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 --> 00:00:15,200 Speaker 2: Hello, and welcome to the podcast. I'm Tracy B. Wilson 4 00:00:15,240 --> 00:00:18,400 Speaker 2: and I'm Holly Frye. This is part two of our 5 00:00:18,440 --> 00:00:22,799 Speaker 2: episode on Morning Dove, who is also known as Christine Quintasket. 6 00:00:22,800 --> 00:00:24,680 Speaker 2: But I'm going to say it's a surprise two parter, 7 00:00:24,840 --> 00:00:26,920 Speaker 2: both in that when I started writing it, I didn't 8 00:00:26,960 --> 00:00:29,000 Speaker 2: expect it to be two parts, and also in that 9 00:00:29,760 --> 00:00:32,159 Speaker 2: at the beginning of part one, I don't think I 10 00:00:32,240 --> 00:00:34,240 Speaker 2: said that it was going to be a two parter. 11 00:00:35,640 --> 00:00:37,599 Speaker 1: But it is. Surprises abound. 12 00:00:38,120 --> 00:00:42,760 Speaker 2: Yes. So she was a novelist, an ethnographer, and an activist. 13 00:00:43,200 --> 00:00:46,720 Speaker 2: And in part one we talked about some context involving 14 00:00:46,720 --> 00:00:50,320 Speaker 2: the Confederated tribes of the Callville Reservation and that context 15 00:00:50,440 --> 00:00:52,879 Speaker 2: had just a huge impact on her family and the 16 00:00:52,880 --> 00:00:56,440 Speaker 2: indigenous nation they were part of. And then we also 17 00:00:56,480 --> 00:00:59,640 Speaker 2: talked about her early life and her introduction to a 18 00:00:59,680 --> 00:01:03,240 Speaker 2: man named Lucullas Virgil McWhorter, who was sort of her editor, 19 00:01:03,640 --> 00:01:08,120 Speaker 2: literary agent and friend. Where we left off, she had 20 00:01:08,120 --> 00:01:11,399 Speaker 2: written a book and they thought that book was going 21 00:01:11,480 --> 00:01:13,560 Speaker 2: to come out soon, but it was not published yet. 22 00:01:13,720 --> 00:01:17,800 Speaker 2: She did a newspaper interview in nineteen sixteen that described 23 00:01:17,880 --> 00:01:22,039 Speaker 2: the book as soon to be published that publications turned 24 00:01:22,040 --> 00:01:25,160 Speaker 2: out still to be years away, but we are picking 25 00:01:25,240 --> 00:01:29,600 Speaker 2: up where we left off in nineteen sixteen. In part one, 26 00:01:29,680 --> 00:01:32,480 Speaker 2: we talked about how Mourning Dove often earned a living 27 00:01:32,520 --> 00:01:36,440 Speaker 2: by doing agricultural work, and at times she also supported 28 00:01:36,440 --> 00:01:40,320 Speaker 2: herself through domestic work. In nineteen sixteen, while working as 29 00:01:40,360 --> 00:01:44,320 Speaker 2: a housekeeper in Pulse, in Montana, she developed a serious illness. 30 00:01:44,920 --> 00:01:49,680 Speaker 2: It was described as influenza and inflammatory rheumatism. She was 31 00:01:49,720 --> 00:01:52,280 Speaker 2: sick for weeks and she thought she was going to die, 32 00:01:52,440 --> 00:01:55,280 Speaker 2: but eventually an aunt came to look after her and, 33 00:01:55,320 --> 00:01:59,160 Speaker 2: in her words, quote doctored me up with Indian medicines. 34 00:02:00,120 --> 00:02:02,560 Speaker 2: She wasn't well enough to go back to the kind 35 00:02:02,600 --> 00:02:07,600 Speaker 2: of physical labor involved with agricultural or domestic work, so 36 00:02:07,840 --> 00:02:09,959 Speaker 2: she got a job working as a teacher at a 37 00:02:10,000 --> 00:02:12,960 Speaker 2: school for indigenous children in all of our British Columbia. 38 00:02:13,800 --> 00:02:15,919 Speaker 2: She had a sister who lived nearby, and she was 39 00:02:15,960 --> 00:02:19,200 Speaker 2: able to live with her sister. Eventually she used some 40 00:02:19,240 --> 00:02:22,880 Speaker 2: of her pay to buy her own typewriter. After a while, 41 00:02:22,919 --> 00:02:26,200 Speaker 2: she also built a small shack adjacent to her sister's house. 42 00:02:26,240 --> 00:02:29,520 Speaker 2: It's kind of her writing shack. She contracted the flu 43 00:02:29,560 --> 00:02:33,240 Speaker 2: again during the nineteen eighteen flu pandemic and was hospitalized 44 00:02:33,280 --> 00:02:36,959 Speaker 2: for two weeks. In nineteen nineteen, she got married to 45 00:02:37,040 --> 00:02:39,840 Speaker 2: Fred Galler, who was an enrolled member of the Callville 46 00:02:39,840 --> 00:02:44,840 Speaker 2: tribe and also had Winnatchi and white ancestry. This relationship 47 00:02:44,880 --> 00:02:47,880 Speaker 2: seems to have been less tumultuous than her first marriage, 48 00:02:47,919 --> 00:02:51,160 Speaker 2: but at times it could still be a struggle. They 49 00:02:51,240 --> 00:02:55,000 Speaker 2: often worked together as migrant farm laborers, which was exhausting 50 00:02:55,080 --> 00:02:58,560 Speaker 2: and sometimes very painful work for very little money. It 51 00:02:58,600 --> 00:03:00,680 Speaker 2: also seems like he didn't get the way of her 52 00:03:00,720 --> 00:03:04,320 Speaker 2: aspirations as a writer, but he didn't really support them either, 53 00:03:05,160 --> 00:03:08,520 Speaker 2: and they had their own internal conflicts in the relationship. 54 00:03:08,639 --> 00:03:10,200 Speaker 2: She especially did not like. 55 00:03:10,160 --> 00:03:11,040 Speaker 1: It when he drank. 56 00:03:11,960 --> 00:03:14,560 Speaker 2: By this point, she had known Luke Ellis mcwarter for 57 00:03:14,600 --> 00:03:18,720 Speaker 2: almost five years and their working relationship had evolved into 58 00:03:18,760 --> 00:03:22,799 Speaker 2: one of mutual trust and support. She described him as 59 00:03:22,880 --> 00:03:26,360 Speaker 2: having an Indian heart and he was really her biggest 60 00:03:26,360 --> 00:03:29,640 Speaker 2: source of encouragement as a writer. Often he was the 61 00:03:29,680 --> 00:03:33,080 Speaker 2: person she turned to in order to keep herself focused 62 00:03:33,120 --> 00:03:34,360 Speaker 2: and working on her writing. 