Illustrations of the "scalp belt" in CADDIE WOODLAWN

On Images of Indians in Children's Books, I've posted scans of the illustrations of the "scalp belt" in Caddie Woodlawn. There are two sets of scans. One from the earlier edition with Seredy's illustrations and one set from the later edition, with illustrations by Trina Schart Hyman.

I have yet to substantiate--to my satisfaction--the existence of a "scalp belt" as an artifact actually made or used by Native people. It does appear in fiction by non-Native people, such as Zane Grey. I'm still looking, though, so I do welcome your leads.

A special request to librarians:

Can you tell me how many copies of the book you have in your library? And, can you give me any details as to its circulation in the last year or years?

Lois Beardslee's Rachel's Children

I heard about Rachel's Children last week at the Native Studies meeting in Oklahoma. I wrote to Beverly Slapin at Oyate to see if they carry it, and if they had a review that I could post. They do have it; I ordered a copy and look forward to reading it. Order your copy from Oyate. It is a non-profit organization whose book sales help them continue to do their work. You might find books cheaper at other places, but you'd be hard pressed to find one whose work is as important as Oyate's.

[The review below is used by permission of its author, Doris Seale, and may not be used elsewhere without her written permission.]

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Beardslee, Lois (Ojibwe/Lacandon), Rachel’s Children. Walnut Creek, Calif.: AltaMira Press (2004). 147 pages, high school-up; Ojibwe

Rachel’s story comes to us in the voice of an interviewer who wants nothing from her but her knowledge, her stories, and a piece of her spirit; who observes her life with the sense of superiority that comes from profound ignorance.

Rachel is frighteningly intelligent, and she brings the interviewer and the reader face-to-face with what it is to be an Indian woman in 21^st-Century America; what it takes to live with the land and not off it, and the courage and unremitting determination required to confront this country’s social system and survive it. Scarred, but still alive.

Nothing is exaggerated; not the prejudice, not the hatred and deliberate cruelty, not the sheer stupidity that stunt Native lives. But there is also the beauty of true things; the way the pollen comes off the evergreens in the spring, “a great yellow cloud” borne on the wind, sweeping up and out, new life. And the intensity of Rachel’s love for her children and her husband, and they for her.—Doris Seale

"We Have a Story to Tell" - Jamestown through Native Eyes

At a Native Studies gathering, I met Gabrielle Tayac. She works at the National Museum of the American Indian (NMAI) in Washington DC. While returning to Urbana the next day, I caught up on Native news, and read an article called "The Story of Jamestown through eyes of a Native American." It is written by Gabrielle. The article led me to a resource at the NMAI website that will be of use to teachers and librarians who may be teaching (as I write) about Jamestown---particularly since the Queen of England was in Virginia last week for the Jamestown commemoration.

The resource, "We Have a Story to Tell: The Native Peoples of the Chesapeake Region" can be downloaded. It is about 25 pages in length, and is designed for use in 9-12th grade classrooms. I think, however, teachers of younger children can use it to develop materials for their classrooms. And, book reviewers should read it and come to know this part of history so they're better able to identify errors (and if they're bold, biased presentation) in children's historical fiction.

"We Have a Story to Tell" is co-authored by Gabrielle Tayac, Ph.D., of the Piscataway Nation, and Edwin Schupman, who is Muscogee. Genevieve Simermeyer (Osage) is a contributing writer. The acknowledgements on page one list other Native people invoved in the creation and review of the book.

I know this will be welcomed by teachers and librarians. It includes pronunciation of tribal names, a lesson plan, a small group projects, maps, and photographs, AND, it includes National Curriculum Standards for Social Studies (National Council for the Social Studies) and US History Standards from the National Center for History in the Schools.

I'm very glad to know of the resource and be able to point you to it.

The "scalp belt" in CADDIE WOODLAWN

(See additional material added in days following this post.)


I've been in Norman, Oklahoma the last few days, at a gathering of scholars interested in forming a Native American and Indigenous Studies Association. I think attendance was around 500, with 54 panels over three days. It was an international gathering, with indigenous scholars from many nations and many disciplines present.

In my paper, I talked some about problems with the ways that our traditional stories are retold and marketed to children. I've blogged about that here a few times, and written about it, too. "Proceed with Caution" is my most recent article on that topic. It was published in Language Arts, in January of this year.

I also talked some about historical fiction. Below is an excerpt from my talk about Caddie Woodlawn.

It was an invigorating conference. Next year we'll meet in Athens, Georgia. There is so much being done by Native scholars that would be of tremendous use to writers, editors, reviewers, teachers, librarians, and parents with an interest in American Indian people! It would be well worth your time to read books, articles, fiction, essays by those who organized the conference: Ines Hernandez-Avila, J. Kehaulani Kauanui, Tsianina Lomawaima, Jean O'Brien, Robert Warrior, and Jace Weaver.


With deeper knowledge of American Indians, we all might be able to get books like Caddie Woodlawn off the shelves. They have use for study and discussion of stereotypes and bias, but the misinformation they impart to children must not continue to go unchecked.

