EDUCATION OF LITTLE TREE in Alexie's INDIAN KILLER

In Sherman Alexie's novel, Indian Killer, Marie is a college student enrolled in a Native lit course taught by Dr. Mather. She is Native. He is not. Because it's a Native lit course, she hopes there will be other Native students in the class. That was not the case. Here's an excerpt from page 58:

While Marie was surprised by the demographics of the class, she was completely shocked by the course reading list. One of the books, The Education of Little Tree, was supposedly written by a Cherokee Indian named Forrest Carter. But Forrest Carter was actually the pseudonym for a former Grand Wizard of the Ku Klux Klan. Three of the other books, Black Elk Speaks, Lame Deer: Seeker of Visions, and Lakota Woman, were taught in almost every other Native American Literature class in the country and purported to be autobiographical, though all three were co-written by white men. Black Elk himself had disavowed his autobiography, a fact that was conveniently omitted in any discussion of the book. The other seven books included three anthologies of traditional Indian stories edited by white men, two nonfiction studies of Indian spirituality written by white women, a book of traditional Indian poetry translations edited by a Polish-American Jewish man, and an Indian murder mystery written by some local white writer named Jack Wilson, who claimed he was a Shishomish Indian.

Marie approached the professor:

"Excuse me, Dr. Mather," Marie said. "You've got this Little Tree book on your list. Don't you know its a total fraud?"

"I'm aware that the origins of the book have been called into question," said Mather. "But I hardly believe that matters. The Education of Little Tree is a beautiful and touching book. If those rumors about Forrest Carter are true, perhaps we can learn there are beautiful things inside of everyone."

Those "beautiful things" are stereotypical ideas... If you are interested, I wrote an essay about it in 2006: Forrest Carter's EDUCATION OF LITTLE TREE.

Where is your copy of THE EDUCATION OF LITTLE TREE?

That isn’t a trick question, but it is an important one. Where does your library shelve its copy of Forrest (Asa) Carter’s The Education of Little Tree?

Published in the 1970s, and passed off as autobiography, it was exposed as a work of fiction in 1991. It’s author, “Forrest” Carter was not Cherokee. He was Asa Carter, member of the KKK, and the person who wrote George Wallace’s “segregation today, segregation tomorrow, segregation forever” speech.

The Education of Little Tree was in the news last week. Around 6:00 AM on Sunday, November 11^th, I did a Google search using [Oprah +”Education of Little Tree”] and got 572,000 hits that include news outlets in Canada, Ireland, the UK, and China. Obviously, Oprah is a person with international fame.

Oprah pulled The Education of Little Tree from her list of recommended books. She was a fan of the book, but decided, given its author, she could no longer keep it on her list. I wish that she knew there are additional problems with the book. It isn't only a hoax, it's deeply flawed in its presentation of Cherokee people and their ways.

As a person who studies children’s and young adult books about American Indians, I’ve known for a long time that the book is a hoax. A best-selling hoax. Curious about its reception, I logged on to Amazon to read some reader reviews there.

When I clicked on the link to customer reviews, the page that came up had a different format than what I’m used to seeing on Amazon. On the left side of the page is “The most helpful favorable review” and on the right side of the page is “The most helpful critical review.” The critical review is titled “Should not be shelved as Non-Fiction.” I like this dual presentation, and hope to see it more often.

I wanted to read more reviews, so clicked on the “Newest First” button. Scrolling down, I saw one titled “The WORST book I’ve ever recorded…” posted on June 6, 2006, by J. Woodman. The person named J. Woodman, apparently, recorded the audio book version: In his review, Woodman says

Reading the book to myself in order to prepare to record it, I found it annoying in the extreme -- the so-called prose is precious and poorly written, and the allegedly authentic colloquialisms are grating. When it came time to say it all aloud, for the first time ever (and I've narrated upwards of 200 audiobooks) I found it impossible to invest this piece of literary flotsam with any emotional content whatsoever. As declining the job was no longer an option, I merely tried to stay out of the way and give it as simple and logical a performance as I could, but I was unable to compensate for the God awful writing, and unable to disguise my contempt for the entire enterprise. It remains the worst recording I have ever done, and I was, for a time, quite ashamed of it. Now that I discover more about its hate mongering author, I'm actually quite pleased that the recording stinks. I now believe I gave this garbage exactly the reading it deserved.