63 00:03:35,000 --> 00:03:38,760 Speaker 1: There were still some challenges, though. We mentioned in Part 64 00:03:38,800 --> 00:03:41,640 Speaker 1: one how mcworder was much older than she was, and 65 00:03:41,680 --> 00:03:43,960 Speaker 1: as a white man, he had a much different type 66 00:03:43,960 --> 00:03:47,320 Speaker 1: of power and access to different connections than she did. 67 00:03:48,240 --> 00:03:51,680 Speaker 1: Beyond that, while they were both focused on Indigenous stories 68 00:03:51,720 --> 00:03:54,920 Speaker 1: and on her novel, which was focused on Indigenous characters, 69 00:03:55,400 --> 00:03:58,760 Speaker 1: they were coming at it from very different perspectives. Aside 70 00:03:58,760 --> 00:04:02,400 Speaker 1: from the obvious difference in their ethnicities and their life experience, 71 00:04:03,000 --> 00:04:07,080 Speaker 1: mcwarter was really approaching things as an ethnographer while Mourningdove 72 00:04:07,360 --> 00:04:11,480 Speaker 1: was a storyteller. They also had some huge differences of 73 00:04:11,520 --> 00:04:16,520 Speaker 1: opinion regarding language. McWorter wanted Mourning Dove's English to be 74 00:04:16,560 --> 00:04:19,600 Speaker 1: as polished as possible so that her work might dispel 75 00:04:19,760 --> 00:04:24,760 Speaker 1: stereotypes of Indigenous peoples as ignorant and uneducated, but sometimes 76 00:04:24,839 --> 00:04:27,400 Speaker 1: she would kind of look at his edits or material 77 00:04:27,480 --> 00:04:29,920 Speaker 1: that he had written on her behalf and basically say 78 00:04:29,960 --> 00:04:32,160 Speaker 1: she could not understand it without a dictionary. 79 00:04:33,240 --> 00:04:35,600 Speaker 2: At the same time, the two of them did really 80 00:04:35,640 --> 00:04:37,599 Speaker 2: learn a lot from one another over the course of 81 00:04:37,640 --> 00:04:41,560 Speaker 2: their work together. As they worked through Indigenous stories and 82 00:04:41,640 --> 00:04:45,719 Speaker 2: Mourning Dove's fiction, he learned more about Salish languages In 83 00:04:45,760 --> 00:04:49,200 Speaker 2: the community's worldview, and she learned from him about how 84 00:04:49,240 --> 00:04:54,240 Speaker 2: to communicate with English speakers in English. In nineteen twenty one, 85 00:04:54,440 --> 00:04:58,240 Speaker 2: while visiting a museum in Spokane, Washington, Morningdove saw a 86 00:04:58,360 --> 00:05:01,920 Speaker 2: mounted specimen of the the American Mourning Dove, the bird 87 00:05:02,520 --> 00:05:04,840 Speaker 2: you might remember from part one. She had originally been 88 00:05:04,839 --> 00:05:09,080 Speaker 2: spelling her pen name Mourning MLR and ing. In a 89 00:05:09,160 --> 00:05:11,640 Speaker 2: letter to mcwarter, she said she had made a sad 90 00:05:11,720 --> 00:05:14,680 Speaker 2: mistake with that spelling, and from that point on she 91 00:05:14,800 --> 00:05:16,400 Speaker 2: spelled her name with the U. 92 00:05:16,600 --> 00:05:21,200 Speaker 1: In Mourning Mourning Dove's novel Coogawea the Half Blood, a 93 00:05:21,279 --> 00:05:24,320 Speaker 1: depiction of the Great Montana cattle range, was published by 94 00:05:24,320 --> 00:05:27,839 Speaker 1: the Four Seas Company in Boston in nineteen twenty seven. 95 00:05:28,560 --> 00:05:31,120 Speaker 1: It had taken so long to get the book published, 96 00:05:31,160 --> 00:05:33,320 Speaker 1: and four Seas was concerned that it would not turn 97 00:05:33,360 --> 00:05:36,760 Speaker 1: a profit, so it required Mourning Dove and McWhorter to 98 00:05:36,839 --> 00:05:40,600 Speaker 1: provide part of the funding for its printing. For his part, 99 00:05:40,960 --> 00:05:44,279 Speaker 1: McWorter was ultimately not very impressed with this publisher, and 100 00:05:44,320 --> 00:05:48,400 Speaker 1: he would refer to them as four pubbles. Kogiea is 101 00:05:48,760 --> 00:05:54,480 Speaker 1: very very approximately the word for chipmunk in the Incialchen language. 102 00:05:55,120 --> 00:05:57,560 Speaker 1: The first syllable in that language especially, is a little 103 00:05:57,560 --> 00:06:00,719 Speaker 1: different in a way, I have trouble replicated as somebody 104 00:06:00,720 --> 00:06:03,560 Speaker 1: who doesn't speak that language. And the plot of this 105 00:06:03,680 --> 00:06:06,720 Speaker 1: novel was inspired in part by a story called Chipmunk 106 00:06:06,720 --> 00:06:10,400 Speaker 1: and Owl Woman. The story would also be part of 107 00:06:10,480 --> 00:06:14,080 Speaker 1: Mourning Dove's book Coyote Stories, which will be talking about 108 00:06:14,120 --> 00:06:17,839 Speaker 1: more in a bit. This story is a Western romance, 109 00:06:17,960 --> 00:06:21,159 Speaker 1: and in a lot of ways it's about identity. Parts 110 00:06:21,160 --> 00:06:24,800 Speaker 1: of it were inspired by Mourning Dove's own life and experiences. 111 00:06:25,240 --> 00:06:29,640 Speaker 1: The main character, Kogawea, had both white and indigenous ancestry. 112 00:06:30,040 --> 00:06:33,479 Speaker 1: It lives both between and in both of these worlds. 113 00:06:34,160 --> 00:06:37,880 Speaker 1: The book explores the differences between her life and experiences 114 00:06:37,880 --> 00:06:40,520 Speaker 1: and that of her sisters, one of whom marries a 115 00:06:40,560 --> 00:06:43,279 Speaker 1: white man and lives mostly in a white man's world, 116 00:06:43,640 --> 00:06:48,839 Speaker 1: and another who is raised in indigenous traditions by a grandmother. Overall, 117 00:06:48,920 --> 00:06:52,640 Speaker 1: the novel's indigenous central characters are the most fully realized. 118 00:06:53,000 --> 00:06:55,960 Speaker 1: Many of the white characters are more one dimensionally good 119 00:06:56,080 --> 00:06:59,880 Speaker 1: or bad, and there are also stereotyped cowboys who mostly 120 00:07:00,040 --> 00:07:05,320 Speaker 1: provide comic relief. Those differences between Mourning Dove's and McCarter's 121 00:07:05,360 --> 00:07:09,760 Speaker 1: approaches played a huge part in this book, and a 122 00:07:09,800 --> 00:07:12,840 Speaker 1: lot of that happened after the last time Mourning Dove 123 00:07:12,960 --> 00:07:16,400 Speaker 1: saw it. Before it went to print, she had really 124 00:07:16,440 --> 00:07:19,600 Speaker 1: been focused on writing a romance one that she thought 125 00:07:19,640 --> 00:07:23,960 Speaker 1: would humanize Indigenous people to white readers when they read it. 126 00:07:24,640 --> 00:07:27,680 Speaker 1: But McWorter really wanted the book to be an ethnographically 127 00:07:27,800 --> 00:07:31,640 Speaker 1: accurate portrayal of her culture and to include more history 128 00:07:31,680 --> 00:07:35,480 Speaker 1: and ethnography, so he added in notes on ethnography and 129 00:07:35,520 --> 00:07:39,400 Speaker 1: other material, including a section on Indigenous music that was 130 00:07:39,440 --> 00:07:44,360 Speaker 1: apparently plagiarized from another author named Anna Hurst. A lot 131 00:07:44,400 --> 00:07:48,080 Speaker 1: of the literary discussion around Kogaweya has focused on mcworter's 132 00:07:48,120 --> 00:07:51,640 Speaker 1: involvement with it and his influence on it. Even at 133 00:07:51,640 --> 00:07:54,200 Speaker 1: the time, there were people who claimed that Mourning Dove 134 00:07:54,240 --> 00:07:56,920 Speaker 1: had simply put her name on a white man's work, 135 00:07:57,600 --> 00:08:01,400 Speaker 1: and McWorter did make meaningful changes to her work. A 136 00:08:01,400 --> 00:08:04,160 Speaker 1: lot of articles about this book and about their relationship. 