DVD Review: CANES OF POWER

By a presidential proclamation, November is National Native American Heritage Month. A good many teachers and librarians are doing all they can to provide students with substantive information about American Indians. With that in mind, I recommend the DVD, Canes of Power. 

Canes of Power is a documentary about the sovereign nation status of the Pueblo Indian Nations of New Mexico. Each pueblo is a distinct sovereign nation within what is now known as the United States, but we've been on our homelands for a lot longer than the United States has existed. As the people in the DVD make clear, Pueblo Nations have been acknowledged or recognized as sovereign nations for hundreds of years.

Prior to the time when Europeans arrived on our homelands, leaders at each pueblo had a cane that signified their position(s) as leaders. When Spain arrived in the 1600s, acknowledgement of our sovereignty was reflected by a cane Spain presented to our tribal leaders. The same thing happened when Mexico declared its dependence from Spain.

When our homelands became part of the United States, President Lincoln added a fourth cane to the three. As such, there are four canes (image shared here is my photograph of that particular frame in the documentary):

The head of each cane is engraved. Here's a photograph of the Zia Lincoln cane (Zia is one of the pueblos):

Credit: Ward Russell, Silver Bullet Productions

Because a significant chunk of the documentary focuses on the Lincoln canes, I think it is especially important to teachers developing/teaching about Abraham Lincoln because it raises questions about why Lincoln established this nation-to-nation relationship with the Pueblo people but not with other Native Nations. Pueblo leaders offer their thoughts on that question.

All-in-all, it is a compelling documentary and I highly recommend adding it to your classroom or library collection. With regard to using it, consider February (when Lincoln is celebrated), or July (when nationhood is a focus). It need not be limited to use in November (Native American Heritage Month).

You can order it from Silver Bullet Productions.

SLJ's 2013 Focus On "Resources and Kid Lit about American Indians"

School Library Journal has a "Focus On" series in its Collection Development category. Each "Focus On" is devoted to a single topic. This month, I'm the author of the Focus On column. For it, I provided an annotated list of over 30 children's and young adult books and apps. Most are by Native authors of the U.S. or Canada. The column this month is Resources and Kid Lit about American Indians.

I love the book cover layouts SLJ's staff put together to go with the column. I love them so much, that I am reproducing them here. I would love to see these books on display in every library in the country! As I look at each cover, I remember vividly where I was when I read each one. That's because these books are outstanding. 

I'll take a moment, too, to thank members of the American Indian Library Association for their help in locating apps. I couldn't include all of them, but plan to write about those that I list below, and some that I learned about too late to include for the article. 

I'll also take a moment to point you to my previous Focus On column for SLJ. Published in 2008, it was the prompt for me to come up with my "Top Ten" lists (see top right column of AICL for links to those Top Ten lists). I'll be adding the books in the 2013 Focus On column to the Top Ten lists, too. 

Thanks, SLJ, for providing me with an opportunity to put these terrific books in front of a wide audience!

Please take time to go directly to the article and read the annotations. They're brief, but I've written--or will write about--each one of them on AICL. Here's the list. For previous/future posts on them, look for them in the 'label's section (far right column towards the bottom) or simply type the book title (in quotation marks) in the search bar (top left corner right).

BOARD BOOKS

Baby's First Laugh, by Beverly Blacksheep

Boozhoo, Come Play with Me, by Deanna Himango

Cradle Me, by Debby Slier

Little You, by Richard Van Camp

Good Morning World, by Paul Windsor

ELEMENTARY

Whale Snow, by Debby Dahl Edwardson

Chickadee, by Louise Erdrich

Kunu's Basket: A Story from Indian Island, by Lee DeCora Francis

Chikasha Stories, Volume One: Shared Spirit, by Glenda Galvan

Fatty Legs: A True Story, by Christy & Margaret Pokiak-Fenton

Greet the Dawn: The Lakota Way, by S. D. Nelson

Buffalo Bird Girl: A Hidatsa Story, by S. D. Nelson

The Christmas Coat: Memories of my Sioux Childhood, by Virginia Driving Hawk Sneve

Saltypie: A Choctaw Journey from Darkness Into Light, by Tim Tingle

Kamik: An Inuit Puppy Story, by Donald Uluadluak

MIDDLE SCHOOL

Trickster: Native American Tales: A Graphic Collection, edited by Matt Dembicki

My Name is Not Easy, by Debby Dahl Edwardson

If I Ever Get Out of Here, by Eric Gansworth

Triple Threat, by Jacqueline Guest

Under the Mesquite, by Guadalupe Garcia McCall

Walking on Earth, Touching the Sky: Poetry and Prose by Lakota Youth at Red Cloud Indian School, edited by Timothy P. McLaughlin