Woodman’s remarks aside, review after review describes the story as “heartwarming” or “well-written, compelling” or “entertaining and thoughtful.” Many say they’ll pass it along to their children and grandchildren.

The thrust of the mainstream criticism of the book is about the author, about the hoax. Many say we should not discard a book because of its author, that it should be considered on its own merits. To many, it is a well-written book, and therefore, much-loved.

But…

There are a lot of well-loved children’s books that miss the mark when viewed for the accuracy of presentation of Native content. These books are, in my view, bogus. A good example of this is Brother Eagle, Sister Sky, illustrated by Susan Jeffers. It is an award-winning, best-selling book that purports to be a speech given by Chief Seattle, who was the leader of a west-coast tribe, but Jeffers illustrations are the usual (stereotypical) Plains Indian-like items (fringed buckskin, tipis). Books like this do nothing to interrupt the cycles of misinformation circulating throughout mainstream America---and indeed---the world, about who American Indians actually are. Instead, they affirm stereotypes, of savage, heroic but always tragic Indians.

While those with little or no factually based knowledge of the Cherokee people think The Education of Little Tree is a wonderful story, those who are Cherokee find it deeply flawed. In his article “A Lingering Miseducation: Confronting the Legacy of Little Tree,” Daniel Heath Justice writes:

…Carter’s Indians live apart from their tribal community as much in spirit and philosophy as in geographic proximity. Grandpa, Granma, Little Tree, and Willow John are the only Indians around; reference to “the Nation” in Oklahoma is always with scorn or sadness. No mention is made of the Eastern Band of Cherokees in North Carolina. Carter’s Indians claim to carry the memory and “Way” of their people, but only as a vanished or vanishing memory. The tribal community is dead in Little Tree, and none of the so-called Cherokees seem interested in reclaiming it.

On the authenticity in the book, Justice says:

Granpa is the Noble Trickster, Grandma the dignified Indian Princess (and a Cherokee Princess, no less!), and Little Tree is just what so many generations of Boy Scouts have dreamed themselves to be: the Little Brave roaming wild in the forest, with few rules and all sorts of generic “Indian” woodlore to consume and exploit. In most ways they are generic Indians, with few if any attributes that are distinctly Cherokee. None of them have any connection to the Cherokee clan system, which would have been quite unusual for Cherokees like Granma and Granpa during that time period….

And,

This fictionalization of Native lives and histories poses a very real threat to Native America, for it creates powerful stereotypes of Indians (what Anishinaabe writer and critic Gerald Vizenor calls “interimage simulations”) that take on a white cultural reality that is seen as a more “authentic” than the realities of living, sovereign American Indians.

Justice opens his article by speaking of reading it himself, as a young boy, and how it affected him. He is Cherokee, or as he prefers, Tsalagi. He closes his article with this:

Many generations have suffered from the stereotypes that Little Tree draws upon, stereotypes that find their deepest grasp in the minds and spirits of the children. We have spent many years resisting colonialist intrusions into our lives, histories, and identities, to varying degrees of success, sometimes with strategies that would make true understanding more difficult for the children and grandchildren who would follow. Until 1996, my parents and I didn’t know that The Education of Little Tree was a fraud; three generations of removal kept us ignorant of who we are among our people. But we know now. We’ve reclaimed the story from Asa Carter and others like him who would define Indians out of existence and take their places as the indigenes of the Americas. We’re reestablishing connections with our kin in the Nation and beyond, and we’re reading authors like Cook-Lynn, Vizenor, Owens, Wendy Rose, Diane Glancy, Marilou Awiakta, Joy Harjo, Linda Hogan, Sherman Alexie, D’Arcy McNickle, and other Indians hwo tell their own stories. The time of Little Tree is at an end; the voices have escaped. We know the truth: the stories are ours, and we will be the ones to tell them. That’s where the real education begins.

