1 00:00:01,320 --> 00:00:04,280 Speaker 1: Welcome to Stuff You Missed in History Class, a production 2 00:00:04,400 --> 00:00:11,000 Speaker 1: of iHeartRadio. 3 00:00:11,960 --> 00:00:15,400 Speaker 2: Hello, and welcome to the podcast. I'm Tracy V. Wilson 4 00:00:15,440 --> 00:00:18,960 Speaker 2: and I'm Holly Frye. Years ago, I took a little 5 00:00:19,040 --> 00:00:21,479 Speaker 2: day trip with some friends to a place called the 6 00:00:21,560 --> 00:00:25,480 Speaker 2: Book Barn in Niantic, Connecticut, and one of the things 7 00:00:25,520 --> 00:00:28,440 Speaker 2: I came home with was a book called Mourning Dove, 8 00:00:28,600 --> 00:00:32,559 Speaker 2: a salition autobiography, And that book has been sitting on 9 00:00:32,720 --> 00:00:37,640 Speaker 2: my desk as a potential episode inspiration since then. If 10 00:00:37,640 --> 00:00:40,600 Speaker 2: not directly on the desk, like adjacent to the desk, 11 00:00:40,680 --> 00:00:44,199 Speaker 2: it has been next to me, and according to the receipt, 12 00:00:44,479 --> 00:00:47,919 Speaker 2: still stuck in that book. That trip happened in twenty sixteen, 13 00:00:48,240 --> 00:00:51,239 Speaker 2: so that gives an indication of how long it can 14 00:00:51,280 --> 00:00:53,800 Speaker 2: take to go from like a potential podcast idea to 15 00:00:53,840 --> 00:00:58,320 Speaker 2: a podcast episode. Mourning Dove was an activist, an ethnographer, 16 00:00:58,360 --> 00:01:00,520 Speaker 2: and a novelist, and one of the first, if not 17 00:01:00,640 --> 00:01:04,080 Speaker 2: the first, indigenous women in the United States to publish 18 00:01:04,160 --> 00:01:07,400 Speaker 2: a novel. She was known by a lot of names. 19 00:01:07,520 --> 00:01:11,160 Speaker 2: One was Christine Quintasket, and at various points she also 20 00:01:11,200 --> 00:01:16,480 Speaker 2: signed letters as Crystal, Christina, and Catherine. She was married twice, 21 00:01:16,640 --> 00:01:19,240 Speaker 2: and during those marriages she also used each of her 22 00:01:19,319 --> 00:01:23,559 Speaker 2: husband's surnames. As an adult, she usually used the last 23 00:01:23,600 --> 00:01:26,920 Speaker 2: name Quintasket at home among the Confederated tribes of the 24 00:01:26,959 --> 00:01:30,759 Speaker 2: Carville Reservation, but she usually used one of her husband's 25 00:01:30,760 --> 00:01:35,920 Speaker 2: surnames with outsiders, whichever marriage was in existence at that point. 26 00:01:36,319 --> 00:01:41,000 Speaker 2: She wrote under the name Mourning Dove, which was sometimes 27 00:01:41,080 --> 00:01:43,959 Speaker 2: printed along with the name Humushuma, which is sort of 28 00:01:43,959 --> 00:01:49,280 Speaker 2: an approximated English spelling of the Insulction word for mourning dove. 29 00:01:50,040 --> 00:01:52,520 Speaker 2: That is the Salish language that she grew up speaking, 30 00:01:53,080 --> 00:01:55,720 Speaker 2: and then she was also given other names in that 31 00:01:55,800 --> 00:01:57,840 Speaker 2: language at different points in her life. And these were 32 00:01:57,880 --> 00:02:00,560 Speaker 2: really names that she used within her community and not 33 00:02:00,640 --> 00:02:04,520 Speaker 2: with the wider public. And really there's not one right 34 00:02:04,680 --> 00:02:07,480 Speaker 2: name for her. She was raised in a culture in 35 00:02:07,480 --> 00:02:11,200 Speaker 2: which people have and use different names in different contexts 36 00:02:11,200 --> 00:02:14,440 Speaker 2: and for different times in their lives. We will mostly 37 00:02:14,480 --> 00:02:18,880 Speaker 2: call her Christine Quintasket or Mourning Dove, since that's what 38 00:02:19,040 --> 00:02:22,680 Speaker 2: was on her published work. Christine Quintasket gave the year 39 00:02:22,720 --> 00:02:25,440 Speaker 2: of her birth as eighteen eighty eight, although there are 40 00:02:25,560 --> 00:02:28,520 Speaker 2: other years from the mid to late eighteen eighties noted 41 00:02:28,560 --> 00:02:32,520 Speaker 2: as various government and school records. She was the oldest 42 00:02:32,639 --> 00:02:36,160 Speaker 2: of seven children born to Joseph Quintasket, who is Okanagan, 43 00:02:36,440 --> 00:02:40,360 Speaker 2: and Lucy Stuchan, who was Calville. These are two of 44 00:02:40,400 --> 00:02:43,280 Speaker 2: the twelve bands that are part of the Confederated Tribes 45 00:02:43,320 --> 00:02:46,760 Speaker 2: of the Callville Reservation, which is federally recognized as one 46 00:02:46,840 --> 00:02:50,840 Speaker 2: tribe today. The name comes from Fort Calville, which was 47 00:02:50,919 --> 00:02:55,120 Speaker 2: named after Hudson's Bay Company Governor Andrew Calville, and members 48 00:02:55,120 --> 00:02:58,000 Speaker 2: of the tribe voted to keep this name in twenty eighteen. 49 00:02:59,000 --> 00:03:03,000 Speaker 2: Although twelve bands composed the Confederated Tribes of the Callville 50 00:03:03,040 --> 00:03:07,240 Speaker 2: Reservation today, historically there were more than fifty living in 51 00:03:07,280 --> 00:03:11,000 Speaker 2: this part of North America. The area includes land that's 52 00:03:11,080 --> 00:03:16,120 Speaker 2: now described as Canada's Interior Plateau and the Columbia Plateau, 53 00:03:16,280 --> 00:03:19,640 Speaker 2: and the United States. These people spoke a number of 54 00:03:19,639 --> 00:03:23,160 Speaker 2: different languages and dialects, most of them in the Interior 55 00:03:23,280 --> 00:03:26,880 Speaker 2: Salish language group, and while many of these are still 56 00:03:26,960 --> 00:03:30,800 Speaker 2: living languages and are spoken and taught today, the entire 57 00:03:30,880 --> 00:03:35,280 Speaker 2: Salish language group is considered to be critically endangered. As 58 00:03:35,320 --> 00:03:38,400 Speaker 2: we just said, this plateau is in both the US 59 00:03:38,520 --> 00:03:42,520 Speaker 2: and Canada, so the establishment of these two nations created 60 00:03:42,560 --> 00:03:47,320 Speaker 2: an international border through this ancestral homeland. Unlike many of 61 00:03:47,360 --> 00:03:50,040 Speaker 2: the other reservations that we've talked about on the show before, 62 00:03:50,160 --> 00:03:52,920 Speaker 2: the Callville Reservation on the US side of the border 63 00:03:53,440 --> 00:03:57,040 Speaker 2: was not established through a treaty between these indigenous peoples 64 00:03:57,080 --> 00:04:01,240 Speaker 2: and the United States. It was established by executive order 65 00:04:01,280 --> 00:04:05,400 Speaker 2: by President Ulysses S. Grant on April ninth, eighteen seventy two. 66 00:04:06,720 --> 00:04:10,000 Speaker 2: F A. Walker, Commissioner of Indian Affairs, had written a 67 00:04:10,080 --> 00:04:13,720 Speaker 2: letter the day before outlining the need for a reservation 68 00:04:13,920 --> 00:04:18,320 Speaker 2: for eight named tribes as well as quote scattering bands 69 00:04:18,800 --> 00:04:21,760 Speaker 2: who were not party to a treaty with the United States. 