"Indian Festival" Leaving Pennsylvania today, after spending a few days in beautiful country in the NW corner, where a small town called Tionesta is located. Next week, Tionesta will hold its annual "Indian Festival." Activities include a "Princess and Brave Pageant" an "Indian Costume Parade" and dancing by the "Allegany River Indian Dancers." The community and businesses of Tionesta sponsor the festival. Top sponsors are the "Tribal Council" followed by the "Chief Sponsors" who donate $100 or more in cash or merchandise, and last, the "Brave Sponsors." Icon for the "Tribal Council" is a shield with "TIF" on it; the icon for the "Chief Sponsors" is a headdress, and for the "Brave Sponsors, it is a single feather. I don't know if any of the people participating in these events are Native, or part Native. My hunch is that is not the case. It is one example of the many ways and places that Americans play Indian. Everyone we talk to here (hotel/restaurant staff, etc.) is very friendly. I don't disclose my identity, nor have I queried anyone about the festival. I know they don't mean any harm by engaging in the festival activities. I haven't seen any "honoring" sort of rhetoric, so don't think that is what they're up to, but if their festival were challenged by American Indians, what would they do? How do we, as people (Native or not), help others see the flaws in their activities in such a way that they become our allies? Back on the road! 

Virginia Driving Hawk Sneve: "...so little is known about the women."

In Completing the Circle, Virginia Driving Hawk Sneve says "so little is known about the women." In history textbooks, and in children's books, Native women and girls are largely absent. When they are present, they're anonymous figures and beasts of burden who prepare food, haul wood, tan hides, and take care of children. They are usually nameless and called "squaw," even by others in their tribe. Does that make sense? Would the Native peoples of the southwest or northeast use the same word for woman? Not likely, but as a society, we've come to think that all Native peoples call their women squaws (or "princess" --- but I'll save that discussion for another time). When we read "squaw" in Elizabeth George Speare's 1957 book Calico Captive, or her 1983 Sign of the Beaver, or Dalgliesh's 1954 The Courage of Sarah Noble, we don't even pause. It fits with our flawed ideas about Native culture and Native women.

In reality, each tribe has its own word for woman. And, women in Native societies past and present were not marginalized in the ways that history textbooks and childrens books suggest. Some books by Native authors give us a different picture, and that's what today's post is about. Instead of Calico Captive, Sign of the Beaver, or The Courage of Sarah Noble, read the books listed below. These authors provide readers with well-rounded female Native characters whose lives more accurately reflects the lives of Native women and girls.

For readers in elementary school:
Birchbark House, by Louise Erdrich
Daughter of Suqua by Diane Johnston Hamm
Children of the Longhouse, by Joseph Bruchac
Sees Behind Trees, by Michael Dorris

For readers in middle and high school:
Waterlily, by Ella C. Deloria
Night Flying Woman, An Ojibway Narrative, by Ignatia Broker
Halfbreed, by Maria Campbell

"Wild Indian" stereotype

Yesterday at the doctor's office, flipping thru magazines on the table, I was surprised to see a full page Tylenol ad on the back page of an AARP magazine. The text said something like "when you have the grandkids for the weekend." It showed an elderly person holding the hand of a kid. In the kids other hand was an ice cream cone, and on his head was an Indian headdress with multi-colored feathers. The kid was not Native.
Parents use the "stop acting like a wild Indian" phrase when their kids are out of control, but I haven't seen it in an advertisement before. I have occasionally come across it in children's books.

AARP is a huge and powerful organization. There's a lot of people out there who get their magazines. I haven't heard any protest to the ad. Have you? Why not?

Shirley Sterling's MY NAME IS SEEPEETZA

A reader told me about an article by Shirley Sterling, author of one of the boarding school books I wrote about yesterday. The article is a beautiful and moving piece of writing, and I want to share it with you:

"Seepeetza Revisited: An Introduction to Six Voices"

The article is from the on-line issue of Educational Insights, specifically from V. 3 No. 1, dated October 1995.