Justice’s article came out in a journal published by the Association for the Study of American Indian Literatures. Published since the 1970s, it is among the handful of academic journals created by American Indians for the purpose of publishing research articles that provide American Indian perspectives on, in this case, literature. Older issues of the journal are on line at http://oncampus.richmond.edu/faculty/ASAIL/.

Other journals like it include American Indian Quarterly, Wicazo-Sa Review, the Journal of American Indian Education, and American Indian Culture and Research Journal.

The Library of Congress classifies The Education of Little Tree as fiction but at least 20 libraries in Illinois have it shelved as non-fiction. Opening the book and looking at the CIP information, it is clear that---at one time---LOC had it categorized as biography. When did they change its category from biography to fiction? Does LOC have a mechanism for letting libraries know when they make such a change?

The case of The Education of Little Tree illustrates the many problems in children’s books about American Indians. From writers who claim a Native identity, to the differences in reviews by mainstream and Native critics, to the problems involved in shelving books.

Things can be better, but only if teachers and librarians have time to do some professional reading in journals that aren’t necessarily among their regular readings. This blog is an attempt to help you find those articles. When they’re available on-line, I link to them (see column at right called ARTICLES.)

So…. I close this blog post with the question I started with: Where is your copy of The Education of Little Tree shelved?

[Note: Thank you, readers of YALSA and ISLMANET, for providing feedback on an earlier draft of this post.]

Education of Little Tree (again) and Spirit Bear (again)

A North Carolina newspaper ran a column a few days ago, about the summer reading list for Kernodle Middle School. As teachers across the country plan for the coming year, the column, "Ahearn: 'Native' book on 7th-grade list a 'slap in the face'" is worth reading.

Ahearn (the columnist) did a fine job, noting the controversy that is the backstory of The Education of Little Tree, but also in her interview with Native parents and community members.

The school principal indicated the book is used at Kernodle, based on its inclusion on a list prepared by the National Middle School Association. I tried, unsuccessfully, to find the list. Is it on line somewhere?

Teachers across the country place great confidence in professional organizations. We should all remember that people in those organizations have been taught and socialized to view American Indians in limited, and too-often biased and stereotypical ways.

Change can happen, but it will be driven by teachers and parents and librarians who think critically about how American Indians are presented in books, stories, curriculum materials, movies, videos, cartoons, etc.

This blog/resource is intended to help with that effort. Read the articles and reviews. Visit the websites I link to.

I'm sure the teachers and staff at Kernodle are taken aback by the column and criticism's being directed at them. But as Ahearn noted, there's more information available now than ever before, and being proactive is necessary.

This blog has included discussion of The Education of Little Tree several times. I've also blogged several times about another book students at Kernodle are reading, Touching Spirit Bear. I hope you find them useful. Share them with teachers and librarians. Books like this cannot be used "as is." If you teach them, or read them, use the information presented below. Help children and teens to know that books are not sacred. They contain errors, and they often mislead and miseducate.

One family's experience with The Education of Little Tree

"Home of the Brave," by Paul Chaat Smith (critique of Brother Eagle Sister Sky and The Education of Little Tree

Forrest Carter's Education of Little Tree

A Review of Ben Mikaelsen's Touching Spirit Bear

Reaction to Slapin's review of Touching Spirit Bear

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Paul Chaat Smith on BROTHER EAGLE SISTER SKY and THE EDUCATION OF LITTLE TREE

Paul Chaat Smith is an enrolled member of the Comanche Nation of Oklahoma. He and Robert Warrior wrote Like a Hurricane, the Indian Movement from Alcatraz to Wounded Knee. Published in 1996, it ought to be used in every high school class that looks at the Civil Rights Movement. Alcatraz was occupied by American Indians in the late 1960s. It inspired Native people to take action at sites across the country in the 70s.

