NOT RECOMMENDED: Gary Paulsen's MR. TUCKET

A reader of AICL wrote to ask me about Gary Paulsen's Mr. Tucket. I read a copy of the book via the Internet Archive. Here's my notes, summarized by chapter. Sometimes I put my comments in italics beneath each chapter. This time, you'll find my thoughts on the book in the THOUGHTS at the end of the summary of chapters.

First, though, let's look a bit at Gary Paulsen. He's a prolific author and quite well known for Hatchet and the sequels to it. The Hatchet series is also known as Brian's Saga, because the protagonist is a kid named Brian who survives a plane crash, alone, in the Canadian wilderness. Hatchet was a Newbery Honor Book in 1987.

Published in 1969 by Funk & Wagnalls, I think Mr. Tucket was Paulsen's first book. It, too, is about survival.

CHAPTER SUMMARIES

Protagonist: Francis Alphonse Tucket, age 14
Date: June 13, 1848
Place: Oregon Trail

CHAPTER ONE

Francis's family is part of a wagon train moving from their farm in Missouri. While in Kansas, they'd been worried about Comanche's but all through Kansas, they hadn't seen "a feather--let alone an Indian" (p. 8).

The wagon train is in the foothills of the Rocky Mountains. Francis receives a rifle for his 14th birthday. He's out practicing, behind the wagon train and out of sight of everyone. He is captured by "six Pawnee men and one older warrior" (p. 9) who are not wearing paint, which he thinks means it is a hunting party. He struggles, they knock him out. He wakes up at their camp where "the ugliest old person" (p. 10) he's ever seen looks down on him. The person, who has a wrinkled face and toothless mouth, smiles down on him.

 CHAPTER TWO

The old woman is wife of the old warrior in the hunting party. When Francis wakes, she puts a rope on him and shows him off at each lodge. Boys kick him. He fights the boys, decides it isn't worth it, and smiles at the old woman. She removes the rope. He is attacked by three boys. The fight is stopped by (p. 14):

"a short, wiry Indian with his hair in one braid. At the bottom of the braid there was one feather, hanging straight down. The man wore plain buckskins, unbeaded moccasins, and carried a rifle in his left hand. It was Francis's rifle."

Francis argues with the man. Aiming the rifle between Francis's eyes, the man warns him not to be stupid or insult elders, and walks off.

CHAPTER THREE

Three weeks after being at the camp, Francis learns that "the brave" with his rifle is named Braid and that he is the leader of their war parties. He is not a chief. There are scalps braided across his doorway to his lodge. One morning he led a party of more than 40 warriors out of camp. When they return, Francis sees a blonde scalp and figures the Pawnees had attacked the wagon train with his family. His suspicion is confirmed when Braid throws a china doll at his feet. It is his sister's doll. The council decides to move the village. They travel for ten days to the southern edge of the Black Hills. There, Francis meets a white man who comes to the village: Mr. Jason Grimes.

CHAPTER FOUR

"Squaws" and children crowd around Grimes, who Francis thinks of as a mountain man. He wears fringed buckskin, plain moccasins, and a derby with a long feather sticking straight up from the band. The people in the village prepare a celebration. At night there is a frenzy of dancing. Francis wakes that night with a hand over his mouth. It is Grimes, with a plan for how Francis can get away.

 CHAPTER FIVE

Francis takes off on a mare Grimes swiped for him. He rides the mare, loses it, and keeps walking. At dark, he falls asleep.

CHAPTER SIX

Francis wakes to the smell of coffee. Grimes is there. He tells Francis he followed Braid and five or six others as they tried to find him by following the mare's tracks. Having gone upriver without the mare, Francis--now called Mr. Tucket by Grimes--is safe. He learns that Grimes lost his arm after a fight with Braid.

CHAPTER SEVEN

Grimes teaches Mr. Tucket how to use the rifle and be aware of surroundings.

CHAPTER EIGHT

Francis asks Grimes why he is friendly with Pawnees after having lost his arm due to the fight with Braid. Grimes says Pawnee can't help the way they are, that nobody can. Then he says the Pawnee call themselves "the People" and that they "live with the land" or, (p. 50):

"by nature--the same nature that makes a she-bear gut you if you mess with her cubs. Braid costing me my arm is about the same as a she-bear took it. I couldn't get mat at a bear and I couldn't get mad at Braid, and I couldn't hate the whole Pawnee tribe because of a mistake."

The mistake was that Grimes wasn't successful in preventing Braid from cutting his arm up. Francis asks questions that make Grimes uncomfortable. Why does he trade pelts for gunpowder and lead that the Pawnees then use on white people? Grimes says he is not a war maker. He doesn't want to kill Pawnees or whites. If he does kill Braid it will not be over land. That desire for land is what farmers like Francis's family wants. He asks Grimes to leave him at a settlement. Grimes says the closest one is Standing Bear's Sioux village.

CHAPTER NINE

They ride into the Sioux village where "the children's howling was earshattering" (p. 56). At the center of the village, (p. 56)

"a small channel opened in the crowd to the right and an Indian, who limped, came through. He was short, bowlegged, and stocky, but he moved with a smoothness that make Francis think immediately of a cat. It must be Standing Bear, Francis thought, and he was not smiling."

Grimes speaks in Sioux to Standing Bear, who tells him that Braid asked Standing Bear to keep an eye out for Francis. This strikes Grimes as unusual because the Pawnee and Sioux are enemies, but it turns out the mare Francis escaped on was Braid's personal horse. Because of that, Braid is willing to talk to enemies, with the hope of getting his mare back. Grimes talks with Standing Bear, apparently asking Standing Bear if he can trap beaver on Standing Bear's lands. He gets that permission, and then sets up a wrestling match between Francis and a boy in the village. It starts with Standing Bear "snorting" something in Sioux to both boys. Francis wins the match. His winnings are a horse and outfit.

CHAPTER TEN

Francis tries out the horse. He and Grimes leave the village.

CHAPTER ELEVEN

Francis puts on, and likes, his buckskin outfit. Francis and Grimes set out to hunt antelope using an old Indian trick in which Francis will wave a white rag, which makes the antelope curious. They want to see what it is. When they do, Francis is to shoot a young antelope. They get one and eat twelve pounds by dark.

