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Wednesday, July 21, 2021

Milestones: Indigenous Peoples and Children's Literature

Indigenous Milestones in Children's Literature
Compiled by Debbie Reese (Nambé Owingeh) and Jean Mendoza (White)
American Indians in Children's Literature

In Milestones for Diversity in Children's Literature and Library Services (published in the fall 2015 issue of Children and Libraries) Kathleen T. Horning lays out significant developments in children's literature. In the article she makes the point that progress "is often measured by firsts--the first Newbery Medal given to an author of color" and so on. 

Debbie Reese (tribally enrolled, Nambé Owingeh) launched American Indians in Children's Literature in 2006 with the intent of sharing what she learned as she researched, analyzed, and wrote about representations of Indigenous peoples in children's and young adult books. In some places she has written about key moments that mark progress, but she has not gathered them together in a list of milestones--until now. 


With this post on July 21, 2021, American Indians in Children's Literature begins our effort to bring forth a list of milestones. It includes general milestones (like when the Newbery Medal was established) but its focus is on milestones of achievement--for Native peoples in children's literature. Its focus is on Indigenous Peoples of the Tribal Nations in what is currently known as the United States. Please submit comments about items that can be added, and corrections that need doing! Anything--by anyone--that attempts to list milestones is a work-in-progress. We find new things, and those milestones shift! What we share below is accurate to the best of our knowledge. When we learn that a milestone we've listed is not "a first" as we describe, we will make a correction. [Note: this post will be copy/pasted into a Page that you can see in the menu bar beneath AICL's logo. When updates are done, they will be made there rather than here.]




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1881

"Nedawi"--a short story written by Susette LaFlesche (Omaha) is published in the children's magazine, St. Nicholas: An Illustrated Magazine for Young Folks. For the author's name, the magazine used "Bright Eyes" -- an English translation of her Omaha name. It is the first Native-authored story to be published in that magazine.





1900

The Middle Five: Indian Boys at School by Francis LaFlesche (Omaha) is published by Small, Maynard & Company. The cover illustration was by Angel De Cora (Hōcąk Nīšoc Haci [commonly known as Ho-Chunk]). The original printing of the book is available online through Google Books. the book is an account of the author's life as a student in a Presbyterian mission school in Nebraska. On page 93, Robert is asked to read aloud from their reading lesson for the day. He reads "Come, come, come, the Summer now is here." That poem appears on page 17 of My Little Hymn Book published in 1850. For more on boarding schools run by the churches or the US government where the goal was to "kill the Indian, save the man" and to "civilize and Christianize" Native people, see AICL's list of recommended materials (children/YA books/college-level texts, websites, videos) on boarding and residential schools. The Middle Five was used at the Day School at Santa Clara Pueblo (day schools were part of the US government's boarding school system), in 1904. 


1902

Indian Boyhood by Charles Alexander Eastman (Dakota) is published by McClure, Philips & Co. Illustrated by E. L. Blumenschein (not Native). It is based on stories Eastman published in St. Nicholas: An Illustrated Magazine for Young Folks in 1893.  Indian Boyhood was used at the Day School at Santa Clara Pueblo (day schools were part of the US government's boarding school system), in 1904. 




1922

The Newbery Medal is established by the American Library Association, with the intent of encouraging distinguished writing for children. 

*

TayTay's Tales, illustrated by Fred Kabotie (Hopi) and Otis Polelonema (Hopi) is published by Harcourt, Brace and Company. Written by Elizabeth Willis DeHuff (not Native), it is advertised in Volume 130 of The Atlantic Monthly. Kabotie became known around the world for his art. In the preface, DeHuff writes that "Taytay" means "grandfather." It is, in Debbie's view, a phonetic spelling for the Tewa word for grandfather and is the word she used when speaking to her Hopi grandfather. Some of the stories in the book are from the pueblos that speak Tewa; some are not. Also in the preface, DeHuff calls the stories "folktales" but we disagree with that label, when applied to origin or creation stories told by Native peoples. We have not analyzed the stories for authenticity. 




1936

Feast Day in Nambe is published by the Office of Indian Affairs, Department of Interior, with illustrations by students who attended Santa Fe Indian School, including Emilio Sanchez, Ben Quintana, Paul Lucardio, and Seferino Pino. It is the first in a series of primers for use with Native children. The Report of the Department of the Interior for 1936 states the primers were printed as student projects by the Haskell Institute and Chilocco printing department, that the selections were written by Native children (and were edited "only slightly"). 




School Days in San Juan is published by the Office of Indian Affairs, Department of Interior, with illustrations by students who attended Santa Fe Indian School: Jose Dolores Pecos, Tom Jay, Lorenzo Garcia, Margaret Naranjo, Clarence Gutierrez, Joe Aguilar, Marie Trujillo, Tomacita Vigil, and Ben Quintana. It is the fourth booklet in the primer series published at Haskell Institute. It includes writings by children at San Juan Pueblo (currently known as Ohkay Owingeh). 



