Bury My Heart At Wounded Knee

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  Preface

  An ancient tradition tells us that the interval between the birth of the parents and the arrival of their first offspring averages thirty years. We call that a generation. Thirty years ago, early in 1971, this book was born. And so now it is beginning its second generation.

  As the first generation ends, it is almost a cliché to say that enormous changes have occurred during the time that has passed. Yet vast changes certainly have affected the present-day descendants of the old tribal prophets whose stories are told in these pages. During the past generation, some tribal reservations have prospered, others have not. There are now, and probably always will be, disagreements within tribes as to the direction their people should take. In spite of the many personal frustrations and difficulties young seekers of knowledge experience, it is no longer unusual to meet American-Indian lawyers, physicians, college professors, computer specialists, artists, writers, or members of almost any other profession or trade. Yet on some reservations there is still a shortage of proper places in which to live. And the county with the deepest poverty in the United States is still a tribal reservation.

  Judging from letters I have received through the years, the readers who have given life to this book come from almost all the hundred or so ethnic groups that comprise this unique and awesome place called America. Small though the comparative number of American Indians is, almost all other Americans seem to

  have an earnest fascination for their history, their arts and literature, their attitude toward the natural world, and their philosophy of human existence.

  And this wide interest exists beyond the borders of America into the lands of other people and other cultures. Name a small nation, one whose people have a history of past injustices and oppression, and this book will likely be in print there.

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  We rarely know the full power of words, in print or spoken. It is my hope that time has not dulled the words herein and that they will continue through the coming generation to be as true and direct as I originally meant them to be.

  Dee Brown

  in the year 2000

  Introduction

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  Since the exploratory journey of Lewis and Clark to the Pacific Coast early in the nineteenth century, the number of published accounts describing the "opening" of the American West has risen into the thousands. The greatest concentration of recorded experience and observation came out of the thirty-year span between 1860 and 1890-the period covered by this book. It was an incredible era of violence, greed, audacity, sentimentality, undirected exuberance, and an almost reverential attitude toward the ideal of personal freedom for those who already had it.

  During that time the culture and civilization of the American Indian was destroyed, and out of that time came virtually all the great myths of the American West-tales of fur traders,

  mountain men, steamboat pilots, gold seekers, gamblers, gunmen, cavalrymen, cowboys, harlots, missionaries, schoolmarms, and homesteaders. Only occasionally was the voice of an Indian heard, and then more often than not it was recorded by the pen of a white man. The Indian was the dark menace of the myths, and even if he had known how to write in English, where would he have found a printer or a publisher?

  Yet they are not all lost, those Indian voices of the past. A few authentic accounts of American western history were recorded by Indians either in pictographs or in translated English, and some managed to get published in obscure journals, pamphlets, or books of small circulation. In the late nineteenth century, when the white man's curiosity about Indian survivors of the wars reached a high point, enterprising newspaper reporters frequently interviewed warriors and chiefs and gave them an opportunity to express their opinions on what was happening in the West.

  The quality of these interviews varied greatly, depending upon the abilities of the interpreters, or upon the inclination of the Indians to speak freely. Some feared reprisals for telling the truth, while others delighted in hoaxing reporters with tall tales and shaggy-dog stories.

  Contemporary newspaper statements by Indians must therefore be read with skepticism,

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  One

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  "Their Manners Are Decorous and

  Praiseworthy"

  Where today are the Pequot? Where are the Narragansett, the Mohican, the Pokanoket, and many other once powerful tribes of our

  people? They have vanished before the avarice and the oppression of

  the White Man, as snow before a summer sun.

  Will we let ourselves be destroyed in our turn without a struggle, give up our homes, our country bequeathed to us by the Great Spirit,

  the graves of our dead and everything that is dear and sacred to us?

  I know you will cry with me, "Never! Never!',

  -Tecumseh of the Shawnees

  It began with Christopher Columbus, who gave the people the name Indios. Those Europeans, the white men, spoke in different dialects, and some pronounced the word Indien, or Indianer, or Indian. Peaux.-rouges, or redskins, came later. As was the custom of the people when receiving strangers, the Tainos on the island of San Salvador generously presented Columbus and his men with gifts and treated them with honor.

  "So tractable, so peaceable, are these people," Columbus wrote to the King and Queen of Spain, "that I swear to your Majesties there is not in the world a better nation. They love their neighbors as themselves, and their discourse is ever sweet and gentle, and accompanied with a smile; and though it is true that they are naked, yet their manners are decorous and praiseworthy."

  All this, of course, was taken as a sign of weakness, if not heathenism, and Columbus being a righteous European was convinced the people should be "made to work, sow and do all that is necessary and to adopt our ways." Over the next four centuries (1492-1890) several million 6

  Europeans and their descendants undertook to enforce their ways upon the people of the New World.

  Columbus kidnapped ten of his friendly Taino hosts and carried them off to Spain, where they could be introduced to the white man's ways. One of them died soon after arriving there, but not before he was baptized a Christian.

  The Spaniards were so pleased that they had made it possible for the first Indian to enter heaven that they hastened to spread the good news throughout the West Indies.

