Native Americans

"These people were of all races, colors, and creeds. French were in the north and in the Carolinas. Dutch had built the town on Manhattan island, and their patroons' estates in the Hudson valley; now they were building their own cabins in the Mohawk Indian country that is now New York State. Germans had settled in the Jerseys and in the far west, beyond Philadelphia. Germans and Scotch-Irish were climbing the Carolina mountains; Swedes were in Delaware, English and French and Dutch and Irish were settled in Massachusetts, the New Hampshire Grants, Connecticut, and Virginia. Mingled with all these were Italians, Portuguese, Finns, Arabs, Armenians, Russians, Greeks, and Africans from a dozen very different African peoples and cultures. Black, brown, yellow and white, all these peoples were some of them free and some of them slaves. Also they were intermarried with the American Indians."

"Scholars have exposed how the discourse of the vanishing Indian was an ideology that made declining Indigenous American populations seem to be an inevitable consequence of natural processes and so allowed Americans to evade moral responsibility for their destructive choices."

"After millennia of Native history, and centuries of displacement and dispossession, acknowledging original Indigenous inhabitants is complex. Many places in the Americas have been home to different Native Nations over time, and many Indigenous people no longer live on lands to which they have ancestral ties. Even so, Native Nations, communities, families, and individuals today sustain their sense of belonging to ancestral homelands and protect these connections through Indigenous languages, oral traditions, ceremonies, and other forms of cultural expression."

"And is it supposed that the wandering savage has a stronger attachment to his home than the settled, civilized Christian? Is it more afflicting to him to leave the graves of his fathers than it is to our brothers and children? Rightly considered, the policy of the General Government toward the red man is not only liberal, but generous. He is unwilling to submit to the laws of the States and mingle with their population. To save him from this alternative, or perhaps utter annihilation, the General Government kindly offers him a new home, and proposes to pay the whole expense of his removal and settlement."

"Our system is to live in perpetual peace with the Indians, to cultivate an affectionate attachment from them, by everything just and liberal which we can do for them within the bounds of reason, and by giving them effectual protection against wrongs from our own people. The decrease of game rendering their subsistence by hunting insufficient, we wish to draw them to agriculture, to spinning and weaving. The latter branches they take up with great readiness, because they fall to women, who gain by quitting the labors of the field for those which are exercised within doors. When they withdraw themselves to the culture of a small piece of land, they will perceive how useless to them are their extensive forests, and will be willing to pare them off from time to time in exchange for necessaries for their farms and families. To promote this disposition to exchange lands, which they have to spare and we want, for necessaries, which we have to spare and they want, we shall push our trading uses, and be glad to see the good and influential individuals among them run in debt, because we observe that when these debts get beyond what the individuals can pay, they become willing to lop them off by a cession of lands. At our trading houses, too, we mean to sell so low as merely to repay us cost and charges, so as neither to lessen or enlarge our capital. This is what private traders cannot do, for they must gain; they will consequently retire from the competition, and we shall thus get clear of this pest without giving offence or umbrage to the Indians. In this way our settlements will gradually circumscribe and approach the Indians, and they will in time either incorporate with us as citizens of the United States, or remove beyond the Mississippi. The former is certainly the termination of their history most happy for themselves; but, in the whole course of this, it is essential to cultivate their love. As to their fear, we presume that our strength and their weakness is now so visible that they must see we have only to shut our hand to crush them, and that all our liberalities to them proceed from motives of pure humanity only. Should any tribe be foolhardy enough to take up the hatchet at any time, the seizing the whole country of that tribe, and driving them across the Mississippi, as the only condition of peace, would be an example to others, and a furtherance of our final consolidation."

"The present policy of the Government is but a continuation of the same progressive change by a milder process. The tribes which occupied the countries now constituting the Eastern States were annihilated or have melted away to make room for the whites. The waves of population and civilization are rolling to the westward, and we now propose to acquire the countries occupied by the red men of the South and West by a fair exchange, and, at the expense of the United States, to send them to land where their existence may be prolonged and perhaps made perpetual. Doubtless it will be painful to leave the graves of their fathers; but what do they more than our ancestors did or than our children are now doing?"

"It will separate the Indians from immediate contact with settlements of whites; free them from the power of the States; enable them to pursue happiness in their own way and under their own rude institutions; will retard the progress of decay, which is lessening their numbers, and perhaps cause them gradually, under the protection of the Government and through the influence of good counsels, to cast off their savage habits and become an interesting, civilized, and Christian community."