70 00:04:22,360 --> 00:04:25,680 Speaker 2: Acting Secretary of the Interior B. R. Coen forwarded this 71 00:04:25,760 --> 00:04:29,240 Speaker 2: to Grant, and the executive order simply read quote. It 72 00:04:29,320 --> 00:04:32,240 Speaker 2: is hereby ordered that the tract of country referred to 73 00:04:32,640 --> 00:04:35,880 Speaker 2: in the within letter of the Acting Secretary of the 74 00:04:35,880 --> 00:04:40,640 Speaker 2: Interior and designated upon the accompanying map, be set apart 75 00:04:40,800 --> 00:04:44,000 Speaker 2: for the bands of Indians in Washington Territory named in 76 00:04:44,040 --> 00:04:48,520 Speaker 2: communication of the Commissioner of Indian Affairs dated the eighth instant, 77 00:04:48,640 --> 00:04:51,720 Speaker 2: and for other such Indians, as the Department of the 78 00:04:51,760 --> 00:04:56,160 Speaker 2: Interior may see fit to locate thereon. But less than 79 00:04:56,200 --> 00:04:59,919 Speaker 2: two months later, on July second, Grant issued another ord 80 00:05:00,480 --> 00:05:04,480 Speaker 2: restoring that land to the public domain and designating different 81 00:05:04,560 --> 00:05:08,400 Speaker 2: land for the reservation instead. This new piece of land 82 00:05:08,480 --> 00:05:11,120 Speaker 2: was described as quote the country bounded on the east 83 00:05:11,240 --> 00:05:14,200 Speaker 2: and south by the Columbia River, on the west by 84 00:05:14,200 --> 00:05:17,760 Speaker 2: the Okanagan River, and on the north by the British possessions. 85 00:05:18,040 --> 00:05:22,560 Speaker 2: The British possessions, of course, being Canada. This new reservation 86 00:05:22,920 --> 00:05:25,440 Speaker 2: was a lot smaller than the previous one had been. 87 00:05:25,760 --> 00:05:28,599 Speaker 2: It was about two point eight million acres of land, 88 00:05:28,760 --> 00:05:32,960 Speaker 2: and for comparison, these tribes territories had historically covered about 89 00:05:33,080 --> 00:05:37,000 Speaker 2: thirty nine million acres of land, and then from there 90 00:05:37,080 --> 00:05:41,520 Speaker 2: the reservation got progressively smaller. In eighteen eighty seven, Congress 91 00:05:41,560 --> 00:05:46,680 Speaker 2: passed the Dawes Act, also known as the General Allotment Act. Previously, 92 00:05:46,800 --> 00:05:50,080 Speaker 2: reservation land had been held by tribes collectively, and there 93 00:05:50,120 --> 00:05:53,240 Speaker 2: are some nuances about who was legally considered to be 94 00:05:53,279 --> 00:05:56,680 Speaker 2: holding the land, but the overall idea was that it 95 00:05:56,760 --> 00:06:00,799 Speaker 2: belonged to the tribe as a group. That laws act 96 00:06:00,880 --> 00:06:03,960 Speaker 2: allowed for that land to instead be divided up and 97 00:06:04,080 --> 00:06:09,200 Speaker 2: allotted to individual members of the tribe. This was ostensibly 98 00:06:09,279 --> 00:06:12,919 Speaker 2: to protect indigenous people's land rights, but in practice it 99 00:06:13,000 --> 00:06:16,560 Speaker 2: did the opposite. People who were allotted land were expected 100 00:06:16,600 --> 00:06:19,400 Speaker 2: to assimilate with white culture and to do things with 101 00:06:19,480 --> 00:06:23,320 Speaker 2: it like farm it using European methods, but in many 102 00:06:23,320 --> 00:06:26,719 Speaker 2: cases the land itself really wasn't conducive to being used 103 00:06:26,839 --> 00:06:29,120 Speaker 2: in this way, and even if it was, people were 104 00:06:29,160 --> 00:06:32,479 Speaker 2: expected to give up their traditional culture and practices in 105 00:06:32,600 --> 00:06:36,440 Speaker 2: order to receive it. The law also called for supposedly 106 00:06:36,760 --> 00:06:39,880 Speaker 2: extra land that was not allotted to anyone to be 107 00:06:40,000 --> 00:06:42,800 Speaker 2: sold to non indigenous people, and a lot of the 108 00:06:42,839 --> 00:06:45,760 Speaker 2: indigenous people who were allotted land wound up losing it 109 00:06:45,800 --> 00:06:50,080 Speaker 2: for all kinds of reasons. This was devastating and destructive 110 00:06:50,120 --> 00:06:54,560 Speaker 2: to Indigenous peoples and their communities. Starting in the eighteen eighties, 111 00:06:54,680 --> 00:06:57,960 Speaker 2: mining companies also started trying to get access to the 112 00:06:58,000 --> 00:07:02,520 Speaker 2: mineral rich northern part of call the reservation. A federal 113 00:07:02,560 --> 00:07:06,440 Speaker 2: delegation was dispatched to the reservation to negotiate an agreement 114 00:07:06,520 --> 00:07:09,120 Speaker 2: with the tribes, and that was signed on May ninth, 115 00:07:09,200 --> 00:07:14,600 Speaker 2: eighteen ninety one. The tribes agreed to seed roughly one 116 00:07:14,720 --> 00:07:17,920 Speaker 2: point five million acres of land to the federal government 117 00:07:18,000 --> 00:07:22,040 Speaker 2: in exchange for one point five million dollars. The tribes 118 00:07:22,080 --> 00:07:26,280 Speaker 2: also successfully negotiated to keep the right to hunt, fish, 119 00:07:26,360 --> 00:07:30,600 Speaker 2: and gather on the land that was being seated. However, 120 00:07:31,240 --> 00:07:36,120 Speaker 2: while Congress passed an act removing everything from Township thirty 121 00:07:36,160 --> 00:07:39,160 Speaker 2: four north to the Canadian border from the reservation in 122 00:07:39,200 --> 00:07:43,800 Speaker 2: eighteen ninety two, Congress did not start passing legislation to 123 00:07:43,960 --> 00:07:47,880 Speaker 2: actually pay the one point five million dollars until nineteen 124 00:07:47,920 --> 00:07:51,680 Speaker 2: oh seven, and then that nineteen oh seven legislation did 125 00:07:51,680 --> 00:07:56,360 Speaker 2: not appropriate the entire amount. Congress appropriated three hundred thousand 126 00:07:56,400 --> 00:07:59,320 Speaker 2: dollars a year for five years until nineteen eleven. 127 00:08:00,200 --> 00:08:04,360 Speaker 1: Indigenous people also faced hostility and legal action for hunting 128 00:08:04,400 --> 00:08:07,360 Speaker 1: and fishing on what had been the North half, in 129 00:08:07,440 --> 00:08:11,600 Speaker 1: spite of having retained those rights in the negotiations. This 130 00:08:11,760 --> 00:08:15,200 Speaker 1: led to the US Supreme Court case Antwine versus Washington 131 00:08:15,240 --> 00:08:18,720 Speaker 1: in nineteen seventy five, in which an Indigenous couple had 132 00:08:18,760 --> 00:08:22,520 Speaker 1: been convicted of violating Washington hunting law on land that 133 00:08:22,640 --> 00:08:25,040 Speaker 1: had been part of the north half of the reservation. 