Jessica Crabtree

“Whether the noble Indian is shedding a tear for a 1960s’ environmental public service commercial or being saved by the great white hope Captain John Smith in the recent Disney movie Pocahontas, hints of self-pity and romanticism continue to haunt American Indians in film. While Hollywood no longer portrays American Indians as painted and uncivilized savages, waving tomahawks and scalping the innocent European settlers, contemporary movies maintain the stoic `Indian’ image smothered with sentimentality…”

Read the entire article from Cultural Survival

Booming Out: Mohawk Ironworkers Build New York – Smithsonian Exhibition surveys six generations of Mohawk men and women who helped build New York City

The documentary To Brooklyn and Back tells the little-known stories of the artisans who played an important role in developing the infrastructure of the world’s most famous skyline. Hundreds of Mohawks left the reservations beginning in the early 1900s looking for work in the growing metropolis; taking a leap in the dark, some came with their families, establishing neighborhoods that still bear their name. Kahnawake Mohawk filmmaker Reaghan Tarbell traces her own family history in one of these communities.

PBS Documentary “To Brooklyn and Back: A Mohawk Journey”

Indian Country Today: Documentary Traces Brooklyn’s Mohawk Ironworkers

Image: Katja Esson – Skydancer

Skydancer: A Film by Katja Esson

Beginning with the St. Lawrence Bridge near the Canada border, built in the 1880s, Mohawk emigres first established a reputation in construction. As more Kahnawake crews joined the burgeoning steelworking industry, employers were impressed with their determined work ethic and remarkable coordination and balance – and they quickly became renowned as some of the country’s finest metal builders. The Empire State Building, the Chrysler Building, the World Trade Centers, and even the San Francisco State Bridge are all on the impressive list of projects to which they have contributed substantial effort.

The Straight Dope: Why do so many Native Americans work on skyscrapers”

Today, metalworking and construction are almost a family business among Mohawks – they work all over the nation wherever skyscrapers and steel frames go up; many still live in the New York boroughs where their ancestors first “boomed out.”

David Noble: The Mohawk Ironworker Series

From Language Among the Skywalkers by Mushkeg Media

The first time I saw a glimpse of Disney-Touchstone’s 2004 Hidalgo, the thing that stopped me in my tracks was the gorgeous paint pony that gives the film its name. Since I’m hard to displease with a movie about horses – and since, as I later learned, the film has a strong Native theme – I made it a point to see the whole thing.

Hidalgo is a quasi-historical production about Frank Hopkins, a Wild West rider who takes his mustang on a treacherous race through the Arabian desert. At face value, it’s fun and attractive and more of a family flick than a plausible historical epic. But once you’ve seen it (and the epilogue explaining that the whole thing was a true story) your first thought is to find out more about this amazing guy who used his outstanding feats on horseback as a catalyst for one of the greatest efforts of wild mustang preservation.

Aside from the mustang outreach, the film’s other attraction was its roots in Plains Indian culture. Hopkins isn’t just a cowboy; he’s a born-and raised Lakota struggling to come to terms with his mixed white heritage, serving as an army scout and finding himself involved in the fateful events at Wounded Knee. By movie’s end he is able to reconcile his purpose in life by embracing his Indian heritage and working to preserve the horse lifestyle.

It’s obvious to any objective viewer that the story line is a little far-fetched, slightly on the feel-good side of reality. The reinvented cowboy figure sanctified by his Indian heritage, making it more politically correct for a modern audience; damsels in distress (an Arabian princess, no less); a journey of self-discovery and redemption, and the impossible victory of the underdog in a typical Disney-ish fashion.

Add to this the faux pas of having a half-Lakota portrayed by a blond Nordic (you probably already know my feelings about Indians played by non-Indians), and some really deplorable geography (Damascus is nowhere near the sea, and a 3,000 mile race would take a rider far out of the range of the film’s setting). But that’s my more abrasive approach. You’d really have to see it to get that it really works. It’s good in a genuine, almost-but-not-really-believable sort of way.

The Hopkins Controversy

But back to my investigation. Unbeknownst to me, the movie had already stirred up a long-standing, long-winded debate about this marvelous legend of a man, Frank Hopkins. “Camp A” lauded Hopkins’s accomplishments as a champion endurance racer, and his landmark efforts of preserving the mustang and traditional Lakota knowledge of horsemanship. “Camp B” called him a hopeless huckster, and Hidalgo merely the cheap and devious sequel to his colossal fraud. Some of these even purport that he may never have ridden a horse in his life, and the whole legend was the pipe dream of a thwarted wannabe cowboy. Oddly enough, this time, the cry of stretched or embellished facts was not aimed directly at Hollywood.