Native Writers: Voices of Power, by Kim Sigafus and Lyle Ernst

Super Indian: Volume One, by Arigon Starr

How I Became a Ghost, by Tim Tingle

HIGH SCHOOL

Rethinking Columbus: The Next 500 Years, edited by Bill Bigelow and Bob Peterson

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

The Round House, by Louise Erdrich

House of Purple Cedar, by Tim Tingle

Code Talker Stories, by Laura Tohe

The Moon of Letting Go: And Other Stories, by Richard Van Camp

Robopocalypse, by Daniel H. Wilson

APPS

Anompa: Chickasaw Language Basic, Chickasaw Nation

Bramble Berry Tales--The Story of Kalkalilh: Book One, Rival Schools Media Design

Navajo Toddler, Isreal Shortman

Ojibway, Ogoki Learning Systems

WEBSITES

Chickasaw Kids, Chickasaw Nation

Infinity of Nations Culture Quest, National Museum of the American Indian

We Shall Remain, PBS

Trailer for FREE BIRDS

Thanks to Ernest Whiteman of Adobe Youth Voices, I just took a look at the trailer for the new movie, Free Birds. In it, turkeys travel back in time to 1621 to get turkeys off the Thanksgiving menu. I just watched the trailer. Here's a screenshot of the bad guys who want to kill the turkeys:

And, here's the battle that takes place. See how the turkeys are shown? (See note #1 below.)

Apparently, the turkeys play drums, chant, and speak in broken English. The reviewer at the San Francisco Gate points to, and questions the inclusion of a turkey "who sounds like the Taco Bell Chihuahua," but doesn't note the stereotypical feathers and facepaint. In a Reuter's interview, the director says he didn't want to make the film into a history lesson:

"There's a lot of stuff about Thanksgiving that's not that nice, there's a lot about the settling of the United States that I couldn't show."

Not sure what to say about that... 'cept WTF? The review at the New York Times says:

"Free Birds" is rated PG (Parental guidance suggested) for some action/peril, rude humor and exploding waddles.

Their review says nothing about how the turkeys are shown. Here's the poster featuring Jenny. Is she really called "Hot Wings" in the film?!

Looking over the cast names at IMBD, it says "Jenny," so I have no idea why the poster says "Hot Wings" on it. Maybe she's looking at Reggie (voiced by Owen Wilson) and thinking HE is "Hot Wings." She is his love-interest. He's from the present day; she's---I guess---a Wampanoag turkey in 1621. I wonder---is "Massasoit" (also in the film), a turkey? Or a person?

The review at RogerEbert.com tells us that there's a feisty turkey named Jenny (voiced by Amy Poehler), and that her dad, "Chief Broadbeak" is a tribal leader. It ends with this:

Worst of all, "Free Birds" aims for historical significance by using the turkey slayings as a metaphor for the cruelties Native Americans have suffered.

Overall, the movie sounds awful in so many ways. If you've seen it, I'd appreciate your comments on what you saw/thought.

--------

Update, 3:00 PM, November 3, 2013: I'll add more as I find it... On the Facebook page for the film, I found another clip. Who are these guys?! In Plains style attire?! And are those horse ears in the foreground?

Update, 3:15 PM, November 3, 2013: This guy approaches a turkey in facepaint and raises his wing up... He doesn't say "how" as he does it, but he tries to draw the attention of the turkey in facepaint to that upraised wing.

Update, 4:00 PM, November 4, 2013: Indian Country Today published a review of the movie on October 7, 2013. Take a look: 'Free Birds' Tells Wrong Story, Inaccurately. And Vanity Fair's reviewer called it misguided: Film Review: 'Free Birds'.

-------------
Note #1: A couple of people (see comments) pointed out my typo in writing "turkey's" instead of "turkey." I've corrected the error.  Even when they're snarky, I welcome comments about typos and other errors.

Presidential Proclamation: National Native American Heritage Month, 2013

Let me preface my sharing of President Obama's proclamation by saying (again) that I don't think teachings about any particular group ought to be done in a specific month. American Indians are part of that "We the People" all year long and ought to be in the curriculum year-round. Emphasizing American Indians in November--the same month as Thanksgiving--generally means that teaching about us is done in the context of Thanksgiving, which means romantic laments about Indian of long-ago-and-far-away rather than the ones of us that are in the here-and-now-and-in-your-backyard.

So---how can you (parent, teacher, librarian) turn President Obama's proclamation into a here-and-now activity that can use anytime of the year?

In the first paragraph, President Obama says "When the Framers gathered to write the United States Constitution, they drew inspiration from the Iroquois Confederacy..." Do you know what he means by that? Take a look at House Concurrent Resolution 331, passed in October 1988. For information about one of the Native nations that comprise the Iroquois Confederacy, visit the website of the Onondaga Nation. If you work with middle school students, get copies of Eric Gansworth's If I Ever Get Out of Here. He's Onondaga, and his novel is outstanding.  