137 00:08:04,480 --> 00:08:06,880 Speaker 1: Quote one passage from a letter that she wrote to 138 00:08:06,960 --> 00:08:09,640 Speaker 1: him in nineteen twenty eight, after she had read the 139 00:08:09,680 --> 00:08:13,240 Speaker 1: published book, she said quote, I felt like it was 140 00:08:13,280 --> 00:08:16,560 Speaker 1: someone else's book and not mine at all. In fact, 141 00:08:16,640 --> 00:08:19,240 Speaker 1: the finishing touches are put there by you, and I 142 00:08:19,440 --> 00:08:22,560 Speaker 1: have never seen it, so that sounds terrible. 143 00:08:23,280 --> 00:08:26,320 Speaker 2: But the lines before those sentences put it in a 144 00:08:26,440 --> 00:08:27,560 Speaker 2: kind of different light. 145 00:08:28,120 --> 00:08:28,560 Speaker 1: Quote. 146 00:08:28,600 --> 00:08:31,360 Speaker 2: I have just got through going over the book Kochieeah 147 00:08:31,960 --> 00:08:34,960 Speaker 2: and am surprised at the changes that you made. I 148 00:08:35,120 --> 00:08:38,120 Speaker 2: think they are fine, and you made a tasty dressing 149 00:08:38,200 --> 00:08:40,840 Speaker 2: like a cook would do with a fine meal. I 150 00:08:40,880 --> 00:08:43,760 Speaker 2: sure was interested in the book, and Hubby read it over, 151 00:08:43,840 --> 00:08:46,839 Speaker 2: and all the rest of the family neglected their housework 152 00:08:46,880 --> 00:08:50,040 Speaker 2: till they read it cover to cover. Later on, in 153 00:08:50,120 --> 00:08:53,400 Speaker 2: nineteen thirty three, she wrote him another letter, Uh, this 154 00:08:53,559 --> 00:08:56,360 Speaker 2: has some interesting typos in it, so we're going to 155 00:08:56,400 --> 00:08:57,280 Speaker 2: read it as written. 156 00:08:57,760 --> 00:09:00,960 Speaker 1: Quote. I frequently think how fortunate that I met you. 157 00:09:01,760 --> 00:09:04,840 Speaker 1: My book of Kogaweyah would never had been anything but 158 00:09:04,880 --> 00:09:07,640 Speaker 1: the cheap, full skep paper that was written on if 159 00:09:07,679 --> 00:09:10,120 Speaker 1: you had not helped me get it in shape. I 160 00:09:10,160 --> 00:09:12,600 Speaker 1: can never repay you back. I am sure, while we 161 00:09:12,640 --> 00:09:15,479 Speaker 1: are here in this old planet too poor. 162 00:09:16,160 --> 00:09:22,160 Speaker 2: That you can tell from that particular excerpt the kinds 163 00:09:22,320 --> 00:09:25,640 Speaker 2: of things that she still struggled with a little bit 164 00:09:25,679 --> 00:09:29,160 Speaker 2: in English, even at this point in her life. A 165 00:09:29,200 --> 00:09:32,320 Speaker 2: lot of things that you read that quote from letters 166 00:09:32,480 --> 00:09:34,480 Speaker 2: sort of edit all of that out, and so it's 167 00:09:34,480 --> 00:09:35,520 Speaker 2: harder to get a sense. 168 00:09:35,360 --> 00:09:36,600 Speaker 1: Of like how she actually wrote. 169 00:09:37,440 --> 00:09:40,239 Speaker 2: We will talk about her other work and her continuing 170 00:09:40,280 --> 00:09:54,360 Speaker 2: relationship with McWhorter after a sponsor break. Morning Dove's novel 171 00:09:54,760 --> 00:09:58,280 Speaker 2: was not the financial success that she and Lucaalas mcwarter 172 00:09:58,520 --> 00:10:00,640 Speaker 2: had hoped that it would be, and then after it 173 00:10:00,679 --> 00:10:04,800 Speaker 2: was published, most of her income continued from doing agricultural 174 00:10:04,800 --> 00:10:07,400 Speaker 2: and domestic labor a lot of the time, with her 175 00:10:07,440 --> 00:10:11,480 Speaker 2: and her husband working together harvesting things like apples and hops. 176 00:10:12,280 --> 00:10:15,320 Speaker 2: To be clear, she had critics in both white and 177 00:10:15,360 --> 00:10:19,640 Speaker 2: Indigenous communities, but publishing this book was also something that 178 00:10:19,800 --> 00:10:22,320 Speaker 2: a lot of people saw as an accomplishment and something 179 00:10:22,360 --> 00:10:25,640 Speaker 2: to be respected. After it came out, she became an 180 00:10:25,679 --> 00:10:29,400 Speaker 2: honorary member of the Eastern Washington State Historical Society and 181 00:10:29,480 --> 00:10:34,120 Speaker 2: a lifetime member of the Washington State Historical Society. White 182 00:10:34,200 --> 00:10:37,480 Speaker 2: newspapers noted that she was the first Indigenous woman to 183 00:10:37,559 --> 00:10:40,640 Speaker 2: publish a novel and cited her as an authority on 184 00:10:40,720 --> 00:10:44,520 Speaker 2: indigenous subjects. For example, a nineteen twenty eight article that 185 00:10:44,600 --> 00:10:47,200 Speaker 2: was reprinted in a lot of newspapers was about the 186 00:10:47,280 --> 00:10:50,560 Speaker 2: history of smoking and whether the plant known as kinikinik 187 00:10:50,679 --> 00:10:54,400 Speaker 2: was the same as tobacco. It described her as resenting 188 00:10:54,440 --> 00:10:57,960 Speaker 2: the idea that indigenous people had migrated to North America 189 00:10:58,000 --> 00:11:01,760 Speaker 2: from China or Japan, saying, quote, neither of these people 190 00:11:01,880 --> 00:11:05,800 Speaker 2: nor any other smoked until they learned it directly from us. 191 00:11:06,240 --> 00:11:08,640 Speaker 2: It went on to paraphrase her as saying that quote, 192 00:11:08,640 --> 00:11:11,280 Speaker 2: the finding of pipes and burial mounds are no proof 193 00:11:11,320 --> 00:11:14,920 Speaker 2: to her that another race occupied this country before her own. 194 00:11:16,120 --> 00:11:19,800 Speaker 2: The newspaper also quoted from Kogawea and its descriptions of 195 00:11:19,800 --> 00:11:25,360 Speaker 2: Indigenous smoking practices and uses for pipes. This idea of 196 00:11:25,520 --> 00:11:28,760 Speaker 2: prehistoric migration to the Americas from Asia is going to 197 00:11:28,840 --> 00:11:31,040 Speaker 2: come up again in a moment, and it's an idea 198 00:11:31,080 --> 00:11:34,920 Speaker 2: that is still contentious or even offensive among indigenous communities 199 00:11:34,920 --> 00:11:39,840 Speaker 2: whose oral histories placed them on these continents since time immemorial. 