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The "scalp belt" in Caddie Woodlawn

When my daughter was in third grade, she was assigned to read a historical fiction novel called Caddie Woodlawn. First published in 1935, it won the most prestigious medal given to children’s books, the Newberry. This award ensures that a book will not go out of print, and that every library in the US will buy it. In the case of Caddie Woodlawn, it has been printed in other languages and made it into a movie. You can visit the Caddie Woodlawn Park near Menomonie Wisconsin, and sign the guest book. In a one year period, thousands of visitors from thirty-seven states and six foreign nations signed that guest book. If you live in that area of Wisconsin, your kids might go to Caddie Woodlawn Elementary School. Kids anywhere can buy and play with the Caddie Woodlawn paper dolls.

Caddie was a real person. Her name was Caddie Woodhouse. She told her granddaughter stories about her childhood. That granddaughter wrote those stories down. Hence, Caddie Woodlawn. The book is set in 1864 in western Wisconsin. On the second page of the book, Caddie and her brothers talk about Indians as they swim and float in the river:

“Do you think the Indians around here would ever get mad and massacre folks like they did up north?” wondered Warren, tying his shirt up in a bundle.

“No, sir,” said Tom, “not these Indians!”

“Not Indian John, anyhow,” said Caddie. She had just unfastened the many troublesome little buttons on the back of her tight-waisted dress. “No, not Indian John!” she repeated decidedly… “Even if he does have a scalp belt,” she added. The thought of the scalp belt always made her hair prickle…”

Caddie and her brothers come ashore at an Indian camp and quietly watch them work on a canoe. The text reads “Even friendly Indians commanded fear and respect in those days.” The Indians are fascinated with this particular family because unlike other whites they’ve seen, these ones have hair that is “the color of flame and sunset.”

Caddie is a tom-boy, and people ask her mother when she is going to make “a young lady out of this wild Indian.” Over and over, Indians visit Caddie’s family, hungry. Caddie’s mother, “frightened nearly out of her wits” feeds them bread and beans. According to the concordance at the Amazon website, “Indian” and “scalp” are among the 100 most frequently used words in the book, which is over 250 pages in length.

While the word scalp occurs frequently in any book like this, its context here is worth a closer look. Caddie is a friend of the Indians. Most of the townspeople are not. Fearing a “massacree” a group plans to go to Indian John’s camp and kill all the Indians there. The climax of the book is that Caddie sneaks out and rides a horse over a frozen river to warn Indian John. They decide they have to leave, but before they go, Indian John asks Caddie to keep his “scalp belt.” The scalp belt was his father’s. The scalps on it are from Indians his father killed. Caddie accepts the gift. She and her brothers decide to have a scalp belt show to show it off to their friends. They call it “Big Chief Bloody Tomahawk’s favorite scalp belt” and charge admission to see it.

I can go through Caddie Woodlawn, noting bias sprinkled throughout the story. I can point out problematic words like “squaw” and the repeated use of “brave” to refer to Native men. But I’m not a historian, and there are things that I have to read to be able to do a thorough analysis of the story.

For example: What is a scalp belt? I did a search of google web, google scholar, and google books and found hundreds---literally---hundreds of references to scalp belt, but most of them were to lesson plans and reviews of Caddie Woodlawn. I did a search using JSTOR (a cross-disciplinary database of scholarly journals), and was unable to locate the phrase. At this point, I conclude that there was, and is, no such thing as a “scalp belt.” Instead, it is the fanciful creation of Caddie Woodhouse (known to us as Caddie Woodlawn) or Carol Ryrie Brink, the author of Caddie Woodlawn (and granddaughter of Caddie Woodlawn). The author says all the people in the story are real. I wonder who Indian John was, and what tribe he belonged to. I wonder about the fears of the white families, the references to a massacre in which “the Indians of Minnesota had killed a thousand white people, burning their houses and destroying their crops.” When I read these books, I wonder, what is, and where is, the truth?

Update: May 7, 2007

Below are additional passages from the "scalp belt" material in the book. And, on my other blog, Images of Indians in Children's Books, I've posted an illustration from the book. When I have access to a scanner, I'll post a better image. For now, I'm making-do with a photo taken with my camera phone. (Note: There is a LOT of biased content about American Indians all through the book. In this particular instance, I'm focusing on the "scalp belt.")

p. 147: Passage where Indian John gives Caddie the scalp belt

"Look, Missee Red Hair. You keep scalp belt, too?"

"The scalp belt?" She felt the old prickling sensation up where her scalp lock grew as she looked at the belt with its gruesome decorations of human hair.

"Him very old," said John, picking up the belt with calm familiarity. "John's father, great chief, him take many scalps. Now John no do. John have many friend. John no want scalp. You keep?" John held it out.

Gingerly, with the tips of her thumb and first finger, Caddie took it.



p. 150: Description of scalp belt

Hetty and little Minnie crowded after Tom and Warren. It was a simple buckskin belt ornamented with colored beads, and from it hung three long tails of black hair, each with a bit of shriveled skin at the end."