In the second paragraph, President Obama says "we must not ignore the painful history Native Americans have endured..."  You probably know about wars between the U.S. and American Indian nations, but did you know universities had research studies in which they sterilized Native people? To learn about that, read Joseph Bruchac's Hidden Roots.  Update on Sep 30 2023: I (Debbie Reese) no longer recommend Bruchac's work. For details see Is Joseph Bruchac truly Abenaki? Did you know that in Alaska, Native children at boarding schools were used as guinea pigs for radioactive research? Take a look at Debby Dahl Edwardson's My Name Is Not Easy. 

In the third paragraph, President Obama says "In March, I signed the Violence Against Women Reauthorization Act, which recognizes tribal courts' power to convict and sentence certain perpetuators of domestic violence, regardless of whether they are Indian or non-Indian." To read about that, pick up a copy of Louise Erdrich's The Round House. 

In the fourth paragraph, President Obama invites Americans to "shape a future worthy of a bright new generation, and together, let us ensure this country's promise is fully realized for every Native American." Most books about American Indians are inaccurate and biased. As such, they shape ignorance in non-Native people. Let's set those ones aside and work towards that bright new future for all of us.

_________________________________________________

NATIONAL NATIVE AMERICAN HERITAGE MONTH, 2013

- - - - - - -

BY THE PRESIDENT OF THE UNITED STATES OF AMERICA

A PROCLAMATION

From Alaskan mountain peaks to the Argentinian pampas to the rocky shores of Newfoundland, Native Americans were the first to carve out cities, domesticate crops, and establish great civilizations. When the Framers gathered to write the United States Constitution, they drew inspiration from the Iroquois Confederacy, and in the centuries since, American Indians and Alaska Natives from hundreds of tribes have shaped our national life. During Native American Heritage Month, we honor their vibrant cultures and strengthen the government-to-government relationship between the United States and each tribal nation.

As we observe this month, we must not ignore the painful history Native Americans have endured -- a history of violence, marginalization, broken promises, and upended justice. There was a time when native languages and religions were banned as part of a forced assimilation policy that attacked the political, social, and cultural identities of Native Americans in the United States. Through generations of struggle, American Indians and Alaska Natives held fast to their traditions, and eventually the United States Government repudiated its destructive policies and began to turn the page on a troubled past.

My Administration remains committed to self-determination, the right of tribal governments to build and strengthen their own communities. Each year I host the White House Tribal Nations Conference, and our work together has translated into action. We have resolved longstanding legal disputes, prioritized placing land into trust on behalf of tribes, stepped up support for Tribal Colleges and Universities, made tribal health care more accessible, and streamlined leasing regulations to put more power in tribal hands. Earlier this year, an amendment to the Stafford Act gave tribes the option to directly request Federal emergency assistance when natural disasters strike their homelands. In March, I signed the Violence Against Women Reauthorization Act, which recognizes tribal courts' power to convict and sentence certain perpetrators of domestic violence, regardless of whether they are Indian or non-Indian. And this June, I moved to strengthen our nation-to-nation relationships by establishing the White House Tribal Council on Native American Affairs. The Council is responsible for promoting and sustaining prosperous and resilient Native American communities.

As we observe Native American Heritage Month, we must build on this work. Let us shape a future worthy of a bright new generation, and together, let us ensure this country's promise is fully realized for every Native American.

NOW, THEREFORE, I, BARACK OBAMA, President of the United States of America, by virtue of the authority vested in me by the Constitution and the laws of the United States, do hereby proclaim November 2013 as National Native American Heritage Month. I call upon all Americans to commemorate this month with appropriate programs and activities, and to celebrate November 29, 2013, as Native American Heritage Day.

IN WITNESS WHEREOF, I have hereunto set my hand this thirty-first day of October, in the year of our Lord two thousand thirteen, and of the Independence of the United States of America the two hundred and thirty-eighth.

BARACK OBAMA

Encounter in an antique store: "We pay taxes!"

Last week my mom, sister, and niece were visiting me in Illinois. They wanted to go to antique shops, so we set out to visit some. For the most part, we had a good time. But... 

At one, my mom spied a shelf of "Indian" items. She picked one up and gestured us over to see it. Quietly we agreed it was fake stuff that you get at roadside curio shops. The store owner noticed us at that shelf and came over. 

"Are you Indian?" she smiled and asked. My mom said that we are, and the woman, with great enthusiasm, said she is glad that the government gives us all the things it gives to us. Everything we "get for free" from the government, she said, was ok by her. Of course, we three Native women were not down with what she was saying... 

Then she said that she's glad that we don't have to pay taxes. 

At that point, my mom stopped her. Shaking her finger at the woman, my mom said "We pay taxes. We pay lot of taxes." The woman said "well, if you lived on a reservation, you wouldn't have to pay taxes." My mom said "We DO live on a reservation, and we DO pay taxes." 