I was interested in what first provoked such a vociferous debate. It seems that if Hopkins were half the man he was claimed to be – and did half the things he was claimed to have had accomplished – he should literally be the most famous man on earth. Excuse my ignorance but I had never heard of him before I saw the movie. Apparently, the historical record is none too familiar with him either. A quick read of his biography and you can easily sympathize with Hidalgo’s detractors:

“As well as spurring his mustang to victory in (to be exact) 452 endurance races around the globe, Frank Hopkins also has an impressive list of other achievements. He claimed to be the most famous dispatch rider in the West, an associate of Buffalo Bill Cody and one of the “cowboys” from the Congress of Rough Riders of the World performing in Buffalo Bill’s internationally famed Wild West Show. He says he was Chief Crazy Horse’s protégé, put on a two-hour equestrian performance before Queen Victoria at Windsor Castle and helped famed plainsman Buffalo Jones capture and tame the first buffalo.
 
Hopkins also said he served with the Pinkerton detective agency, was a secret agent of the US government during World War I, a guide in the Grand Canyon for big game hunters including novelist Zane Grey, and once charged up San Juan hill with Teddy Roosevelt and the Rough Riders. All this, of course, was in addition to mentoring Billy the Kid.”
 
“Hidalgo: A Film or Flimflam?” by Peter Harrigan, Arab News

Please give me a break. Either he suffered from borderline personality disorder, senility, or the world’s worst midlife crisis – or someone was seriously messing with this man’s memoirs.

I am not about to get embroiled in the convoluted debate over whether Hopkins was the world’s greatest endurance racer, or which episodes of his exploits are plausible and which are merely spin; there’s far too much literature on the subject for me to add more (and almost nothing about the man is not in question, starting with his date of birth!) But the material points here are 1) what’s the best evidence for and against the legend of Frank Hopkins, and 2) what to make of Hidalgo the movie?

Supporters vs. skeptics (continue reading…)

This installment of video-photo essays by Syracuse Post-Standard photographer John Barry explores the winter traditions of the Onondaga nation.

Iroquois people are no strangers to winter weather – their upstate New York homeland gets more than its share of frigid temperatures and snowfall.

Below: Throwing snow snakes and mud cats is a favorite traditional winter sport for Iroquois guys.

Togetherness and thankfulness are the cornerstones of traditional Iroquois culture. The coldest part of the year marks the time of the Iroquois midwinter ceremonies, held in the community longhouse.

Schoolkids make visits to senior citizens to help with chores and errands and share stories, bonding the two pillars of Iroquois society: the children and the elders.

A symbolic circle of pine trees at a counseling center. Members of the community struggling with substance abuse gather for support and healing.

Syracuse Post-Standard: People of the Hills – Winter

PBS Independent Lens: “Reel Injun” – On the Trail of the Hollywood Indian

Watch Reel Injun – Trailer on PBS. See more from INDEPENDENT LENS.

Smithsonian Magazine: How the Potato Changed the World by Charles C. Mann

From the same author that brought us 1491: New Revelations About the Americas Before Columbus and numerous excellent essays and articles comes this very interesting piece on one of Native America’s most important staple crops.

This time of year, with Thanksgiving just around the corner, foodstuffs with deep connections to Native culture come to the forefront of popular culture: turkey, pumpkin, cranberry, just to name a few. There’s an aura of bounty and nostalgia around the foods that hallmark the holiday, as if the lingering memory of the land’s plenty as first experienced by early colonists has been passed down along with its ever-evolving traditions and legends.

Most people aren’t aware that their Thanksgiving turkey was first savored by the Aztecs, or their steaming bowl of mashed potatoes is an Andean specialty – or for that matter, that their European, African, or Asian ancestors would have been completely unaware of these dishes. Likewise, few know about the underlying circumstances that made the introduction of these foods possible for the rest of the world. But there’s a subconscious cultural connection that still links them – however vaguely – with their Native source.

Maybe it’s the grade school story of Squanto befriending the Pilgrims, teaching them how to plant maize – recounted again and again, and plastered all around us in countless cartoons and caricature – that gives the modern Thanksgiving its ostensible “Indian” savor, and makes it a uniquely American holiday. But maybe there is more to be gleaned from today’s Thanksgiving rituals about the intertwining of cultures that forms the roots of both the holiday and the country.

Food for Thought: Little-Known Facts About American Indian Innovations

National Geographic News – 16 Indian Innovations: From Popcorn to Parkas

“Celebrating an Indian Summer” by Richard B Williams The importance of the material contributions from Native cultures

Countdown: 10 Things About Thanksgiving A series about the foods, traditions, and legends of this distinctly “Native” holiday

Charles C Mann, “Native Intelligence” from the Smithsonian Magazine – a background study of the events and people of the mythical Thanksgiving

The Pocahontas Paradox: A Cautionary Tale for Educators
From Journal of Navajo Education, Fall/Winter 1996/97
Cornel Pewewardy, Ph.D. (Kiowa/Comanche)

An exhaustive writing about Native stereotyping in film and particularly its effects on Native youth.

Below: Heroine or hazard? Legend or liability?