134 00:08:26,080 --> 00:08:29,160 Speaker 1: In that case, the court upheld the Indigenous nations hunting 135 00:08:29,240 --> 00:08:33,839 Speaker 1: and fishing rights. This loss of land and the emphasis 136 00:08:33,960 --> 00:08:37,600 Speaker 1: on farming were both devastating to the bands and tribes 137 00:08:37,640 --> 00:08:41,400 Speaker 1: who are part of this community. Traditionally, these peoples had 138 00:08:41,480 --> 00:08:44,360 Speaker 1: moved according to the season, so fishing for salmon and 139 00:08:44,440 --> 00:08:48,079 Speaker 1: hunting gathering things like roots and berries from the forests, 140 00:08:48,160 --> 00:08:52,280 Speaker 1: in a pattern that is sometimes described as the seasonal round. 141 00:08:53,200 --> 00:08:56,040 Speaker 1: To be clear, there is not just one seasonal round. 142 00:08:56,200 --> 00:08:59,839 Speaker 1: The specifics really vary even within the same region and 143 00:09:00,080 --> 00:09:04,160 Speaker 1: from one community to another. Farming was a totally different 144 00:09:04,160 --> 00:09:07,160 Speaker 1: way of life from this, and again, a lot of 145 00:09:07,160 --> 00:09:09,880 Speaker 1: the land that was part of the Calvill Reservation wasn't 146 00:09:09,960 --> 00:09:13,360 Speaker 1: really usable as farmland, and the loss of the north 147 00:09:13,440 --> 00:09:17,600 Speaker 1: half affected Mourning Dove's family directly. People who had been 148 00:09:17,640 --> 00:09:20,719 Speaker 1: allotted land on the north half lost those allotments, and 149 00:09:20,840 --> 00:09:25,480 Speaker 1: the Quintaskets family's land allotments had been there. We will 150 00:09:25,520 --> 00:09:38,320 Speaker 1: get some Mourning Doves life after a sponsor break, as 151 00:09:38,360 --> 00:09:42,120 Speaker 1: we said before. Christine Quintasket or Mourning Dove, was born 152 00:09:42,160 --> 00:09:44,959 Speaker 1: around eighteen eighty eight and was the first of her parents' 153 00:09:44,960 --> 00:09:45,760 Speaker 1: seven children. 154 00:09:46,400 --> 00:09:49,200 Speaker 2: In her own story about her birth, her family was 155 00:09:49,240 --> 00:09:52,720 Speaker 2: traveling with a group in what's now northern Idaho and 156 00:09:52,760 --> 00:09:55,400 Speaker 2: they didn't want to stop, even as her mother, Lucy 157 00:09:55,559 --> 00:09:59,040 Speaker 2: went into labor, so Christine was born in a canoe 158 00:09:59,200 --> 00:10:02,240 Speaker 2: as they crossed the Cuteney River and was wrapped in 159 00:10:02,320 --> 00:10:04,440 Speaker 2: the shirt of one of the men who was paddling 160 00:10:04,480 --> 00:10:07,839 Speaker 2: the canoe and then her family later attributed kind of 161 00:10:07,880 --> 00:10:11,199 Speaker 2: a tomboyish streak to the fact that her first piece 162 00:10:11,240 --> 00:10:13,280 Speaker 2: of clothing had been a man's shirt. 163 00:10:14,200 --> 00:10:17,960 Speaker 1: She and her siblings grew up primarily near Kettlefalls, Washington, 164 00:10:18,120 --> 00:10:21,240 Speaker 1: but also experienced some of the seasonal hunting and gathering 165 00:10:21,280 --> 00:10:24,679 Speaker 1: that we talked about before the break. Christine first learned 166 00:10:24,720 --> 00:10:27,440 Speaker 1: to read from a white orphan named Jimmy Ryan who 167 00:10:27,559 --> 00:10:30,280 Speaker 1: was adopted into the family, and she learned a lot 168 00:10:30,280 --> 00:10:32,960 Speaker 1: of her cultural and traditional heritage from a woman named 169 00:10:32,960 --> 00:10:36,400 Speaker 1: Tea Cault. Teaclt had also been welcomed into the family 170 00:10:36,520 --> 00:10:40,560 Speaker 1: after Christine had found her alone and disoriented, saying that 171 00:10:40,640 --> 00:10:44,120 Speaker 1: she was going to walk until she died. Mourning Dove 172 00:10:44,200 --> 00:10:49,000 Speaker 1: described Teacult as another grandmother. Christine's mother wanted her to 173 00:10:49,040 --> 00:10:52,280 Speaker 1: have this indigenous education and to learn the traditions of 174 00:10:52,320 --> 00:10:55,440 Speaker 1: her people's really important to her, and at the same time, 175 00:10:55,960 --> 00:11:00,319 Speaker 1: Lucy Quintasket was devoutly Catholic. She thought Her daughter, Risin 176 00:11:01,000 --> 00:11:05,160 Speaker 1: also needed to get a formal Western style education and 177 00:11:05,400 --> 00:11:08,360 Speaker 1: Catholic religious training to help her survive in a world 178 00:11:08,720 --> 00:11:12,360 Speaker 1: that was increasingly dominated by white people and the US government. 179 00:11:12,640 --> 00:11:16,040 Speaker 1: So in eighteen ninety four, Christine was sent to the 180 00:11:16,080 --> 00:11:20,760 Speaker 1: Sacred Hearts School at Goodwin Catholic Mission in Ward, Washington, not. 181 00:11:20,800 --> 00:11:24,480 Speaker 2: Far from Kettle Falls. Christine was already familiar with this 182 00:11:24,600 --> 00:11:27,520 Speaker 2: mission before going to school there. It was where the 183 00:11:27,600 --> 00:11:30,720 Speaker 2: family went to church when services weren't being held at 184 00:11:30,720 --> 00:11:33,559 Speaker 2: the mission that was closer to their home. Even though 185 00:11:33,600 --> 00:11:36,319 Speaker 2: the school really wasn't far away from where her family lived, 186 00:11:36,360 --> 00:11:40,040 Speaker 2: she was a boarding student there. We have talked about 187 00:11:40,080 --> 00:11:43,080 Speaker 2: schools like this in a few previous episodes of the show. 188 00:11:43,720 --> 00:11:48,240 Speaker 2: Christian missionaries and other religious organizations were establishing schools to 189 00:11:48,440 --> 00:11:53,439 Speaker 2: Christianize Indigenous children as early as the seventeenth century. Congress 190 00:11:53,480 --> 00:11:57,320 Speaker 2: passed the Civilization Fund Act in eighteen nineteen, which provided 191 00:11:57,360 --> 00:12:01,400 Speaker 2: government funding for these schools. Later in the nineteenth and 192 00:12:01,480 --> 00:12:05,760 Speaker 2: early twentieth centuries, boarding schools were established to physically remove 193 00:12:05,840 --> 00:12:11,000 Speaker 2: indigenous students from their families, languages, and cultures. Schools like 194 00:12:11,120 --> 00:12:15,560 Speaker 2: Carlisle Indian Industrial School in Pennsylvania and Fort Shaw Indian 195 00:12:15,640 --> 00:12:18,559 Speaker 2: School in Montana, both of which we have talked about 196 00:12:18,600 --> 00:12:19,800 Speaker 2: in prior episodes. 