The woman was quiet for a moment, and then talked about visiting a reservation, about how the houses and yards were run down... And my mom interrupted her again, telling her that her home is beautiful, that my dad had built it, that they have a beautiful yard, too. The woman stopped talking. We moved on to look at the antique door keys in another spot.  

My mom had checked the woman again and again, refuting the woman's narrow base of knowledge. My mom is usually very kind and generous but she lost her patience with ignorance put forth as knowledge. 

There are many times that I hesitate to disclose my identity to someone like that store owner. She meant well, but her ignorance and insistence blinded her to her actions. She was trying to be friendly, trying to prove to us just how much she knows about American Indians, but she was off the mark, and relentless, too.

It is quite an experience, being not-white at antique stores in the midwest...  Some items on the shelves are wonderful and others are horrible reminders of America's racism. Here's a few photos I snapped of "Chief Illiniwek" items. For those who don't know, "Chief Illiniwek" was once the mascot at the University of Illinois. Its supporters said over and over again how "Chief Illiniwek" was not a mascot, that it is a symbol that honors American Indians. What do you think? Are these items indicative of honor? The first three are stickers/decals that were on a lunch box. The fourth one--I don't know WHAT to call it. The last one is a seat cushion. 

In case you're wondering, the "Indian's don't pay taxes" idea has a kernel of truth. Native people who live on their reservation and work at a business located on their reservation are exempt from state income tax. Those of us who own property off the reservation pay property tax. All of us pay sales tax. And of course--the word "give" suggests a benevolent government, which it was/is not. 

I'll take this opportunity to point you to a terrific book that addresses popular misconceptions. Published by the National Museum of the American Indian, Do All Indians Live in Tipis? is a terrific resource.

------------------
Nov. 2, 2013

An online resource similar to Do All Indians Live in Tipis is the FAQ page at the Native American Rights Fund: FAQ. 

Vanity Fair's "Favorite" Halloween Costumes

Having my coffee this morning, my twitter feed included a link to a Vanity Fair slideshow of "favorite" costumes at an event that took place last night (Halloween). I wondered if Hamish Robertson (the photographer) and editors at Vanity Fair were aware that dressing as an "Indian" is inappropriate.

So I went to the slide show and saw this:

The caption (not shown because it has been changed) was "The Indian."*

I replied to the Robertson's tweet. Here's a screenshot of the tweets:

Reading Robertson's reply, I went back to the slideshow to see the adjustment. Here's what he did:

This time you see the caption. It says "FEATHERS" instead of "The Indian."*

That, of course, is no better.

That the photograph made its way onto a list of "favorite" costumes tells me that some people at Vanity Fair, a magazine I subscribe to, are clueless about this issue. That's a bit surprising to me, especially given the coverage of fashion designers who have been called out for appropriation of Native intellectual property. Native Appropriations has been doing an excellent job of documenting the fashion industry's appropriation (click here to get a list of posts Adrienne has done on this topic). Paul Frank responded to criticism of a fashion event by working with Native designers.

What can Vanity Fair do?

I recommend they read the report recently released by the National Congress of American Indians. While the title specifies mascots, the contents of the report have broader application. Obviously, it applies to images of American Indians in children's and young adult literature.

We (by we, I mean American society) are stuck in an ugly cycle in which this kind of stereotyping happens again and again, year after year. Unfortunately, it is a money maker for those who do it. On her Facebook page, my daughter pointed to the "Sexy Indian" costumes available from a Halloween costume company. She opened by referencing statistics about how many Native women are sexually assaulted (one in three) by non-Native men, making the point that dressing up and playing Indian are not harmless activities. These activities are indicative of an ignorant society that refuses to see American Indian people as people.

A powerhouse like Vanity Fair can help interrupt that cycle by publishing an essay that takes a hard look at playing Indian/dressing Indian. They can show their readers how much it happens. This means starting with children's books and activities in which children are shown or encouraged to play Indian. It means taking on esteemed children's book authors and illustrators, and the Boy Scouts, and, the Washington Redskins, too.

That's what Vanity Fair can do.

----------
*In my original post, I made an error. The caption was not "An Indian." It was "The Indian." My post has been edited to correct the error.

"Benny's Wigwam" by Mrs. Mary Catherine Lee

In 1883, D. Lothrop & Company published a book called Wide Awake Pleasure Book consisting of several volumes of a children's magazine called Wide Awake.  There are several items in it that I'll want to write about sometime, but today (Halloween), I've chosen to share "Benny's Wigwam" by Mrs. Mary Catherine Lee.