CHAPTER TWELVE

They visit Spot Johnny. He has an Indian wife named Bird Dance and two boys: Jared, John and Clarence. Bird Dance speaks perfect English. Spot tells Grimes that Braid is thinking of taking over the Pawnee nation, and gathering items like powder for the tribe.  Braid has also been raiding wagon trains. Spot says Braid is stupid, wanting to make "a clean sweep" and "driving all whites from Pawnee territory" (p. 91).

Grimes then asks Spot about the Crows, saying (p. 92):

I spent a week coming across their stomping grounds and didn't see a one. Usually I get shot at at least once."

Spot says they're hunting and that he's also heard they've broken into small bands. "Too many war chiefs" (p. 92) and are raiding and taking what they can.

CHAPTER THIRTEEN

Francis and Grimes leave Spot Johnny's place. They see a wagon train, but Francis chooses to stay with Grimes.

CHAPTER FOURTEEN

They enter an area where Grimes is careful to cover their tracks so that "the best Kiowa tracker in the world" won't be able to find them. They're near the edge of the Crow territory. They settle near beaver ponds.

CHAPTER FIFTEEN

Jim Bridger comes for a visit and tells Francis and Grimes about a Crow family nearby.

CHAPTER SIXTEEN

Francis and Grimes trap two hundred beaver, skin and stretch their pelts.

CHAPTER SEVENTEEN

Two miles from camp, five Crows "painted for war" (p. 129) fire arrows at Francis. He races back to camp, with them chasing and firing arrows. Grimes shoots two, and one is thrown from his horse and injured.  Grimes and Francis plan to get the others.

CHAPTER EIGHTEEN

Grimes and Francis come upon two of the Indians (p. 136):

"In front of them, not ten feet away, two painted faces and bronze chests rose. Two arrows were pulled back on taut strings. Two Indian throats let out a roaring sound."  

Francis wounds one; Grimes kills him. The other "brave" got away. Grimes and Francis start tying beaver pelts to horses, and then leave. Back at their camp, ten Crow "braves." The leader says they will start out to find Grimes and Francis at daybreak, and help Laughing Pony (the one who was thrown from his horse).

CHAPTER NINETEEN

Grimes and Francis run into a heavy snowstorm but keep running the horses until Francis's mare stumbles. They stop for the night.

CHAPTER TWENTY

The next morning they set out again, rest again, and then when they get started they see smoke. Grimes thinks it is from Spot Johnny's camp but that there is too much smoke.

CHAPTER TWENTY-ONE

When they arrive at Spot Johnny's camp, everything is on fire and there are many bodies. Grimes says it was "Braid and his boys" (p. 154). Two miles away, Spot Johnny's trading post and wagons from a wagon train are also on fire. There are twenty-three dead Pawnees, too. Grimes and Francis don't find Spot or his family outside, and Grimes is sure they were in the burned trading post. There are farmers at the wagons. Grimes asks them when they were attacked and says it is time for him to "do something about Braid" (p. 156). He asks the farmers to keep Francis as he rides off and if he doesn't return, that Francis gets his ponies and pelts, and that the farmers should take Francis with them.

CHAPTER TWENTY-TWO

Francis gets away from the farmers. He rides hard to catch up to Grimes. He sees Grimes and Braid in a meadow, on horses, racing towards each other, both "stripped to the waist and carrying rifles" (p. 163). They shoot at each other, and "the one-armed and one-braided men" fall near each other. Braid is dead. Francis is shocked that Grimes goes to scalp Braid. He realizes Grimes is like the Indians, and "in a way, a kind of animal" (p. 165) and that he (Francis) is not. He gets on his horse and sets out for Oregon.

MY THOUGHTS

Though I am glad to see that Paulsen used specific tribes (examples: Pawnee and Kiowa) in Mr. Tucket, it is disappointing that the Native characters are, nonetheless, portrayed as animal-like rather than as human beings. The Pawnee children howl, for example, in chapter two. In chapter eight, Grimes frames the Pawnees as being like bears. In chapter nine, Standing Bear (a Sioux) moves like a cat. None of this characterization is used for the white characters.

Paulsen's Standing Bear is Sioux. There was a man named Luther Standing Bear/Ota Kte (Ota Kte is his Lakota name), born in the 1860s, who wrote several books, including My People the Sioux. There was a Ponca leader named Standing Bear. He was born in 1829 and died in 1908. He is known for leaving his reservation, without permission, to take his son's remains to their homelands to bury them there. Virginia Driving Hawk Sneve's book about him is on my list of children's books to review. I wonder if either of them was the inspiration for Paulsen's use of that name for that character? Both are men of significance, and I was annoyed to see that name for this character.

I'm also curious about the name of the Pawnee man: "Braid." He wears a braid, and my guess is, that braid is why he's called Braid. To me, it sounds silly. I searched for images/photos/illustrations of Pawnee men to see how they wear feathers. Paulsen's Braid wears a feather at the end of his braid, pointing down. That seems silly, too, and I didn't find any examples of a feather being worn that way. I'm not saying it isn't possible--anything IS possible--but when we have an outsider (Paulsen) creating characters from a nation (Pawnee) and a time period over 100 years ago, I think Paulsen is on a slippery slope.

The wrestling. I can't find any support for wrestling, in any tribe, that looks like what Paulsen describes. I do find it, however, in boy scout manuals! There is a lot in those scouting guides that gets labeled "Indian" that isn't part of Native traditions anywhere. I would love to find some kind of evidence of it, though, so if YOU find it, do write and let me know where it is! This wrestling reminds me of the "Indian burn" that is part of kid lore in the U.S.