American Indian Boarding Schools - continued

Native singer/songwriter Arigon Starr heard about the critique of Rinaldi's book and wrote a song about it. To listen to a clip, read the lyrics, and order the CD, go here:
http://www.arigonstarr.com/lyrics_all/wind-up/myheart.html

American Indian Boarding Schools

I think that when most people hear "boarding school," they think of elite private schools, and perhaps they think of Hogwarts (Harry Potter's school).

Many assume, incorrectly, that the boarding schools the US Government set up for American Indians were much like the elite private schools, but that was not the case. The goal of American Indian boarding schools was to "kill the Indian" and "save the man." In Canada, the schools were called "residential schools."

These schools are the subject of many children's books. Unfortunately, they generally provide a white-washed view of the schools. The best example of this is Ann Rinaldi's My Heart is on the Ground: The Diary of Nannie Little Rose, a Sioux Girl. To see an extensive review of the book, go here: http://www.oyate.org/books-to-avoid/myHeart.html.

If you're interested in children's books on this topic, there are a few that I recommend:

Home to Medicine Mountain, by Chiori Santiago (picture book)
As Long as the Rivers Flow, by Larry Loyie (middle grades)
My Name is Seepeetza, by Shirley Sterling (middle grades)
No Parole Today, by Laura Tohe (poetry for high school)

You may also be interested in non-fiction titles more appropriate for adult readers:
Away from Home: American Indian Boarding School Experiences, 1879-2000, by Margaret Archuleta, Brenda Child, and K. Tsianina Lomawaima. Also see Child's book Boarding School Seasons, and Lomawaima's They Called it Prairie Light.

Writing BY American Indians that isn't ABOUT American Indians

In my work, I search for books and stories about American Indians that are written (or retold) by American Indians. I do this because it is critical that Americans know that we are part of today’s America; that is, American Indians aren't dead and gone.

I’d bet that most of you know the phrase “the only good Indian is a dead Indian.” Why are so many people familiar with that phrase? I googled it and got 18,400 results, and I know it appears in many children’s books. Maybe America’s children are first introduced to that phrase by Laura Ingalls Wilder, in Little House on the Prairie.

Those who believed and acted on that phrase didn’t succeed.

We did not vanish. A good many of us are writers, and we don’t always write about American Indians, nor should we be expected to confine our creativity and interest to American Indian topics.

Cynthia Leitich Smith’s upcoming book, Santa Knows, may be an example. From what I can see on her webpage, Alfie (the protagonist) is not American Indian, and the story isn’t about American Indians. Smith and her husband co-wrote Santa Knows. 

My father is another example. He is retired now, but spent most of his career at Los Alamos National Laboratory where he designed and built high-speed cameras and published a lot of articles in scientific journals.

This particular post to my blog may seem a bit odd, out of place, perhaps, but I do want readers to know that not all American Indians write about American Indians. To some of you, that simple statement may seem a no-brainer, but with American Indians, we have to state the obvious again and again. Such is the power of stereotypical imagery.

Update, Feb 19, 2015

I've long since read--and love--Santa Knows. I definitely recommend it!

My father passed away in June of 2013. In addition to the scientific work he did at Los Alamos, he worked very hard, advocating for Native people interested in higher education, and, advocating for the ways that Native people are treated in the workplace. The local paper in Santa Fe has a wonderful article about him. 

More Board Books

There are four additional board books by Beverly Blacksheep! They are Baby Learns about Weather, Baby Learns about Time, Baby Learns about Senses, and Baby Learns about Seasons. Oyate carries all eight titles. To order, call 510-848-6700 or email: oyate@oyate.org.

You can see some of Beverly Blacksheep's art here: http://www.kiva-gallery.com/paintings/bblacksheep/bblacksheep.html.

The 1700's: Writings about Indians

I spent the last three days studying materials in the Yale libraries. It is fascinating to do this sort of research. There is so much here; I worked very intensely and it will be awhile before I can write about the materials I saw.

Briefly, I read the diary of a soldier, dated 1759-1762. In several places he refers to Indians they fought. He didn't say "savage" or "heathen" --- just Indian. He didn't use "bloodthirsty" or any of those loaded words that we see with great frequency in children's historical fiction. I'm not making any generalizations from reading one diary (and, I was reading quickly, skimming in parts, so may have missed something).