"Benny's Wigwam" was first published in Volume 17, No. 6 of Wide Awake, dated November 1883, but Google Books shows me that D. Lothrop & Company also published it in 1886 in The Little Gold Miners of the Sierras and Other Stories. You can read the story in its entirety by clicking on that link. Here's the illustration that goes with the story:

In "Benny's Wigwam," it is the first day of vacation. Benny Briggs sets out to "see the old Witch" (p. 334) that has moved into an abandoned woodcutter's hut near their home. His little sister goes (called Pettikins or Fanny) with him. When they get to the hut, Fanny exclaims over the broomstick and black cat they see at the hut. They're startled to hear her voice behind them, telling them there aren't any laws against her having a cat or a broomstick. She asks the children "What are you skeered of?" (p. 335).

With that question, they enter a conversation in which the children ask her why she's so queer. She tells them (p. 335):

"I'm exterminated. You don't know what that is, I s'pose?"

Benny stammers that it means to drive out, to put an end to, to destroy utterly. The woman tells Benny she learned what it meant back when she was the age of Fanny (p. 335):

"That's when the colonel said we must move west'ard,"said the witch, laying her pipe down on the log, leaning her elbows on her knees, and resting her bony jaws in the palms of her hands. "Injuns, before they're exterminated, stick to their homes like other folks."

Debbie's comments: The author/old woman are referring to removal. The use of the word "exterminated" can be traced to Thomas Jefferson's use of that word in 1807, when he said that "if ever we are constrained to lift the hatchet against any tribe, we will never lay it down until that tribe is exterminated, or driven beyond the Mississippi." Would a Native woman have used the word "Injun" to describe herself? I kind of doubt it. That said, the author is sympathetic and her "like other folks" is an attempt to depict Native people as same-as-everyone-else. I'm curious, though, about the period. Is this old woman talking about Jefferson and the removal known as the Trail of Tears? What tribe is this old woman? Is she a Cherokee? What is she doing in the northeast?

Benny doesn't believe she's an "Injun" because she doesn't look like the pictures he's seen, and she doesn't look like the (p. 335-336)

"magnificent figures he had seen in front of the cigar stores in New Haven. Where were all her feathers and things--her red and yellow tunic, her gorgeous moccasins, her earrings and noserings and bracelets and armlets and beads? Why, she was just ragged and dirty!"

Debbie's comments: It is interesting to read about what he expected, and what formed those expectations. I wonder what pictures he'd seen? "Benny's Wigwam" came out in 1883.  Earlier in the book, there's this drawing:

The drawing is just there--no story goes with it. The artist is listed (in the table of contents) as George Foster Barnes. Benny may also be thinking of Indians he saw in Peter Parley's Tales about America, published in 1830.

As for cigar store Indians... well, there's plenty of examples of them! Do an image search and you'll find them.  

Benny asks the old woman if she really is an "Injun" and she says:

"Well, I was. I ain't nothing at all now. I ain't even a squaw, and they said they was going to make a Christian on me. I was a Chetonquin."

Debbie's comments: With that passage, we are given a tribe. Chetonquin. As far as I know, there is no tribe called Chetonquin. I'll keep reading Benny's Wigwam and see if I learn more about that. Regarding making her into a Christian, that was certainly going on! 

The old woman tells Benny that her people did not want to go west. They fought the colonel. She was a little girl at the time and hid behind a tree to watch the fight. She saw her father get shot and ran to him. She got shot, too, and shows Benny and Fanny the scar, saying (p. 336):

"A bullet grazed me hard and I was stunned and blinded with the blood, and couldn't run, but my people had to."

The old woman says Colonel Hammerton (this is the first time she names him)...

"took a notion to pick me up when he rode over the ground he had soaked with the blood of my people--ground that belonged to my people," shrieked the woman, straightening herself up and shaking her fists in the air. 

Debbie's comments: I'm glad to see that the woman's command of English is pretty good. The author didn't give the woman that stilted speech pattern in which almost every word ends in "-um" and I'm also glad to see the woman speak the truth about the land itself and who it belonged to. I don't know what battle the old woman saw as a child. The only "Colonel Hammerton" that I've come up with is the one in this story. 

The old woman says that Colonel Hammerton took her to Washington where she had to stay in houses, which she didn't like. She ran away several times and they finally gave up and let her go. And since then, she's been searching for her people. She was told:

they was exterminated, every one on 'em. Yes, I've been a-going ever since, but I can't go any more.

And so, she's stopped moving and hopes she can stay in this forest. She doesn't want to be in a house because the Great Spirit won't be able to find her. She wants to be found, soon, and pleads with Benny to carry her wish to his people. He tells her not to worry, because the woods they're in belong to his relations, and he'll look after her.

Debbie's comments: White people saving or rescuing Indians is a common trope. Not a good one, I should add!

The old woman is very grateful to Benny. She looks around her, saying that when she came into this wood, she felt she was in the right place, and she almost expected to see wigwams.  She wishes she could sleep in one. Benny tells her sleeping in wigwams is something he and his friends had done when playing Indian. They know how to make them. He offers to make one for her.

Debbie's comments: Hmmm... I think is may be the oldest reference I've seen to playing Indian.  