*

Third Grade Home Geography is published by Tesuque Printers. Five children at Tesuque Pueblo's day school were the Tesuque Printers. Their teacher was Ann Nolan Clark. They made seven copies of the book in their classroom. The entries in Third Home Geography were written by Clark, based on the children's writings about their homes. Over the next years, Clark went on to do similar books for children at other U.S. boarding schools. Some of the books were also available in a tribal language. One example is Singing Sioux Cowboy / Lak'ota pte'ole hoksila lowansa, published in 1945. Written by Clark, it was translated by Emil Afraid-of-Hawk and illustrated by Andrew Standing Soldier. 

 
1937

The Caldecott Medal is established by the American Library Association, to recognize the most distinguished American picture book. 


1939

I Am A Pueblo Indian Girl a picture book written by E-Yeh-Shure (English name: Louise Abeita) of Isleta Pueblo was published by William Morrow and Company (founded in 1926 and now an imprint of HarperCollins). Illustration's were done by Allan C. Houser (Chiricahua Apache). E-Yeh-Shure was thirteen at the time of the book's publication. 


 


1942

Velino Herrera of Zia Pueblo, wins a Caldecott Honor for illustrations in In My Mother's House. It was first published as part of a series of readers for Native children. In that series, its title was Third Grade Home Geography (for more details see the entry for 1936). 




1954

Runner in the Sun: A Story of Indian Maize, written by D'Arcy McNickle (Flathead), illustrated by Allan C. Houser (Apache), is published by John C. Winston Company. It was listed in Anna Lee Stensland's Literature by and about the American Indian: An Annotated Bibliography for Junior and Senior High School Students, published in 1973 by the National Council of Teachers of English and we include it here as the first middle grade book published by a Native writer.



1966

Summer Water and Shirley by Durango Mendoza, Muscogee, takes the Mahan Short Fiction Award at University of Missouri, Columbia. It is the first work by a Native writer to win this award. Mendoza's story has appeared in anthologies used with high school students.



1972

Jimmy Yellow Hawk, written by Virginia Driving Hawk Sneve (Rosebud Sioux) and illustrated by Oren Lyons (Seneca) is published by Holiday House. Sneve's publication was the outcome of advocacy by the Council on Interracial Books for Children, founded in 1965 to promote literature that better reflected society. In 1969, the Council on Interracial Books for Children sponsored its first writing contest, designed to locate and encourage previously unpublished African American, Asian American, and Native American writers. Sneve was among the people CIBC selected. 




1977

Simon Ortiz (Acoma) and Sharol Graves's (Absentee Shawnee) epic history, The People Shall Continue, is published by Children's Book Press. It is the first use of the word "Nation" in a book for children. A 40th Anniversary edition was published by Lee and Low in 2017.



1981-1982

Acoma Partners in Basics, a writing workshop funded by VISTA (a federally funded program created in 1964, called Volunteers in Service to America) to develop materials for instructional use in tribal communities like Acoma Pueblo, publishes two booklets for children of Acoma: Simon Ortiz's Little Blue and Little Red (illustrated by Hilda Aragon) in 1981 and in 1982, The Importance of Childhood.  Unlike the primers written by Ann Nolan Clark in the 1930s, these books are written by a tribal member.  


1983

Homer Little Bird's Rabbit by Limana Kachel is published by the Montana Council for Indian Education. Illustrated by Northern Cheyenne children from Lame Deer School, and from Labre Indian School, it is the first children's picture book about boarding school. 


1989

W. W. Norton & Co. publishes New Worlds of Literature  (Jerome Beaty and J. Paul Hunter, eds.) its first intentionally "multicultural" anthology of US literature. The Norton anthologies were/are widely used in literature survey courses, as they both reflected and (to an extent) determined the canon encountered by freshman and sophomore university students. New Worlds features work by several Native-identified writers, including Lance Henson (Cheyenne), Carter Revard (Osage), Louise Erdrich (Ojibway), Simon J. Ortiz (Acoma), Linda Hogan (Chickasaw), Wendy Rose (Hopi/Miwok), Paula Gunn Allen (Sioux-Laguna), Peter Blue Cloud (Mohawk), Ray A. Young Bear (Meskwaki), Leslie Marmon Silko (Laguna Pueblo), Nora Dauenhauer (Tlingit), N. Scott Momaday (Kiowa), Durango Mendoza (Muscogee).
 
1999

The Birchbark House written and illustrated by Louise Erdrich (Turtle Mountain) is a finalist for the National Book Award. Set in 1847 on Lake Superior, it is followed by several books that chronicle the story of an Ojibwe family through decades of life as they grow older and adjust to Europeans who come onto their homelands. They are The Game of Silence, The Porcupine Year, Chickadee, and Makoons.