200 00:11:40,559 --> 00:11:44,840 Speaker 2: This also actually ties into recent archaeological research into fossilized 201 00:11:44,880 --> 00:11:49,360 Speaker 2: footprints that date back to before migrations from Asia are 202 00:11:49,360 --> 00:11:52,520 Speaker 2: believed to have happened. In the case of footprints found 203 00:11:52,559 --> 00:11:56,000 Speaker 2: in White Sand's New Mexico, research suggests that they are 204 00:11:56,040 --> 00:12:00,400 Speaker 2: at least ten thousand years earlier, before migration and from 205 00:12:00,440 --> 00:12:04,640 Speaker 2: Asia is believed to have happened. Mourning Dove also started 206 00:12:04,640 --> 00:12:07,800 Speaker 2: doing a lot of work as an activist, advocating for 207 00:12:07,920 --> 00:12:10,800 Speaker 2: other Indigenous people and for people who made their living 208 00:12:10,880 --> 00:12:16,680 Speaker 2: doing agricultural labor. The Wild Sunflower Indian Women's Club in Omak, Washington, 209 00:12:16,800 --> 00:12:20,560 Speaker 2: promoted Indigenous arts and crafts, and Mourning Dove served as 210 00:12:20,600 --> 00:12:24,360 Speaker 2: its president for three years. In nineteen twenty eight, she 211 00:12:24,480 --> 00:12:27,240 Speaker 2: was one of nine founders of the Eagle Feather Club, 212 00:12:27,280 --> 00:12:30,640 Speaker 2: which was focused on the social welfare and equitable treatment 213 00:12:30,720 --> 00:12:34,880 Speaker 2: of Indigenous peoples. She was also continuing her work trying 214 00:12:34,960 --> 00:12:38,840 Speaker 2: to preserve Indigenous stories and traditions, which she called folklores 215 00:12:39,320 --> 00:12:41,680 Speaker 2: with an es on it, which I kind of love 216 00:12:41,840 --> 00:12:46,280 Speaker 2: as her term for this. And this work had some complexities. 217 00:12:46,920 --> 00:12:49,120 Speaker 2: The stories that she was collecting are part of a 218 00:12:49,200 --> 00:12:52,680 Speaker 2: sacred body of cultural knowledge, and there are protocols around 219 00:12:52,720 --> 00:12:55,120 Speaker 2: how and when they should be shared and who they 220 00:12:55,160 --> 00:12:58,959 Speaker 2: should be shared with. Different indigenous nations all have their 221 00:12:58,960 --> 00:13:03,520 Speaker 2: own protocols preferences around these things, and it seems like 222 00:13:03,600 --> 00:13:06,560 Speaker 2: there were people who had no concerns at all about 223 00:13:06,640 --> 00:13:10,440 Speaker 2: sharing their stories with Mourning Dove. Like her, a lot 224 00:13:10,480 --> 00:13:13,000 Speaker 2: of them were afraid that this knowledge was going to 225 00:13:13,040 --> 00:13:16,559 Speaker 2: be lost otherwise, but other people seem to have been 226 00:13:16,600 --> 00:13:20,079 Speaker 2: more reluctant, and some of Morningdove's letters suggest that she 227 00:13:20,200 --> 00:13:23,440 Speaker 2: thought people wouldn't be willing to talk to her if 228 00:13:23,520 --> 00:13:25,680 Speaker 2: they knew their stories were going to wind up in 229 00:13:25,720 --> 00:13:29,560 Speaker 2: a book. Mourning Dove definitely wasn't the only person trying 230 00:13:29,600 --> 00:13:33,120 Speaker 2: to preserve and record indigenous cultural knowledge and heritage in 231 00:13:33,160 --> 00:13:36,319 Speaker 2: this part of North America at this point. Another was 232 00:13:36,440 --> 00:13:40,319 Speaker 2: James Alexander Tate. Tate had been born in the Shetland Islands, 233 00:13:40,360 --> 00:13:43,000 Speaker 2: and after immigrating to Canada, he had married a Lake 234 00:13:43,040 --> 00:13:46,880 Speaker 2: of Pomaic woman named Lucy Artco. He became immersed in 235 00:13:47,040 --> 00:13:50,280 Speaker 2: Lake of Pomac knowledge and traditions, both as a spouse 236 00:13:50,360 --> 00:13:54,800 Speaker 2: and as an anthropologist and ethnographer. Anthropologist Franz Boas also 237 00:13:54,960 --> 00:13:57,640 Speaker 2: hired Tate as part of the American Museum of Natural 238 00:13:57,720 --> 00:14:01,400 Speaker 2: History's Jesup Expedition, which ran from eighteen ninety seven to 239 00:14:01,520 --> 00:14:04,400 Speaker 2: nineteen oh two and involved teams in both the Pacific 240 00:14:04,440 --> 00:14:09,160 Speaker 2: Northwest and Siberia recording languages and cultural practices on both 241 00:14:09,200 --> 00:14:12,560 Speaker 2: sides of the Bearing Straight. The stated purpose of this 242 00:14:12,679 --> 00:14:17,000 Speaker 2: expedition was to gather evidence that indigenous peoples had migrated 243 00:14:17,040 --> 00:14:20,680 Speaker 2: to the Americas from Asia across a land bridge, but 244 00:14:20,800 --> 00:14:23,960 Speaker 2: for Boas, the priority was documenting these cultures as they 245 00:14:24,000 --> 00:14:27,600 Speaker 2: were increasingly threatened by the kinds of assimilationist and destructive 246 00:14:27,640 --> 00:14:31,120 Speaker 2: government policies and other actions that we have been talking about. 247 00:14:32,040 --> 00:14:36,080 Speaker 2: Mourning Dove became immensely frustrated when she learned that Tate 248 00:14:36,200 --> 00:14:39,160 Speaker 2: was paying people in the area five dollars for their stories. 249 00:14:39,720 --> 00:14:43,120 Speaker 2: From her perspective, he was an outsider, and she also 250 00:14:43,240 --> 00:14:45,680 Speaker 2: could not afford to do the same, so she was 251 00:14:45,680 --> 00:14:48,160 Speaker 2: frustrated about the fact that he was paying people for 252 00:14:48,200 --> 00:14:51,200 Speaker 2: their stories and that he was doing this work at all. 253 00:14:51,920 --> 00:14:56,400 Speaker 2: But eventually she found more common ground with Tate. Like McWhorter, 254 00:14:56,640 --> 00:14:58,520 Speaker 2: who she'd been working with a really long time at 255 00:14:58,520 --> 00:15:01,440 Speaker 2: this point, he had to this part of North America 256 00:15:01,480 --> 00:15:04,760 Speaker 2: from somewhere else, and he wasn't indigenous, but he did 257 00:15:04,840 --> 00:15:09,080 Speaker 2: have a sincere interest in preserving indigenous cultures and in 258 00:15:09,200 --> 00:15:14,040 Speaker 2: advocating for indigenous peoples, including advocating for indigenous land rights. 