that you leave us our name, our self-respect, our sense of belonging to the great human family of which we are all part. Our voice, our collective voice, our eagle's cry, is just beginning to be heard. We call out to all of humanity. Hear us!

Wherever exchange is impossible, what we encounter is terror. Any radical otherness at all is thus the epicentre of a terror: the terror that such otherness holds, by virtue of its very existence, for the normal world. And the terror that this world exercises upon that otherness in order to annihilate it. Over recent centuries all forms of violent otherness have been incorporated, willingly or under threat of force, into a discourse of difference which simultaneously implies inclusion and exclusion, recognition and discrimination. Childhood, lunacy, death, primitive societies - all have been categorized, integrated and absorbed as parts of a universal harmony. Madness, once its exclusionary status had been revoked, was caught up in the far subtler toils of psychology. The dead, as soon as they were recognized in their identity as such, were banished to outlying cemeteries - kept at such a distance that the face of death itself was lost. As for Indians, their right to exist was no sooner accorded them than they were confined to reservations. These are the vicissitudes of a logic of difference. Racism does not exist so long as the other remains Other, so long as the Stranger remains foreign. It comes into existence when the other becomes merely different - that is to say, dangerously similar. This is the moment when the inclination to keep the other at a distance comes into being.

Indigenous peoples are seen as “in the way,” and laws and policies are used toward destroying Indigenous communities to secure unfettered access to Indigenous land (Sium 2013; Tuck and Yang 2012: 6; see also Wolfe 2007). The overarching goal of white settler colonialism is to eradicate Indigenous peoples, either through assimilation or genocide — to turn them into “ghosts” (Tuck and Yang 2012: 6). The reserve system, the imposition of residential schools intended to “kill the Indian in the child,” forced sterilization of Indigenous women, ongoing resource extraction and pipelines extending across Indigenous territory are only a few examples that demonstrate a unique logic of genocide and theft targeting Indigenous peoples (Palmater 2011).

A system which looks to the extinction of a race is too abhorrent for a Nation to indulge in,” Grant told Congress in his first annual message in December 1869. As with all his presidential addresses, he composed it himself. “I see no remedy for this except in placing all the Indians on large reservations, as rapidly as it can be done, and giving them absolute protection there.”26 This hopeful, idealistic path, paved with good intentions, had been touted by well-meaning presidents from George Washington to Abraham Lincoln. Grant saw absorption and assimilation as a benign, peaceful process, not one robbing Indians of their rightful culture. Whatever its shortcomings, Grant’s approach seemed to signal a remarkable advance over the ruthless methods adopted by some earlier administrations.

Indians abroad tend to stick together. They join Indian clubs, regularly visit mosques, temples and gurdwaras and eat Indian food at home or in Indian restaurants. Very rarely do they mix with the English on the same terms as they do with their own countrymen. This kind of island-ghetto existence feeds on stereotypes - the English are very reserved; they do not invite outsiders to their homes because they regard their homes as their castles; English women are frigid, etc. I discovered that none of this was true. In the years that followed, I made closer friends with English men and women than I did with Indians. I lived in dozens of English homes and shared their family problems. And I discovered to my delight that nothing was further from the truth that the canard that English women are frigid.

The arrival of cotton growers in most cases displaced the indigenous inhabitants. In the antebellum decades, native peoples who had inhabited the cotton-growing territories of Georgia, Alabama, and Mississippi had been pushed farther west. Now pressure resumed. In October 1865, the Kiowa and Comanche were forced to give up land in central Texas, west Kansas, and eastern New Mexico—land that was turned, among other things, into cotton plantations. Shortly thereafter, many of the Texas plains Indians were pushed into reservations in Oklahoma, and so were the last southwestern Indians during the Red River War of 1874 and 1875, thereby freeing up further land for cotton growing.28 Yet Oklahoma ultimately provided little protection for these Native Americans. By the 1880s, the old Oklahoma and Indian territories came under pressure from white settlers who hoped to displace the native population from the most fertile lands.

In all cases of locating reservations,” he once said, “it would be best to show some deference to the expressed wishes of the tribe.” Euro-Americans, particularly in the boom-and-bust West, were relentlessly mobile. They blew about in the wind—deracinated, it seemed, always in search of better fortune. Miners, traders, trappers, merchants, missionaries, they thought nothing of moving great distances and starting all over when new opportunity struck. The hunger to push on, particularly in a westward direction, was an attribute of the (white) American. But Carson knew enough about Indian culture to recognize that even among nomadic tribes, the familiar landmarks of one’s homeland were profoundly significant—in fact, they were sacred—and one strayed from them with great trepidation. Homeland was crucial in practical terms, but also in terms of ceremony and ritual, central to a tribe’s collective identity and its conception of the universe.