Scalping. Braid does it. A lot. It is a brutal, savage act. Overall, Paulsen characterizes the Native people as more like animals. The scalping that Braid does fits in a savage framework, with Pawnees portrayed as less-than-human. At the end of the story, Francis chooses to abandon his friendship with Grimes when Grimes behaves like a Pawnee and scalps Braid. We are supposed to think that Francis has higher morals, that he's choosing not to be animal-like. BUT. What we--as readers--ought to reject is Paulsen's characterizations of Native people. He gives us is a narrow depiction that serves a narrative that encourages readers to think Native people were less-than White people, and therefore, it was ok to take Native land. And, it obscures a lot of the violence directed at Native people, too. There were bounties on Native men AND Native women and children, too. Bounty hunters would collect their money by showing the scalps of Native men, women, and children. Paulsen gives us one White person who scalps, but in Paulsen's story, he is the exception. He's shown to be outside-the-norm, but the fact is, Whites scalping Native people happened a lot. Here's an excerpt of a proclamation from 1755 that specifies how much a person would receive when he would "produce the scalp":

For every Male Penobscot Indian above the Age of twelve years that shall be taken within the Time aforesaid and brought to Boston Fifty Pounds.

For every Female Penobscot Indian taken and brought in as aforesaid and for Every Male Indian Prisoner under the age of twelve Years taken and brought in as aforesaid Twenty five Pounds.

For every Scalp of such Female Indian or Male Indian under the Age of twelve years that Shall be killed and brought in as Evidence of their being killed as aforesaid, Twenty pounds.

Paulsen's point of view is Francis's--a 14 year old white boy--but, as the reviewer of his third book (Tucket's Ride) said, Paulsen doesn't develop characters. He uses stereotypes. When we, as a society, know so little about Native peoples--past and present--such stereotyping is a serious issue. The reviewer points to that issue, saying:

"Classroom use for social studies, however, would require careful and critical analysis by teachers and students."  

I spent an hour or so looking over videos students/teachers have made about Mr. Tucket. I see no evidence of careful or critical analysis. Though Paulsen sometimes had his white characters use 'man' or 'men' to refer to the Pawnee men, he mostly used "brave" or "warrior" for men and "squaw" for women. In careful or critical analysis, I'd like to see teachers looking at words like that, because they create a distance, or a barrier, in thinking about Native men and women as people, just like any other people.

Mr. Tucket is definitely a very popular book, as evident in its reprintings. Here's some of the covers I've found. First is one that looks like it could be the original cover, from 1969:

Here's one I found a lot. Looking at a preview online, I saw a copy from 1995, that, with this cover, was in its 25th printing.

And here's what I think is the most recent cover:

In an interview, Paulsen says he learned a lot from reading a particular series. What are kids who read his Mr. Tucket series "learning" about Native people? Regular readers of AICL know that I'm critical of authors who use "Indian" rather than a specific tribe, but when an author uses a specific tribe and gives us stereotypes anyway, that is equally problematic. I cannot recommend Mr. Tucket. 

FOLLOW THE DREAM: THE STORY OF CHRISTOPHER COLUMBUS, by Peter Sis

In the last few days, I've been looking at picture books about Christopher Columbus. Peter Sis did one, titled Follow the Dream: The Story of Christopher Columbus. 

Sis has won a lot of major awards for his work in children's literature, but none (that I know of) for his biography of Columbus.

Published in 1991 (likely timed to coincide with the 500 year 'anniversary' of Columbus landing in the New World) by Alfred A. Knopf, the reviewer at Publisher's Weekly called it flat, while the one at Kirkus called it uncontroversial, and the reviewer at School Library Journal said to "make room on your crowded Columbus shelf" for this one.

Sis grew up in Czechoslovakia. In a 2009 article in Bookbird, Sis wrote (p. 45):

I grew up with the myth of Columbus's voyage and his discovery of the "new world." I thought I had found a perfect explorer in him. Someone who was determined to find the way, just like me. I remember how surprised I was by the voices raised against Columbus and against the consequences of his "conquest." It sounded especially strong on the 500th anniversary of his voyage and it scared me. I was not used to this "free" discussion and I still have to remind myself that everyone has a point of view, even today. 

His use of quotes around the word 'conquest' suggests he doesn't agree with the people who raise voices against Columbus. He probably wouldn't like what I have to say about this illustration (I took this photo with my phone today while at the library reading books about Columbus):

The page on the left shows Columbus when he "landed on a beach of white coral, claimed the land for the King and Queen of Spain, knelt and gave thanks to God, and expected to see the treasures of the Orient..." While the people he's looking at are standing (rather than crouched, hiding behind bushes as is typically shown), the way the illustration is done makes it look like they're idolizing him.

He juxtaposes that illustration with the one on the right. It is a statue of Columbus (I think it is the one in Barcelona). Looking closely, I think the figures gathered 'round the statue are schoolchildren.

The juxtaposition bothers me. On the left are Native people. On the right are children. Is Sis equating Native people with children? That is, unfortunately, all too common in children's literature and society, too. Surely you're familiar with the phrase "wild Indian" as used to describe children who are out of control.

Peter Sis equates Native people with children.

Bad move, Mr. Sis!

Needless to say, I don't recommend Sis's book about Columbus. If you want to read the article in Bookbird, its title is "My Life With Censorship" and it is in volume 47, issue #3, in 2009. And take a look at Desai's article on books about Columbus.

Picture Books about Christopher Columbus

Earlier this week, a colleague wrote to me about a new picture book about Christopher Columbus. This morning, I was e-talking with Annette Wanamaker, editor of Children's Literature in Education, about an article in CLE about Columbus! I read it right away.

In "The Columbus Myth: Power and Ideology in Picturebooks About Christopher Columbus," Christina M. Desai shares results of her analysis of depictions of Columbus in picturebooks published since 1992. She looked at a representative sample of over 30 books and found that little has changed. Native peoples are still being misrepresented and stereotyped.

She also points to something very troubling:

In her defense of humanities education, Not for Profit: Why Democracy Needs the Humanities, Nussbaum (2010) warns that, as emphasis on the humanities declines in the U.S., curricula are increasingly designed to advance economic growth. She posits that such curricula will "present national ambition, especially ambition for wealth, as a great good, and will downplay issues of poverty and global accountability" (p. 21). The books examined here certainly exemplify such a curriculum and promote its agenda, by glorifying conquest and profit at the expense of ideals such as human rights and self determination.

