Two missing speeches in The World Turned Upside Down

Tecumseh

Red Jacket   

I was quite surpised when I read, The World Turned Upside Down, that there were two key speeches that were left out. Noted, that there is a lot of Indian writing left out of this novel and that in itself made me laugh at the thought of, "there's just not enough written by Indians to justify a course study in it," theorem. However, two powerful speeches were made around the same tribe. One is made by the chief, Red Jacket and is addressed to the U.S. Senate. It is peaceful if not firm call to the Senate to stop the advancement of whites into indian lands. The second speech is made to the Indian nations in an attempt to unite the tribes. Tecumseh, was unsuccesful in uniting all of the tribes against the whites, but his speech here is still effective in it's point.
  I am particularly impressed at how these "savage uneducated" human beings, so eloquently express themselves. If these men were alive today, they would make millions on the speech circuits. The would probably have there own talk shows.  Enjoy.

Red Jacket Speech to the U.S. Senate. Around 1808 or 1809

Friend and brother; it was the will of the Great Spirit that we should meet together this day. He orders all things, and he has given us a fine day for our council. He has taken his garment from before the sun, and caused it to shine with brightness upon us; our eyes are opened, that we see clearly; our ears are unstopped, that we have been able to hear distinctly the words that you have spoken; for all these favors we thank the Great Spirit, and him only.
Brother, this council fire was kindled by you; it was at your request that we came together at this time; we have listened with attention to what you have said. You requested us to speak our minds freely; this gives us great joy, for we now consider that we stand upright before you, and can speak what we think; all have heard your voice, and all speak to you as one man; our minds are agreed.
Brother, you say you want an answer to your talk before you leave this place. It is right you should have one, as you are a great distance from home, and we do not wish to detain you; but we will first look back a little, and tell you what our fathers have told us, and what we have heard from the white people.
Brother, listen to what we say. There was a time when our forefathers owned this great island. Their seats extended from the rising to the setting sun. The Great Spirit had made it for the use of Indians. He had created the buffalo, the deer, and other animals for food. He made the bear and the beaver, and their skins served us for clothing. He had scattered them over the country, and taught us how to take them. He had caused the earth to produce corn for bread. All this he had done for his red children because he loved them. If we had any disputes about hunting grounds, they were generally settled without the shedding of much blood. But an evil day came upon us; your forefathers crossed the great waters, and landed on this island. Their numbers were small; they found friends, and not enemies; they told us they had fled from their own country for fear of wicked men, and come here to enjoy their religion. They asked for a small seat; we took pity on them, granted their request, and they sat down amongst us; we gave them corn and meat; they gave us poison in return. The white people had now found our country; tidings were carried back, and more came amongst us; yet we did not fear them, we took them to be friends; they called us brothers; we believed them, and gave them a larger seat. At length, their numbers had greatly increased; they wanted more land; they wanted our country. Our eyes were opened, and our minds became uneasy. Wars took place; Indians were hired to fight against Indians, and many of our people were destroyed. They also brought strong liquor among us; it was strong and powerful, and has slain thousands.
Brother, our seats were once large, and yours were very small; you have now become a great people, and we have scarcely a place left to spread our blankets; you have got our country, but are not satisfied; you want to force your religion upon us.
Brother, continue to listen. You say you are sent to instruct us how to worship the Great Spirit agreeably to his mind, and if we do not take hold of the religion which you white people teach, we shall be unhappy hereafter. You say that you are right, and we are lost; how do we know this to be true? We understand that your religion is written in a book; if it was intended for us as well as you, why has not the Great Spirit given it to us, and not only to us, but why did he not give to our forefathers the knowledge of that book, with the means of understanding it rightly? We only know what you tell us about it. How shall we know when to believe, being so often deceived by the white people?
Brother, you say there is but one way to worship and serve the Great Spirit; if there is but one religion, why do you white people differ so much about it? Why not all agree, as you can all read the book?
Brother, we do not understand these things. We are told that your religion was given to your forefathers, and has been handed down from father to son. We also have a religion which was given to our forefathers, and has been handed down to us their children. We worship that way. It teacheth us to be thankful for all the favors we receive; to love each other, and to be united. We never quarrel about religion.
Brother, the Great Spirit has made us all; but he has made a great difference between his white and red children; he has given us a different complexion, and different customs; to you he has given the arts; to these he has not opened our eyes; we know these things to be true. Since he has made so great a difference between us in other things, why may we not conclude that he has given us a different religion according to our understanding. The Great Spirit does right; he knows what is best for his children; we are satisfied.
Brother, we do not wish to destroy your religion, or take it from you; we only want to enjoy our own.
Brother, you say you have not come to get our land or our money, but to enlighten our minds. I will now tell you that I have been at your meetings, and saw you collecting money from the meeting. I cannot tell what this money was intended for, but suppose it was for your minister; and if we should conform to your way of thinking, perhaps you may want some from us.
Brother, we are told that you have been preaching to the white people in this place. These people are our neighbors; we are acquainted with them; we will wait, a little while and see what effect your preaching has upon them. If we find it does them good, makes them honest and less disposed to cheat Indians, we will then consider again what you have said.
Brother, you have now heard our answer to your talk, and this is all we have to say at present. As we are going to part, we will come and take you by the hand, and hope the Great Spirit will protect you on your journey, and return you safe to your friends.
Source: Daniel Drake, Lives of Celebrated American Indians, Boston, Bradbury, Soden & Co. 1843), 283–87.

