Once you get a “native bitch” heated, this is what you get
For daughter-of-nature<3
Oh my god. Yes. YESSSSSS!
Apache children when they arrived at the Carlisle Indian School and four months later
Throughout the 1800’s The U.S. government began creating boarding schools for Native Americans. Children, and sometimes adults left their communities to attend these boarding schools. The schools were used as a way to “assimilate” Native Americans to the European American lifestyle and to “civilize” them. Native American female students learned crafts such as sewing, making clothes, crocheting and knitting as well as household duties such as washing and cooking. The girls were also required to participate in a work-study program in which they went to live with European American families during the summer to serve as domestic servants for the families.
"White people trust me until I open my mouth. Other natives don’t until I do."
—
on being a fairer shade of red than most who identify as native
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LOL, relevant
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(via phoenix-falls)
Between slavery and native genocide, whites were able to accomplish something extraordinary in the history of the modern world. They were able to create a settler nation in which the settler class was able to almost entirely avoid participation in the exploited workforce. Long after the founding of the United States, in fact until the Civil War, European immigrants were drawn to the American frontier, with all of its hardships and dangers, by the dream of acquiring land on which they could be free from wage labor. This is the basis of the American dream. And white supremacy is why a land founded in slavery has nonetheless convinced itself that it is exceptional in the world as a land of freedom and opportunity.
(Source: posttragicmulatto)
“The Indians used to be the only inhabitants of the Americas, but times change. Having perceived us as belonging to history, they are free to emote over us, to re-create us in their history-based understanding, and dismiss our present lives as archaic and irrelevant to the times.”
Little Bear, “The Sand Creek Massacre,” 1864
This account of the attack on Cheyenne seeking peace at Sand Creek, Colorado, in 1864 points to the fierceness of American efforts to confine Indians to reservations and especially to the brutality of certain American soldiers who saw all Indians, those seeking peace and those engaged in resistance, as foes.
I got up before daylight to go out to where my brother-in-law Tomahawk had left our pony herd the evening before. He told me where he had left the ponies and said he did not think they would stray far from that place. As soon as I was dressed I went out of the lodge and crossed the creek; but as I was going up the hill I saw Kingsfisher running back toward the camp. He shouted to me that white men were driving off the herds. I looked toward the Fort Lyon Trail and saw a long line of little black objects to the south, moving toward the camp across the bare brown plain. There was some snow in the ground, but only in the hollows. I ran back to the camp as fast as I could, but soldiers had already come up to the other side of the creek and were firing among the lodges. As I passed Black Kettle’s lodge I saw that he had a flag tied to the end of the pole and was standing there holding the pole. I ran to our lodge to get my quiver, shield and war bonnet. My father, Bear Tongue, had just recently given me these things. I was very young then and had just become a warrior.
By this time the soldiers were shooting into the camps from two sides, and as I put on my war bonnet and took up my shield and weapons, the bullets were hitting the lodge with heavy thumps like big hail-stones. When I went out again I ran behind the lodges, so that the troops could not get good shots at me. I jumped over the bank into the creek bed and found Big head, Crow Neck, Cut-Lip-Bear and Smoke standing there under the high bank. I joined these young men. The people were all running up the creek; the soldiers sat on their horses, lined up on both banks and firing into the camps, but they soon saw that the lodges were now nearly empty, so they began to advance up the creek, firing on the fleeing people. Our party was at the west end of the camps, not one hundred yards from the lodges. At this point the creek made a bend, coming from the north and turning toward the southeast just at the upper end of the village. As the soldiers began to advance, we ran across to the west side of the creek to get under another high bank over there, but just as we reached this bank another body of Calvary came up and opened fire on us. We hardly knew what way to turn, but Big Head and the rest soon decided to go on. They ran on toward the west, but passing over a hill they ran into another body of troops just beyond and were surrounded and all killed.
After leaving the others, I started to run up the creek bed in the direction taken by most of the fleeing people, but I had not gone far when a party of about 20 calvarymen got into the dry bed of the stream behind me. They chased me up the creek for about 2 miles, very close behind me and firing on me all the time. Nearly all the feathers were shot out of my war bonnet; and some balls passed through my shield and I was not touched. I passed by many women and children, dead and dying, lying in the creek bed. The soldiers had not scalped them yet, as they were busy chasing those that were yet alive. After the fight I came back down the creek and these dead bodies all cut up, and even the wounded scalped and slashed. I saw one old woman wandering about; her whole scalp had been taken off and the blood was running down into her eyes so that she could not see where to go.
I ran up the creek about two miles and came to the place where a large party of people had taken refuge in holes dug in the sand up against the sides of the high banks. I stayed here until the soldiers withdrew. They were on both banks, firing down on us, but not many of us were killed. All who failed to reach these pits in the sand were shot down.
(Source: The Columbia Documentary History of Race and Ethnicity in America)
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With the HOPE Conference on Healing from Child Sexual Trauma just around the corner in Billings, Montana, we hope you’ll read further into the history of this monster legacy to determine why we do what we do and more importantly how we are to heal from it. See info on the HOPE conf. at end of column.
Thanks to Ruth Hopkins for this column.
http://lastrealindians.com/sexual-trauma-one-legacy-of-the-boarding-school-era-ruth-hopkins/
"Here is the secret. Full license to our oppressors, and every avenue of justice closed to us. Yes, this is the bitter cup prepared for us by a republican and religious government; we shall drink it to the very dregs."
— Elias Boudinot in the Cherokee Phoenix, 1830
"Whole nations have melted away in our presence like balls of snow before the sun, and have scarcely left their names behind, except as imperfectly recorded by their enemies and destroyers. Where are the Delawares (Lenape)? They have been reduced to a mere shadow of their former greatness. It was once hoped that your people would not be willing to travel beyond the mountains, so far from the ocean, on which your commerce was carried on, and your connections maintained with the nations of Europe. But now that fallacious hope has vanished; you have passed the mountains and settled upon the Tsalagi (Cherokee) lands, and wish to have your usurpations sanctioned by the confirmation of a treaty. When that should be obtained, the same encroaching spirit will lead you upon other lands of the Tsalagis. New cessions will be applied for, and finally the country which the Tsalagis and our forefathers have so long occupied will be called for; and a small remnant of this nation once so great and formidable, will be compelled to seek a retreat in some far distant wilderness, there we will all dwell but a short space of time before we will again behold the advancing banners of the same greedy host; who, not being able to point out any farther retreat for the miserable Tsalagis, would then proclaim the extinction of the whole race."
— Tsi’yu-gunsini (Dragging Canoe) prophetically speaking on March 15, 1775 during the “Treaty of Wautaga” (also called the “Treaty of Sycamore Shoals”) negotiations. [x]