That paragraph reminded me of Floca's Locomotive. Though his picture book is about early trains in the US, it is also about conquest and profit at the expense of Native peoples. Locomotive won the Caldecott Medal this year. I found it lacking. Floca responded to my critique.

I think Floca's win and Desai's article tell us how little we've come in terms of a humane society. If you don't have access to Children's Literature in Education, ask your librarian to get a copy of Desai's article. It has a lot to mull over for those of us who read, review, and recommend children's books.

Here's the citation:
Desai, Christina M. (2014). "The Columbus Myth: Power and Ideology in Picturebooks About Christopher Columbus," Children's Literature in Education. DOI: 10.1007/s10583-014-9216-0.

E.B. White "Did you ever see an Indian..."

A few days ago (June 11) was E.B. White's birthday. Most people know--and love--Charlotte's Web and Stuart Little. 

Do you remember his reference to Indians in Stuart Little, published in 1973 by Harper Row?

It is that part where he's fixed up a birchbark canoe and plans to take Harriet out for a ride in it. There's a string tied to it, though, that he can't untie. He's really annoyed. Harriet says they could go anyway and let the string drag behind them. Stuart is not keen on that at all. On page 122, he says:

"Did you ever see an Indian paddling along some quiet unspoiled river with a great big piece of rope dragging astern?"

Harriet says that they could pretend they are fishing, but Stuart says

"I don't want to pretend I'm fishing."

What does he want to pretend? Does his "Indian paddling along some quiet unspoiled river" tell us he was imagining them as Indians?

Curious if he'd written anything else about Native peoples, I started digging a bit and found a poem called "An Indian Burial Mound" published in 1922 in Art and Archeology. It is as follows:

The sculpted buttes cut cameo-wise
Against the bold blue skies,
Above the grave.
No catafalque, no lordly marble tomb;
But,--in his native hill side carved,-a room
His bones to save.
The tomb profaned, simple would show his needs;
A shard or two, a strand of turquoise beads
The spirit crave.
Here ruled his tribe before we bade them go.
Here buffalo and deer paid tribute to his bow.
Here lies a brave!

Time for some analysis! That'll come. Later. Gotta run for now!

_____

Back (on Monday, July 14th)!

Some things White says in the poem suggest he's thinking of the southwest ("sculpted buttes"), and the room carved in a hill suggest Bandelier National Monument near Los Alamos, New Mexico. Here's a photo of those bold blue skies and what could be the buttes:

Source: http://www.rv-trips.com/wp-content/uploads/2011/06/
Bandelier-National-Monument-3.jpg

And here's a photo that shows the caves:

Source: http://wikitravel.org/upload/shared//thumb/2/28/
Bandelier_cliffdwellings.jpg/300px-Bandelier_cliffdwellings.jpg 

Bandelier, Mesa Verde, and similar sites are ancestral sites of Pueblo peoples. My village, Nambe, is about 30 miles from Bandelier. At one time, the information provided at the park said that the people who lived there disappeared, but now, the information states that Pueblo peoples lived in those sites and moved elsewhere (like Nambe).

If E.B. White visited Bandelier and didn't know the descendants of the people that lived there now live elsewhere, the lamentable tone of his poem makes sense. We could also say that his use of "Indian" rather than a specific tribal nation reflects a lack of knowledge, too.

His poem reflects romantic stereotypes but it also has the vanished Indian theme. In the conversation on Facebook, I noted that it reminds me of the "End of the Trail" statue at the Cowboy Hall of Fame. It depicts a tragic Indian.

Curious (again), I wondered if Trumpet of the Swan (another of his books for children) had any Native content... and it does! In it, Sam (the main character) has "black hair and dark eyes like an Indian" (p. 1). When he leaves the spot from which he watched the swans, he "walked slowly and quietly away, putting one foot in front of the other, Indian-fashion, hardly making a sound" (p. 22).

White did not denigrate Native peoples by using derogatory images, but romantic images are just as bad in terms of providing children with knowledge of who Native peoples were, and who we are, too.

And while most of us love White's writings for children, we ought not shy away from pointing out these stereotypes when we use the books with children. Letting them stand, unchallenged, is not educationally sound.

Tim Tingle's keynote at 2014 American Indian Youth Literature Awards

On Sunday, the American Indian Library Association (AILA) presented its 2014 Youth Literature Awards in Las Vegas, Nevada at the annual meeting of the American Library Association. Choctaw author Tim Tingle was the keynote speaker at the event.

Tingle's How I Became A Ghost won the middle school award. I could not be in Las Vegas but have been following happenings there via social media. On Monday,  American Libraries Magazine posted an article about the AILA event. In it, Michele LeSure included an overview of Tingle's remarks:

Tingle spoke about the trials his family endured being discriminated against for being Choctaw tribal members, and the importance of documenting these types of stories. He said the recent decision to revoke trademark rights to the Washington Redskins team name and logo gives Native Americans a big opportunity to raise these types of issues in public discourse, so “we will never be ghosts.”

Tingle's Saltypie recounts some of that discrimination his family experienced. His note to teachers in that book is exceptional. In his books, Tingle brings forth difficult moments in history in which Native peoples were discriminated against. How I Became a Ghost is about the Trail of Tears, and House of Purple Cedar opens with the burning of a Native boarding school in which Choctaw girls were burned to death. Though we would correctly assume that the characters in his stories would be bitter, they aren't. They recognize the humanity in all people, including those who hurt them. Tingle is a master at giving us history in a way that lets us examine brutality and compassion.

Tingle's keynote remarks indicate his courage in taking up current examples of that discrimination. Specifically, he addressed the Washington football team's racist name. He is absolutely right in saying that the public discourse on mascots creates an opportunity for us to examine all misrepresentations of Native people. One of those misrepresentations is the thought that we no longer exist. Here's a couple of tweets that captured more of Tingle's remarks:

Get his books for your classroom, school, or home library. And get them from small bookstores, too! When you booktalk or introduce them, you can say "Tim Tingle is Choctaw." That two letter word (is) will go a long long way at helping your students and patrons correct the misinformation they may carry about us as being extinct.