197 00:12:20,640 --> 00:12:23,360 Speaker 1: This grew to a whole system of institutions that included 198 00:12:23,400 --> 00:12:26,640 Speaker 1: more than four hundred federal boarding schools and more than 199 00:12:26,679 --> 00:12:32,320 Speaker 1: one thousand federal and non federal institutions, including day schools, sanitariums, 200 00:12:32,320 --> 00:12:36,760 Speaker 1: and orphanages. The boarding schools and day schools had the 201 00:12:36,760 --> 00:12:42,520 Speaker 1: same basic purpose to civilize in quotation marks indigenous children 202 00:12:42,720 --> 00:12:46,800 Speaker 1: and force them to assimilate with white Christian culture. These 203 00:12:46,840 --> 00:12:49,880 Speaker 1: schools were built near the end of centuries of active 204 00:12:49,920 --> 00:12:54,000 Speaker 1: warfare between the United States and Indigenous nations, but they 205 00:12:54,080 --> 00:12:57,640 Speaker 1: were another way to try to eliminate the indigenous population. 206 00:12:58,559 --> 00:13:03,480 Speaker 1: General Richard Henry, that, superintendent of Carlisle Indian Industrial Schools, 207 00:13:03,520 --> 00:13:06,560 Speaker 1: summed it up as quote, killed the Indian in him 208 00:13:07,080 --> 00:13:10,760 Speaker 1: and save the man. Got boarding schools and day schools. 209 00:13:10,800 --> 00:13:13,800 Speaker 1: Indigenous children weren't allowed to speak their own language or 210 00:13:13,800 --> 00:13:16,079 Speaker 1: wear their own style of dress. They were forced to 211 00:13:16,120 --> 00:13:20,320 Speaker 1: speak English and wear European style clothing. There were people 212 00:13:20,360 --> 00:13:23,760 Speaker 1: involved in these schools who were motivated by a charitable 213 00:13:23,880 --> 00:13:28,040 Speaker 1: or humanitarian impulse. They thought that they were helping these children, 214 00:13:28,559 --> 00:13:32,240 Speaker 1: but this whole mindset was racist and genocidal, and there 215 00:13:32,280 --> 00:13:34,719 Speaker 1: were also people involved with running these schools who were 216 00:13:34,760 --> 00:13:39,599 Speaker 1: not altruistic at all. Children faced widespread abuse and deprivation, 217 00:13:39,800 --> 00:13:42,480 Speaker 1: and it is likely that thousands or even tens of 218 00:13:42,600 --> 00:13:46,080 Speaker 1: thousands of children died at these schools. And this was 219 00:13:46,240 --> 00:13:50,160 Speaker 1: also interconnected with federal policies meant to break up reservations, 220 00:13:50,480 --> 00:13:54,680 Speaker 1: abolish tribal governments, and take over indigenous lands. It was 221 00:13:54,760 --> 00:13:58,079 Speaker 1: all part of the attempt to eliminate the indigenous population 222 00:13:58,360 --> 00:14:01,680 Speaker 1: of the United States. Yeah, when we say it's likely 223 00:14:01,760 --> 00:14:05,160 Speaker 1: that thousands or tens of thousands of children died, there 224 00:14:05,200 --> 00:14:09,480 Speaker 1: is no question about the fact that many, many children died, 225 00:14:09,840 --> 00:14:13,560 Speaker 1: like the possibility there is that the actual concrete number 226 00:14:13,760 --> 00:14:18,559 Speaker 1: is not known. The US made attendance at these schools 227 00:14:18,600 --> 00:14:22,160 Speaker 1: compulsory in eighteen ninety one, with the Commissioner of Indian 228 00:14:22,160 --> 00:14:27,040 Speaker 1: Affairs empowered to enforce this law. Federal policy toward indigenous 229 00:14:27,120 --> 00:14:30,960 Speaker 1: nations had been so destabilizing and violent that there were 230 00:14:31,120 --> 00:14:34,560 Speaker 1: children who basically had nowhere else to go. There were 231 00:14:34,560 --> 00:14:38,560 Speaker 1: also cases in which federal officials used children as hostages, 232 00:14:38,720 --> 00:14:42,600 Speaker 1: especially the children of indigenous leaders, so placing children in 233 00:14:42,680 --> 00:14:45,360 Speaker 1: schools far from their families to try to keep their 234 00:14:45,400 --> 00:14:49,640 Speaker 1: parents compliant. At the same time, there were also families 235 00:14:49,760 --> 00:14:52,760 Speaker 1: like Christine's who believed that going to one of these 236 00:14:52,800 --> 00:14:57,120 Speaker 1: schools would help their children survive in a rapidly changing world. 237 00:14:57,880 --> 00:15:02,040 Speaker 1: She described Father Derouge, a Jesuit priest who told her 238 00:15:02,080 --> 00:15:05,040 Speaker 1: mother that she should be sent to school, as somebody 239 00:15:05,040 --> 00:15:09,640 Speaker 1: that the people of the Calville Reservation respected. When Christine 240 00:15:09,720 --> 00:15:13,680 Speaker 1: Quintasquets started at Goodwin Catholic Mission School, she only spoke 241 00:15:13,720 --> 00:15:18,640 Speaker 1: the Interior Salish language of Insirichen or Calville, Okanagan, and 242 00:15:18,680 --> 00:15:22,120 Speaker 1: she was punished for not speaking English. In his introduction 243 00:15:22,240 --> 00:15:24,640 Speaker 1: to a reprinting of one of her books, editor Jay 244 00:15:24,680 --> 00:15:27,280 Speaker 1: Milner points out an added layer to all of this. 245 00:15:27,920 --> 00:15:31,400 Speaker 1: She was being punished for not speaking English by nuns 246 00:15:31,440 --> 00:15:35,840 Speaker 1: whose first language was French. Eventually, she became too ill 247 00:15:35,880 --> 00:15:37,080 Speaker 1: to finish the school year. 248 00:15:38,040 --> 00:15:41,440 Speaker 2: Christine returned to school in eighteen ninety seven, and she 249 00:15:41,560 --> 00:15:45,400 Speaker 2: described her experience that time as less traumatic than her 250 00:15:45,400 --> 00:15:48,520 Speaker 2: first period at the school had been. When the school 251 00:15:48,600 --> 00:15:51,000 Speaker 2: closed down in eighteen ninety nine, she went to the 252 00:15:51,000 --> 00:15:54,760 Speaker 2: government boarding school on the Fort Spokane Agency. She stayed 253 00:15:54,760 --> 00:15:57,640 Speaker 2: there for about a year, and then her mother died 254 00:15:57,760 --> 00:16:01,320 Speaker 2: in nineteen oh two when she was about fourteen. After 255 00:16:01,360 --> 00:16:04,000 Speaker 2: her mother's death, she stayed home and she helped take 256 00:16:04,040 --> 00:16:07,200 Speaker 2: care of her younger siblings until her father remarried in 257 00:16:07,320 --> 00:16:11,800 Speaker 2: nineteen oh four to a woman named Cecilia. At that point, 258 00:16:11,880 --> 00:16:15,480 Speaker 2: Christine went to Fort Shaw Indian School in Montana, where 259 00:16:15,520 --> 00:16:18,440 Speaker 2: she stayed for three years and worked as a teacher's aid. 260 00:16:19,360 --> 00:16:21,200 Speaker 2: She was able to come and go from the school 261 00:16:21,280 --> 00:16:23,840 Speaker 2: at least to an extent, and visit a grandmother who 262 00:16:23,920 --> 00:16:27,720 Speaker 2: lived nearby. We have a lot more about Fort Shaw 263 00:16:27,800 --> 00:16:30,280 Speaker 2: Indian School in our two parter on the Fort Shaw 264 00:16:30,360 --> 00:16:34,360 Speaker 2: Indian School Girls basketball team that came out in twenty seventeen, 265 00:16:34,520 --> 00:16:38,040 Speaker 2: and it also has more detail about the boarding schools system. 