I’ve recently found Smith’s website, Fear of a Red Planet. It includes Exile on Main Street, which is Smith’s cyberbook. I want to draw you attention to his essay,  “Home of the Brave.” In it, he talks about some of America’s favorite books, ones that masquerade as being by or about American Indians: Susan Jeffers’s Brother Eagle Sister Sky, and Forrest Carter’s The Education of Little Tree. Here’s an excerpt from his essay:

Indians have been erased from the Master Narrative of this country, and replaced by the cartoon images that all of us know and most of us believe. At different times the narrative has said we didn't exist and the land was empty, then it was mostly empty and populated by fearsome savages, then populated by noble savages who couldn't get with the program, and on and on. Today the equation is Indian equals spiritualism and environmentalism. In twenty years it will probably be something else.

Visit his website. Read the entire essay. And, reconsider how you use Brother Eagle Sister Sky, or The Education of Little Tree.

Note: There is discussion of Brother Eagle Sister Sky in the article Jean Mendoza and I wrote for the journal, Early Childhood Research & Practice. The article is called "Examining Multicultural Picture Books for the Early Childhood Classroom: Possibilities and Pitfalls." It is listed under "ARTICLES" (right side of this page) or you can click here to get to it.

One family's experience with THE EDUCATION OF LITTLE TREE

A reader of "American Indians in Children's Literature" wrote to me, describing her daughter's experiences with The Education of Little Tree. I invited her to write it up so I could post it to the blog. Here it is (I welcome others to write to me with similar accounts. You can remain anonymous or disclose as much personal information as you are comfortable with.)

______________________________________________

A Georgia family's experience with The Education of Little Tree:

As a family, our experience with The Education of Little Tree has been both frustrating and enlightening. My daughter, now in 9th grade, essentially has had three readings of ELT. In 7th and 8th grades, it was a required classroom text for her. Since I knew Asa Carter's background, I gave both teachers copies of articles that discussed the book's authorship. The 7th grade teacher took the position that the author's background didn't matter because the book was well-written and gave an "authentic" representation of Cherokee life. She told the students about Carter's racist history but said that he had a change of heart before writing ELT. The 8th grade teacher, on the other hand, knew of his past and used the book to spark an investigation of writing "fraud" and misrepresentation, getting into the question of who should tell a story and for what purpose. My daughter's understanding of the book became very complex given the juxtaposed treatment of the text by both teachers.

However, her readings of the book extended beyond the classroom. Since she has a reading disability, she and I initially read the book together and had many discussions about some of the more unsettling aspects of the book that we uncovered--issues of racism, classism, sexism and ableism. She ultimately decided to counter ELT with a homework project based on another writer's memoir of growing up in America--Zitkala-Sa's American Indian Stories. My hope is that through these multiple readings and multiple lenses she is developing not only a sophisticated understanding of ELT, its author, and the issues surrounding both but also a keen critical eye towards reading in general.

Forrest Carter's EDUCATION OF LITTLE TREE

Most people are surprised to learn that the author of The Education of Little Tree is Asa Carter, the former Klansman and speech writer for George Wallace. In addition to discussion of his identity, leading scholars of American Indian literature have soundly criticized the story Carter tells.

Apparently unaware of the controversy and shortcomings of the book, teachers use the book in classrooms across the country. A google search of “Education of Little Tree” +K12 returned 12,600 hits.

Amy Kallio Bollman has an essay that captures the debate over the book. Titled “The Education of Little Tree and Forest Carter: What is Known? What is Knowable?”, it includes an extensive bibliography.

Two articles from my files that are not included in Bollman’s bibliography are:

Krupat, Arnold (2005) “Representing Cherokee Dispossession” in Studies in American Indian Literature, volume 17, no. 1, pp. 16-41.

Smith, Paul Chaat (1996) “Be Like Nick” in Winds of Change, volume 11 no. 2, pages 53-57.

And here’s one an article from Salon.com, from 2001:
“The Education of Little Fraud” by Allan Barra. If you’re not a Salon subscriber, I think I can email the article to you.