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A historical and contemporary account of Ojibwe and Dakota Indians living in both reservation and urban settings is provided in this resource that examines the significant changes and continuing needs of Indians in the twenty-first century. Simultaneous.
In this sweeping work of memoir and commentary, leading cultural critic Paul Chaat Smith illustrates with dry wit and brutal honesty the contradictions of life in "the Indian business." Raised in suburban Maryland and Oklahoma, Smith dove head first into the political radicalism of the 1970s, working with the American Indian Movement until it dissolved into dysfunction and infighting. Afterward he lived in New York, the city of choice for political exiles, and eventually arrived in Washington, D.C., at the newly minted National Museum of the American Indian ("a bad idea whose time has come") as a curator. In his journey from fighting activist to federal employee, Smith tells us he has discovered at least two things: there is no one true representation of the American Indian experience, and even the best of intentions sometimes ends in catastrophe. Everything You Know about Indians Is Wrong is a highly entertaining and, at times, searing critique of the deeply disputed role of American Indians in the United States. In "A Place Called Irony," Smith whizzes through his early life, showing us the ironic pop culture signposts that marked this Native American's coming of age in suburbia: "We would order Chinese food and slap a favorite video into the machine--the Grammy Awards or a Reagan press conference--and argue about Cyndi Lauper or who should coach the Knicks." In "Lost in Translation," Smith explores why American Indians are so often misunderstood and misrepresented in today's media: "We're lousy television." In "Every Picture Tells a Story," Smith remembers his Comanche grandfather as he muses on the images of American Indians as "a half-remembered presence, both comforting and dangerous, lurking just below the surface." Smith walks this tightrope between comforting and dangerous, offering unrepentant skepticism and, ultimately, empathy. "This book is called Everything You Know about Indians Is Wrong, but it's a book title, folks, not to be taken literally. Of course I don't mean everything, just most things. And 'you' really means we, as in all of us."
Dakota Indians coloring book, with drawings by Chet Kozlak and Dakota language translations by Elsie M. Cavender, Evelyn M. Prescott, Lorraine Cavender-Gouge, and Mary C. Riley
"With a new preface by the author"--P. [1] of cover.
Treuer, an Ojibwe scholar and cultural preservationist, answers the most commonly asked questions about American Indians, both historical and modern. He gives a frank, funny, and personal tour of what's up with Indians, anyway.
In August 1862 the worst massacre in U.S. history unfolded on the Minnesota prairie, launching what has come to be known as the Dakota War, the most violent ethnic conflict ever to roil the nation. When it was over, between six and seven hundred white settlers had been murdered in their homes, and thirty to forty thousand had fled the frontier of Minnesota. But the devastation was not all on one side. More than five hundred Indians, many of them women and children, perished in the aftermath of the conflict; and thirty-eight Dakota warriors were executed on one gallows, the largest mass execution ever in North America. The horror of such wholesale violence has long obscured what really happened in Minnesota in 1862—from its complicated origins to the consequences that reverberate to this day. A sweeping work of narrative history, the result of forty years’ research, Massacre in Minnesota provides the most complete account of this dark moment in U.S. history. Focusing on key figures caught up in the conflict—Indian, American, and Franco- and Anglo-Dakota—Gary Clayton Anderson gives these long-ago events a striking immediacy, capturing the fears of the fleeing settlers, the animosity of newspaper editors and soldiers, the violent dedication of Dakota warriors, and the terrible struggles of seized women and children. Through rarely seen journal entries, newspaper accounts, and military records, integrated with biographical detail, Anderson documents the vast corruption within the Bureau of Indian Affairs, the crisis that arose as pioneers overran Indian lands, the failures of tribal leadership and institutions, and the systemic strains caused by the Civil War. Anderson also gives due attention to Indian cultural viewpoints, offering insight into the relationship between Native warfare, religion, and life after death—a nexus critical to understanding the conflict. Ultimately, what emerges most clearly from Anderson’s account is the outsize suffering of innocents on both sides of the Dakota War—and, identified unequivocally for the first time, the role of white duplicity in bringing about this unprecedented and needless calamity.
Authoritative discussion of Dakota Indian material culture and the social, political, religious, and economic institutions by a missionary who spent nearly twenty years learning the language and living among Indians in Minnesota.
Robert Hopkins was a man caught between two worlds. As a member of the Dakota Nation, he was unfairly imprisoned, accused of taking up arms against U.S. soldiers when war broke out with the Dakota in 1862. However, as a Christian convert who was also a preacher, Hopkins’s allegiance was often questioned by many of his fellow Dakota as well. Without a doubt, being a convert—and a favorite of the missionaries—had its privileges. Hopkins learned to read and write in an anglicized form of Dakota, and when facing legal allegations, he and several high-ranking missionaries wrote impassioned letters in his defense. Ultimately, he was among the 300-some Dakota spared from hanging by President Lincoln, imprisoned instead at Camp Kearney in Davenport, Iowa, for several years. His wife, Sarah, and their children, meanwhile, were forced onto the barren Crow Creek reservation in Dakota Territory with the rest of the Dakota women, children, and elderly. In both places, the Dakota were treated as novelties, displayed for curious residents like zoo animals. Historian Linda Clemmons examines the surviving letters from Robert and Sarah; other Dakota language sources; and letters from missionaries, newspaper accounts, and federal documents. She blends both the personal and the historical to complicate our understanding of the development of the Midwest, while also serving as a testament to the resilience of the Dakota and other indigenous peoples who have lived in this region from time immemorial.
Across nineteenth-century New England, antiquarians and community leaders wrote hundreds of local histories about the founding and growth of their cities and towns. Ranging from pamphlets to multivolume treatments, these narratives shared a preoccupation with establishing the region as the cradle of an Anglo-Saxon nation and the center of a modern American culture. They also insisted, often in mournful tones, that New England’s original inhabitants, the Indians, had become extinct, even though many Indians still lived in the very towns being chronicled. InFirsting and Lasting, Jean M. O’Brien argues that local histories became a primary means by which European Americans asserted their own modernity while denying it to Indian peoples. Erasing and then memorializing Indian peoples also served a more pragmatic colonial goal: refuting Indian claims to land and rights. Drawing on more than six hundred local histories from Massachusetts, Connecticut, and Rhode Island written between 1820 and 1880, as well as censuses, monuments, and accounts of historical pageants and commemorations, O’Brien explores how these narratives inculcated the myth of Indian extinction, a myth that has stubbornly remained in the American consciousness. In order to convince themselves that the Indians had vanished despite their continued presence, O’Brien finds that local historians and their readers embraced notions of racial purity rooted in the century’s scientific racism and saw living Indians as “mixed” and therefore no longer truly Indian. Adaptation to modern life on the part of Indian peoples was used as further evidence of their demise. Indians did not—and have not—accepted this effacement, and O’Brien details how Indians have resisted their erasure through narratives of their own. These debates and the rich and surprising history uncovered in O’Brien’s work continue to have a profound influence on discourses about race and indigenous rights.