2001

Our Journey written by Lyz Jaakola (Ojibwe) and illustrated by Karen Savage-Blue (Ojibwe) is the first board book written and illustrated by Native people. A bilingual book, it is published by the Fond du Lac Band of Lake Superior Chippewa.





2006

The American Indian Library Association presents its first biennial American Indian Youth Literature Awards (AIYLA) at the Joint Conference of Librarians of Color. The awards honors the very best writing and illustration by Native Americans and Indigenous Peoples of North America in three categories. The inaugural award winning books are Beaver Steals Fire: A Salish Coyote Story in the Best Picture Book category; Birchbark House in the Best Middle Grade Book category, and Hidden Roots in theBest Young Adult Book category. 

2008

Welcome Song for Baby: A Lullaby for Newborns by Richard Van Camp (Dogrib) is gifted to every baby born in British Columbia that year. It is the first mass distribution of a book by a Native writer. 


2012
Super Indian by Argon Starr (Kickapoo) is published. It is the first comic to be written and illustrated by a Native woman.
2018

The American Indian Library Association's Executive Board and its Youth Literature Award Committee rescinds the youth literature award it bestowed on Sherman Alexie in 2008 for The Absolutely True Diary of a Part-Time Indian due to allegations of sexual misconduct. It is the first time a children's literature award has been rescinded. Their statement reads, in part, 
"The books we select represent the very best for our kids and our communities. We believe that writers are members of our communities who we can look to as role models for our youth.  We cannot, therefore, recommend Mr. Alexie's books, and we have decided to rescind our 2008 Best YA Book Award for The Absolutely True Diary of a Part-Time Indian. In rescinding this award, we hope to send an unequivocal message that Alexie's actions are unacceptable."


2019

Joy Harjo (Muscogee Creek) appointed to be U.S. Poet Laureate. She is the first Native poet appointed to that honor, and was appointed again in 2020 and in 2021. 

*

Debbie Reese (Nambé Owingeh) is selected to deliver the 2019 Arbuthnot Honor Lecture by the Association of Library Service to Children, a division of the American Library Association. 

*

HarperCollins launches Heartdrum, a Native-focused imprint. It is led by Cynthia Leitich Smith (Muscogee Creek) and Rosemary Brosnan (white). Its logo is designed by Nasuġraq Rainey Hopson (Inupiaq).




2020


Fry Bread: A Native American Family Story written by Kevin Maillard (Seminole) is the first book by a Native writer to win the Robert F. Sibert Informational Book Medal. 

*

Marcie Rendon, citizen of the White Earth Nation, is the first Native writer to win the McKnight Distinguished Artist award. 

*

When the Light of the World Was Subdued, Our Songs Came Through: A Norton Anthology of Native Nations Poetry edited by Joy Harjo (Muscogee Creek), is the first Norton anthology edited by a Native writer, and that contains only Native poets. 


2021

We Are Water Protectors illustrated by Michaela Goade (Tlingit) is the first book by a not-white woman to win the Caldecott Medal. Authored by Carole Lindstrom (Turtle Mountain) We Are Water Protectors is published by Roaring Book Press. Goade's acceptance speech is published in Horn Book on June 28, 2021 and is viewable at the ALA YouTube channel: 2021 Newbery-Caldecott-Legacy Virtual Banquet


*

Apple (Skin to the Core) by Eric Gansworth (Onondaga) is the first Native author to win a Michael L. Printz Honor. The Printz awards exemplify literary excellence in young adult literature. It was established in 2000. 

*

Jo Jo Makoons: The Used-To-Be Best Friend written by Dawn Quigley (Turtle Mountain Ojibwe) and illustrated by Tara Audibert is the first chapter book series for early readers. 

*

Sharice's Big Voice: A Native Kid Becomes a Congresswoman, written by Sharice Davids (Ho-Chunk) and Nancy K. Mays (non-Native) and illustrated by Joshua Mangeshig Pawis-Steckley (Ojibwe) is the first picture book about one of the first Native women elected to the U.S. Congress.

*

The Diné Reader: An Anthology of Navajo Literature is the first publication of an anthology of all-Navajo literature.  

*

Healer of the Water Monster, written by Brian Young (Navajo) and illustrated by Shonto Begay (Navajo) is the first book for middle grade readers, written and illustrated by two people of the Navajo Nation. It is published by HarperCollins.

*

Sisters of the Neversea, written by Cynthia Leitich Smith (Muscogee) and illustrated by Floyd Cooper (Muscogee), and published under the Heartdrum imprint of Harper Collins, is the first book written and illustrated by two people of the Muscogee Nation.

*

Josie Dances, written by Denise Lajimodiere (Turtle Mountain Band of Ojibwe) and illustrated by Angela Erdrich (Turtle Mountain Band of Ojibwe) is the first book written and illustrated by two people of the Turtle Mountain Band of Ojibwe Nation. 