Now compare that peaceful one to the one presented here by Tecumseh.  Although this speech comes to us through a second hand source. It is considered a very reliable one. This one too is written in the early 1800's.

Tecumseh's Speech to the Osages.

[1] Brothers, we all belong to one family; we are all children of the Great Spirit; we walk in the

same path; slake our thirst at the same spring; and now affairs of the greatest concern lead us to

smoke the pipe around the same council fire!

[2] Brothers, we are friends; we must assist each other to bear our burdens. The blood of many of

our fathers and brothers has run like water on the ground, to satisfy the avarice of the white men.

We, ourselves, are threatened with a great evil; nothing will pacify them but the destruction of all

the red men.

[3] Brothers, when the white men first set foot on our grounds, they were hungry; they had no

place on which to spread their blankets, or to kindle their fires. They were feeble; they could do

nothing for themselves. Our fathers commiserated their distress, and shared freely with them

whatever the Great Spirit had given his red children. They gave them food when hungry,

medicine when sick, spread skins for them to sleep on, and gave them grounds, that they might

hunt and raise corn. Brothers, the white people are like poisonous serpents: when chilled, they

are feeble and harmless; but invigorate them with warmth, and they sting their benefactors to

death.

[4] The white people came among us feeble; and now that we have made them strong, they wish

to kill us, or drive us back, as they would wolves and panthers. Brothers, the white men are not

friends to the Indians: at first, they only asked for land sufficient for a wigwam; now, nothing will

satisfy them but the whole of our hunting grounds, from the rising to the setting sun.

2

[5] Brothers, the white men want more than our hunting grounds; they wish to kill our old men,

women, and little ones.

[6] Brothers, many winters ago there was no land; the sun did not rise and set; all was darkness.

The Great Spirit made all things. He gave the white people a home beyond the great waters. He

supplied these grounds with game, and gave them to his red children; and he gave them strength

and courage to defend them.

[7] Brothers, my people wish for peace; the red men all wish for peace; but where the white

people are, there is no peace for them, except it be on the bosom of our mother.

[8] Brothers, the white men despise and cheat the Indians; they abuse and insult them; they do

not think the red men sufficiently good to live. The red men have borne many and great injuries;

they ought to suffer them no longer. My people will not; they are determined on vengeance; they

have taken up the tomahawk; they will make it fat with blood; they will drink the blood of the

white people.