Aaron Carapella's Map: NATIVE AMERICAN NATIONS - OUR OWN NAMES & LOCATIONS

Eds. note, Oct 11, 2016: See updated review: A Second Look at Aaron Carapella's Maps.

Some months ago, I began to see information about Aaron Carapella's map, "Native American Nations - Our Own Names & Locations." It is an admirable and ambitious project, and it held a great deal of promise... But.

The ways in which Carapella writes about the project is a bit off-putting. For example, he writes that "We also honor the Indigenous Nations of this land by giving them ownership of their own names for themselves." I don't know who "we" is (Carapella and his team?) but how do they have the power to give any nation ownership of its own name? Doesn't that sound a bit silly? It is not a small point. The whole point of the map, as I understand it, is to make it clear that Native Nations had concepts of nationhood prior to European contact. That included the names they used--and use--for themselves. Saying that he gives them ownership of their own names does the same thing outsiders did.

The map itself, he tells us, has the "original names" that a nation used (Numuunu instead of Comanche), but that sometimes, the name on Carapella's map is a "given name" because the original one is not known. As far as I can tell, the map itself does not tell us which ones are original and which ones are given.

Because of the massive amount of inaccurate information about American Indians that circulates in a wide range of media, it is especially important that a map such as Carapella's be accurate. I took a look at the part of the map that has Pueblo Indians on it. Carapella shows the current pueblos (some of them are not in what I deem "accurate" locations), but he's also got one on there (Piro) that he would probably put in his "numberless" category -- which I take to be no longer in existence. I think that Piro ought to be in a different font so that we know it is "numberless."

I cross checked the spellings he used for the pueblos and found several errors. That's too bad. That information is easy to get from the Indian Pueblo Cultural Center. In my cross-check, it looks like it may have been Carapella's source, but I could be wrong. Still, those spelling errors make me wonder about the spelling of other Indian nations on the map. From a colleague, I learned that Carapella made similar errors with tribes in California.

If you bought a map already and want to make corrections to the errors for the Pueblo Nations, you can do this as a learning activity with students. First, get out Carapella's map. Second, look at the spreadsheet below (downloadable from Carapella's site). The right column is what Carapella calls "given" names. Third, find that given name on the website for the Indian Pueblo Cultural Center and see what is listed there as the "traditional" name for that tribe. Fourth, see if it matches what Carapella has on his map. If not, make a correction.

You could also look at the tribal seal. For example, on the page for Nambe, the traditional name is listed as "Nambe" but our complete name is on the tribal seal:   "Nambé O-Ween-Gé."

As noted above, Carapella's project is ambitious and has a great deal of potential but I think it needs some visual way of conveying important information ("given" versus "original" names; existing versus "numberless" tribes) and I also think it needs to be sourced.

Update, July 28, 2014:

In addition to comments below, please see the discussion on the Native American and American Indian Issues page on Facebook. Carapella posted a link to the NPR piece on that page yesterday (July 26th). The first response to his post is from Joe Horse Capture, a curator at the National Museum of the American Indian, who said that the map is inaccurate, spreads misinformation, and that he hasn't met any curators or academics who find the map accurate. In his comment, Chad Obiwanishinaabe Uran, a visiting lecturer in American Indian Studies at the University of Washington, pointed to AICL and to a post at Tumblr that lists several concerns with the map. (Update, July 19, 2016: Carapella deleted the post at the Native American and American Indian Issues page, presumably because he did not like the questions he was receiving about the map).

"Native American Zodiac"

Twice within the last few weeks, people have written to ask me about the "Native American Zodiac" that is popping up on social media. Here's the graphic that is circulating:

Obviously, I've drawn a red X over the graphic to provide a visual comment on the "Native American Zodiac." If you're a regular reader of American Indians in Children's Literature, you know that there is no such thing as a "Native American" tribe.

"Native American" and "American Indian" are broad terms for the Indigenous peoples of the United States. Within those terms are hundreds of different Native nations. We are all over the country, from north to south and east to west. We are not monolithic in the ways we speak, dress, govern, or, in the stories we tell. Things like a "Native American Zodiac" obscure and collapse who we are, and they encourage ignorance!

As I look at the 

"Native American Zodiac" 

I wonder who made it?! 

To someone unfamiliar with Native peoples and our nations, histories, and cultures, it might seem cool, but to those who know, it is bogus.

I view it as akin to New Age appropriation and misrepresentation of Native ways of being and urge you to reject it, AND, if it pops up on your social media, let your friends, family, and colleagues who are sharing it know that it is bogus.

Donald F. Montileaux's TASUNKA: A LAKOTA HORSE LEGEND

One of the things I look for when reading a traditional story rooted in a Native Nation is an attribution of where the story was heard, and from whom. In Tasunka: A Lakota Horse Legend, Montileaux gives us that information right away in a two-page introduction.

Montileaux heard this story from Alex White Plume, a Lakota elder and storyteller. In a radio interview, Montileaux says more about the story, assuring readers that he is retelling the story as it is told. Initially, White Plume was reluctant to have a traditional story put into print. When he saw what Montileaux had done, he gave him his blessing. In the radio interview, Montileaux also says that Agnes Gay, the woman who did the Lakota translation, works as an archivist at the Oglala Lakota College. She, too, verified the integrity of Montileaux's telling of that story.

Photo credit: Joel Ebert, Capital Journal, South Dakota

The care Montileaux took with the story marks the story itself as distinctive. His art adds a beautiful dimension to the words on the page.

Montileaux's style reflects the ledger art of the 1800s, developed by Plains Indians who drew on ledger pages using pencil, ink, and watercolor. The photo shown here is of Montileaux working in his studio (link to story: A Lakota Legend, Flying Off the Pages).



A third quality of the book that marks it as distinctive is that it is a bilingual text. Above, I noted that Agnes Gay did the translation. Throughout the book, readers can see/read the story in Lakota. Here's a scan of one of my favorite pages:

At that point in the story, the young man on the horse is riding into camp after having spent many months away, looking for and training horses. The horses were new to the people and regarded as a gift from their creator. With them, the people were able to do more than they could before. But, they abused that gift, using it to dominate other peoples on the Plains. The gift was taken away from them. Hundreds of years later, horses return with the conquistadors.