*

The first young adult hardcover to debut at the #1 spot on the New York Times best-selling books list is Angeline Boulley's (Ojibwe) Firekeeper's Daughter



Tuesday, December 01, 2020

2020: AICL's Best Books of 2020

This is the time of the year when annual "Best of" booklists come out. AICL has published our own Best Books lists for many years now. We like to make sure teachers have those suggestions as they think about what to bring into their classrooms. And as the winter holidays approach, we want families to know what's new and good in books with Native content, that they can give to the young people in their lives.

The year 2020 has been difficult for us at AICL. We've only been able to create 38 posts. We've read some books that we like and haven't yet created reviews for, but will list them below and when we can we'll get a review done. We also find ourselves in the unusual position of not having been able to get to all the 2020 books by Native creators -- this may be one of most prolific years ever for publications by Native and First Nations writers and illustrators. So we promise to add to the Best Books list as we have a chance to read the ones we may have missed. 

In not posting reviews for all books on our Best Books list, we realize we are asking you to trust us but we hope that 15 years of work on AICL demonstrates that our assessments are careful and attentive to children and how they may be impacted by the Native content in a book. 


That said, below is AICL's list of Best Books published in 2020. Books are arranged by age of reader but any book in any category can--and should be--read by every reader. Teens and adults can gain tremendously by studying the words and illustrations in a picture book and you can share content of middle or young adult books with younger children. 

In parenthesis following the names of individuals, we provide information about their tribal nation. We use information that the individual uses. Some writers say they are an "enrolled citizen" and some say "tribal member." Some only list a nation (or more than one) but due to those nation's determinations of its citizenry, there are people who can't be enrolled or claim to be citizens of any nation. They are, however, recognized by people of those nations. 

We hope you share our list with parents, teachers, librarians, caregivers, professors... anybody who works with children and books! Don't miss Best Books of previous years! And if there is a book that we did not list, please submit a comment to let us know. 



Best Books of 2020
American Indians in Children's Literature


Books by Native Writers or Illustrators

Comics and Graphic Novels
  • Vermette, Katherena (Metis). Illustrated by Scott B. Henderson & Donovan Yaciuk. A Girl Called Echo, Vol. 3: Northwest Resistance. Highwater Press. Canada

Board Books

Picture Books
  • Baker, Darryl (Inuit). Kamik Takes the Lead illustrated by Ali Hinch. Inhabit Media, Canada.
  • Begay-Kroupa, Jolyana (Navajo). Becoming Miss Navajo. Salina Bookshelf. US.
  • Brink, Heather (Ojibwe), illustrated by Jordan Rodgers (Lakota). Rez Dog. Black Bears and Blueberries. US.
  • Callaghan, Jodie (Listuguj First Nation). The Train. Second Story Press. Canada.
  • Cooper, Nancy (Band member of the Chippewas of Rama First Nation. E Meshkwadooniged mitig/Trading Tree illustrated by Heather Charles (Member of the Chippewas of Georgina Island First Nation), translated by Myrtle Jamieson (Waaseyaankwot Kwe). The Prince's Trust and Clear Water Farm, Canada.
  • Erdrich, Louise (Turtle Mountain Band of Chippewa Indians). The Range Eternal, paintings by Steve Johnson and Lou Fancher). University of Minnesota Press. US.
  • Gyetxw, Hetxw'ms (Gitxsan) The Eagle Mother, illustrated by Natasha Donovan. Highwater Press. Canada. [Note: the author includes his English name, Brett D. Huson, in parenthesis after his Native name. For our list, we put an author's tribal nation in parenthesis.]
  • Lindstrom, Carole (Turtle Mountain Band of Chippewa Indians), illustrated by Michaela Goade (Tlingit, member of the Kiks.ådi Clan). We Are Water Protectors. Roaring Brook Press. US.
  • Sammurtok, Nadia (Inuit), illustrated by Lenny Lishchenko (Ukrainian/Canadian). In My Anaana's Amuatik. Inhabit Media. Canada.
  • Smith, Monique Gray (Cree/Lakota), illustrated by Nicole Neidhardt (Diné), translated by Mildred Waters (Diné). When We Are Kind. Orca Books. 