259 00:15:14,600 --> 00:15:18,320 Speaker 2: In August of nineteen twenty nine, mccorter's wife Anne died. 260 00:15:19,080 --> 00:15:21,400 Speaker 2: They had been married for almost thirty five years, and 261 00:15:21,440 --> 00:15:26,600 Speaker 2: he was understandably devastated. His working relationship with Mourning Dove 262 00:15:26,640 --> 00:15:29,840 Speaker 2: had developed into a mutually supportive friendship over the years, 263 00:15:29,920 --> 00:15:32,440 Speaker 2: and she was worried about him after his wife's death. 264 00:15:33,280 --> 00:15:35,280 Speaker 2: Within a few months, though, they were hard at work 265 00:15:35,320 --> 00:15:37,520 Speaker 2: on the collection that would be published as the book 266 00:15:37,560 --> 00:15:42,040 Speaker 2: Coyote Stories in nineteen thirty three. By that point, McCord 267 00:15:42,200 --> 00:15:45,240 Speaker 2: had introduced Mourning Dove to his friend, Heister Dean Gooey 268 00:15:45,440 --> 00:15:47,760 Speaker 2: known as Dean, who was initially brought on to work 269 00:15:47,800 --> 00:15:51,440 Speaker 2: as a proofreader. Dean became more deeply involved with the 270 00:15:51,440 --> 00:15:54,480 Speaker 2: book over time, though, along with his wife, Geraldine, who 271 00:15:54,560 --> 00:15:56,800 Speaker 2: was one of the first people to graduate from the 272 00:15:56,880 --> 00:15:59,640 Speaker 2: University of Washington's anthropology program. 273 00:16:00,360 --> 00:16:01,640 Speaker 1: While they were all. 274 00:16:01,480 --> 00:16:05,360 Speaker 2: Working on this book, Mourning Dove was also continuing her advocacy. 275 00:16:05,960 --> 00:16:08,120 Speaker 2: In nineteen thirty she was one of the founders of 276 00:16:08,160 --> 00:16:11,480 Speaker 2: the Calville Indian Association, which worked to get money for 277 00:16:11,640 --> 00:16:15,080 Speaker 2: land claims that had never been paid for. In nineteen 278 00:16:15,120 --> 00:16:19,400 Speaker 2: thirty three, Congress passed the Emergency Conservation Work Act as 279 00:16:19,480 --> 00:16:23,280 Speaker 2: part of Franklin D. Roosevelt's New Deal, trying to address 280 00:16:23,320 --> 00:16:27,760 Speaker 2: the economic hardships of the Great Depression. This established the 281 00:16:27,800 --> 00:16:31,520 Speaker 2: work relief program known as the Civilian Conservation Corps, and 282 00:16:31,560 --> 00:16:35,480 Speaker 2: then legislation was passed establishing an Indigenous division of the 283 00:16:35,480 --> 00:16:40,960 Speaker 2: Civilian Conservation Corps not long afterward, But initially most of 284 00:16:41,000 --> 00:16:44,400 Speaker 2: the foreman and supervisors who were hired for this division 285 00:16:44,520 --> 00:16:48,920 Speaker 2: were not Indigenous. Mourning Dove and the Calville Indian Association 286 00:16:49,160 --> 00:16:52,480 Speaker 2: fought for these positions to be filled with Indigenous workers 287 00:16:52,600 --> 00:16:55,720 Speaker 2: as well, with Mourningdove saying that she would take the 288 00:16:55,760 --> 00:16:59,160 Speaker 2: matter to the Bureau of Indian Affairs if it wasn't resolved. 289 00:16:59,560 --> 00:17:02,640 Speaker 2: Over the span of a year, the number of Indigenous 290 00:17:02,640 --> 00:17:05,760 Speaker 2: managers in the Corps rose from a little over forty 291 00:17:05,800 --> 00:17:09,639 Speaker 2: percent to about sixty percent. She was also doing a 292 00:17:09,640 --> 00:17:13,840 Speaker 2: lot of public speaking for schools, colleges, community organizations, and 293 00:17:13,920 --> 00:17:17,600 Speaker 2: the like, often sharing her culture, traditions and stories with 294 00:17:17,880 --> 00:17:22,040 Speaker 2: a mostly white audience. She typically spoke wearing her traditional 295 00:17:22,080 --> 00:17:27,000 Speaker 2: Callville clothing, including a beaded buckskin dress and moccasins. We 296 00:17:27,200 --> 00:17:30,200 Speaker 2: have talked in the past about Indigenous writers and speakers 297 00:17:30,200 --> 00:17:33,200 Speaker 2: who adopted a costume as part of their stage presence, 298 00:17:33,560 --> 00:17:35,560 Speaker 2: in part because that seemed to be a way to 299 00:17:35,560 --> 00:17:39,080 Speaker 2: get the interest of white audiences, but this was not 300 00:17:39,160 --> 00:17:42,159 Speaker 2: a costume for Mourning Dove. These were her clothes, and 301 00:17:42,200 --> 00:17:44,640 Speaker 2: she wanted to normalize what she wore and show that 302 00:17:44,880 --> 00:17:47,280 Speaker 2: it was an everyday part of life and not something 303 00:17:47,359 --> 00:17:52,600 Speaker 2: that should be exoticized or discouraged. Mourning Dove's book Coyote 304 00:17:52,680 --> 00:17:56,639 Speaker 2: Stories was published in nineteen thirty three, so named because 305 00:17:56,680 --> 00:17:59,159 Speaker 2: the figure of coyote was central to most of the 306 00:17:59,200 --> 00:18:03,480 Speaker 2: stories in the book. The title page read Coyote Stories 307 00:18:03,520 --> 00:18:08,119 Speaker 2: by Mourning Dove Humishuma, edited and illustrated by heisterdine Gui, 308 00:18:08,200 --> 00:18:11,240 Speaker 2: with notes by L. V. McWhorter, Old Wolf, and a 309 00:18:11,320 --> 00:18:15,680 Speaker 2: forward by Chief Standing Bear Oglala Sue. This book sold 310 00:18:15,720 --> 00:18:18,840 Speaker 2: really well and it was reprinted within a year. It 311 00:18:18,840 --> 00:18:21,840 Speaker 2: would have been impossible for one book to capture a 312 00:18:21,880 --> 00:18:26,040 Speaker 2: fully authentic recording of these stories. Although the figure of 313 00:18:26,080 --> 00:18:28,920 Speaker 2: coyote is present in the stories and traditions of many 314 00:18:28,960 --> 00:18:33,120 Speaker 2: indigenous peoples, especially across the western part of North America, 315 00:18:33,280 --> 00:18:38,000 Speaker 2: the stories themselves have nuances among different tribes, nations, and bands, 316 00:18:38,160 --> 00:18:40,320 Speaker 2: even down to the level of versions that have been 317 00:18:40,359 --> 00:18:44,560 Speaker 2: passed down within individual families. They are stories to have 318 00:18:44,600 --> 00:18:48,400 Speaker 2: a long history of being told aloud for specific reasons, 319 00:18:48,640 --> 00:18:52,720 Speaker 2: at particular times of year or for specific events. It's 320 00:18:52,800 --> 00:18:56,040 Speaker 2: just not something that a book can fully encompass. But 321 00:18:56,359 --> 00:18:58,959 Speaker 2: beyond that, this book was a lot different from what 322 00:18:59,080 --> 00:19:02,880 Speaker 2: Mourning Dove and had envisioned when they first met one 323 00:19:02,920 --> 00:19:07,719 Speaker 2: another eighteen years before. Rather than a straightforward recording of 324 00:19:07,760 --> 00:19:12,000 Speaker 2: Indigenous cultural knowledge, under Guy's direction, it had evolved into 325 00:19:12,040 --> 00:19:15,400 Speaker 2: a work that was meant more as bedtime stories for children. 