  The Tainos and other Arawak people did not resist conversion to the Europeans' religion, but they did resist strongly when hordes of these bearded strangers began scouring their islands

  in search of gold and precious stones. The Spaniards looted and burned villages; they kidnapped hundreds of men, women, and children and shipped them to Europe to be sold as slaves. Arawak resistance brought on the use of guns and sabers, and whole tribes were destroyed, hundreds of thousands of people in less than a decade after Columbus set foot on the beach of San Salvador, October 12, 1492.

  Communications between the tribes of the New World were slow, and news of the Europeans' barbarities rarely overtook the rapid spread of new conquests and settlements. Long before the English-speaking white men arrived in Virginia in 1607, however, the Powhatans had heard rumors about the civilizing techniques of the Spaniards. The Englishmen used subtler methods. To ensure peace long enough to establish a settlement at Jamestown, they put a golden crown upon the head of Wahunsonacook, dubbed him King Powhatan, and convinced him that he should put his people to work supplying the white settlers with food. Wahunsonacook vacillated between loyalty to his rebellious subjects and to the English, but after John Rolfe married his daughter, Pocahontas, he apparently decided that he was more 7

  English than Indian. After Wahunsonacook died, the Powhatans rose up in revenge to drive the Englishmen ba
ck into the sea from which they had come, but the Indians underestimated the power of English weapons. In a short time the eight thousand Powhatans were reduced to less than a thousand.

  In Massachusetts the story began somewhat differently but ended virtually the same as in Virginia. After the Englishmen landed at Plymouth in 1620, most of them probably would have starved to death but for aid received from friendly natives of the New World. A Pemaquid named Samoset and three Wampanoags named Massasoit, Squanto, and Hobomah became self-appointed missionaries to the pilgrims. All spoke some English, learned from explorers who had touched ashore in previous years. Squanto had been kidnapped by an English seaman who sold him into slavery in Spain, but he escaped through the aid of another Englishman and finally managed to return home. He and the other Indians regarded the Plymouth colonists as helpless children; they shared corn with them from the tribal stores, showed them where and how to catch fish, and got them through the first winter. When spring came they gave the white men some seed corn and showed them how to plant and cultivate it.

  For several years these Englishmen and their Indian neighbors lived in peace, but many more shiploads of white people continued coming ashore. The ring of axes and the crash of falling trees echoed up and down the coasts of the land which the white men now called New England. Settlements began crowding in upon each other.

  In 1625 some of the colonists asked Samoset to give them 12,000 additional acres of Pemaquid land. Samoset knew that land came from the Great spirit, was as endless as the sky, and belonged to no man. To humor these strangers in their strange ways, however, he went through a ceremony of transferring the land and made his mark on a paper for them. It was the first deed of Indian land to English colonists.

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  Most of the other settlers, coming in by thousands now, did not bother to go through such a ceremony. By the time Massasoit, great chief of the Wampanoags, died in 1662, his people were being pushed back into the wilderness. His son Metacom foresaw doom for all Indians unless they united to resist the invaders. Although the New Englanders flattered Metacom by crowning him King Philip of Pokanoket, he devoted most of his time to forming alliances with the Narragansetts and other tribes in the region.

  In 1675, after a series of arrogant actions by the colonists, King Philip led his Indian confederacy into a war meant to save the tribes from extinction. The Indians attacked fifty-two settlements, completely destroying twelve of them, but after months of fighting, the firepower of the colonists virtually exterminated the Wampanoags and Narragansetts.

  King Philip was killed and his head publicly exhibited at Plymouth for twenty years. Along with other captured Indian women and children, his wife and young son were sold into slavery in the West Indies.

  When the Dutch came to Manhattan Island, Peter Minuit purchased it for sixty guilders in fishhooks and glass beads, but encouraged the Indians to remain and continue exchanging their valuable peltries for such trinkets. In 1641, Willem Kieft levied tribute upon the Mahicans and sent soldiers to Staten Island to punish the Raritans for offenses which had been committed not by them but by white settlers. The Raritans resisted arrest, and the soldiers killed four of them. When the Indians retaliated by killing four Dutchmen, Kieft ordered the massacre of two entire villages while the inhabitants slept. The Dutch soldiers ran their bayonets through men, women, and children, hacked their bodies to pieces, and then leveled the villages with fire.

  For two more centuries these events were repeated again and again as the European colonists moved inland through the passes of the Alleghenies and down the westward-9

  flowing rivers to the Great Waters (the Mississippi) and then up the Great Muddy (the Missouri).

  The Five Nations of the Iroquois, mightiest and most advanced of all the eastern tribes, strove in vain for peace.

  After years of bloodshed to save their political independence, they finally went down to defeat. Some escaped to Canada, some fled westward, some lived out their lives in reservation confinement.

  During the 1760's Pontiac of the Ottawas united tribes in the Great Lakes country in hopes of driving the British back across the Alleghenies, but he failed. His major error was an alliance with French-speaking white men who withdrew aid from the Peaur-rouges during the crucial siege of Detroit.