For Middle Grades
  • Note from Debbie on Nov 28, 2023: Due to my concerns over Art Coulson's claim of being Cherokee, I am no longer recommending his books.  Coulson, Art (Cherokee), illustrations by Carlin Bear Don't Walk (Crow and Northern Cheyenne). The Reluctant Storyteller. Includes "The Energy of the Thunder Beings" by Art Coulson, illustrated by Roy Boney Jr. (full blood citizen of the Cherokee Nation) and "Cherokee Life Today" by Traci Sorell (enrolled citizen of the Cherokee Nation). Reycraft Books, US.
  • Day, Christine (enrolled, Upper Skagit). The Sea In Winter. Heartdrum (HarperCollins), U.S. [Note: we read an advanced copy of the book; its official publication date is 2021.]
  • Engleking, Jessica (White Earth Band of Ojibwe), illustrated by Tashia Hart (Red Lake Anishinaabe). Peggy Flanagan: Ogimaa Kwe, Lieutenant Governor. Wise Ink Creative Publishing. US.
  • Ferris, Kade (Turtle Mountain Chippewa and Canadian Metis descent), illustrated by Tashia Hart (Red Lake Anishinaabe). Charles Albert Bender: National Hall of Fame Pitcher. Wise Ink Creative Publishing. US.
  • Hopson, Nasuġraq Rainey (Inupiaq). "The Cabin" in Rural Voices edited by Nora Shalaway Carpenter, Candlewick Press. US.
  • Peacock, Thomas (Ojibwe). The Wolf's Trail: An Ojibwe Story, Told by Wolves. Holy Cow! Press. US.
  • Pokiak-Fenton, Margaret-Olemaun (Inuvialuk of the Inuvialuit) and Christy Jordan-Fenton. Fatty Legs (10th Anniversary Edition). Annick Press. 2020.
  • Rogers, Andrea L. (Cherokee). Mary and the Trail of Tears: A Cherokee Removal Story. Stone Arch Books (Capstone). US.
  • Sorell, Traci. (Enrolled citizen of the Cherokee Nation). "The Way of the Anigiduwagi" illustrated by MaryBeth Timothy (Cherokee), in The Talk: Conversations about Race, Love & Truth edited by Wade Hudson and Cheryl Willis Hudson. Random House Children's Books. US.
  • Wilson, Diane (Dakota Mdewakanton Oyate enrolled on the Rosebud Reservation), illustrated by Tashia Hart (Red Lake Anishinaabe). Ella Cara Deloria: Dakota Language Protector. Wise Ink Creative Publishing. US.
For High School
  • Boivin, Lisa (Member of the Deninu Kue First Nation). I Will See You Again. Highwater Press. Canada.
  • Gansworth, Eric (Enrolled member of the Onondaga Nation). Apple (Skin to the Core). Levine Querido. US.
  • Little Badger, Darcie (Lipan Apache). Elatsoe. Levine Querido. US. 

Cross-Over Books (Written for adults; appeal to young adults)
  • Harjo, Joy. (Mvskoke). When the Light of the World Was Subdued, Our Songs Came Through: A Norton Anthology of Native Nations Poetry. Edited by Joy Harjo. W. W. Norton and Company. US.
  • Kwaymullina, Ambelin. (Palyku of the Pilbara region of Western Australia). Living on Stolen Land. Magabala Books. Australia.
  • Rendon, Marcie. (White Earth Anishinabe). What's an Indian Woman to do? In When the Light of the World was Subdued, Our Songs Came Through: A Norton Anthology of Native Nations Poetry. Edited by Joy Harjo. W. W. Norton and Company. US.

Books by Writers or Illustrators Who Are Not Native


For Middle Grade
  • LeZotte, Ann Clare. Show Me A Sign. Scholastic.


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*We are grateful to readers who write to tell us about errors we make in our lists. We welcome your emails. 

Saturday, January 11, 2020

National Geographic's Encyclopedia of American Indian History and Culture, Not Recommended, Part 2

Encyclopedia of American Indian History & Culture: Stories, Time Lines, Maps, and More
Written by Cynthia O'Brien
Published in 2019
Publisher: National Geographic
Reviewed by Jean Mendoza
Status: Not Recommended

 Debbie's review (1/4/2020) of Encyclopedia of American Indian History & Culture: Stories, Time Lines, Maps, and More focused mainly on visual images used in the book. There are enough problems with a number of the photographs and other images used to warrant not recommending the book. I reached a similar conclusion after looking at selections of the Encyclopedia's written content, and here I'll talk about that process.

My focus was on terminology and concepts relevant to Indigenous/US political history. I wanted to know what the book had to say about the Doctrine of Discovery, settler-colonialism, Manifest Destiny, Native sovereignty, the taking of Indigenous homelands, and Indigenous resistance. What words writers choose, and what they leave unsaid, reveals much about their understanding of a topic and about what they want readers to understand.

Let's start with sovereignty. The term is in the glossary, but the definition says nothing about its connection to Indigenous reality. It's not in the index, but as Debbie mentioned, the publisher's note



on p. 8 devotes about 300 words to tribal sovereignty (see image below), including a bit about the concept of "domestic dependent nations" and allusion to particular legal rights of Native nations. But readers must wade through frustrating mischaracterization of Indigenous history. "As Europeans took over more territory" leaves out the fact that the US, from the moment it was established by former Europeans, also "took over" Indigenous homelands. More about that later. And in paragraph 2, the phrase "lost their sovereignty" makes it sound like the Nations, oops, dropped it somewhere, when in fact the colonizing US government refused or failed to consistently recognize or honor Indigenous sovereignty.