I read a "dialogue" between several missionaries. Dated 1795, it is an account of their work with "the Delawares, the 6 Nations, the Mahikands, and some smaller tribes." In it I did come across the word "heathen" but it wasn't used with much frequency. Instead, these missionaries used the word "Indian."

There is much to do and I will need much more time to read and work here. For now, I head back to Urbana. A note: the staff at the Sterling and Beinecke libraries are wonderful and very helpful. If you're in the area, stop by the Beinecke, go upstairs, and see the panorama pop-up book of a wild west show...

Board Books

In some of my posts, I talked about words like "papoose" that some (incorrectly) think are "Indian" words that all Indians use, regardless of tribe or mother tongue.

Today, I want to talk about board books in which you'll find the real deal. By that, I mean these books are by Native authors, and they use their own language in the book. (Board books are those books meant specifically for babies and toddlers; the pages are thick cardboard.)

In 2003, a set of board books were published by Salina Bookshelf, located in Flagstaff, Arizona. The illustrator is a Dine (Navajo) woman named Beverly Blacksheep. They are bilingual books, which means that all the printed words are presented in two languages: Dine and English. The four are Baby's First Laugh, Baby Learns about Animals, Baby Learns about Colors, and Baby Learns to Count. Learn more about the Navajo Nation by visiting their website.

In the early 2000's (sounds odd to use that phrase), the Fond du Lac Head Start Program published two board books that use Ojibwe words. Boozhoo, Come Play With Us is a series of photos of children at the Head Start, doing the things children do in pre-school, but with the addition of Ojibwe words to name those things. The book is by Deanna Himango, with photos by Rocky Wilkinson; both individuals are Ojibwe. So is Lyz Jaakola, whose book Our Journey uses Ojibwe words for north, south, east, west, but also for sun and earth. And, here's the website for the Fond du Lac Band of Lake Superior Chippewa Reservation.

If anyone knows of other board books like these, please let me know.

As you may have noticed (above), I included links to tribal websites. By visiting these links and having children you work with visit them, we can let go of wrong ideas (Indians are extinct) or ideas that confine us to the past (Indians don't drive cars). We're very much are part of today's society. Nation nations and individuals are using the internet, just like everyone else.

I'm in New Haven, Connecticut this week, spending some time in the Yale library archives. I'm finding some interesting things that I'll use in my research and on the blog. Off to the archives!

"Indian" words: Teaching about Indians, Part II

In children's books (and TV, movies, etc.) there are many words that are used to denote Indian people, their artifacts. These words are used uncritically, generally accepted as appropriate or correct. I want to poke at that usage a bit, prompting readers to pause a moment to think about those words.

For starters, there are over 500 different American Indian tribes/nations recognized by the US Government at the present time. Add to that the tribes/nations recognized by a state government and all those not recognized by the federal or state government, let alone the numbers of tribes/nations that existed prior to 1492, and you've got a huge number. They did not speak a common language, religion, material culture, etc.

Nonetheless, in children's books, a baby is a papoose, a woman is a squaw, a man is a brave or chief, and when they die, they go to the happy hunting ground.

The reality? Each tribe has its own word for baby, woman, man. If you're reading a story set at Nambe Pueblo (that is where I am from), and the author uses a word for woman, that word should be the Tewa (language we speak) word: kwee.

Course, the English word grandma would be fine, too.

Finding Books by Tribal Name

A reader asked if there is a resource that lists recommended books by tribal nation. I don't know of such a list, though I certainly understand that it would be tremendously useful to teachers and libraries looking for books specific to their geographic location.

Most of the resources I know of are comprehensive. That is, they include reviews of books they recommend, and books they do not recommend. They may list books in an index by tribe, but they do NOT recommend all the books they review. This is the case in A Broken Flute (edited by Seale and Slapin), Through Indian Eyes (edited by Slapin and Seale) and American Indian Themes in Young Adult Literature (by Paulette F. Molin). The Critical Biography at the Smithsonian groups books by region. Here's the link: (http://www.nmnh.si.edu/anthro/outreach/Indbibl/index.html)

These are all resources you can consult, but please remember!!! Being included does NOT mean the book is one that is being recommended. Same goes for books I mention in my blog posts. If you see a book title, make sure you know what I'm saying about it. (For example, in an earlier post, I mentioned Brother Eagle Sister Sky, but I do NOT recommend that book.)