Benny goes home to gather his friends so they can build the wigwam. He tells his parents, too, about the old woman. They're very sympathetic (p. 337):

[T]heir excellent hearts were at once filled with compassion for so forlorn a creature. Mr. Briggs had very radical theories about equal mercy and justice for each member of the human race.

Debbie's comments: There were, in fact, people like Mr. and Mrs. Briggs. During the period when removal of the Cherokee's was being discussed, there were active letter-writing campaigns in which white women objected to removal. This is referenced in the Trail of Tears episode of the PBS Series, We Shall Remain. 

Mr. and Mrs. Briggs tried to get her into more comfortable quarters than the forest, but she wanted to be there, so they left her alone, making sure she had whatever she needed to be comfortable. Over the summer, she lost touch with reality. People came to "understand and respect the sorrows of the poor creature they had talked of as a witch" (p. 338).

As winter drew near, Benny was intent on making her a wigwam. He got a person named 'Bijah to help him. 'Bijah had been to Dakota and saw "life-size" wigwams. In a chest, he's got buffalo and other kids of robes. He gets to work on them and they make one. Exhausted, Benny goes to bed and (p. 338):

dreamed he was the chief of a powerful tribe, and that he found old Winneenis, not old any longer, but a little girl like Fanny, crying in the forest because she couldn't find her way to her people, and that he took her by the hand and led her home.

Debbie's comments: Here, near the end, we learn the woman's name: Winneenis. 

In the morning, he and his friends head to the wigwam and are surprised to find the old woman asleep inside. The boys peek at her but decide to let her sleep. Hours pass and she doesn't wake. 'Bijah goes inside and comes out to report that Winneenis is dead. The final paragraph is this (p. 339):

Wandering, as was her wont at night, she had come upon Benny's wigwam, standing in the clear moonlight, and to her longing, bewildered mind, it had probably seemed the wigwam of her father. Who can ever know the joy, the feeling of peace, and rest, and relief, with which she laid her tired bones down in it, and fell asleep, a care-free child once more, and thus passed from its door into the happy hunting-grounds? And Benny always felt glad the wigwam had been built.

Debbie's comments: An interesting story... I think it is much like other writings of that time period that were sentimental pleas for tolerance, equality, and reform. It also reflects, however, the author's lack of knowledge about a specific tribal nation. Mrs. Lee (the author) uses a good many stereotypical words and ideas (like happy hunting ground). As for the opening, where the old woman is thought to be a witch... I'll have to do some reading to make sense of that! For now, I'll hit the upload button and greet the trick or treater's at my door this evening. (This is going live without a close read for typos, etc. Let me know if you see some! Or bad writing! And let me know, too, what you think of the story.)

Beverly Slapin's review essay of Helen Frost's SALT

Editor's Note: Beverly Slapin submitted this review essay of Helen Frost's SALT, comparing it to Bruchac's ARROW OVER THE DOOR. It may not be used elsewhere without her written permission. All rights reserved. Copyright 2013. Slapin is currently the publisher/editor of De Colores: The Raza Experience in Books for Children.

____________________________________________________________

A few years ago, a colleague and I facilitated a workshop in Albuquerque. The workshop dealt with evaluating children’s books about Indian peoples. It was a small group, about 20 or so participants, mostly teachers and librarians in the area. Of these, some were Diné (Navajo) and some were white. At one point, we brought out one of the worst historical fiction books in our collection, Scott O’Dell’s SING DOWN THE MOON.[1] We asked the participants to read sections of this book and, based on a series of evaluative questions, to review it. They did, and almost all of them agreed that this was not a book they’d use in their classrooms or libraries.

Except for one, a Diné elder, who worked specifically with Diné young people—“reluctant readers” at risk for dropping out of school. This elder said that each year, she purchases a new class set of SING DOWN THE MOON because it’s the first book her students actually get excited about. My colleague and I were astonished. We just looked at each other. We weren’t about to confront an elder, especially a Diné elder, especially about a book purporting to be about Navajo people. So we waited.

What seemed like an eternity was actually just a couple of minutes. This elder told us that she brings SING DOWN THE MOON into the classroom each year, opens it up and starts reading it aloud. The reaction, she said, is immediate. “They just can’t stop laughing,” she said, in disbelief that a book about their Diné people could be this bad. We’d never leave our sheep in a storm. This isn’t how our ceremonies go. We don’t talk like this. They reach for the books. They read the story, again and again. They laugh about it. They talk about it. They critique it. They write about it. The books get marked up, some pages get folded over and others get torn out. It doesn’t matter, the elder said, because her students have gotten excited about a book. Then, she said, she introduces them to BLACK MOUNTAIN BOY: A STORY OF THE BOYHOOD OF JOHN HONIE[2] and other books published by Rough Rock Press and the Navajo Curriculum Center, traditional stories they recognize and new stories they appreciate.