The Encyclopedia misses other key opportunities to deepen readers' understanding of Indigenous history. It has no glossary/index entries for "Doctrine of Discovery" or "Manifest Destiny."  Here I'll talk about those and some related terms that should be dealt with more effectively in the book. (Debbie and I learned some things about the challenges and benefits of glossaries and indexes when we adapted An Indigenous Peoples' History of the United States, and we have an appreciation for how they can promote or hinder readers' understanding of a book's content.)

First, the Doctrine of Discovery. This product of collaboration between European rulers and the Roman Catholic Church laid the groundwork for European invasion and colonization of Indigenous homelands in what are currently called the Americas. The Doctrine of Discovery has ongoing influence on policies and attitudes here. (For example, in Brazil, the current elected leader denies Indigenous peoples' right to exist on their homelands, and the current resident of the White House greatly admires Andrew Jackson, proponent of "Indian Removal.") Knowing about the Doctrine of Discovery is essential to understanding the history and present circumstances of every Indigenous nation. But it's not in the glossary or index, and if it's mentioned in the text, I didn't find it.

BTW, the Encyclopedia's glossary definition of Catholicism leaves out that Church's key role in the Doctrine of Discovery. Also, "the mission years" highlighted in the book's California section means the years of Catholic missions, but that's not made clear. The textbox titled Mission Indians (see below) explicitly mentions Spanish brutality toward the Indigenous people, then says that the Spanish "also baptized as many as possible into the Catholic Church." Readers deserve to be shown more clearly how Spanish soldiers and priests together actively sought to destroy multiple Nations in what is currently called California, and how baptism was part of that. And again, here's the notion that Indigenous traditional ways were "lost." Not so. Colonizers intentionally destroyed them.



Manifest Destiny. Awareness of Manifest Destiny is basic to understanding the impact of "Western expansion" on Indigenous nations. But there's no glossary definition for it, nothing in the index, and it isn't mentioned in the definition of Western expansion, below.



Notice how the glossary definition above uses passive voice ("the name given to")?  That glosses over the fact that colonizers have named it that -- not the Indigenous people on whom Western expansion was inflicted. Also, "acquired" doesn't begin to describe the bloodshed and treachery that enabled the US government to take Indigenous lands. "Settled" conjures up images of individuals and families quietly and legally building little homes and communities for themselves (Little House Anywhere Charles Ingalls Wants to Build One) -- and leaves out the central, often coordinated, roles of governments, land speculators, militias/military, missionaries, business owners, and squatters in the takeover. "Violently and intentionally took and colonized Indigenous homelands" would be more accurate.

Some terms the Encyclopedia does include are handled in ways that leave much to be desired. The glossary definition of colonization ("settling and taking control of a place and its indigenous people") is far too mild. And colonization period -- defined here as "the time between 1607 and 1783, during which the Europeans settled in what is now the United States" has two problems. First, the US itself continued to colonize the continent, taking Indigenous homelands, long after its independence from Britain. (That's what "Western expansion" was.) Second, the US is a colonizing nation in present time (e.g., Puerto Rico, Guam). A third problem is that there's no index entry for either of those glossary terms, so you can't easily look up what else the book says about them, if anything.

As Debbie noted in her review, National Geographic has said it wants to stop its long-time racist misrepresentations of Indigenous people. Debbie mentions that several Native scholars are credited as consultants on the Encyclopedia. That's a wise move on National Geographic's part, though we know there's no guarantee that Native people's contributions were actually used. Some content and wording depart from what's typical in colonizer-centered informational/reference books about Indigenous history, which suggests some use of Indigenous input. For example, the introduction, by former US Senator Ben Nighthorse Campbell (Northern Cheyenne), uses the term "European invaders". (But if "invaders" appears elsewhere in the book, I didn't find it.)  The Encyclopedia does refer frequently to Native nationhood, Native rights, acts and campaigns of resistance, and present-day existence. It defines words like encroachment, tribal status, federal recognition, and reparation, which Native consultants would likely push to have included.  Unfortunately, that's not enough, because those positives share space with problematic text like this photo caption:

It's better to refrain from commenting if one isn't sure why a Native person dresses
a certain way. Also, "more attractive" than what, and to whom, and why? 
Treating such cultural information as some kind of mystery is a form of Othering.

and this "In the Know" box:
The circled statement places traditional Salish beliefs in the past, when there 
may well be contemporary Salish people who share them. The wording
 also makes Salish beliefs sound "different", though in fact, a number of 
contemporary religions believe in guidance by spiritual guardians. For 
example, some Christians profess belief in guardian angels.

