Dee Brown · 509 pages
Rating: (46.4K votes)
“Nothing lives long
Only the earth and mountains”
“They made us many promises, more than I can remember, but they never kept but one; they promised to take our land, and they took it.”
“To the Indians it seemed that these Europeans hated everything in nature - the living forests and their birds and beasts, the grassy grades, the water, the soil, the air itself.”
“The white people were as thick and numerous and aimless as grasshoppers, moving always in a hurry but never seeming to get to whatever place it was they were going to.”
“I was born upon the prairie, where the wind blew free and there was nothing to break the light of the sun. I was born where there are no enclosures and where everything drew a free breath. I want to die there and not within walls. I know every stream and every wood between the Rio Grande and the Arkansas. I have hunted and lived over that country. I lived like my fathers before me, and, like them, I lived happily.
Para-Wa-Samen (Ten Bears) of the Tamparika Comanches”
“When I was young I walked all over this country, east and west, and saw no other people than the Apaches. After many summers I walked again and found another race of people had come to take it. How is it? Why is it that the Apaches wait to die—that they carry their lives on their fingernails. They roam over the hills and plains and want the heavens to fall on them. The Apaches were once a great nation; they are now but few, and because of this they want to die and so carry their lives on their fingernails. Many have been killed in battle. You must speak straight so that your words may go as sunlight to our hearts. Tell me, if the Virgin Mary has walked throughout all the land, why has she never entered the wickiups of the Apaches? Why have we never seen or heard her?
“I have no father nor mother; I am alone in the world. No one cares for Cochise; that is why I do not care to live, and wish the rocks to fall on me and cover me up. If I had a father and mother like you, I would be with them and they with me”
“I heard him call to the people not to be afraid, that the soldiers would not hurt them; then the troops opened fire from two sides of the camp.”
“Not all of Anthony’s officers, however, were eager or even willing to join Chivington’s well-planned massacre. Captain Silas Soule, Lieutenant Joseph Cramer, and Lieutenant James Connor protested that an attack on Black Kettle’s peaceful camp would violate the pledge of safety given the Indians by both Wynkoop and Anthony, “that it would be murder in every sense of the word,” and any officer participating would dishonor the uniform of the Army.”
“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 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.”
“I want to say that further you are not a great chief of this country. That you have no following, no power, no control." Logan continued, "You are on an Indian reservation merely at the sufferance of the government. You are fed by the government, clothed by the government, your children are educated by the government, and all you have and are today is because of the government. If it were not for the government you would be freezing and starving today in the mountains. I merely say these things to notify you that you cannot insult the people of the United States of America or its committees ...the government feeds and clothes and educates your children now, and desires to teach you to become farmers, and to civilize you, and make you as white men.
-Senator John Logan, 1883”
“Another Chief remembered that since the Great Father promised them that they would never be moved they had been moved five times. "I think you had better put the Indians on wheels," he said sardonically, "and you can run them about whenever you wish.”
“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.”
“In a short time a group of commissioners arrived to begin organization of a new Indian agency in the valley. One of them mentioned the advantages of schools for Joseph’s people. Joseph replied that the Nez Percés did not want the white man’s schools. “Why do you not want schools?” the commissioner asked. “They will teach us to have churches,” Joseph answered. “Do you not want churches?” “No, we do not want churches.” “Why do you not want churches?” “They will teach us to quarrel about God,” Joseph said. “We do not want to learn that. We may quarrel with men sometimes about things on this earth, but we never quarrel about God. We do not want to learn that.”
“Why do you not want schools?” the commissioner asked. “They will teach us to have churches,” Joseph answered. “Do you not want churches?” “No, we do not want churches.” “Why do you not want churches?” “They will teach us to quarrel about God,” Joseph said. “We do not want to learn that. We may quarrel with men sometimes about things on this earth, but we never quarrel about God. We do not want to learn that.”
“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 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.”
“A short time later, near Gallina Springs, Graydon’s scouting party came upon the Mescaleros again. What happened there is not clear, because no Mescalero survived the incident.”
“I now think a little powder and lead is the best food for them,” he concluded. 7”
“the Aravaipa village near Camp Grant. Although Camp”
“it is better for both parties to come together without arms and talk it over and find some peaceful way to settle it. —SINTE-GALESHKA (SPOTTED TAIL) OF THE BRULÉ SIOUX”
“Indians!" Sitting Bull shouted. "There are no Indians left but me!”
“We rarely know the full power of words, in print or spoken.”
“I shall not be there. I shall rise and pass. Bury my heart at Wounded Knee. —STEPHEN VINCENT BENET”
“قلت للضابط إن ما يحدث لأمر سيء جداً، وقلت لن انه ليس على المفوض أن يعطي مثل هذه الأوامر. قلت أن الأمر كان سيئاً جداً، وأن علينا ألا نتقاتل، لأننا أخوة، وقال الضابط أنه لافرق، حيث أن الأمريكيين مولعون بالقتال حتى ولو كانوا أبناء أم واحدة,
نيكاغات زعيم اليوت”
“It is too often the case,” Crook said, “that border newspapers … disseminate all sorts of exaggerations and falsehoods about the Indians, which are copied in papers of high character and wide circulation, in other parts of the country, while the Indians’ side of the case is rarely ever heard. In this way the people at large get false ideas with reference to the matter. Then when the outbreak does come public attention is turned to the Indians, their crimes and atrocities are alone condemned, while the persons whose injustice has driven them to this course escape scot-free and are the loudest in their denunciations. No one knows this fact better than the Indian, therefore he is excusable in seeing no justice in a government which only punishes him, while it allows the white man to plunder him as he pleases.”