266 00:16:38,600 --> 00:16:41,760 Speaker 2: In nineteen oh eight, while in Montana, Christine saw the 267 00:16:41,880 --> 00:16:45,200 Speaker 2: roundup of some of the last free ranging bison in 268 00:16:45,240 --> 00:16:49,200 Speaker 2: the United States. Prior to the arrival of Europeans, there 269 00:16:49,240 --> 00:16:53,080 Speaker 2: had been an estimated thirty million bison also called buffalo 270 00:16:53,240 --> 00:16:57,960 Speaker 2: in North America. Today, bisoner associated primarily with the Great 271 00:16:58,000 --> 00:17:01,000 Speaker 2: Plains and the West, but they live on much of 272 00:17:01,040 --> 00:17:05,440 Speaker 2: the continent. But by the early nineteenth century their population 273 00:17:05,760 --> 00:17:11,160 Speaker 2: was in sharp decline. The word over hunting does not 274 00:17:11,280 --> 00:17:14,679 Speaker 2: go nearly far enough to describe why this was an 275 00:17:14,720 --> 00:17:19,240 Speaker 2: intentional slaughter carried out by both federal troops and private hunters, 276 00:17:19,800 --> 00:17:23,359 Speaker 2: meant to deprive indigenous peoples of a critical source of food. 277 00:17:24,040 --> 00:17:27,080 Speaker 2: By the late eighteen eighties, bison were nearly extinct in 278 00:17:27,119 --> 00:17:30,359 Speaker 2: North America, aside from a few small herds that were 279 00:17:30,359 --> 00:17:34,920 Speaker 2: mostly on private ranches. One free ranging herd that remained 280 00:17:34,960 --> 00:17:38,800 Speaker 2: had been developed largely by two men, Charles A. Allard 281 00:17:38,840 --> 00:17:42,360 Speaker 2: and Michelle Pablo, who bought some orphaned bison calves from 282 00:17:42,359 --> 00:17:46,879 Speaker 2: an indigenous hunter known as Sam Walking Coyote. Allard and 283 00:17:46,960 --> 00:17:50,399 Speaker 2: Pablo each had an Indigenous mother and had grazing rates 284 00:17:50,440 --> 00:17:53,280 Speaker 2: on the Flathead Indian Reservation, which is home to the 285 00:17:53,320 --> 00:17:57,800 Speaker 2: Confederated Salish and Coutiney tribes. By the time Alard died 286 00:17:57,840 --> 00:18:00,679 Speaker 2: after a fall from a horse in eighteen ninety, the 287 00:18:00,720 --> 00:18:03,879 Speaker 2: herd had grown to about three hundred, and by nineteen 288 00:18:03,920 --> 00:18:07,600 Speaker 2: oh six there were seven hundred. By that point, Pablo 289 00:18:07,760 --> 00:18:10,560 Speaker 2: was concerned about the safety of the herd because more 290 00:18:10,600 --> 00:18:14,280 Speaker 2: and more homesteaders were moving into the area where they ranged. 291 00:18:15,080 --> 00:18:17,840 Speaker 2: He initially tried to sell the herd to the US government, 292 00:18:17,920 --> 00:18:20,480 Speaker 2: which refused to buy them, so he sold them to 293 00:18:20,640 --> 00:18:25,280 Speaker 2: Canada instead. He shipped about five hundred bison to Alberta's 294 00:18:25,320 --> 00:18:29,119 Speaker 2: Buffalo Park between nineteen oh eight and nineteen ten, so 295 00:18:29,240 --> 00:18:32,640 Speaker 2: the roundup that Christine saw was part of the process 296 00:18:32,680 --> 00:18:36,359 Speaker 2: of gathering up the bison to send them to Canada. 297 00:18:36,440 --> 00:18:41,520 Speaker 2: Seeing this had a huge impact on Christine Quintasket. Buffalo 298 00:18:41,560 --> 00:18:43,960 Speaker 2: had played such a key part in the cultures and 299 00:18:44,040 --> 00:18:47,359 Speaker 2: life ways of indigenous peoples all over North America and 300 00:18:47,440 --> 00:18:51,720 Speaker 2: had been intentionally hunted nearly to extinction as an active genocide. 301 00:18:52,720 --> 00:18:54,760 Speaker 2: Now she was seeing some of the few that remained 302 00:18:54,760 --> 00:18:57,679 Speaker 2: on the range terrified and struggling as they were rounded 303 00:18:57,760 --> 00:19:01,560 Speaker 2: up to be taken somewhere far away. This would also 304 00:19:01,640 --> 00:19:04,439 Speaker 2: become one of the inspirations for her novel, which we 305 00:19:04,480 --> 00:19:17,080 Speaker 2: will get to after a sponsor break. In nineteen oh nine, 306 00:19:17,359 --> 00:19:20,960 Speaker 2: Christine Quintasket started working on a novel. That same year, 307 00:19:21,040 --> 00:19:23,640 Speaker 2: she married Hector MacLeod, who she had met at Fort 308 00:19:23,680 --> 00:19:27,520 Speaker 2: Shaw Indian School. This marriage seems to have been turbulent. 309 00:19:27,760 --> 00:19:30,120 Speaker 2: McLeod could be violent and spent a lot of time 310 00:19:30,160 --> 00:19:33,800 Speaker 2: around bootleggers, one of whom reportedly shot off one of 311 00:19:33,840 --> 00:19:39,399 Speaker 2: his hands. They also struggled financially. We mentioned earlier that 312 00:19:39,480 --> 00:19:42,639 Speaker 2: the land that had been allotted from the Callville Reservation 313 00:19:43,000 --> 00:19:46,640 Speaker 2: often wasn't good for farming, so rather than farming their 314 00:19:46,680 --> 00:19:49,919 Speaker 2: own land, a lot of Indigenous people in the region 315 00:19:50,000 --> 00:19:54,480 Speaker 2: wound up as wage laborers doing agricultural work for other 316 00:19:54,640 --> 00:19:59,280 Speaker 2: people on other land that was more farmable. This included 317 00:19:59,359 --> 00:20:02,960 Speaker 2: Christine in her husband, who worked as migrant agricultural laborers 318 00:20:03,000 --> 00:20:07,000 Speaker 2: around the Pacific Northwest. There are accounts of her life 319 00:20:07,000 --> 00:20:10,119 Speaker 2: that make this sound almost like the romanticized life of 320 00:20:10,119 --> 00:20:12,919 Speaker 2: a struggling artist, that she would work in the fields 321 00:20:12,960 --> 00:20:15,680 Speaker 2: and orchards during the day and write in a tent 322 00:20:15,760 --> 00:20:18,760 Speaker 2: at night. But the reality was that this work was 323 00:20:18,800 --> 00:20:22,119 Speaker 2: exhausting and it took most of the daylight hours. She 324 00:20:22,280 --> 00:20:27,120 Speaker 2: mostly wrote when she wasn't doing agricultural work. By nineteen twelve, 325 00:20:27,320 --> 00:20:30,480 Speaker 2: she was estranged from her husband and living in Portland, Oregon. 