SING DOWN THE MOON received the Newbery Honor Award. It received rave reviews from all of the “mainstream” reviewers, including The New York Times. Not one of the reviewers saw any of what made the Diné students fall out of their chairs.

If there’s a moral to this story, it might be this: Some really terrible books can probably be used in good ways. (But I could not bring myself to purchase a class set of them.)

Here are some questions I’ve used and taught in evaluating historical fiction: Is this book based on true events or are the details rooted in actual history? Is this book based on the lives of real people or could these people really have lived? Does the author have an understanding of and respect for the era and the characters? Are the characters believable and does the author present the characters’ ways of seeing the world respectfully? Does the author explain cultural nuances that may be misunderstood? Are the language and the dialogue believable? And finally, does the book read well?

Which brings me to one of my favorite historical novels for young readers: Joseph Bruchac’s THE ARROW OVER THE DOOR.[3] Bruchac is a gifted writer, and one of the things he does well is breathe life into historical events.

Told in alternating voices of two young men—Stands Straight, an Abenaki, and Samuel Russell, a Quaker—the story is based on an actual incident that took place between the Abenaki and the Quakers during the summer of 1777.

As British troops near Saratoga, the young Quaker wrestles with his pacifism and the taunts of his neighbors, and Stands Straight—whose mother and brothers were killed by the Bostoniak—joins his uncle in a scouting party. Surrounding the meetinghouse, the party of Abenaki encounters a group of Quakers engaged in a “silent meeting.” As Stands Straight and Samuel Russell sign their friendship to each other, they place an arrow—its head broken off—over the door. There will be no war in this place this day.

In an interesting author’s note, Bruchac recounts the research that he and his sister, Marge Bruchac, conducted, notes how several accounts of this historical event differ, and further denotes the changes he made in his telling.

While SING DOWN THE MOON would not measure up to the standards of the questions listed a few paragraphs above, THE ARROW OVER THE DOOR would shine. 

Which brings me to a young adult novel currently being discussed,[4] Helen Frost's SALT: A STORY OF FRIENDSHIP IN A TIME OF WAR [5]. As with THE ARROW OVER THE DOOR, this story is also told in alternating voices of two young men—Anikwa, a Myaamia (Miami) living in Kekionga, and James, son of a trader family, living outside of Fort Wayne, inside the stockade. SALT takes place in 1812. “As the British and American armies prepare to meet at Fort Wayne for a crucial battle…James and Anikwa, like everyone around them, must decide where their deepest loyalties lie. Can their families—and their friendship—survive?”[6]

In reading SALT against ARROW, I don’t see Anikwa and James as believable as Stands Straight and Samuel, and I question some of the introductory description, such as

• “Kekionga is part of the Miami Nation, a Native American community made up of villages along the rivers…”  (In the year in which this story takes place, the Myaamia Nation was the seat of a huge political confederacy of nations. The terms “community” and “villages” diminishes the size and political structure—and, for young readers and their teachers, the importance—of the Myaamia. In an attempt to equalize Anikwa’s people with James’ people—who really were a small trading community—Frost diminishes one and emphasizes the other.)

• “Although there is sometimes distrust and fighting between the two communities, friendships and intermarriage are also common.” This was wartime; there was lots of killing going on. Although it’s possible that friendships between enemy peoples may have occurred, to describe the horrors of war as “sometimes distrust and fighting” minimizes the depredation of Native peoples and the wholesale theft of land. (And notice that, while the word “sometimes” is a descriptor for war, “common” is a descriptor for friendship. Here, in her “story of friendship,” she minimizes the larger and emphasizes the smaller.)

• In places, Anikwa seems to step out of the story to inform readers about how his family lives and how things are done. This is probably for the benefit of young readers and their teachers who may not be familiar with how the Myaamia people lived in 1812, but it disrupts the flow of the narrative.

• And, as Debbie Reese comments, “We don't know enough about that period of history, or about the Miami Nation and its resistance to encroachment, to be able to read the sparse text within a context that this story needs.”[7] Reading the treaty of 1803[8] might help, as well as reading the material on the Myaamia Center website.[9] But are young students and their teachers going to dig as deeply as they need to, to get the real story?

Myaamia children who may read SALT will undoubtedly have the historical and cultural knowledge they’d need to deal with the inconsistencies and historical inaccuracies present in Frost’s book. For children and their teachers who are not Myaamia, not so much. Since historical fiction is often used in classrooms to supplement the teaching of history, accuracy is especially important in these books for young readers. When it comes down to it, it's the responsibility of an author—especially a children's book author—to get the history right.

—Beverly Slapin

---

[1] Scott O’Dell, Sing Down the Moon (Houghton Mifflin, 1970). See a critical review of this title in Doris Seale and Beverly Slapin, eds., A Broken Flute: The Native Experience in Books for Children (AltaMira, 2005).