“ذكر أحدهم مزايا المدارس أمام هاينموت تويالاكت زعيم الأنوف المخرومة فأجاب أنهم لايريدون مدارس الرجل الأبيض ، فسأله المفوض لماذا لاتريدون المدارس؟ أجابه: لانها ستعلمنا أن يكون لنا كنائس
ألا تريدون الكنائس؟-
لا لانريد الكنائس-
لأنها ستعلمنا كيق نتشاجر حول الله، ولانريد أن نتعلم ذلك. قد نتشاجر مع البشر أحياناً حول أمور على هذه الأرض ولكننا لن نتشاجر حول الله. لا نريد تعلم ذلك”
“ربما تظنون أن الخالق أرسلكم إلى هنا لتتصرقوا بنا وفق أهوائكم. لوظننت أنكم مرسلون من قبل الخالق لكنت أميل الى الظن أن لكم الحق في التصرف بي كما تشاؤون. لا تسيؤوا فهمي، بل افهموني تماماً بالعلاقة مع حبي للأرض. لم أقل مرة أن الأرض ملكي وأستطيع التصرف بها كما أشاء. ان من له الحق في التصرق بها هو من خلقها. أدعي بأن لي الحق بالعيش على أرضي، وأوافق أن لكم الحق في العيش على أرضكم
هاينموت تويالاكت زعيم الأنوف المخرومة”
“And so the general announced that he would pay a reward for Delshay’s head. In July, 1874, two mercenary Apaches reported separately to Crook’s headquarters. Each presented a severed head, identified as Delshay’s. “Being satisfied that both parties were earnest in their beliefs,” Crook said, “and the bringing in of an extra head was not amiss, I paid both parties.”
“The old men say the earth only endures. You spoke truly. You are right.”
“p. 371 – 372
Living in a paradise of magnificent meadows and forests abundant with wild game, berries, and nuts, the Utes were self-supporting and could have existed entirely without the provisions doled out to them by their agents at Los Pinos and White River. In 1875 agent F. F. Bond at Los Pinos replied to a request for a census of his Utes: “A count is quite impossible. You might as well try to count a swarm of bees when on the wing. They travel all over the country like the deer which they hunt.” Agent E. H. Danforth at White River estimated that about nine hundred Utes used his agency as a headquarters, but he admitted that he had no luck in inducing them to settle down in the valley around the agency. At both places, the Utes humoured their agents by keeping small beef herds and planting a few rows of corn, potatoes, and turnips, but there was no real need for any of these pursuits.
The beginning of the end of freedom upon their own reservation came in the spring of 1878, when a new agent reported for duty at White River. The agent’s name was Nathan C. Meeker, former poet, novelist, newspaper correspondent, and organizer of cooperative agrarian colonies. Most of Meeker’s ventures failed, and although he sought the agency position because he needed the money, he was possessed of a missionary fervor and sincerely believed that it was his duty as a member of a superior race to “elevate and enlighten” the Utes. As he phrased it, he was determined to bring them out of savagery through the pastoral stage to the barbaric, and finally to “the enlightened, scientific, and religious stage.” Meeker was confident he could accomplish all this in “five, ten, or twenty years.”
In his humourless and overbearing way, Meeker set out systematically to destroy everything the Utes cherished, to make them over into his image, as he believed he had been made in God’s image.”
“But I do exist. Remember that . . . This is not Avalon now, t'Larien, and today is not yesterday. It is a dying Festival world, a world without a code, so each of us must cling tightly to whatever codes we bring with us. (Jaan Vikary)”
“How is it that from beauty I have derived a type of unloveliness?—from the covenant of peace a simile of sorrow? But as, in ethics, evil is a consequence of good, so, in fact, out of joy is sorrow born.”
“We are like poor people, who have nothing but each other, and are happy.”
“The Bostonians is special because it never was ‘titivated’ for the New York edition, for its humour and its physicality, for its direct engagement with social and political issues and the way it dramatized them, and finally for the extent to which its setting and action involved the author and his sense of himself. But the passage above suggests one other source of its unique quality. It has been called a comedy and a satire – which it is. But it is also a tragedy, and a moving one at that. If its freshness, humour, physicality and political relevance all combine to make it a peculiarly accessible and enjoyable novel, it is also an upsetting and disturbing one, not simply in its treatment of Olive, but also of what she tries to stand for. (Miss Birdseye is an important figure in this respect: built up and knocked down as she is almost by fits and starts.) The book’s jaundiced view of what Verena calls ‘the Heart of humanity’ (chapter 28) – reform, progress and the liberal collectivism which seems so essential an ingredient in modern democracy – makes it contentious to this day. An aura of scepticism about the entire political process hangs about it: salutary some may say; destructive according to others. And so, more than any other novel of James’s, it reminds us of the literature of our own time. The Bostonians is one of the most brilliant novels in the English language, as F. R. Leavis remarked;27 but it is also one of the bleakest. In no other novel did James reveal more of himself, his society and his era, and of the human condition, caught as it is between the blind necessity of progress and the urge to retain the old. It is a remarkably experimental modern novel, written by a man of conservative values. It is judgemental about people with whom its author identified, and lenient towards attitudes hostile to large areas of James’s own intellectual and personal inheritance. The strength of the contradictions embodied in the novel are a guarantee of the pleasure it has to give.”
“They use the pretext of avoiding war, to make you swallow any kind of peace, said Paul. They use the pretext of a revolution to involve us in any kind of war, said Jardinet.”
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