326 00:20:31,240 --> 00:20:33,840 Speaker 2: She started using the name morning Dove on her work 327 00:20:34,200 --> 00:20:38,840 Speaker 2: at that point, spelled mornng like the coming of the day. 328 00:20:39,720 --> 00:20:44,080 Speaker 2: She wanted to write in English, Specifically, she wanted to 329 00:20:44,119 --> 00:20:48,040 Speaker 2: write about her own culture and people for an English 330 00:20:48,040 --> 00:20:51,240 Speaker 2: speaking audience. The novel that she was working on was 331 00:20:51,280 --> 00:20:53,879 Speaker 2: a Western romance, and it was one that she thought 332 00:20:54,040 --> 00:20:58,360 Speaker 2: would humanize indigenous people for white readers. She was also 333 00:20:58,520 --> 00:21:03,560 Speaker 2: collecting indigenoust but since she grew up speaking a Salish 334 00:21:03,640 --> 00:21:06,840 Speaker 2: language and her English classes had been kind of spread 335 00:21:06,880 --> 00:21:10,520 Speaker 2: across eight years at three different boarding schools, she still 336 00:21:10,560 --> 00:21:14,639 Speaker 2: struggled with various aspects of English. So from nineteen thirteen 337 00:21:14,680 --> 00:21:18,399 Speaker 2: to nineteen fifteen she moved to Calgary, Alberta to attend 338 00:21:18,520 --> 00:21:23,400 Speaker 2: Calgary College Business School. She studied things like typing, shorthand, 339 00:21:23,480 --> 00:21:28,320 Speaker 2: and bookkeeping while also working on her English. In nineteen fifteen, 340 00:21:28,440 --> 00:21:31,760 Speaker 2: she attended the Frontier Days Festival in Walla Walla, Washington, 341 00:21:31,800 --> 00:21:35,800 Speaker 2: where she met Lucullis Virgil mcward. Mcward had been born 342 00:21:35,800 --> 00:21:39,080 Speaker 2: in Virginia eighteen sixty and had become a rancher after 343 00:21:39,160 --> 00:21:42,800 Speaker 2: moving west in nineteen oh three. He had also become 344 00:21:42,840 --> 00:21:46,080 Speaker 2: an advocate for the rights of indigenous people and communities, 345 00:21:46,320 --> 00:21:49,240 Speaker 2: and had been adopted into the Yakama Nation after helping 346 00:21:49,280 --> 00:21:52,160 Speaker 2: them fight for their land and water rights. He had 347 00:21:52,160 --> 00:21:56,240 Speaker 2: been given Indigenous names that translated to old Wolf and Bigfoot. 348 00:21:57,359 --> 00:22:01,399 Speaker 2: A mutual friend named j. W. Langdon and later encouraged 349 00:22:01,480 --> 00:22:04,320 Speaker 2: Mourning Dove to reach out to McCord for some help 350 00:22:04,359 --> 00:22:08,520 Speaker 2: with her writing. Morningdove had almost finished a draft of 351 00:22:08,560 --> 00:22:12,560 Speaker 2: the novel that would eventually be published under the name Kogiwa, 352 00:22:13,359 --> 00:22:17,000 Speaker 2: but at first she and McCord talked about the notes 353 00:22:17,119 --> 00:22:21,240 Speaker 2: that she had collected on twenty two indigenous stories and legends. 354 00:22:22,240 --> 00:22:25,920 Speaker 2: They had both seen the effects of the federal government's 355 00:22:26,000 --> 00:22:30,720 Speaker 2: destructive policies on Indigenous communities, and they both thought that 356 00:22:30,800 --> 00:22:35,960 Speaker 2: if these stories were not intentionally preserved in writing, they 357 00:22:35,960 --> 00:22:39,719 Speaker 2: would be lost. McCord thought that Mourning Dove was an 358 00:22:39,760 --> 00:22:43,320 Speaker 2: ideal person to do this, so he encouraged her, maybe 359 00:22:43,400 --> 00:22:46,719 Speaker 2: even pressured her to record the knowledge and culture of 360 00:22:46,760 --> 00:22:50,720 Speaker 2: her people. He started out acting essentially as her editor 361 00:22:50,800 --> 00:22:53,840 Speaker 2: and literary agent, but over time they developed a working 362 00:22:53,920 --> 00:22:57,280 Speaker 2: relationship and a friendship that lasted for the rest of 363 00:22:57,359 --> 00:23:02,840 Speaker 2: Morningdove's life. This relation was complex. Mcwerdour was more than 364 00:23:02,840 --> 00:23:05,640 Speaker 2: twenty years older than Mourning Dove, and he was a man, 365 00:23:05,760 --> 00:23:08,520 Speaker 2: and he was white, so there were some clear power 366 00:23:08,600 --> 00:23:13,280 Speaker 2: disparities involved. He made additions and changes to her novel 367 00:23:13,320 --> 00:23:15,040 Speaker 2: that we're going to talk about more in Part two. 368 00:23:15,720 --> 00:23:19,640 Speaker 2: Sometimes without talking to her about those changes, and once 369 00:23:19,680 --> 00:23:21,800 Speaker 2: the two of them did start to talk about working 370 00:23:21,800 --> 00:23:25,600 Speaker 2: on a novel, he started arranging interviews and a speaking 371 00:23:25,640 --> 00:23:29,840 Speaker 2: tour for her. Mourning Dove would eventually become known for 372 00:23:29,880 --> 00:23:34,119 Speaker 2: her speaking, but initially she found this prospect terrifying. She 373 00:23:34,240 --> 00:23:37,000 Speaker 2: was really worried about her ability to speak English well 374 00:23:37,080 --> 00:23:39,439 Speaker 2: in front of an audience and what their response to 375 00:23:39,480 --> 00:23:43,040 Speaker 2: her would be. She eventually got sick and the tour 376 00:23:43,160 --> 00:23:47,359 Speaker 2: was indefinitely postponed. By nineteen sixteen, they were ready to 377 00:23:47,359 --> 00:23:50,040 Speaker 2: find a publisher, and Mourning Dove wrote a letter to 378 00:23:50,080 --> 00:23:53,480 Speaker 2: their mutual friend JP MacLean about the finished draft of 379 00:23:53,480 --> 00:23:57,280 Speaker 2: the book, saying, quote, we both worked hard on it, 380 00:23:57,359 --> 00:23:59,959 Speaker 2: and we sometimes almost went on the warpath, but we 381 00:24:00,119 --> 00:24:04,000 Speaker 2: always patched up a piece and continued friends. He helped 382 00:24:04,040 --> 00:24:07,440 Speaker 2: me with Kogie wea, but next time I am going 383 00:24:07,480 --> 00:24:10,080 Speaker 2: to let him make the plot and I will help him. 384 00:24:10,440 --> 00:24:13,359 Speaker 2: In nineteen sixteen, she did an interview with a Spokane 385 00:24:13,440 --> 00:24:16,280 Speaker 2: newspaper about what McWhorter thought was her soon to be 386 00:24:16,320 --> 00:24:20,720 Speaker 2: published novel. This ran in The Spokesman Review on April ninth, 387 00:24:20,760 --> 00:24:23,359 Speaker 2: and it was reprinted two days later when it was 388 00:24:23,440 --> 00:24:26,920 Speaker 2: picked up by