Tasunka: A Lakota Horse Legend is a fascinating story that pays tribute to the stories Native peoples have told for hundreds of years.

I highly recommend 

Tasunka: A Lakota Horse Legend.

Montileaux is an enrolled member of the Oglala Lakota Nation. Tasunka: A Lakota Horse Legend was published by the South Dakota State Historical Society in 2014. Support small bookstores by getting a copy from Birchbark Books.

NOT RECOMMENDED: Paul Goble's THE GIRL WHO LOVED WILD HORSES (updated re Goble's identity)

Is Paul Goble's The Girl Who Loved Wild Horses one of your favorite books? Published in 1978 by Bradbury Press, it won the Caldecott Medal thirty-five years ago. Let's take a look at it. 

Here's the first paragraph in the story:

The people were always moving from place to place following the herds of buffalo. They had many horses to carry the tipis and all their belongings. They trained their fastest horses to hunt the buffalo.

With the word 'tipis' in that paragraph Goble suggests that these are Plains people. The buffalo are another clue that suggests the story is one belonging to the Plains tribes.

As the story begins, we learn of "a girl" (we are never given her name) who loved horses. People in the village see that she has a way with them. One day when she is out with the herd of horses, a huge storm erupts. She leaps onto one as the herd races in fear. When the horses stop that night, the girl looks around and realizes that they are lost. The next morning she wakes to the neighing of a handsome stallion who tells her he is the leader of the wild horses that roam the hills. He welcomes her to live with them. She and her herd are happy.

Meanwhile, her people spend the next year looking for her. One day, two hunters see the stallion and the girl, too. She's on a horse, leading a colt. They call and wave at her. She waved back, but the stallion drove her and the herd away from the hunters. Other men join them in an attempt to reach the girl, but the stallion keeps them away from the girl and the colt. But, the girl's horse stumbles, and she falls. The hunters take her back to the village. She was happy to see her parents but she is sad. She misses the colt and the wild horses. At night, the stallion calls to her. The girl is lonely and gets sick. Doctors ask what would make her happy again, and she says she wants to return to the wild horses.

The stallion and wild horses come to the village. The people give the horses blankets and saddles and they give the girl a beautiful dress and the best horse in the village. The girl gives her parents a colt, and she rides away, beside the stallion, reunited with the herd. Each year, she brings her parents another colt. But one year, she doesn't return at all.

Then, the hunters see the stallion again. Beside him is "a beautiful mare with a mane and tail floating with wispy clouds about her." They believe the girl is that mare, that she has become a wild horse, too. The story ends with:

Today we are still glad to remember that we have relatives among the Horse People. And it gives us joy to see the wild horses running free. Our thoughts fly with them.

Nowhere in The Girl Who Loved Wild Horses do we have any sources for that story. As noted earlier, Goble's use of 'tipis' suggests a Plains tribe. What we know as the Great Plains is a vast area. Here's a map from the Smithsonian:

See how that area stretches from the north to south, spanning at least 1500 miles? See the 20 or so tribes listed in that area? There's a lot more than just those 20. They don't speak the same language and they don't tell the same stories.

The question is, who does this story about a girl who became a wild horse belong to? It'd be good to know. If it is a story Goble came up with, then it isn't a Native story, is it?

Though it won the Caldecott, and though a lot of people love Goble's art, I think it is (past) time to set aside The Girl Who Loved Wild Horses. What do you think?


Update, 6:00 AM, June 11, 2014

(1) Elsewhere people are noting how much like they like his art. It is a style most people would recognize as "Goble" but let's pause again. I haven't done a close study of it, but does it suffer from the same ambiguity we see in The Girl Who Loved Wild Horses?

(2) Someone noted that Goble was adopted by a tribe.  His Adopted by the Eagles (Macmillian, 1994) includes this:

Does being given a name and being called "Son" mean he was adopted? Was he adopted by Edgar Red Cloud? Or was it by a tribe, as was done with President Obama? I've ordered Goble's autobiography and will revisit this post when it arrives. It may provide details about how he met Edgar Red Cloud.

(3) The Author's Note for Adopted by the Eagles says:

"I would like to think that Edgar somehow sensed, right from the start (1959), that I would one day make books of some of the stories he told me."

Many authors say something similar to that... about how Native people they know/live amongst asked them to write a story about them. As readers of AICL now, I frown on that phrase.

(4) Goble's note ends with this curious paragraph:

Finally, it needs to be stated that the traditional kola friendship of the two Lakota men, as described in this story, was never a homosexual relationship. Kolas sought to guard each other from all errors; to share their strengths while walking life's Good Red Road together.

I wonder why Goble felt compelled to include that paragraph? Adopted by the Eagles was published in 1994. Perhaps it was prompted by a fear that people wouldn't buy a book about friendship between two men, but, do other books published then have a similar disclaimer?

(5) The last item on the page with the Author's Note is a very important note for teachers. Here it is, in its entirety:

When a book like this has been read in the classroom, students are sometimes asked to write their own "Indian" stories. It is not asked with bad intentions, but it belittles these traditional stories, suggesting that any child can invent them. When studying the Greek myths, or the legends of King Arthur, or Bible stories, students would never be asked to invent stories in the manner of... Instead, children should be encouraged to write down the stories in their own words to help remember them. Over the years they will come to think about the inner meanings which all these stories hold.

I say that, too. I'm glad to see it in Goble's book. But he's invented stories! Is it ok, since he is not a child? I don't think so!

See my previous posts about Goble. I'll have more to say when I get Goble's biography.
July 22, 2009: About Paul Goble and his books...
April 3, 2011: Dear Mr. Goble: 

Beverly Slapin reviews Joseph Bruchac's KILLER OF ENEMIES

Update on Sep 30 2023: I (Debbie Reese) no longer recommend Bruchac's work. For details see Is Joseph Bruchac truly Abenaki?