[2] Vada Carleson and Gary Witherspoon, Black Mountain Boy: A Story of the Boyhood of John Honie (Rough Rock Press, 1993).

[3] See a review of this title in Seale and Slapin, op. cit.

[4] See Debbie Reese’s discussion and comments in “American Indians in Children’s Literature” (americanindiansinchildrensliterature.blogspot.com).

[5] Helen Frost, Salt: A Story of Friendship in a Time of War (Farrar, Straus and Giroux, 2013).

[6] This text is from the publisher’s copy.

[7] Debbie Reese, op. cit., October 13, 2013.

[8] This treaty is between the US and Delawares, Shawanoes, Putawatimies, Miamies, Eel River, Weeas, Kickapoos, Piankashaws, and Kaskaskias nations of Indians. Article 3 can be found on Debbie Reese’s page, op. cit., and the entire treaty (entitled “Treaty with the Delawares, etc., 1803”) can be found at http://digital.library.okstate.edu/kappler/Vol2/treaties/del0064.htm.

[9] http://myaamiacenter.org/

President Obama, Mascots, Children's Literature, and American Indians

Listen to President Obama's remarks regarding the Washington Redskins:

At the :43 mark, President Obama says "I think all these mascots and team names related to Native Americans... Native Americans feel pretty strongly about it, and I don't know whether our attachment to a particular name should override the real legitimate concerns that people have about these things."

Let's think about attachment. How do we become attached to something? How do we become attached, specifically, to a stereotyped mascot that is meant to represent Native people? Here's a photograph of Zema Williams. He's been dressing up to personify the Redskin's mascot for many years.

Photo credit: Jonathan Newton, Washington Post

The photo is from a Washington Post article Mike Wise wrote about Williams. In the article, he says that his job is to entertain people. This started back in 1978 when he went to a costume shop and bought feathers and a spear. His costume is more elaborate now. If you do an image search on "Chief Zee" you'll find plenty of photos of him. He wears a feathered headdress.

Let's turn, now, to children's books. They tell us that kids have been playing Indian for a long time.

We'll start with Ernest Thompson Seton's Two Little Savages. Set in Canada, it was published in 1903. It is about how a boy named Yan who loved Indians and animals. By the end of the story, he is living like an Indian. Here he is in the final pages:

Seton established the scouting tradition.  Playing Indian was--and is--a big part of scouting, but scouts don't call it playing Indian. How do they, I wonder, speak of what they do? They associate it with positive feelings. They are emotionally attached to what they do.

Dressing up like an Indian/playing Indian takes place a lot in life. It is captured in children's picture books. They embody that attachment to playing Indian, and playing Indian as a form of entertainment, too.

Do you recognize these characters? Do you know the book in which they appeared? Do you know the author/illustrator that created them?

(1)

(2)

(3)

(4)

(5)

(6)

(7)

No guessing on this one! This is Leo Politi's autobiography.

The characters above are from older books, but characters dress like Indians in newer ones, too. Take a look at these ones, in books from the 90s to the present:

(8)

(9)

(10)

(11)

That's a lot of playing Indian, isn't it? Let's turn, now, to American Indians.

The National Congress of American Indians (NCAI) put together a report titled Ending the Legacy of Racism. It includes a timeline on page 18. Here's some things to note:

In 1919, American Indians on reservations were not allowed to leave those reservations without written permission. Did you know that?

In 1924, the Indian Citizenship Act was signed into law. It allowed American Indian citizens the right to vote, but, most were still confined to reservations. Moreover, "Civilization Regulations" criminalized traditional practices, dances, ceremonies, and ways of being Native. I'm going to repeat and emphasize what the Civilization Requirements did: criminalized traditional practices, dances, ceremonies, and ways of being Native.

In 1926, "Chief Illiniwek" started dancing at the University of Illinois. In case you don't know what that mascot looked like, here's a photo of a recent portrayer:

The mascot "Chief Illiniwek" began doing its half-time routine during a period when it was illegal for actual American Indians to carry on with our traditional dances.

I'm glad there's a lot of pressure on Dan Snyder, owner of the Washington Redskins, but I'd like all of us to think about the role that children's books play. In past writing at AICL, I've referenced research studies that document the harm that stereotypes do to Native and non-Native children. The NCAI report references Stephanie Fryberg's study, in which she and her colleagues found that the self-efficacy of Native youth was depressed by these images, while the self-efficacy of non-Native youth was enhanced. The impact on non-Natives can be seen as proof that such mascots --- meant to inspire --- are doing what they're supposed to do, and they help us understand why Snyder and fans rise to defend the mascots, too.

Would Snyder and fans hold to that attachment if they knew what Fryberg found? Would you?

Regular readers of AICL would say no, and a good many of those readers are attentive to the kinds of books they buy, too. Children's books and children's play have a role in the attachment President Obama referenced. The problem, quite simply, is larger than just mascots.

We have a lot of work to do.