[9] Brothers, my people are brave and numerous; but the white people are too strong for them

alone. I wish you to take up the tomahawk with them. If we all unite, we will cause the rivers to

stain the great waters with their blood.

[10] Brothers, if you do not unite with us, they will first destroy us, and then you will fall an easy

prey to them. They have destroyed many nations of red men, because they were not united,

because they were not friends to each other.

[11] Brothers, The white people send runners amongst us; they wish to make us enemies, that

they may sweep over and desolate our hunting grounds, like devastating winds, or rushing

waters.

[12] Brothers, our Great Father [the King of England] over the great waters is angry with the

white people, our enemies. He will send his brave warriors against them; he will send us rifles,

and whatever else we want—he is our friend, and we are his children.

[13] Brothers, who are the white people that we should fear them? They cannot run fast, and are

good marks to shoot at: they are only men; our fathers have killed many of them: we are not

squaws, and we will stain the earth red with their blood.

[14] Brothers, the Great Spirit is angry with our enemies; he speaks in thunder, and the earth

swallows up villages, and drinks up the Mississippi. The great waters will cover their lowlands;

their corn cannot grow; and the Great Spirit will sweep those who escape to the hills from the

earth with his terrible breath.

[15] Brothers, we must be united; we must smoke the same pipe; we must fight each other’s

battles; and, more than all, we must love the Great Spirit: he is for us; he will destroy our

enemies, and make all his red children happy.

I am not an Indian I am a starship captain.

I'm a trekkie.  I know every line and detail about the series, movies and even the books. Complete nerd.I am also a foremost authority on sci-fi in general. I believe that it is an awesome platform to discuss societal themes and problems and bring them to the forefront. I have discovered one thing that is a common thread throughout most sci-fi series or literature, and that is the oppression of other cultures.
    When Gene Roddenberry first pitched his idea to the networks, he had to couch it as a "space cowboy" type show. Even the name, "Star Trek" is a variation on the original working title of "Wagon Train to The Stars".  Roddenberry had written several episodes for TV westerns of the day and wanted to address the ideas of Indian oppression but was not allowed to do this, not because of any prejudice per se by the network censors, but because no one would watch a show where the Indians won. The image above is from a scene from the original series, where Kirk loses his memory and is adopted into an Indian culture of a distant planet. The episode is terrible and badly written, don't waste your time. However, it is the only overt mention by Roddenberry of what he wants to show the world, we need to get along.
  Roddenberry was raised Baptist but his shows were largely agnostic in nature, showing diverse faiths, beliefs and teachings. His ideas sparked a common leaning in most science fiction produced even today. Pick up any sci-fi novel an most likely you will see where a ferocious alien race seeks to come and rid our planet of the virus that is humanity so that they may deplete our resources or stop our spread or merely because we're different and not them. Sometimes they seek to enslave us or even worse, re-educate us into their way of thinking.  This last part is ironic in the Star Trek genre in that the newer series, Star Trek The Next Generation, finds the Federation at peace with the Klingons and even allows them to serve on Federation vessels. The Federation's greatest enemy later became a species known as the Borg. They sought not really to conquer but to "assimilate" every world into their collective. There tag line was, "We are the Borg, resistance is futile. We will add your cultural distinctiveness to our own. Resistance is futile." All you would need at this point is for someone off to the side piping, "Garry Owen" and you would have a Wounded Knee all over again.
     I was raised on this golden age of television and never realized until adulthood how rampant this theme would become in most of the sci-fi that came out. There is not one sci-fi series that I know of that has not based there program on this theme of exploration at the cost of humanity or it's enslavement. Below is a list of series and the enemy or oppressive cause. This list is by all means not all inclusive.