It would be wonderful to have a visually appealing reference book that provides young people with a cohesive, well-grounded, well-sourced, thoroughly Indigenous perspective on Indigenous nations and cultures, and their history with what is currently called the United States. National Geographic's Encyclopedia of American Indian History and Culture is not that book.

Edited on 1/12/2020: It's important to also mention that, although the Encyclopedia refers to Catholicism in the glossary and briefly in some of the text, it makes another glaring omission: there is no glossary entry or indexing for Protestantism and/or Calvinism, both of which played a considerable role in Indigenous-white relations outside of what is currently known as California. The first European colonizers in places like Plymouth and Jamestown were Protestant, as were many of those who came after. They tended to have little regard for Indigenous people's religions, and often considered them to be consorts of the devil. Much more could be said of that, and more should have been said in the NatGeo Encyclopedia.



Friday, December 13, 2019

Recommended: SPOTTED TAIL by David Heska Wanbli Weiden

Nineteenth-century Sicangu Lakota leader Spotted Tail (Sinte Gleska) is the subject of a new biography for middle grades, by David Heska Wanbli Weiden (Spotted Tail, Reycraft Books, 2019). Spotted Tail was highly influential, but is generally less well-known than other Plains leaders of his time such as Crazy Horse and Sitting Bull.

The book's four sections or chapters -- Early Years, Warrior, Family Life, and The Chief -- are followed by two pages that explain some Lakota customs, and 2 pages appropriately titled "A Short History of the Lakota People." (It's very short.)

This story of Spotted Tail's life opens with a description of his participation, as a boy, in a buffalo hunt. It ends with a brief account of his 1881 murder and its eventual repercussions for Indian law, and some paragraphs about his legacy.

In between, what stands out are Spotted Tail's efforts to understand and address the threat posed to his people, and to all Native peoples, by the ever-encroaching settler-colonizers. Weiden, who is Sicangu Lakota*,  shows how his subject's perspective changed with his experiences, from young Lakota fighter to prisoner of the US government to caring father to negotiator for his people. He even briefly sent some of his children to the Carlisle Indian boarding school. (When he discovered during a visit there just how the school was "educating" Native children, he took them home again.)

A real strength of the book is the way Weiden connects certain aspects of Spotted Tail's life with ongoing issues for Native people -- such as the Lakota people's efforts to keep/recover the Black Hills. The long-lasting legal and political implications are simply but clearly explained.

One of the Lakota customs Weiden explains is naming, specifically his Nation's customs around receiving a "spirit name." At first I winced on seeing that; too many non-Native people love the idea of "Indian names" and want to appropriate them! But a careful reading assured me that, unlike some authors who talk about naming practices, Weiden provides context and limits for Lakota naming. In the main text, he explains the circumstances of Spotted Tail's naming. In "Lakota Customs" at the end, he notes that many cultures give children spiritual or religious names, and explains that in Lakota culture, naming is often accompanied by a giveaway. Most importantly, in my opinion, he shows subtly that a Lakota spirit name is not something just anyone can get. That's a healthy perspective on the matter. He invites readers to consider whether they "like the idea of having two names" -- much better than inviting someone to choose their own "Indian spirit name."

The combined efforts of artists Jim Yellowhawk (Itazipco Band, Cheyenne River Sioux) and Pat Kinsella (White) -- especially the many dramatic 2-page spreads -- make Spotted Tail visually striking. Yellowhawk's ledger-style art and Kinsella's bright photos and montages provide imaginative windows on what life might have looked and felt like for Spotted Tail, in his time, while connecting readers to the present-day Lakota Country landscape.

Example of a 2-page mixed-media spread from Spotted Tail 
I'm not in a position to judge whether all Lakota readers will agree with the author's version of events surrounding the Grattan fight, during which Spotted Tail led Lakota fighters against US cavalry, earning honors from his nation and an order for his arrest from the government. Apparently more than one version is retold. Still, the author's account of those events and what happened after are likely to impress readers with Spotted Tail's courage, resourcefulness, and determination.

Discussion/reflection questions for readers are artfully incorporated into the illustrations, and interspersed throughout the book: "Do you think the government should apologize for terrible events that happened long ago?" "How would you feel if the government made you leave your home?" "What do you think it means to be wealthy?" The questions bring "added value" to the text, and adults who share or recommend the book may get good conversations started by asking young people to respond to them.

A few times when I was reading, it felt evident that Weiden is writing for a non-Lakota, non-Native audience -- for instance, he says, "If you are lucky enough to visit the Lakota Nation ..." But at no point did I have the feeling that he is "othering" anyone.