  A generation later, Tecumseh of the Shawnees formed a great confederacy of midwestern and southern tribes to protect their lands from invasion. The dream ended with Tecumseh's death in battle during the War of 1812.

  Between 1795 and 1840 the Miamis fought battle after battle, and signed treaty after treaty, ceding their rich Ohio Valley lands until there was none left to cede.

  When white settlers began streaming into the Illinois country after the War of 1812, the Sauks and Foxes fled across the Mississippi. A subordinate chief, Black Hawk, refused to retreat. He created an alliance with the Winnebagos, Pottawotamies, and Kickapoos, and declared war against the new settlements.

  A band of Winnebagos, who accepted a white soldier chief’s bribe of twenty horses and a hundred dollars, betrayed Black Hawk, and he was captured in 1832. He was taken East for imprisonment and display to the curious.

  After he died in 1838, the governor of the recently created Iowa Territory obtained Black Hawk's skeleton and kept it on view in his office.

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  In 1829, Andrew Jackson, who was called Sharp Knife by the Indians, took office as President of the United States.

  During his frontier career, Sharp Knife and his soldiers had slain thousands of Cherokees, Chickasaws, Choctaws, Creeks, and Seminoles, but these southern Indians were still numerous and clung stubbornly to their tribal lands, which had been assigned them forever by white men's treaties. In Sharp Knife’s first message to his Congress, he recommended that all these Indians be removed westward beyond the Mississippi. , “ I suggest the propriety of setting apart an ample district west of the Mississippi . . . to be guaranteed to the Indian tribes, as long as they shall occupy it."

  Although enactment of such a law would only add to the long list of broken promises made to the eastern Indians, Sharp Knife was convinced that Indians and whites could not live together in peace and that his plan would make possible a final promise which never would be broken again. On May 28, 1880, Sharp Knife's recommendations became law.

  Two years later he appointed a commissioner of Indian affairs to serve in the War Department and see that the new laws affecting Indians were properly carried out. And then on June 30, 1834, Congress passed An Act to Regulate Trade and Intercourse with, the Indian, Tribes and to Preserve Peace on the Frontiers. All that part of the United States west of the Mississippi "and not within the States of Missouri and Louisiana or the Territory of Arkansas" would be Indian country. No white persons would be permitted to trade in the Indian country without a license. No white traders of bad character would be permitted to reside in Indian country. No white persons would be permitted to settle in the Indian country. The military force of the United States would be employed in the apprehension of any white person who was found in violation of provisions of the act.

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  Before these laws could be put into effect, a new wave of white settlers swept westward and formed the territories of Wisconsin and lowa. This made it necessary for the policy makers in Washington to shift the "permanent Indian frontier" from the Mississippi River to the 95th meridian.

  (This line ran from Lake of the Woods on what is now the Minnesota-Canada border, slicing southward through what are now the states of Minnesota and lowa, and then along the western borders of Missouri, Arkansas, and Louisiana, to Galveston Bay, Texas.) To keep the Indians beyond the 95th meridian and to prevent unauthorized white men from crossing it, soldiers were garrisoned in a series of military posts that ran southward from Fort Snelling on the Mississippi River to forts Atkinson and Leavenworth on the Missouri, forts Gibson and Smith on the Arkansas, Fort Towsoll on the Red, and Fort Jesup in Louisiana.

  More than three centuries had now pa
ssed since Christopher Columbus landed on San Salvador, more than two centuries since the English colonists came to Virginia and New England. In that time the friendly Tainos who welcomed Columbus ashore had been utterly obliterated.

  Long before the last of the Tainos died, their simple agricultural and handicraft culture was destroyed and replaced by cotton plantations worked by slaves. The white colonists chopped down the tropical forests to enlarge their fields; the cotton plants exhausted the soil; winds unbroken by a forest shield covered the fields with sand.

  When Columbus first saw the island he described it as "very big and very level and the trees very green. . . . . the whole of it so green that it is a pleasure to gaze upon." The Europeans who followed him there destroyed its vegetation and its inhabitants-human, animal, bird, and fish-and after turning it into a wasteland, they abandoned it.

  On the mainland of America, the Wampanoags of Massasoit and King Philip had vanished, along with the Chesapeakes, the Chickahominys, and the Potomacs of the great Powhatan confederacy. (Only Pocahontas was 12

  remembered.) Scattered or reduced to remnants were the Pequots, Montauks, Nanticokes.

  Machapungas, Catawbas, Cheraws, Miamis, Hurons, Eries, Mohawks, Senecas, and Mohegans. (Only Uncas was remembered.)

  Their musical names remained forever fixed on the American land, but their bones were forgotten in a thousand burned villages or lost in forests fast disappearing before the axes of twenty million invaders. Already the once sweet-watered streams, most of which bore Indian names, were clouded with silt and the wastes of man; the very earth was being ravaged and squandered. To the Indians it seemed that these Europeans hated everything in nature-the living forests and their birds and beasts, the grassy glades, the water, the soil, and the air itself.

 
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