Of course, any book listed on my "Recommended" list is there because I think it is of value and should be in every school and public library.

A word about the books sold by Oyate (http://www.oyate.org/catalog/index.html): They are very careful in selecting books they sell. That is why I list them as "best resource" for getting these books. AND, they have books that don't get attention from major review journals. Let me explain... Books published by the big publishers (Dial, Scholastic, Harper Collins) have BIG budgets. They send copies of their books to the major review journals. Small publishers can't afford to do that. In terms of Native-authored children's books, a good chunk of them are published by small publishers, and some are self-published. So, great Native lit is overlooked. It needs word-of-mouth attention. To grow this body of literature, all of YOU have to buy it, and you have to ask for more of it. You can do that by writing to publishers when they publish something you like (or when they publish something you don't like, too). A publisher's mailing address or website is usually printed inside the book.

Marcie Rendon's POWWOW SUMMER (1996)

Back in the mid 90s I was reviewing for children's lit review journals. I was sent LOTS of books to review. Most were pretty dismal, but there were some gems in there, and Marcie Rendon's book Pow Wow Summer: A Family Celebrates the Circle of Life was one of those gems. Her book (called a "photo essay" because it uses photographs to tell a story) follows an Anishinaabe family through a summer.

Like Muskrat Will Be Swimming (see my blog on July 6, 2006) by Cheryl Savageau, it is just what we need to help kids know that American Indians didn't vanish or ride off into the sunset. Savageau's book is a work of fiction. Rendon's is non-fiction. Get both.

Rendon has a website. I'll note it here, and add it to my links to Native writers websites.

"Happy Hunting Ground"

In the landscape of words and phrases that are somehow associated with American Indians is "Happy Hunting Ground."

I spent a half hour or so, just now, trying to figure out where/when it entered common usage. So far, all I find suggests it dates back to the early 1800s, and that it is a paradise or heaven for American Indians....

Personally, I intensely dislike the phrase. Ann Rinaldi used it in at least one of her books, and I just ran across it in Lois Lenski's Indian Captive: The Story of Mary Jemison, first published in 1941. On page 59, Lenski writes:

After a time their grief subsided and they rejoiced to remember that their brother had gone to the Happy Hunting Grounds above the sky.

I'll spend more time digging on that phrase... Who said it first? Was it an American Indian? What tribe? Why? Skeptic that I am, I'll bet it was a non-Native person... A writer perhaps, or maybe a hobbyist! The hobbyists were (and are) pretty prolific at coming up with "Indian lore."

Update at 8:40 PM: Amazon has a nifty option, that allows you to search the text of a book. On a hunch, I searched James Fenimore Cooper's books and found he used "Happy Hunting Ground" in Pioneers, on page 760. That book came out in 1823. (Last of the Mohicans came out in 1826.) Any librarians reading the blog? If you can find an earlier reference, that'd be terrific!

A reader asked about CADDIE WOODLAWN....

When my daughter was in 3rd grade (eight years ago), one evening while doing reading homework, she said "Mom, I don't get it." She's a smart kid, so when she told me she didn't get it, I knew something was up. I asked her what she was doing. She held up Caddie Woodlawn. I knew right away what was coming. I was well into my graduate work by then, which centered on representation of Native Americans in children's books. Given UIUC's mascot ("Chief Illiniwek), Liz and I had (by then) many conversations about racism and representation and stereotyping.

By then, I had met and collaborated with Beverly Slapin at Oyate on some work. One evening, I talked with her about Liz and Caddie Woodlawn. The upshot of that conversation was that Liz dictated an essay to Beverly. The essay is called "Liz's Story" and it is in A Broken Flute, available from Oyate http://www.oyate.org/newstuff.html. Here's part of what Liz said, back then, as an 8 year old:

And so we were reading it and when we got to the second chapter, it said, I'm not sure exactly what it said, that the Native Americans were sneaking around like dogs, and they picked up Caddie Woodlawn by her hair, and they were acting like dogs sniffing a bone. In another part it said that the Native Americans were massacring, murdering, and scalping the pioneers and made belts out of their hair and skin. They made the pioneers seem like angels and the Native Americans like inhuman monsters. I felt hurt inside, my eyes were watering, and I felt like I wanted to cry. But then I thought, there's something I can do about this.