other newspapers all over the country, including 389 00:24:26,920 --> 00:24:30,600 Speaker 2: the Washington Post. This article covered about the top third 390 00:24:30,640 --> 00:24:33,080 Speaker 2: of a page, and it featured a full length picture 391 00:24:33,119 --> 00:24:36,800 Speaker 2: of her in indigenous dress and a smaller one with quote, 392 00:24:36,960 --> 00:24:39,679 Speaker 2: her hair done up on her head and wearing garments 393 00:24:39,720 --> 00:24:44,080 Speaker 2: of her white sisters. This article illustrates so much about 394 00:24:44,080 --> 00:24:48,359 Speaker 2: Mourning Dove and about the presumably white writer's attitudes about 395 00:24:48,359 --> 00:24:52,679 Speaker 2: her and about Indigenous people. It describes her as quote 396 00:24:52,840 --> 00:24:56,879 Speaker 2: as Indian wealth goes wealthy because she had leased some 397 00:24:57,080 --> 00:25:01,240 Speaker 2: land she had been allotted to white farmers. She definitely 398 00:25:01,400 --> 00:25:04,960 Speaker 2: was not wealthy in any way that involved money, though, 399 00:25:05,200 --> 00:25:07,359 Speaker 2: as we said earlier, she was often working as an 400 00:25:07,400 --> 00:25:11,320 Speaker 2: agricultural laborer to try to make ends meet. The writer's 401 00:25:11,400 --> 00:25:15,600 Speaker 2: description of her is both flattering and infantilizing, like she's 402 00:25:15,680 --> 00:25:19,960 Speaker 2: described as a quote, stout hearted Indian girl, but if 403 00:25:20,000 --> 00:25:21,760 Speaker 2: she was born in eighteen eighty eight, she would have 404 00:25:21,800 --> 00:25:24,880 Speaker 2: been twenty eight when this article came out. It also 405 00:25:25,000 --> 00:25:29,320 Speaker 2: describes her as speaking faultless English quote, as is usually 406 00:25:29,359 --> 00:25:31,679 Speaker 2: the case with those to whom the tongue did not 407 00:25:31,800 --> 00:25:36,760 Speaker 2: come naturally but who have been diligent students. A later 408 00:25:36,840 --> 00:25:39,520 Speaker 2: part of the article also describes the color of her 409 00:25:39,560 --> 00:25:41,480 Speaker 2: skin and eyes, as well as her weight. 410 00:25:42,640 --> 00:25:46,320 Speaker 1: Much of the article is ostensibly in Mourning Dove's own words, 411 00:25:46,480 --> 00:25:49,480 Speaker 1: beginning quote, the white man does not know the Indian. 412 00:25:50,040 --> 00:25:54,000 Speaker 1: He thinks the Indian cold, emotionless, pitiless. He is not 413 00:25:54,880 --> 00:25:57,440 Speaker 1: you think. The Indian does not cry, does not love, 414 00:25:57,560 --> 00:26:01,119 Speaker 1: does not kiss before you. I might not cry or 415 00:26:01,160 --> 00:26:05,160 Speaker 1: show my emotion. I would never faint, but alone, if 416 00:26:05,160 --> 00:26:07,800 Speaker 1: my heart was sad, I would weep, and like a 417 00:26:07,840 --> 00:26:12,119 Speaker 1: white woman, find comfort and relief in tears. She was 418 00:26:12,200 --> 00:26:15,640 Speaker 1: pushing back on the stereotype that Indigenous people were stoic, 419 00:26:15,840 --> 00:26:19,200 Speaker 1: and the idea of using her writing to dispel stereotypes 420 00:26:19,200 --> 00:26:22,680 Speaker 1: about Indigenous people would be an ongoing theme in her work, 421 00:26:22,800 --> 00:26:24,440 Speaker 1: and in this article. 422 00:26:24,880 --> 00:26:27,560 Speaker 2: She also talked about how hard it was to spend 423 00:26:27,640 --> 00:26:30,760 Speaker 2: so much time indoors at a typewriter. It just was 424 00:26:30,800 --> 00:26:34,120 Speaker 2: not what she was used to. She also described missing 425 00:26:34,160 --> 00:26:37,119 Speaker 2: her community's sweat lodge and went on to describe what 426 00:26:37,359 --> 00:26:40,280 Speaker 2: that was, comparing it to a Turkish bath that a 427 00:26:40,359 --> 00:26:43,560 Speaker 2: white person would pay to use. This was one of 428 00:26:43,680 --> 00:26:46,199 Speaker 2: several times that she sort of tried to build a 429 00:26:46,280 --> 00:26:49,639 Speaker 2: bridge between her own culture and that of white readers 430 00:26:49,800 --> 00:26:53,520 Speaker 2: and to use ideas that she thought those readers would understand. 431 00:26:54,480 --> 00:26:58,800 Speaker 2: In this article, Mourning Dove also described civilization as bringing 432 00:26:58,920 --> 00:27:02,240 Speaker 2: both good and bad to her people, with one example 433 00:27:02,400 --> 00:27:05,359 Speaker 2: being an increase in divorce, which had previously been almost 434 00:27:05,400 --> 00:27:09,920 Speaker 2: unheard of, and she described her tribe as continuing to change. 435 00:27:10,440 --> 00:27:13,159 Speaker 2: For example, her stepmother would speak to her children in 436 00:27:13,200 --> 00:27:17,280 Speaker 2: her language and they would understand but answer in English. 437 00:27:17,840 --> 00:27:20,280 Speaker 2: She also said that her stepmother had given land from 438 00:27:20,280 --> 00:27:22,800 Speaker 2: her allotment to build a school, one that was now 439 00:27:22,800 --> 00:27:25,440 Speaker 2: attended by her children, with all the rest of the 440 00:27:25,480 --> 00:27:29,600 Speaker 2: pupils being white. This article ends with a passage about 441 00:27:29,600 --> 00:27:33,360 Speaker 2: Mourning Dove's experience at the Buffalo roundup that we mentioned earlier, 442 00:27:33,840 --> 00:27:37,840 Speaker 2: although this reporter places it as at five years previously, 443 00:27:37,880 --> 00:27:41,640 Speaker 2: which would have been in nineteen eleven. She again returned 444 00:27:41,640 --> 00:27:45,080 Speaker 2: to the idea of the depth of feeling of indigenous people, 445 00:27:45,359 --> 00:27:49,360 Speaker 2: contrary to this stereotype of their being stoic and emotionless. 446 00:27:49,440 --> 00:27:53,680 Speaker 2: Quote one magnificent fellow fought like a lion as they 447 00:27:53,720 --> 00:27:57,280 Speaker 2: tried to crowd his wonderful shaggy head into a box car. 448 00:27:58,240 --> 00:28:00,679 Speaker 2: In some way, he broke through the bear on the 449 00:28:00,680 --> 00:28:03,679 Speaker 2: opposite door of the car, fell down between the trains 450 00:28:03,680 --> 00:28:08,080 Speaker 2: and broke his neck. Cry. I saw some old, wrinkled, 451 00:28:08,200 --> 00:28:12,119 Speaker 2: dried up Indians sob like babies. It is wrong this 452 00:28:12,320 --> 00:28:15,119 Speaker 2: saying that Indians do not feel as deeply as whites. 