Editor's Note: Beverly Slapin of De Colores: The Raza Experience in Books for Children, submitted this review essay of Joseph Bruchac's Killer of Enemies. It may not be used elsewhere without her written permission. All rights reserved.

_________________________________________________

Bruchac, Joseph, Killer of Enemies. Tu Books/ Lee & Low, 2013; grades 5-up

  

First, a pre-review story….

Years ago, Joe Bruchac was giving an evening reading at a local East Bay indie bookstore. Readers of his short stories and poetry, young and not so young, filled the room. For lack of available seats, a few friends and I stood in the back. Joe, holding his hand drum and one of his books, walked to the podium, looked around, and, as was his wont, greeted the audience in Abenaki. I waved to him from the back, and he acknowledged me this way:

“And kwai-kwai to my friend, Beverly Slapin, who actually likes…(two-second pause here)…some of my books.” Remember that, Joe?

Now, the review….

I just love Joe’s latest young adult thriller, Killer of Enemies!

If there’s one thing known for sure, it’s that Lozen, the famed and much-honored Chiricahua woman warrior, was no wimp. She rode in battle with Geronimo and with her brother Victorio, and their enemies—Mexican and American—knew and feared her. It’s been said that, from time to time, the spirits visited Lozen, that she could find water in the desert, and that she could locate enemies and read their thoughts. It’s been said that she led a large group of fearful women and babies, riding their panicky horses, across the surging Rio Grande—and then returned to battle the American forces.

Like her namesake, 17-year-old Lozen is a warrior and a hero. In this post-apocalyptic thriller, a mysterious force named Cloud, arrived from beyond Jupiter, has destroyed much of humanity and rendered useless all advanced technology. Lozen’s family, with many others, is held under marshal law in a walled fortress called Haven, ruled by four deranged and despotic semi-human overlords (the “Ones”) with bio-enhancements that no longer work. Holding her family hostage—and on the whims of any of them—they send her out to battle genetically modified monsters (“gemods”), such as giant birds of prey, a beyond huge anaconda, and many more. Drawing strength from her wits, her prayers, her supernatural powers inherited from her namesake, her family’s and tribe’s histories, her tracking and fighting skills, and the allies she encounters—natural and supernatural—Lozen is determined and unafraid. 

Since this is not the first apocalypse her family’s survived, Lozen has inherited, as she would say, mucho generational experience:

It was lucky for me in particular that my youthful skills included such…anachronistically useless pursuits as hand-to-hand combat, marksmanship, tracking, and wilderness survival at a time when the wilderness itself was barely surviving. Those esoteric and…outdated interests can be blamed on or credited to my family, especially my uncle and my dad—stubborn descendants of a nation that had been targeted for destruction in more than one century yet still survived.

Aside: Whenever I receive one of Joe’s young adult novels, I open to a random page to see how he’s chosen to grab video-game-obsessed pre-teens. Here’s a sample:

One nice thing from being entombed when you are not yet a corpse is that it gives you plenty of time for thinking. That is also one of the worst things about being in a situation like this. It seems as if no matter what you think about, it all comes down to: Crap, I’m trapped.

Joe embeds Lozen’s story in a cultural framework that makes sense to his readers, Native and non-Native alike. Picking up an eagle feather was and is a big deal, for instance, and Lozen does not feel the need to step out of the narrative to give the reader an ethnographic exposition. When she has time, she says a complete prayer; when she’s on the run, she simply says, “thank you.”

Unlike many young adult novels about Indian people—and in particular, Tanya Landman’s sloppily researched and abysmally written Apache Girl Warrior—the Lozen in Killer of Enemies is a confident, pragmatic, fearless young woman who understands the power of dreams—and who knows who she is, what she comes from, and what she has been given to do.

Young readers might recognize the similarities between post-apocalyptic and pre-apocalyptic life, such as the guarded compound of Haven and the 19^th century prisons called reservations and Indian residential schools. They also might recognize the similarities between the deranged post-apocalyptic Ones and contemporary one-percenters, who enrich themselves at the expense of the rest of us. As well, older readers might recognize some of Lozen’s quips as taken directly from an Alfred Hitchcock thriller containing a nightmarish shower scene, a campy Broadway musical not involving birds, a TV series about a patriarch’s superior knowledge, the title of a Ray Bradbury novel (itself based on a Shakespeare play), a Kevin Costner movie, a snipe at the language-challenged Tonto, a line from a poem by Robert Frost, and many more. There’s also a host of puns and other word plays and a helpful Bigfoot with laugh-out-loud Jewish cultural markers (“So sue me”). All of this is a treasure trove for talented classroom teachers and school librarians.

For those readers who are unduly thrilled by videogame-inspired carnage, there is this from Lozen:

When Child of Water and Killer of Enemies finished destroying nearly all—but not all—of the monsters that threatened human life in that long ago time, they did not feel the thrill of victory. What they felt was sickness. Taking lives is a precarious job, one that can end up polluting your spirit and burning your heart. When you touch the enemy in battle, it unbalances you. The Hero Twins would have died if it had not been for the healing ceremonies that were used to restore their balance, to cool their interior, to soothe their spirits, to clean the dust of death from their vision.

And finally, I thank Joe for incorporating a Muslim love interest for Lozen—Hussein, the gentle gardener and musician, who survives torture by the Ones—and who joins Lozen’s family on the run. Just as Indians in general and Apaches in particular are all-too-often treated as savages in children’s and young adult books, Islamophobia is rampant as well.

Brisk pace and nonstop action—an adrenaline rush with large helpings of gore, drama and hilarious wordplay—move Lozen’s narrative in a page-turner that left me hungering for a sequel that I’m pretty sure is on the horizon. Killer of Enemies is highly recommended.

—Beverly Slapin

Arigon Starr's ANNUMPA LUMA--CODE TALKER

Comic book fans! Keep your eyes peeled for INC Comics. INC is Indigenous Narratives Collective. First up from INC is Arigon Starr's Annumpa Luma--Code Talker, published in 2014. 