In the remainder of her essay, she goes on to talk about how, the next day, she went to her teacher and the group to tell them how she felt about the book, that she wanted them to drop it. Due to the careful work of the teacher prior to this (social justice), the group had great empathy and agreed to choose a different book. Liz's best friend at the time was also in the group. She said she didn't want them to pick a book that made white people look bad.

In the end, I bought 10 copies of Erdrich's Birchbark House and that is what they read.

This episode brought out a lot. The teacher chose this book because they were studying historical fiction, and she wanted them to read something located in or near the Midwest. She was using best practice in that regard. And, it was convenient because there were multiple copies of the book available at the school. She thought it would give the students the opportunity to deconstruct a flawed book, applying their critical thinking skills to issues of representation, etc.

Liz and I talked more about that episode. She said that when they (they were taking turns reading aloud) came to the phrase "Indian John," the boy who was reading at the time stopped and asked for a conversation about that name, suggesting they should change it (drop the "Indian). They talked about it, doing a fine job of applying critical skills. There were 5 kids in the group. In round robin style, each spoke about what they thought of the suggestion to drop "Indian." Child one said drop it. Child two said drop it. Child three said drop it. Child four was Liz's best friend, and she said she thought they should leave it as the author intended. Liz was next. Think of her dilemma. Follow her heart and vote to drop it, thereby leaving her best friend all alone in her vote? Remember---these are smart kids, but they're only eight years old. Liz voted with her friend, but they lost the vote anyway, and from that page on, the group did did not read aloud "Indian" when they came to that character's name.

I encourage everyone to get A Broken Flute. There are many essays in it, but also hundreds of reviews of books with American Indian content. A Broken Flute and Through Indian Eyes, both available from Oyate, are the very best resources out there to help teachers and librarians gain understanding and knowledge necessary to help them do a better job of teaching about American Indians.

All-Time Best Selling Paperbacks

In December of 2001, Publisher's Weekly published a list of all-time best selling paperbacks. The list, compiled by Debbie Turvey, lists 376 books that had (by 2000) sold over a million copies. The list was created based on information provided by publishers, and represents actual sales (domestic sales only; does not include book clubs and international sales).

On one hand, it is great that there are a lot of children's books that have sold over one million copies. On the other hand, a close look at those books---with American Indians in mind---is troublesome.

Here, I list some books from that list that I have studied over the years that include problematic representations of American Indians, in text or illustration. None of the books on my recommended list are on the all-time best selling list, and, to the best of my knowledge, none of the books on the list are by American Indians. (Note: Hal Borland's When the Legends Die is on the list, but as noted in an earlier post, I haven't read it. )

#10 The Indian in the Cupboard, by Lynne Reid Banks.
Copies sold: 6,394,587

#12 Little House on the Prairie, by Laura Ingalls Wilder.
Copies sold: 6,172,525

#95 The Return of the Indian, by Lynne Reid Banks.
Copies sold: 2,357,061

#101 The Sign of the Beaver, by Elizabeth George Speare.
Copies sold: 2,259,190

#128 The Secret of the Indian, by Lynn Reid Banks.
Copies sold: 2,059,126

#140 The Berenstain Bears go to Camp, by Stan and Jan Berenstain.
(Grizzly Bob tells stories around a fire, dressed in stereotypical buckskin and feathers.)
Copies sold: 1,945,447

# 245 Caddie Woodlawn, by Carol Ryrie Brink.
Copies sold: 1,442,225

#273 The Mystery of the Cupboard, by Lynn Reid Banks.
Copies sold: 1,369,456

A chilling thought: 23,999,617 readers (children, presumably) have read about savage, primitive, heroic, stealthy, lazy, tragic, chiefs, braves, squaws, and papooses.

If you'd like to see the list, go to http://www.publishersweekly.com/article/CA186995.html.