326 00:19:16,240 --> 00:19:19,560 Speaker 2: This was not what McWhorter had originally had in mind 327 00:19:19,720 --> 00:19:23,640 Speaker 2: at all. In addition to wanting to preserve the stories themselves, 328 00:19:23,680 --> 00:19:28,200 Speaker 2: he was worried that presenting Indigenous cultural knowledge as children's 329 00:19:28,240 --> 00:19:34,040 Speaker 2: stories would reinforce the damaging stereotypes that Indigenous people were childlike. 330 00:19:34,960 --> 00:19:37,679 Speaker 2: Mourning Dove had also removed parts of the stories that 331 00:19:37,760 --> 00:19:41,879 Speaker 2: she described as ugly. At the same time, though working 332 00:19:41,920 --> 00:19:44,879 Speaker 2: on this book was an act of cultural preservation in 333 00:19:44,920 --> 00:19:49,000 Speaker 2: a different way, Mourning Dove and her collaborators had lengthy 334 00:19:49,040 --> 00:19:53,200 Speaker 2: and wide ranging discussions about language, down to find nuances 335 00:19:53,240 --> 00:19:56,919 Speaker 2: about how different words were used in different contexts. They 336 00:19:56,960 --> 00:20:00,240 Speaker 2: had extensive conversations about the best ways to render and 337 00:20:00,520 --> 00:20:05,720 Speaker 2: oral tradition spoken in Salish language into English print. Along 338 00:20:05,760 --> 00:20:10,760 Speaker 2: the way, they essentially created a dictionary that included pronunciations, definitions, 339 00:20:11,000 --> 00:20:14,480 Speaker 2: and notations about usage, and this work went on to 340 00:20:14,600 --> 00:20:18,840 Speaker 2: influence McCord's own work as an anthropologist and an ethnographer. 341 00:20:19,720 --> 00:20:23,200 Speaker 2: Traveling around the plateau to collect these stories had also 342 00:20:23,280 --> 00:20:26,439 Speaker 2: given Mourning Dove the opportunity to interact with a lot 343 00:20:26,480 --> 00:20:29,600 Speaker 2: of people, to build connections with them and find out 344 00:20:29,640 --> 00:20:32,960 Speaker 2: what their concerns were, and this connected to work that 345 00:20:33,040 --> 00:20:35,760 Speaker 2: she did on behalf of John Collier, Commissioner of the 346 00:20:35,760 --> 00:20:39,119 Speaker 2: Bureau of Indian Affairs, which we will talk about after 347 00:20:39,160 --> 00:20:51,840 Speaker 2: a sponsor break. To briefly recap something we talked about 348 00:20:51,880 --> 00:20:55,280 Speaker 2: in Part one. Over the latter half of the nineteenth century, 349 00:20:55,400 --> 00:20:59,360 Speaker 2: much of the US federal government's policy toward Indigenous peoples 350 00:20:59,400 --> 00:21:04,680 Speaker 2: involved forcibly removing people from their ancestral homelands to reservations. 351 00:21:05,440 --> 00:21:09,600 Speaker 2: This was a violent, destructive, and genocidal process, and it 352 00:21:09,680 --> 00:21:14,720 Speaker 2: often followed active warfare. So treaties signed between the US 353 00:21:14,760 --> 00:21:19,080 Speaker 2: and indigenous nations formally ended a conflict, with the indigenous 354 00:21:19,160 --> 00:21:22,399 Speaker 2: nations ceding land to the United States in exchanged for 355 00:21:22,520 --> 00:21:26,520 Speaker 2: an end to the fighting and then reservation land somewhere 356 00:21:26,560 --> 00:21:30,399 Speaker 2: else on the continent. The General Allotment Act of eighteen 357 00:21:30,440 --> 00:21:33,840 Speaker 2: eighty seven, also called the DAWs Act, shifted the United 358 00:21:33,880 --> 00:21:38,720 Speaker 2: States approach from one establishing reservations and removing people to them, 359 00:21:39,080 --> 00:21:43,479 Speaker 2: to one of allotment and assimilation. Reservation land was broken 360 00:21:43,560 --> 00:21:47,359 Speaker 2: up and allotted to people individually, with purportedly excess land 361 00:21:47,440 --> 00:21:50,840 Speaker 2: allowed to be sold to non indigenous people. This was 362 00:21:51,000 --> 00:21:54,600 Speaker 2: again deeply destructive, with indigenous peoples losing a lot of 363 00:21:54,640 --> 00:21:57,879 Speaker 2: what had been reservation land. It was also paired with 364 00:21:57,960 --> 00:22:00,159 Speaker 2: things like the boarding school system for indigen and his 365 00:22:00,240 --> 00:22:02,840 Speaker 2: students that was meant to force children to abandon their 366 00:22:02,880 --> 00:22:07,360 Speaker 2: languages and cultures and assimilate with white society. There's more 367 00:22:07,400 --> 00:22:09,680 Speaker 2: about both of these periods of history in our two 368 00:22:09,720 --> 00:22:12,560 Speaker 2: part episode on the Occupation of Alcatraz that came out 369 00:22:12,600 --> 00:22:17,400 Speaker 2: in twenty nineteen. In nineteen thirty four, the federal approach 370 00:22:17,520 --> 00:22:22,000 Speaker 2: shifted again with the Indian Reorganization Act, also called the 371 00:22:22,040 --> 00:22:25,399 Speaker 2: Wheeler Howard Act, which was part of a collection of 372 00:22:25,440 --> 00:22:29,879 Speaker 2: efforts known as the Indian New Deal. This legislation followed 373 00:22:29,880 --> 00:22:33,720 Speaker 2: the Miriam Report, also called the Problem of Indian Administration, 374 00:22:34,240 --> 00:22:37,199 Speaker 2: which had come out in nineteen twenty eight. There is 375 00:22:37,280 --> 00:22:41,320 Speaker 2: some debate about whether the Miriam Report directly led to 376 00:22:41,359 --> 00:22:45,280 Speaker 2: the Indian Reorganization Act, but this was a scathing report 377 00:22:45,359 --> 00:22:50,520 Speaker 2: on conditions across reservations in twenty six states, detailing serious 378 00:22:50,560 --> 00:22:55,000 Speaker 2: problems involving poverty, inadequate health care, and an overall lack 379 00:22:55,080 --> 00:23:00,399 Speaker 2: of funding. The report characterized decades of federal policy toward 380 00:23:00,480 --> 00:23:04,800 Speaker 2: Indigenous peoples, including that policy of allotment, as at the 381 00:23:04,880 --> 00:23:08,840 Speaker 2: root of these issues, and it called for massive reforms. 