Star Trek-Klingons, Romulans, Borg, Cardassians
Battlestar Galactica:  Cylons
StarGate: G'uual, Ori
Buck Rogers: Draconians
Space Above and Beyond: Chigs
Dr Who: Daleks and about a million more.
  The list goes on and on. Most of these series start out with the battles just being your basic cowboys and Indians type fights. They are a menacing race and we must defend at all cost. Usually, however, about the 3rd season when a series has snuggled in to a secure spot with the network, we see changes. We see an episode where the "Indians" are not so bad. They even show a hidden humanity. Eventually we find a common goal or want or for the most part a common enemy to battle. This leads the "cowboys and Indians" to start playing nice with each other and eventually mutual support and friendship.
    I know it's unusual and weird to find a rant about sci-fi on a blog about indigenous people, but it is worth a look into the fantastic to see a reflection of the real.
    

Fancy Dancing

I went ahead and rented, "The Business of Fancydancing" before class today. I wanted to watch it first and not feel rushed as I often do in our class when watching films. I feel I need to dive right in to the critique, however.
  I think the movie was good for the most part. Evans is a fantastic actor, the story was well told and I found myself laughing out loud in many parts. The one part that I felt was ill handled was the homosexual aspect. The story itself is about a homosexual Indian poet, yet I felt that the film after a while tended to emphasize more on that aspect than the story seemed to really need. By that, I felt that the director and producers were more interested in making a gay film than they were about telling Sydney's story. While the story does center around Sydney's poetry and how gay life influences it, I think the director was more interested in showing more of the sex aspect than was necessary. We find this a lot in many heterosexual films as well. You only have to pop in any rom-com DVD to find that out.
  My main point here is that Alexie's poetry is astounding. I felt that the director did fantastic in translating the poetry aspects in to the film. In fact he excelled at this. It was the non-poetry, and the in-between portions that I thought lacked cohesion. If felt like a fine cabinet with all the boards cut perfectly, but no nails to assemble it with. Not even a cameo by Alexie could save this aspect.
    That being said, I am going to watch it again in class and carefully pick it apart this time and look forward to listening to other comments.

Question 15

 

 

In class we were assigned a group and given a set of questions to blog about the book, Lone Ranger and Tonto Fist Fight in Heaven. One of the questions stood out to us in the group. 15. In "Someone Kept Saying Powwow," Junior describes Norma as "a cultural lifeguard." After he revealed to her how he had joined with others to mistreat a struggling black basketball player during college, why was she finally able to forgive him?  Where else in the collection does the theme of forgiveness play a role?  Early in this chapter, Sherman states that he is outside of his culture. He identifies with the homosexuals, (no one wants them either) according to the general thinking. He identifies with the black basketball player that he himself berated and taunted, much to the attention of the entire nation. He doesn't understand why he did that except to try and fit in with his white teammates. Through all of this he talks of a girl/woman named Norma who seems for lack of better words to keep him anchored in his heritage. She does not accomplish this through pride of nation but with examples of what it must feel like to be shamed. How is it okay for him to shame others when so much of it is being done to the Indian? She gives the example of Pete Rose, one of the greatest players of all time being remembered for his exploits off the field rather than on it. In some way, Alexie can connect here. The Indian people as a whole are judged by their past and stereotypes, drunks, lazy, dumb, fierce. Throughout this book, however, we see him connecting with outsiders, like 7-11 clerks, and dumb kids who blow there fingers off.

     Forgiveness is an abstract concept at its most powerful. "I forgive you", is a simple unpronounceable phrase. It is seldom said and even more seldom, acted upon. Even in this book, it is seldom seen and more than once placed with blame and shame. Responsibility should be an ongoing process, but progress cannot be made with a blame anchor attached. Knowledge of atrocities should be taught in the realm of not letting it happen again.

 

Tonto, go to town.