John T. McCutcheon’s Injun Summer, Chicago Tribute, 1907

According to the National Weather Service,

“…The most popular belief of Indian Summer is as follows…It is an abnormally warm and dry weather period, varying in length, that comes in the autumn time of the year, usually in October or November, and only after the first killing frost/freeze. There may be several occurrences of Indian Summer in a fall season or none at all…”

The article goes on to describe many popular and scientific theories about the origin of the expression:

“One explanation of the term “Indian Summer” might be that the early native Indians chose that time of year as their hunting season. This seems reasonable seeing the fall months are still considered the main hunting season for several animals. Also, the mild and hazy weather encourages the animals out, and the haziness of the air gives the hunter the advantage to sneak up on its prey without being detected. Taking this idea one step further, Indians at that time were known to have set fires to prairie grass, underbrush and woods to accentuate the hazy, smokey conditions. But Albert Matthews pointed out that the Indians also did this at other times of the year.

Other possibilities include; the Indians made use of the dry, hazy weather to attack the whites before the hard winter set in; that this was the season of the Indian harvest; or, that the predominant southwest winds that accompanied the Indian Summer period were regarded by the Indians as a favor or “blessing” from a “god” in the desert Southwest. Another idea, of a more prejudicial origin, was that possibly the earliest English immigrants equated Indian Summer to “fools” Summer, given the reliability of the resulting weather. Finally, another hypothesis, not at all in the American Indian “camp” of theories, was put forward by an author by the name of H. E. Ware, who noted that ships at that time traversing the Indian Ocean loaded up their cargo the most during the “Indian Summer”, or fair weather season. Several ships actually had an “I.S.” on their hull at the load level thought safe during the Indian Summer.”

(From JUST WHAT IS INDIAN SUMMER AND DID INDIANS REALLY HAVE ANYTHING TO DO WITH IT? by William R. Deedler)

But there’s another side to this coin: if there was such a thing as an “Indian summer” among Indians, that begs the question – what do they have to say about its origins?

The following article was first published in the Denver Post, 2001 (thanks to NativeVillage.com for the text.)

Celebrating an Indian Summer
(Richard B Williams, President, American Indian College Fund)

“Lately we have heard the phrase “Indian summer” used frequently to describe our stretch of good weather. Most of us are taking advantage of the warm weather rather than contemplating the etymology of the term “Indian summer.” However, a study of the phrase is an eye-opening look into our nation’s history. After years of asking elders and prominent Indian historians, I stumbled across an article written by a leading American Indian author from an Eastern tribe who explained the origins of “Indian summer.”

Early settlers who coined the term would see Indian farmers celebrating the blessing of being able to add a second and sometimes third harvest to their winter store following the first frost. The author described how the Indian farmers would give thanks to the creator for the warm days. As we celebrate our own recent warm weather, we must also recognize the contributions that these Indian farmers made to our overall well-being. American Indians were not only the first landowners in North America – they were also accomplished farmers whose agricultural aptitude would eventually transform the world.

Most Americans today do not know that American Indians owned the land upon which they farmed largely because the land-tenure system to the American Indian was vastly different than what the European colonists knew and would later institute in North America. The Indian farmer owned the land as long as it was occupied. When land was abandoned, anyone could claim the land as long as the new owner farmed it.

Because the farmed land did not look like the parceled-out sections of Europe when settlers arrived, they mistook the symbiotic, ecologically friendly farming style used by Indians as meaning the land was not owned.

According to Jack Weatherford’s book titled “Indian Givers; How the Indians of the Americas Transformed the World,” American Indians cultivated more than 300 food crops with dozens of variations that improved the world’s diet both in quantity and quality of foods.

As testimony to the skill and knowledge of Native farmers, three-fifths of the world’s crops in cultivation today originated from the ingenious farmers who were successfully growing crops in varied soils and climates throughout the Americas.

The Native farmers’ agricultural proficiency and understanding of the need to farm in harmony with the land is reflected in “Three Sisters,” a traditional horticultural technique of planting corn, squash and beans together.

The Three Sisters are inseparable because each crop benefits the growth of the other two crops in a limited space. The growing corn provides a pole for the bean plant to climb and needed shade for the squash that covers the ground to provide even moisture and reduce weed growth.

Through agricultural experimentation, Native farmers employed highly developed agricultural methods and introduced nutritious crops to the world that included corn, new grains, wild rice, tomatoes, chilies, sunflowers, numerous bean and pepper varieties and potatoes.

Ironically, the introduction of high-yield crops such as the potato and a more nutritious diet helped spawn a population explosion in Europe that heralded the colonization of the Americas. The eventual displacement of Indian people from their traditional farming lands would encourage the eradication of Indian civilizations.

Some 7,000 years before the first Thanksgiving, farming was an integral part of the culture and economy of indigenous people in the Americas. By introducing new agricultural principles, foods and improved cultivation techniques, the American Indian farmer made an immeasurable contribution to the world. This is indeed a blessing we should all celebrate during this Indian summer.”

See also: Food for Thought: Little-Known Facts About American Indian Innovations