One wish for this and future biographies of historical Indigenous heroes:
Authors, please provide your sources. That allows your readers to follow your research trail, and become researchers themselves. [Edited 12/14/19 to add: Publishers, also take note -- help authors fit those sources into the finished work!]
[*Edited 2/25/2020 in response to a comment from Janessa: I apologize to the author and to readers for somehow omitting the fact that David Heska Wanbli Weiden is Sigangu Lakota. I have added it above. AICL remains committed to being clear about the tribal nation of Native book creators. Thanks for alerting us, Janessa.]

Saturday, November 04, 2017

Eve Bunting's CHEYENNE AGAIN


Not Again! Boarding School Story Misses the Mark*



Last year, Debbie and I analyzed several picture books about children in Indian boarding school for a book chapter. We intentionally left out of our chapter a fairly popular 1993 book, Cheyenne Again, by European-American writer Eve Bunting, illustrated by Dine artist Irving Toddy. I recently saw it in a display of children’s books about Native people in the Little Bighorn Battlefield National Monument bookstore (which also featured several good books created by Native people.)

Young Bull, the narrator of Cheyenne Again, is 10 when the story starts. It’s apparently set in the late 1800s, when boarding schools began to proliferate. A white man and a uniformed, fully assimilated Native man come to Young Bull’s community and tell his family that he must go away to school.

The boy doesn’t want to go. But his father tells him he “needs to learn the White Man’s ways”– and there will be food for him at school. How the father can be sure of that is not explained.

So Young Bull rides the train to an unnamed school. School officials cut his hair, take his clothes, make him wear a scratchy uniform, disrespect his heritage. With dozens of fellow students, he marches in formation, goes to church, and helps repair the school dormitories. He learns to read, and notices that the school’s history books say nothing about how Cheyenne and Sioux (sic) defeated Custer at Greasy Grass. He cries for home in his bed at night.

Then one night he runs away -- into a blizzard. He’s caught and shackled for a day as punishment. A sympathetic teacher then encourages him to “Never forget that you are Indian inside.” He finds that drawing scenes of home and of Cheyenne heroism at Greasy Grass helps him feel that he is “Cheyenne again.”

In her review of this book for A Broken Flute: the Native Experience in Books for Children, Beverly Slapin comments that Irving Toddy’s illustrations vividly express the depressed, desperate boarding school ambience, in contrast to the bright golden scenes of Young Bull’s early boyhood and the heroic events he imagines. I agree: the illustrations feel psychologically “true,” which makes sense, given that Toddy himself attended a boarding school.

The historical record confirms elements of Bunting’s story: parents who were misled but hoped for the best, unpleasant or hostile school environments, children’s loneliness, the harm deliberately inflicted on students in service to the goals of conquest and/or assimilation.

Historical accuracy is essential but goes only so far in supporting authenticity. I wondered why Young Bull doesn’t seem to interact with peers. Boarding school survivors have reported social relationships and friendships among children, despite efforts at some schools to squelch such relationships (to reduce the chance of organized resistance to their regime). And would school officials have tolerated ledger book drawings of Cheyenne military glory? If not, Young Bull’s drawings are acts of resistance, and the author should make that clear to readers!

But Young Bull’s escape attempt feels especially out of touch. Many children ran from boarding schools. Some were caught and punished. Some died of hunger or exposure. Some made it home.

It makes sense that Young Bull wants to escape. He’s been there long enough to learn to read history books in English. But instead of carefully planning his get-away, this otherwise seemingly cautious character, from a region that has severe winters, seems to ignore everything he knows about blizzards and walks into one, barely clothed, at night, apparently on impulse.

This lack of clear motivation, for me, undermines the protagonist’s credibility and misses a chance to bring an important dimension to the story. An adult reader is likely to think, “Sure he hates it there, but he should know better than to run NOW!” Child readers/listeners may imagine themselves as more sensible: “I’d take food and a blanket and I’d wait for a warmer night.” It’s just hard to avoid the sense that the kid made a dumb move.

Bunting has depicted affronts to Young Bull’s dignity and well-being that might lead him to plot an escape. But running into a winter storm -- from a place that, for all its awfulness, at least provides shelter – suggests extreme, immediate fear and desperation. What could make death by hypothermia preferable to “staying put” a moment longer? What threat or actual harm has pushed Young Bull to run, after so long at the school? Was he assaulted or threatened by a teacher? Unfairly and cruelly punished? Humiliated once too often to bear? The story would be a clearer window on boarding school experience if it showed readers why fear/loneliness/anger overpower the boy, making him forget his own safety.

I feel that Toddy’s evocative illustrations are worth a look. But I don’t recommend Cheyenne Again as historical fiction for children about boarding schools or Native kids.

Try these instead!
Home to Medicine Mountain by Chiori Santiago (ill. by Judith Lowry)
When I Was Eight by Christy Jordan-Fenton and Margaret Pokiak-Fenton (ill. Gabrielle Grimard)
Shin-chi’s Canoe by Nicola Campbell (ill. by Kim LaFave)


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* "Not Again" was submitted by Jean Mendoza.