Here,” he said abruptly. “Turn here.” A rutted path ran up a little rise toward a beige trailer. “This is Grover's place.” The trailer sat exposed on a treeless hill. A perfectly ordered woodpile stood in the yard to the left. Each log seemed to have been cut to an identical length, and they were piled in a crisscross fashion, with each layer running perpendicular to the one below and above. A small patch of earth to the right of his stoop had been cleared of brush and raked smooth. Two lawn chairs sat evenly spaced against the skirting of the trailer. There were no junk cars, no engine parts, no kids' bicycles — just Grover's old Buick parked in a spot marked off by a frame of fist-sized rocks arranged in a perfect rectangle. Dan glanced over at me. The twinkle was back in his eye. “Goddamn reservation Indian,” he muttered. “Lost his culture.” Then he sat back and let out a long rolling laugh that seemed, like prairie thunder, to come from the beginning of time.

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.

Untold numbers of readers of Black Elk Speaks and When the Tree Flowered have wished to understand more fully the relationship between Neihardt and Black Elk and the role that Neihardt played as Black Elk's amanuensis. They have also been curious to learn about Black Elk's life after the Wounded Knee massacre. How was it that a nineteenth-century Lakota mystic could live a full half of the twentieth century on the Pine Ridge Reservation in harmony with the encroaching white man's world? The Sixth Grandfather is presented in order to help readers answer these questions. The title of the book is doubly appropriate. Black Elk, in his great vision, saw himself as the "sixth grandfather," the spirit of the earth, the power to nurture and make grow. Symbolically, Black Elk's teachings, transmitted through Neihardt, have had a marvelous generative power: they have grown and blossomed and become an inspiration for millions, Indians and non-Indians alike. Through Neihardt's writings, the sacred tree of Black Elk's vision has truly conic to bloom.

Dan was not to be deterred. “Yeah. We see it all the time. It's one of the things that surprises white people when they first come to a reservation. A lot of the kids don't look like Indians. Some of them are blond, like Eugene, or redhead. Some have blue eyes. That bothers white people. We can see it. You talk different to those kids. They aren't real Indians to you. “Every Indian notices this. Those kids are Indians to us, but not to you. Since your people first came over here we have been taking white people and letting them live with us. They have become Indians and we think that's fine. But it drives you crazy. “In the old days, during all the fighting, people would be captured, or we'd find someone without a home — you know, there were a lot of kids without parents — their parents were killed in accidents or maybe in the Civil War.” “Maybe by Indians,” I said. I was getting irritable. “Yeah. Maybe by Indians,” Dan answered. He would not take the bait. “We took those kids and those other people and let them live with us. We made them Indians.

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

I thought about the aftermath of the 1862 war, when thirty-eight hastily condemned warriors had been hung in Mankato, in the country's largest-ever mass execution. Their bodies were buried in shallow graves and then dug up for study by local doctors, including Dr. Mayo, who kept the body of Cut Nose for his personal examination. I thought about my father losing his teaching job, about his struggle with depression and drinking. About how angry he was that our history was not taught in schools. Instead, we had to battle sports mascots and stereotypes. Movie actors in brownface. Tourists with cameras. Welfare lines. Alcoholism. 'After stealing everything,' he would rage, 'now they want to blame us for it, too.' Social services broke up Native families, sending children like me to white foster parents. Every week, the newspapers ran stories about Indians who rolled their cars while drunk or the rise of crack cocaine on the reservations or somebody's arrest for gang-related crimes. No wonder so many Native kids were committing suicide. But there was so much more to the story of the run. What people didn't see because they chose never to look. Unlike the stone monument in New Ulm, built to memorialize the settlers' loss with angry pride, the Dakhota had created a living, breathing memorial that found healing in prayer and ceremony. What the two monuments shared, however, was remembering. We were all trying to find a way through grief.

Slavery has a special interaction with the normal structures of being a human being. So a human being is sort of a generalist creature with a capacity to have its software re-worked for different habitats. The reason that human beings are able to exploit every terrestrial habitat where plants grow is that they don't all have the software program that's the same, right? You can have a software program for hunting in the Calihari, you can have one for terracing the Andes to grow potatoes, you can have any one of a number of software programs. Well, slavery took the software program that Africans who were brought into the slave trade had, and it did its best to erase that program – and to render that program non-functional. It rendered it non-functional by combining people from different places who didn't even necessarily speak a language so there was not one culture available. And it sort of forces the bootstrapping of a new culture, which was composed of various things but of course it was, you know, prohibition against teaching slaves to read and things like that, and so there was a systematic breaking of the original culture that Africans had during the New World, and a substituting of a version that was not a much of a threat to the slave-holding population, right? And at the point that slavery comes to an end, it is not as if, frankly, even, you know, we didn't even have the tools to talk about these things in responsible terms. There wasn't enough known about how the mind works and what its relationship is to the body and all...so, the thing that makes the black population and the Indian population different, I would argue, is the systematic hobbling of the on-board, the inherited, evolved culture in the case of Indians by transporting them to reservations and by putting them in schools that disrupt the passage of normal culture and in the case of Africans, it was breaking apart of families, keeping people from being in contact with others they had the right language to talk to and all...so in any case, that carries through to the present: it creates a situation where there has not been access to the materials to fully update software.