"Toward the aborigines of the country no one can indulge a more friendly feeling than myself, or would go further in attempting to reclaim them from their wandering habits and make them a happy, prosperous people. I have endeavored to impress upon them my own solemn convictions of the duties and powers of the general government in relation to the state authorities. For the justice of the laws passed by the states within the scope of their reserved powers they are not responsible to this government. As individuals we may entertain and express our opinions of their acts, but as a government we have as little right to control them as we have to prescribe laws for other nations."

"The emigration should be voluntary, for it would be as cruel as unjust to compel the aborigines to abandon the graves of their fathers and seek a home in a distant land. But they should be distinctly informed that if they remain within the limits of the States they must be subject to their laws. In return for their obedience as individuals they will without doubt be protected in the enjoyment of those possessions which they have improved by their industry. But it seems to me visionary to suppose that in this state of things claims can be allowed on tracts of country on which they have neither dwelt nor made improvements, merely because they have seen them from the mountain or passed them in the chase. Submitting to the laws of the states, and receiving, like other citizens, protection in their persons and property, they will ere long become merged in the mass of our population."

"Indian tribal wars in the United States continued up to 1808. The efforts of the early Europeans were directed toward the stopping of these tribal wars, although European governments, when at war within the United States, did not hesitate to employ Indians against the whites."

"Many Native Americans do not live on the tribal lands or reservations (only 22%) and many frequent a lifestyle of transience between tribal and state lands. This presents a variety of crucial issues involving reporting policies, jurisdictional complications, and communication and coordination problems between agencies. Native Americans residing in urban areas have few resources linked to their culture and tribal community. Many Urban Indians, people living in cities, fall into a “pipeline of vulnerability”: people of color, people experiencing poverty, people coming out of the foster care system, people lacking resources or family, people isolated emotionally, physically or psychologically. According to Janeen Comenote, executive director of the National Urban Indian Family Coalition, “poverty remains one of the most challenging aspects to contemporary urban Indian life. While I do recognize that a sizable chunk of our population[s] is solidly middle class, every Native person I know has either experienced poverty or has a family member who is. Housing and homelessness remain at the top-of-the-list of challenges."

"Humanity has often wept over the fate of the aborigines of this country and philanthropy has long been busily employed in devising means to avert it, but its progress has never for a moment been arrested, and one by one have many powerful tribes disappeared from the earth... But true philanthropy reconciles the mind to these vicissitudes as it does to the extinction of one generation to make room for another... In the monuments and fortresses of an unknown people, spread over the extensive regions of the West, we behold the memorials of a once powerful race, which was exterminated or has disappeared to make room for the existing savage tribes… Philanthropy could not wish to see this continent restored to the condition in which it was found by our forefathers. What good man would prefer a country covered with forests and ranged by a few thousand savages to our extensive Republic, studded with cities, towns, and prosperous farms, embellished with all the improvements which art can devise or industry execute, occupied by more than 12,000,000 happy people, and filled with all the blessings of liberty, civilization, and religion?"

"Our conduct toward these people is deeply interesting to our national character. Their present condition, contrasted with what they once were, makes a most powerful appeal to our sympathies. Our ancestors found them the uncontrolled possessors of these vast regions. By persuasion and force they have been made to retire from river to river and from mountain to mountain, until some of the tribes have become extinct and others have left but remnants to preserve for a while their once terrible names. Surrounded by the whites with their arts of civilization, which by destroying the resources of the savage doom him to weakness and decay, the fate of the Mohegan, the Narragansett, and the Delaware is fast overtaking the Choctaw, the Cherokee, and the Creek. That this fate surely awaits them if they remain within the limits of the states does not admit of a doubt. Humanity and national honor demand that every effort should be made to avert so great a calamity. It is too late to inquire whether it was just in the United States to include them and their territory within the bounds of new states, whose limits they could control. That step can not be retraced. A state can not be dismembered by Congress or restricted in the exercise of her constitutional power. But the people of those states and of every state, actuated by feelings of justice and a regard for our national honor, submit to you the interesting question whether something can not be done, consistently with the rights of the states, to preserve this much-injured race."