382 00:23:09,720 --> 00:23:13,280 Speaker 2: The US government slowed down on issuing land allotments soon 383 00:23:13,359 --> 00:23:16,920 Speaker 2: after this report was published, and the Indian Reorganization Act 384 00:23:16,960 --> 00:23:20,800 Speaker 2: followed a little more than five years later. This legislation 385 00:23:20,920 --> 00:23:24,280 Speaker 2: certainly was not perfect. Among other things, it didn't apply 386 00:23:24,480 --> 00:23:27,399 Speaker 2: in the territories of Alaska and Hawaii, and it was 387 00:23:27,440 --> 00:23:30,080 Speaker 2: focused on the idea that tribes would be governed by 388 00:23:30,080 --> 00:23:33,119 Speaker 2: tribal councils that would be accountable to the US Bureau 389 00:23:33,160 --> 00:23:37,480 Speaker 2: of Indian Affairs. And it could not undo the centuries 390 00:23:37,520 --> 00:23:40,720 Speaker 2: of history that had already passed. But it did start 391 00:23:40,760 --> 00:23:43,720 Speaker 2: to move the US government toward a policy that focused 392 00:23:43,720 --> 00:23:47,920 Speaker 2: on self governance and self determination for Indigenous peoples. 393 00:23:48,480 --> 00:23:51,280 Speaker 1: It also shifted the focus from one of assimilation with 394 00:23:51,359 --> 00:23:55,520 Speaker 1: white culture toward one of preserving indigenous cultures and traditions. 395 00:23:56,320 --> 00:23:59,440 Speaker 1: John Collier had been named Commissioner of the Bureau of 396 00:23:59,480 --> 00:24:04,000 Speaker 1: Indian Afas the year before the Indian Reorganization Act was passed. 397 00:24:04,320 --> 00:24:06,080 Speaker 1: He was one of the people who helped get the 398 00:24:06,119 --> 00:24:10,960 Speaker 1: Act through Congress. This act abolished the allotment program that 399 00:24:11,040 --> 00:24:13,320 Speaker 1: had been set up in the Dawes Act, and it 400 00:24:13,359 --> 00:24:17,320 Speaker 1: provided funding to Indigenous nations to purchase land that had 401 00:24:17,320 --> 00:24:20,720 Speaker 1: been taken from them. Because part of the focus here 402 00:24:20,840 --> 00:24:25,760 Speaker 1: was indigenous nation's own self determination, tribal members had the 403 00:24:25,840 --> 00:24:28,600 Speaker 1: right to vote on whether to accept the terms of 404 00:24:28,680 --> 00:24:32,679 Speaker 1: the Act, and John Collier, possibly having heard about Mourning 405 00:24:32,680 --> 00:24:36,480 Speaker 1: Dove through her publication of Coyote Stories, contacted her to 406 00:24:36,560 --> 00:24:38,800 Speaker 1: ask for help and outreach to the people of the 407 00:24:38,840 --> 00:24:43,200 Speaker 1: Callville Reservation. Mourning Dove was in favor of the Indian 408 00:24:43,240 --> 00:24:46,719 Speaker 1: Reorganization Act. She thought that it would help protect tribal 409 00:24:46,800 --> 00:24:49,199 Speaker 1: lands and might even lead to the restoration of the 410 00:24:49,240 --> 00:24:52,359 Speaker 1: north half of the Callville Reservation, which had been returned 411 00:24:52,400 --> 00:24:55,720 Speaker 1: to the public domain in the late nineteenth century. The 412 00:24:55,800 --> 00:24:59,360 Speaker 1: law also included provisions for additional funding and support, all 413 00:24:59,400 --> 00:25:03,479 Speaker 1: of which she thought would benefit her people, among other things. 414 00:25:03,600 --> 00:25:06,520 Speaker 1: She spoke at a conference in Oregon that brought together 415 00:25:06,600 --> 00:25:11,280 Speaker 1: representatives from eight reservations, saying, quote, I fought for twenty 416 00:25:11,320 --> 00:25:14,760 Speaker 1: five years for the cause of Indian people. The reason 417 00:25:14,800 --> 00:25:17,040 Speaker 1: I have fought for my people is this, I owe 418 00:25:17,119 --> 00:25:20,480 Speaker 1: it to them, old men and women of the Callville Indians. 419 00:25:21,080 --> 00:25:23,720 Speaker 1: Let us hope that this new form of government will 420 00:25:23,760 --> 00:25:26,920 Speaker 1: not be imposing on our old people. That you younger 421 00:25:27,040 --> 00:25:29,800 Speaker 1: men and women will have a voice in the government 422 00:25:29,880 --> 00:25:33,760 Speaker 1: of the US. Let us try a new deal. This 423 00:25:33,880 --> 00:25:37,119 Speaker 1: vote was contentious for many of the tribes and bands 424 00:25:37,160 --> 00:25:40,200 Speaker 1: that lived in and around the Callville Reservation and other 425 00:25:40,240 --> 00:25:45,120 Speaker 1: places as well. Some who opposed it wanted full autonomy instead, 426 00:25:45,440 --> 00:25:48,520 Speaker 1: not to be governed by a council that essentially reported 427 00:25:48,560 --> 00:25:52,280 Speaker 1: to the Bureau of Indian Affairs. Some in the interior 428 00:25:52,280 --> 00:25:55,359 Speaker 1: Pacific Northwest wanted a return to the social structure of 429 00:25:55,440 --> 00:25:59,119 Speaker 1: small autonomous bands, not the collection of bands that had 430 00:25:59,119 --> 00:26:03,280 Speaker 1: been unilaterally grouped into one reservation and recognized as one 431 00:26:03,400 --> 00:26:07,840 Speaker 1: tribe under an executive order in eighteen seventy two. The 432 00:26:07,920 --> 00:26:12,400 Speaker 1: Indian Reorganization Act also incorporated the idea of blood quantum 433 00:26:12,480 --> 00:26:16,040 Speaker 1: into its definition of who was or was not indigenous. 434 00:26:16,760 --> 00:26:19,080 Speaker 1: The idea that you had to have a certain amount 435 00:26:19,119 --> 00:26:23,080 Speaker 1: of quote native blood to be indigenous was really foreign 436 00:26:23,240 --> 00:26:26,199 Speaker 1: to many Indigenous peoples, and it was totally contrary to 437 00:26:26,320 --> 00:26:31,679 Speaker 1: long standing cultural practices of intermarriage and adoption. So opponents 438 00:26:31,680 --> 00:26:34,560 Speaker 1: to this law included people who objected to the use 439 00:26:34,600 --> 00:26:38,359 Speaker 1: of blood quantum for a range of reasons. When the 440 00:26:38,440 --> 00:26:41,640 Speaker 1: Callville Tribe voted, there were four hundred and twenty one 441 00:26:41,720 --> 00:26:45,080 Speaker 1: votes in favor of the Indian Reorganization Act and five 442 00:26:45,160 --> 00:26:48,560 Speaker 1: hundred and sixty two votes against it, but more than 443 00:26:48,640 --> 00:26:52,680 Speaker 1: seven hundred people who were eligible did not cast a vote. 444 00:26:53,440 --> 00:26:56,680 Speaker 1: The initial wording of the Act had been that fifty 445 00:26:56,800 --> 00:27:00,520 Speaker 1: one percent of eligible voters had to vote again against 446 00:27:00,560 --> 00:27:03,200 Speaker 1: the act in order for a tribe to reject it, 447 00:27:03,840 --> 00:27:07,040 Speaker 1: and Carville Superintendent Harvey K. Meyer and the Office of 448 