There is an old Bill Cosby routine where Lone Ranger tells Tonto to go to town and Tonto gets the snot beat out of him. After a while, Tonto should just say, "Heck, no! You go to town! I'm staying here!
Jay Silverheels was born Harold Smith. A Mohawk Indian and a tremendous athlete. Most of his early career was playing the standard Indian/stuntman, fitting the profile as it were. Only during his stardom as Tonto, did he gain any notoriety. He became the ideal Indian. I always played Tonto when when I was a kid. Mainly because I was the one with the homemade bow and the dark hair. My cousin wore the mask. Neither one of us had horses, just bicycles and miles of mountain trails and logging roads.
      In the title story Alexie tells of having a fight with his (white) girlfriend and deciding to drive off and blow off some steam. He ends up in a upscale neighborhood where he is promptly checked up on by the police. They claim he doesn't "fit the profile" of the neighborhood and that folks were nervous. It seems that most of these stories are just that, not fitting the profile. He makes connections only with other people who don't fit the profile like the 7-11 clerk. He states it best by quoting an Indian poet who says Indians can reside in the city but they can't live there. The whole chapter is essentially about not fitting the profile. Alexie in Seattle, the white kid basketball player, him and his white girlfriend, the job at the student exchange.
     As an older student, I don't fit the profile of UNCA. I'm cool with that. In most ways my life experience gives me an edge in my learning process. Alexie and I are almost exactly the same age. His humor and mine are similar, he has a passion for basketball while I like football. Both of us are writers. The big difference is that I "fit the profile" and yet he has taken is adversity and turned it into an asset.
I'm still probably better shooting a bow from a bicycle though.

Sherman Alexie on Colbert

I can't say I'm am not the biggest fan of Colbert. He's funny and sarcastic, and incredibly sharp. I can't say I'm a fan because I haven't watched enough to make a judgement. However, out of the few shows I have caught, this is one of them and it featured Sherman Alexie. If you think Alexie comes across as funny and smart in writing, wait until you see him live. Take note of what he says to Colbert about not allowing his book to not be on Kindle.
    http://www.fallsapart.com/sherman_on_the_colbert_report_2009
Colbert's response to Alexie calling himself Indian is especially hilarious. This point got me to thinking, though. What do we call ourselves. Let's explore.
   All my life I have been called white, Caucasian, honky, cracker but I am all of these and none. I was raised in a prejudiced home with prejudiced siblings and relatives and was corporate to it myself. The irony of the whole thing is, that my grandparents on one side were of Cherokee lineage. My other ancestors were of Scots-Nordic-English heritage. And have you seen my hair? My great grandfather was named Gasperson (Jewish name). With this being said, most of this genetic make up was well known in my family. While it was okay to speak bad of other "races" it was not mentioned about our own dubious blood soup. Even following the traditional Christian time line of creation, at the least we should have acknowledged the fact that we all (people) started out brown. Ahh, that wonderful skin tone that I always longed for. My whole family on my father's side and even my sibling all inherited the strong Aryan features of blue-grey eyes and blond hair not to mention the fine beach tan ability. While I, on the other hand inherited all the Cherokee features of dark hair, big teeth, alcoholism. My skin however, never tans. If I had to choose an Indian name, it would be "Burns Like Bacon". One good thing is that whenever we have a family reunion photo, my mom and I are easily spotted. In one photo we look like some people that might have wandered over or came as friends of the family. My cousin and I were born a few days apart and couldn't have looked more alike. However, he inherited the Aryan features and got all of the girls.
    My point is, why do they call it racial equality? What is the white race, the black one, the Indian one? I always mark other on applications. Or if they have a blank, I write human. Once on an application for a job I did not really want I wrote; Human/Klingon. They called me to offer me the job. I didn't call back but I should have and said that I was having a B'atleth tournament that week and needed to decline. Race is stupid. Our cultures, especially the U.S. is so mixed that any body that is anybody can say, "I'm Scots-Irish-African and nobody would dispute it. I have a friend who is Russian-Peurto-Rican. He's married to a Japanese woman. He calls his kids, Russianicanese. Why can't people just embrace the soup.