"With our Indian neighbors the public peace has been steadily maintained ... And, generally, from a conviction that we consider them as part of ourselves, and cherish with sincerity their rights and interests, the attachment of the Indian tribes is gaining strength daily... and will amply requite us for the justice and friendship practiced towards them ... [O]ne of the two great divisions of the Cherokee nation have now under consideration to solicit the citizenship of the United States, and to be identified with us in-laws and government, in such progressive manner as we shall think best."

"Time matters. God will hold us accountable for the way we use it. All of us who call ourselves Christians share the same vocation to love God first and above all things; and to love our neighbor as ourselves. We’re citizens of heaven first; but we have obligations here. We’re Catholics and Christians first. And if we live that way — zealously and selflessly in our public lives — our country will be the better for it; and God will use us to help make the world new."

"You ask me to plow the ground. Shall I take a knife and tear my mother's bosom? Then when I die she will not take me to her bosom to rest. You ask me to dig for stones! Shall I dig under her skin for bones? Then when I die I cannot enter her body to be born again. You ask me to cut grass and make hay and sell it and be rich like white men, but how dare I cut my mother's hair? I want my people to stay with me here. All the dead men will come to life again. Their spirits will come to their bodies again. We must wait here in the homes of our fathers and be ready to meet them in the bosom of our mother."

"I have strong sympathy for all women who have struggled and suffered."

"I was practically driven to Rome in order to obtain the opportunities for art-culture, and to find a social atmosphere where I was not constantly reminded of my color. The land of liberty had no room for a colored sculptor."

"There is nothing so beautiful as the free forest. To catch a fish when you are hungry, cut the boughs of a tree, make a fire to roast it, and eat it in the open air, is the greatest of all luxuries. I would not stay a week pent up in cities, if it were not for my passion for art."

"Some praise me because I am a colored girl, and I don’t want that kind of praise…I had rather you would point out my defects, for that will teach me something."

"Our heads are on flags, jerseys, and coins. Our heads were on the penny first, of course, the Indian cent, and then on the buffalo nickel, both before we could even vote as a people — which, like the truth of what happened in history all over the world, and like all that spilled blood from slaughter, are now out of circulation."

"You were white, you were brown, you were red, you were dust. You were both and neither. When you took baths, you’d stare at your brown arms against your white legs in the water and wonder what they were doing together in the same body."

"There are some extraordinary people working right now and there are scenes in literary fiction being published that I know wouldn’t have been published five years ago. But they probably would have 45 years ago. Tommy Orange, Torrey Peters, Nana Kwame Adjei-Brenyah, Maisy Card are all extraordinary."

"Some of us got this feeling stuck inside, all the time, like we’ve done something wrong. Like we ourselves are something wrong … We drink alcohol because it helps us feel like we can be ourselves and not be afraid. But we punish ourselves with it."

"In Stein’s Everybody’s Autobiography, she talks about how someone was asking her what it’s like to come back to her childhood home in Oakland, where I also come from, and she says, “There is no there there.” She was talking about how it had been developed over and was unrecognisable. I was using that as a parallel to Native experience and the “there there” of the land before it was colonised, developed over and bordered."

"We know the sound of the freeway better than we do rivers, the howl of distant trains better than wolf howls. We know the smell of gas and freshly wet concrete and burned rubber better than we do the smell of cedar or sage or even frybread. We ride buses, trains, and cars across, over, and under concrete plains. Being Indian has never been about returning to the land. The land is everywhere or nowhere."

"They tore unborn babies out of bellies, took what we were intended to be, our children before they were children, babies before they were babies."

"Everything I did in the book that’s related to modern technology and contemporary behavior had to do with revisiting the idea of the historical monolithic Native American that everyone thinks of, and that ... the only real way to be a real Native American is to be historical or have a headdress or look this one way. It’s deeply damaging to a people to not have a dynamic range of ways to be that are still acceptable as Native. One of the common experiences of being a Native is to be questioned, like: Are you enough? So I wanted it to feel very contemporary and now."

"The initial impulse was just liking it in other books. … Also, coming from a community that felt voiceless in the larger scheme of things—as far as movies and literature, as far as representation goes—it felt like the right decision to have a whole bunch of voices come out, as opposed to one or two."

"I wanted to write characters that felt true and real, and there’s a lot of harrowing detail about the lives of Native people. You can just look at the health statistics and they’re pretty staggering. I wanted the characters to be working-class, because so often the characters in novels that I’ve read are white and upper-middle-class with white, upper-middle-class problems…"

"The fundamental violence of colonialism, then, is perhaps the inculcated sense, a sensation that bubbles up most acutely by way of the physiological, that your body is not yours to keep, that it is never solely yours to maintain sovereign control over."