If you follow national news about American Indians, you're probably familiar with the Code Talkers. Yesterday's New York Times ran a story about Chester Nez, a Navajo code talker who served in WWII. Mr. Nez passed away on June 4, 2014. Because of the sensitivity of the work they did, code talkers could not tell their families what they did. In recent years, those restrictions have been lifted.

Starr's comic reaches back to World War I. In Annumpa Luma, she deftly provides readers with a solid chunk of history. The comic opens with Choctaw soldiers in the trenches. They're talking Choctaw to each other... and the idea of their language as a code begins to take shape. They wonder if anyone will be open to their idea, because in government boarding schools, they were punished for speaking their language. Meetings take place, a test is devised, and the code is implemented. This is all conveyed through the perspective of Corporal Solomon Louis. His reunion with his wife, when he returns home, is heartwarming.

On the final pages of her comic, Starr lists the names of the Choctaw soldiers, and says that in 2013, the Choctaw Code Talkers received the Congressional Gold Medal of Honor. Below is a screen capture of part of the congressional record from 2004 (and the full text specific to the Choctaw Code Talkers), when legislation regarding the code talkers was first introduced.

Using a popular format--comics--Starr and INC Comics shine a bright light on a little known piece of history. I look forward to seeing what else they give us. Order your copy of Annumpa Luma for $5.00 from INC.

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Here is part of the U.S. Senate's Congressional Record for June 7, 2004. CHOCTAW CODE TALKERS is highlighted in the image to the right because it is what I was searching for in the record. Sioux, Comanche, and Sax and Fox code talkers in the Act were recognized for service in WWII. If you click on the link above for the congressional record, you can read the entire act. Because I'm writing about Starr's comic, I'm providing the entirety of what TITLE III says.












SEC. 301. FINDINGS
Congress finds that--

(1) on April 6, 1917, the United States, after extraordinary provocations, declared war on Germany and entered World War I, the War to End All Wars;

(2) at the time of that declaration of war, Indian people in the United States, including members of the Choctaw Nation, were not accorded the status of citizens of the United States;

(3) without regard to this lack of citizenship, many members of the Choctaw Nation joined many members of other Indian tribes and nations in enlisting in the Armed Forces to fight on behalf of the United States;

(4) members of the Choctaw Nation were--

(A) enlisted in the force known as the American Expeditionary Force, which began hostile actions in France in the fall of 1917; and
(B) incorporated in a company of Indian enlistees serving in the 142d Infantry Company of the 36th Division;

(5) a major impediment to Allied operations in general, and operations of the United States in particular, was that the fact that the German forces had deciphered all codes used for transmitting information between Allied commands, leading to substantial loss of men and material during the first years in which the military of the United States engaged in combat in World War I;

(6) because of the proximity and static nature of the battle lines, a method to communicate without the knowledge of the enemy was needed;

(7) a commander of the United States realized the fact that he had under his command a number of men who spoke a native language;

(8) while the use of such native languages was discouraged by the Federal Government, the commander sought out and recruited 18 Choctaw Indians to assist in transmitting field telephone communications during an upcoming campaign;

(9) because the language used by the Choctaw soldiers in the transmission of information was not a European language or on a mathematical progressions, the Germans were unable to understand any of the transmissions;

(10) the Choctaw soldiers were placed in different command positions to achieve the widest practicable area for communications;

(11) the use of the Choctaw Code Talkers was particularly important in--

(A) the movement of American soldiers in October of 1918 (including securing forward and exposed positions;
(B) the protection of supplies during American action (including protecting gun emplacements from enemy shelling); and
(C) in the preparation for the assault on German positions in the final stages of combat operation sin the fall of 1918;

(12) in the opinion of the officers involved, the use of Choctaw Indians to transmit information in their native language saved men and munitions, and was highly successful;

(13) based on that successful experience, Choctaw Indians were withdrawn from front line units for training in transmission of codes so as to be more widely used when the war came to an end;

(14) the Germans never succeeded in breaking the Choctaw code;

(15) that was the first time in modern warfare that the transmission of messages in a Native American language was used for the purpose of confusing the enemy;

(16) this action by members of the Choctaw Nation--

(A) is another example of the commitment of Native Americans to the defense of the United States; and
(B) adds to the proud legacy of such service; and

(17) the Choctaw Nation has honored the actions of those 18 Choctaw Code Talkers through a memorial bearing their names located at the entrance of the tribal complex in Durant, Oklahoma.

SEC. 302. CONGRESSIONAL GOLD MEDAL.

The Speaker of the House of Representatives and the President Pro Tempore of the Senate shall make appropriate arrangements for the presentation, on behalf of Congress of a gold medal of appropriate design honoring the Choctaw Code Talkers.

Martha Stackhouse's review of Barbara Joosse's MAMA DO YOU LOVE ME

In the spring of 2004, students in Education 493: Examining Alaska Children's Literature. The course was taught by Esther A. Ilutsik for the University of Alaska Fairbanks. Reviews are on the website of the Alaska Native Knowledge Network.

Among the reviews is Martha Stackhouse's review of Barbara Joosse's Mama Do You Love Me. She points out errors in the book and recommends it, as long as the errors are pointed out.

Here's an excerpt:

The story has to have been after contact because the pictures are very colorful and the atikjuks, the outer part of the parka, are made from cloth. In looking at the pictures, the maklaks appear to be soft sole, where we mostly use hard crimped soles. The strings on the maklaks are tied forward, when we tie them towards the back. The mother also is wearing feathers in her braids. I have never seen an Inupiaq woman wear feathers before. This may be a cultural blend with the Interior Indians. The animals are cute, drawn mostly for kids. However on the page where the daughter asks "how long?" (No page numbers through out the book) there is a Yupik looking mask up in the sky. The inner part of the mask would be a better representative of the Inupiaq mask but the appendages to it makes it more like a Yupik style mask. On that same page, there is a puffin howling at the moon. There are no puffins in the northern regions of Alaska. 

In her conclusion, Stackhouse says the book can be used as long as the teacher points out the errors. There's so many errors! So many that if I was teaching elementary school, I'd use the book as an example of how writers make mistakes. Do head over to the site and read the entire review.

Published in 1991 by Chronicle Books.