Cheryl Savageau's MUSKRAT WILL BE SWIMMING

One area of my research is the analysis of American Indian folktales that are marketed as picture books for children. I submitted an article on that topic to Language Arts (a journal for elementary school teachers). It will come out in their January 2007 issue.

The article title is "Proceed with Caution: Using Native American Folktales in the Classroom." It features in-depth analysis of two picture book folktales: Turkey Girl by Penny Pollock and Dragonfly's Tale by Kristina Rodanas.

In the multicultural fervor, we seem to think that folktales are the best way to go. It might be, if the folktales were accurate in their presentation of Native cultures, but as I demonstrate in the article, it isn't easily done and the final products can be deeply flawed.

I strongly urge teachers and librarians and parents to get books that are about modern day Native people. Those that incorporate elements of traditional culture can do a lot to help children know that Native people are still here---that we didn't vanish.

An excellent example is Cheryl Savageau's book Muskrat Will Be Swimming. It is about Jeannie, a modern day Native girl whose family lives by a lake in what is called a "shanty town" and how she feels about being called a "Lake Rat" by kids in her school who live in "big white houses uptown." One evening when she is feeling especially blue about being called a Lake Rat, her grandfather tells her the traditional Haudenonsaunee creation story about Skywoman. In the story, Muskrat (a lake rat) brings earth up from the bottom of the lake to put on Turtle's back so the Woman who fell from the sky would have a place to stand. This moment with her grandfather strengthens Jeannie.

Read more about Muskrat Will Be Swimming at this site: www.tilburyhouse.com. Today (July 6, 2006) it is featured in the top left corner of their website.

Teaching about Indians, Part I

I often get private emails from teachers asking about best practice in terms of teaching about American Indians.

Over a series of blog posts, I'll answer some of the more common questions.

Question: Is it ok to dress up in Indian costumes and dance to teach about Indians?

Answer: No. Let's break the question down a bit and look at its parts:

"Costume." The clothing that we wear when we dance is not a costume. It is traditional clothing that isn't worn everyday.

"Dance." We dance---not as performance or entertainment---but as a form of worship. It is best to think of Native dance as prayer in motion. There are exceptions to this, of course. There are social dances, too, and there are performances of Native dance, but even with them, there is a lot of significance that distinguishes them from things like hip-hop or square dancing.

"Dressing up (like Indians)." We don't "dress up" for our dances. We get dressed. I put on my traditional clothes to take part in a traditional dance.

"...like Indians." As a society, we've been dressing up like Indians for such a long time (birthday parties, scouting, Halloween) that we rarely (if ever) pause to think about that activity. If you consider dressing up like a different group, perhaps you can see why this is not a good idea. Would it be appropriate to dress up like Japanese? Africans? Latinos? And do a dance that you think is Japanese, or African, or Latino?

Joy Harjo's THE GOOD LUCK CAT

In my "links" I include links to Cynthia Leitich Smith's blog and her website. She's got some terrific books (Jingle Dancer, Rain is Not My Indian Name, Indian Shoes).

Today I want to point readers to Joy Harjo's blog.

Harjo is an accomplished writer, singer, and musician. Though her work is primarily for an adult audience (and in some cases young adults), she does have a wonderful children's picture book out.

Take a look at The Good Luck Cat. Published in 2000, it is about a cat named Woogie who brings good luck to its family. The story is about the cat---not about the Native family it lives with. In a beautiful and subtle way, this book tells readers that American Indians live in today's modern society, that our lives and homes are not exotic. We're just people.

In "comments" to my previous post, Opal noted that American Indians get short shrift in history classes, in part due to state standards that too often overlook this important part of America's history.

For any history teachers reading the blog, here are a couple of resources you can use to locate reliable information about American Indian history and culture.

The People: A History of Native America, by R. David Edmunds, Frederick E. Hoxie, and Neal Salisbury. This is a brand new textbook that can be used in high school or college classrooms. It is published by Houghton Mifflin.

Second are two encyclopedias:
Encyclopedia of North American Indians (1996), edited by Frederick E. Hoxie, and Native America in the Twentieth Century: An Encyclopedia (1996), edited by Mary B. Davis. Both editors relied heavily (and wisely) on American Indian scholars to serve as advisors, and to write entries, too.