453 00:28:15,560 --> 00:28:18,399 Speaker 2: We do feel, and by and by some of us 454 00:28:18,400 --> 00:28:20,960 Speaker 2: are going to be able to make our feelings appreciated, 455 00:28:21,119 --> 00:28:25,920 Speaker 2: and then will the true Indian character be revealed. As 456 00:28:25,920 --> 00:28:29,159 Speaker 2: we said earlier, this article was meant as publicity for 457 00:28:29,280 --> 00:28:32,560 Speaker 2: her book. The headline describes that book as soon to 458 00:28:32,600 --> 00:28:36,280 Speaker 2: be published, but its publication was not soon at all. 459 00:28:36,720 --> 00:28:40,640 Speaker 2: Eleven years would pass between this article and Cogaweya coming 460 00:28:40,640 --> 00:28:44,480 Speaker 2: into print, and we'll get to that next time. Yeah. 461 00:28:44,520 --> 00:28:46,480 Speaker 2: I think usually when we do two part episodes, I 462 00:28:46,520 --> 00:28:49,320 Speaker 2: say at the beginning that it's gonna be two parts, 463 00:28:49,520 --> 00:28:55,400 Speaker 2: and I don't think I said this this time, so surprise, surprise, 464 00:28:55,480 --> 00:28:58,000 Speaker 2: it's a two parter because you know, in addition to 465 00:28:58,040 --> 00:29:00,320 Speaker 2: her life being really fascinating to me, there's a lot 466 00:29:00,320 --> 00:29:02,120 Speaker 2: of context we want to make sure we want to 467 00:29:02,120 --> 00:29:09,959 Speaker 2: include with this one. I have listener mail fantastic before 468 00:29:10,640 --> 00:29:16,680 Speaker 2: we close out. This is from Lauren. Lauren wrote after 469 00:29:16,760 --> 00:29:21,160 Speaker 2: our unearthed installment recently saying Hello, Holly and Tracy. I've 470 00:29:21,160 --> 00:29:23,840 Speaker 2: listened to the podcast since shortly after becoming a stay 471 00:29:23,840 --> 00:29:26,920 Speaker 2: at home parent in twenty twelve. I've wanted to write 472 00:29:26,920 --> 00:29:29,960 Speaker 2: to you, and the perfect opportunity presented while listening to 473 00:29:30,080 --> 00:29:33,440 Speaker 2: Unearthed in Autumn twenty twenty three, Part one when you 474 00:29:33,560 --> 00:29:37,160 Speaker 2: mentioned the study about the adaladdle as an equalizer in 475 00:29:37,200 --> 00:29:38,760 Speaker 2: spear throwing skill. 476 00:29:39,120 --> 00:29:40,120 Speaker 1: My ears perked up. 477 00:29:40,560 --> 00:29:43,800 Speaker 2: The friday before the episode was released, my two kiddos, 478 00:29:43,920 --> 00:29:46,480 Speaker 2: husband and I had paid a visit to my alma mater, 479 00:29:46,600 --> 00:29:50,720 Speaker 2: Kent State University to visit the Anthropology department. My son 480 00:29:50,800 --> 00:29:53,800 Speaker 2: has an interest in toolmaking, and the director of the 481 00:29:53,840 --> 00:29:57,200 Speaker 2: anthropology department just happens to study karate at the same 482 00:29:57,320 --> 00:30:00,680 Speaker 2: dojo as my kids. I mentioned this interest to her 483 00:30:00,720 --> 00:30:04,240 Speaker 2: and she arranged a visit to the Experimental Anthropology Lab 484 00:30:04,280 --> 00:30:08,080 Speaker 2: at KSU. Doctor Beber and her colleague, doctor Aaron showed 485 00:30:08,160 --> 00:30:11,160 Speaker 2: us around the lab, did a stone tool making demonstration, 486 00:30:11,840 --> 00:30:14,840 Speaker 2: explained doctor Beber's research, and we even got to use 487 00:30:14,880 --> 00:30:18,640 Speaker 2: adladdles to throw spears. Needless to say, it was amazing. 488 00:30:19,080 --> 00:30:22,720 Speaker 2: Doctor Beber's wonderful and does amazing research. I was starstruck 489 00:30:22,800 --> 00:30:25,360 Speaker 2: having had a once in a lifetime opportunity to hang 490 00:30:25,400 --> 00:30:28,800 Speaker 2: out with two leading scientists in the experimental anthropology field. 491 00:30:29,440 --> 00:30:32,400 Speaker 2: Then imagine my excitement as I heard doctor Beber's research 492 00:30:32,480 --> 00:30:34,960 Speaker 2: mentioned on the podcast. It was the coolest thing ever. 493 00:30:35,360 --> 00:30:37,760 Speaker 2: I know they've been featured on History Channel shows, etc. 494 00:30:38,120 --> 00:30:40,720 Speaker 2: But hearing you talk about research I had just personally 495 00:30:40,800 --> 00:30:44,160 Speaker 2: had explained by the researcher was the most exciting thing ever. 496 00:30:45,040 --> 00:30:47,440 Speaker 2: Thanks Amelian for putting so much time and effort into 497 00:30:47,440 --> 00:30:50,360 Speaker 2: the podcast. It's truly wonderful. In a highlight of my day. 498 00:30:50,440 --> 00:30:54,840 Speaker 2: Best Lauren ps. I've attached picks of my two standard colleagues. 499 00:30:54,880 --> 00:30:59,840 Speaker 2: Matilda Tilly is the fluffy girl and Clementine clem is 500 00:30:59,880 --> 00:31:03,719 Speaker 2: the smooth coated girl. Let's look at these collies. 501 00:31:04,000 --> 00:31:05,000 Speaker 1: They're so pretty. 502 00:31:05,600 --> 00:31:10,560 Speaker 2: Collies are so beautiful. When I was a child, family 503 00:31:10,600 --> 00:31:15,280 Speaker 2: that we knew had a miniature Collie and I wanted one. 504 00:31:16,440 --> 00:31:20,080 Speaker 2: So even though from the moment I could say the 505 00:31:20,120 --> 00:31:24,440 Speaker 2: word cat, I have been a cat person for whatever reason, 506 00:31:25,320 --> 00:31:28,560 Speaker 2: Collie I was like, yes, that of course was a 507 00:31:28,600 --> 00:31:32,000 Speaker 2: slightly different Collie than these adorable collies because that was 508 00:31:32,000 --> 00:31:36,160 Speaker 2: a miniature collie and these are standard colleagues. But thank 509 00:31:36,200 --> 00:31:39,520 Speaker 2: you so much, Lauren for this email and for these pictures. 510 00:31:40,520 --> 00:31:42,560 Speaker 2: If you'd like to write to us about this or 511 00:31:42,600 --> 00:31:46,200 Speaker 2: any other podcast, or at History Podcast at iHeartRadio dot com. 512 00:31:46,840 --> 00:31:49,960 Speaker 2: We are also all over social media at miss and History, 513 00:31:50,440 --> 00:31:55,080 Speaker 2: where you'll find our Facebook, Twitter, Pinterest, Instagram. I said Twitter, 514 00:31:55,080 --> 00:31:56,280 Speaker 2: and it's not called that anymore. 515 00:31:56,720 --> 00:31:58,840 Speaker 1: I still call it Twitter. Yeah, I think a lot 516 00:31:58,840 --> 00:32:02,880 Speaker 1: of people do. If you'd like to subscribe to our 517 00:32:02,920 --> 00:32:05,600 Speaker 1: show and you haven't yet, we're on the iHeartRadio app 518 00:32:05,720 --> 00:32:09,640 Speaker 1: and wherever else you'd like to get your podcasts. 519 00:32:13,600 --> 00:32:16,720 Speaker 2: Stuff you missed in History Class is a production of iHeartRadio. 520 00:32:17,040 --> 00:32:21,680 Speaker 2: For more podcasts from iHeartRadio, visit the iHeartRadio app, Apple Podcasts, 521 00:32:21,800 --> 00:32:23,800 Speaker 2: or wherever you listen to your favorite shows.