"Poets pledge allegiance to a country I don't believe in."

"Poetry is the art that is closest to music, standing between music and narrative orality (which can be speechmaking, sermon or theater). Poetry is the voice of what can’t be spoken, the mode of truth-telling when meaning needs to rise above or skim below everyday language in shapes not discernible by the ordinary mind. It trumps the rhetoric of politicians. Poetry is prophetic by nature and not bound by time. Because of these qualities poetry carries grief, heartache, ecstasy, celebration, despair, or searing truth more directly than any other literary art form. It is ceremonial in nature. Poetry is a tool for disruption and creation and is necessary for generations of humans to know who they are and who they are becoming in the wave map of history. Without poetry, we lose our way."

"We're all putting energy out whatever we're doing... we're in a constant stream of energy, and we're either singing or making noise. (2009)"

"We are story gatherers. That's what we humans do."

"We are all born within a familial stream of connection. It grows us and in turn we feed it. We live in give and take. That's basic human law, and many indigenous cultures still consciously practice it. (2009)"

"Each of us is descended from poetry ancestors. It’s the same for any art, any occupation. There is a lineage of style, knowledge and culture passed from generation to generation, one artist to another. Ultimately all poetry is related in the family tree of poetry…"

"America has always been multicultural, before the term became ubiquitous, before colonization, and it will be after."

"We must know the mythic structures that define us."

"There were no Native names in the American book of poetry when I began writing poetry, though there are many."

"The traditional ways and rituals of all of Earth's peoples are kept in containers of poetry, song, and story. It is how we know who we are, where we are coming from and who we are becoming."

"Children are considered the continuance of life. They are spirits who have come to share the world with us. We have a responsibility to nurture their gifts, to teach them. A ceremony or gathering cements the relationship and responsibilities. The over-culture has infantilized children and the experience of children. And the over-culture keeps us as children so we do not question consumption and the needs of our souls. (Over-culture is a term I created to name the false culture that traps us economically, whose products do not feed our souls with filling cultural song-story-art food.) (2009)"

"I can remind people that they use poetry, go to poetry, frequently, and may not even know they are. A lot of song lyrics are poetry. They go to poetry for a transformational moment, to speak when there are no words to speak."

"I always play or perform music with my poetry. When poetry came into the world, it did not arrive by itself, but it came with music and dance."

"Audiences for poetry are growing because of the turmoil in our country–political shifts, climate shifts. When there’s uncertainty, when you’re looking for meaning beyond this world–that takes people to poetry. We need something to counter the hate speech, the divisiveness, and it’s possible with poetry."

"It’s about learning to listen, much like in music. You can train your ears to history. You can train your ears to the earth. You can train your ears to the wind. It’s important to listen and then to study the world, like astronomy or geology or the names of birds. A lot of poets can be semihistorians. Poetry is very mathematical. There’s a lot in the theoretical parts that is similar. Quantum physicists remind me of mystics. They are aware of what happens in timelessness, though they speak of it through theories and equations."

"In my community, we are taught that leadership qualities include humility, compassion, a sense of fairness, the ability to listen, preparation and carry-through, a love for the people, and a strong spiritual center that begins with a connection to Earth."

"Everything is about — I think even — all the teachings, ultimately, wind up — the stories, everything — wind up at a point of harmony. And when you wind up at that point, everything will be reckoned with."

"Every poem has so many poetry ancestors. How can we construct a poetry ancestor map of America that would include and start off with poetry of indigenous nations? Those strands would continue into the present with the wonderful young Native poets we have right now. I guess what strikes me is the diversity—the diversity of Native poetry, which was here and is here and is still growing, and the diversity of American poetry, which has roots all over the world—and I’ve always wanted to show that, ultimately, there’s a root system that’s connected all over the Americas, which is one body and all over the world. A healthy ecosystem is a system of diversity. That’s the same thing in poetry, different poetry streams. It’s the same thing with peoples in a country."

"A lot of images [of Native Americans] are based on fairy tales or Wild West shows. We are human beings, not just people who have been created for people’s fantasy worlds. There’s not just one Native American. We’re diverse by community, by land, by language, by culture. In fact, we go by our tribal names, and there are 573 tribal nations."