00:27:07,119 --> 00:27:11,640 Speaker 1: Indian Affairs had told tribal members that votes that were 449 00:27:11,760 --> 00:27:15,040 Speaker 1: not cast would be counted in favor of the act. 450 00:27:15,840 --> 00:27:18,199 Speaker 1: But in nineteen thirty five, the Act was amended to 451 00:27:18,240 --> 00:27:21,560 Speaker 1: require a majority of votes cast in favor in order 452 00:27:21,600 --> 00:27:24,560 Speaker 1: to pass the act, and this standard is what was 453 00:27:24,600 --> 00:27:26,960 Speaker 1: applied to the vote of the Confederated Tribes of the 454 00:27:27,000 --> 00:27:31,560 Speaker 1: Callville Reservation. Mourning Dove and other supporters of the Indian 455 00:27:31,560 --> 00:27:35,359 Speaker 1: Reorganization Act argued that the earlier standard had to have 456 00:27:35,440 --> 00:27:38,600 Speaker 1: influenced whether people had decided to vote or not, and 457 00:27:38,680 --> 00:27:41,520 Speaker 1: that changing the criteria after the fact meant that there 458 00:27:41,560 --> 00:27:44,919 Speaker 1: needed to be a new vote. The tribe drafted a 459 00:27:44,960 --> 00:27:48,560 Speaker 1: new constitution, which was passed in February of nineteen thirty eight, 460 00:27:49,080 --> 00:27:52,679 Speaker 1: but because of that vote, Congress did not accept it 461 00:27:52,720 --> 00:27:56,880 Speaker 1: as having been created under the Indian Reorganization Act's terms, 462 00:27:57,119 --> 00:28:01,240 Speaker 1: and the terms of the Indian Reorganization Act, including its 463 00:28:01,320 --> 00:28:05,560 Speaker 1: land protections, consequently did not apply to the Callville Reservation. 464 00:28:06,480 --> 00:28:09,760 Speaker 1: Mourning Dove was deeply upset by this outcome and was 465 00:28:09,800 --> 00:28:11,720 Speaker 1: one of the people who thought the way the vote 466 00:28:11,720 --> 00:28:15,679 Speaker 1: had been handled was unfair. She continued to advocate for 467 00:28:15,800 --> 00:28:19,600 Speaker 1: another vote that the federal government would recognize. She was 468 00:28:19,640 --> 00:28:23,080 Speaker 1: also elected to the Council of the Confederated Callville Tribes 469 00:28:23,160 --> 00:28:27,360 Speaker 1: in nineteen thirty five, but in late July of nineteen 470 00:28:27,400 --> 00:28:32,399 Speaker 1: thirty six, she became ill and severely disoriented. Family members 471 00:28:32,440 --> 00:28:34,879 Speaker 1: took her to Medical Lake State Hospital, which was a 472 00:28:34,880 --> 00:28:38,400 Speaker 1: psychiatric hospital and she died there on August eighth, at 473 00:28:38,440 --> 00:28:41,600 Speaker 1: the age of about forty eight. Her cause of death 474 00:28:41,720 --> 00:28:45,960 Speaker 1: was given as exhaustion from manic depressive psychosis, But this 475 00:28:46,200 --> 00:28:48,920 Speaker 1: was really kind of a catch all diagnosis that was 476 00:28:49,040 --> 00:28:51,640 Speaker 1: used for a lot of people who died while in 477 00:28:51,640 --> 00:28:54,160 Speaker 1: the hospital's care. Like it. 478 00:28:55,120 --> 00:28:57,680 Speaker 2: My read of this is that she was ill, and 479 00:28:57,720 --> 00:29:02,200 Speaker 2: that her illness was caught causing psychiatric symptoms, and then 480 00:29:02,240 --> 00:29:05,160 Speaker 2: she was given this cause of death that did not 481 00:29:05,360 --> 00:29:08,520 Speaker 2: actually shed any light onto what was really going on. 482 00:29:09,320 --> 00:29:12,880 Speaker 2: According to obituaries, she was survived by her husband, her father, 483 00:29:13,160 --> 00:29:15,400 Speaker 2: four brothers, and three sisters. 484 00:29:15,920 --> 00:29:18,520 Speaker 1: In the years before her death, Mourning Dove had been 485 00:29:18,560 --> 00:29:22,560 Speaker 1: working on an autobiography, mainly about her life until roughly 486 00:29:22,600 --> 00:29:26,360 Speaker 1: the year nineteen hundred. She wrote a lot about her family, 487 00:29:26,680 --> 00:29:29,840 Speaker 1: how they lived in traditions and practices, involving things like 488 00:29:30,120 --> 00:29:33,440 Speaker 1: her first menstrual period, or preparing for marriage and caring 489 00:29:33,480 --> 00:29:38,280 Speaker 1: for children. She described gathering berries, fishing for salmon, hunting, 490 00:29:38,360 --> 00:29:42,360 Speaker 1: and winters full of singing, dancing, and storytelling. She also 491 00:29:42,400 --> 00:29:45,840 Speaker 1: wrote about an incredibly difficult winter she survived in eighteen 492 00:29:45,920 --> 00:29:48,800 Speaker 1: ninety two and eighteen ninety three due to both blizzards 493 00:29:48,800 --> 00:29:51,840 Speaker 1: and flooding, and she wrote about her people's history. 494 00:29:52,760 --> 00:29:56,080 Speaker 2: She wasn't able to finish a completed draft before her death, 495 00:29:56,520 --> 00:29:58,760 Speaker 2: and when she died, her notes for the book were 496 00:29:58,760 --> 00:30:02,360 Speaker 2: with Dean and Geraldine Kowey. Apparently Dean had planned to 497 00:30:02,400 --> 00:30:05,600 Speaker 2: turn these notes into an actual book after he retired, 498 00:30:06,080 --> 00:30:08,640 Speaker 2: but then he died in nineteen seventy eight without having 499 00:30:08,720 --> 00:30:12,160 Speaker 2: done so. Geraldine later gave the notes to her former 500 00:30:12,200 --> 00:30:16,560 Speaker 2: anthropology professor and friend, Erna Gunter, who, ultimately, after working 501 00:30:16,560 --> 00:30:19,760 Speaker 2: with them a bit, returned them back to Geraldine. More 502 00:30:19,800 --> 00:30:23,840 Speaker 2: than four decades after her death, Mourning Dove's notes, contained 503 00:30:23,840 --> 00:30:27,080 Speaker 2: in about twenty folders, were given to J. Miller, who 504 00:30:27,160 --> 00:30:29,760 Speaker 2: at that point had been working with Calville tribe elders 505 00:30:29,800 --> 00:30:34,120 Speaker 2: on recording their stories for about five years. Miller edited 506 00:30:34,120 --> 00:30:37,080 Speaker 2: the notes for print. His introduction states that he would 507 00:30:37,080 --> 00:30:39,120 Speaker 2: not have been able to turn her notes into a 508 00:30:39,120 --> 00:30:42,920 Speaker 2: book without his experience working with Calville elders, which he 509 00:30:42,960 --> 00:30:46,560 Speaker 2: continued to do as he worked with the autobiography. He 510 00:30:46,600 --> 00:30:48,920 Speaker 2: had been working with the people whose first language was 511 00:30:48,960 --> 00:30:52,120 Speaker 2: an interior Salish one, but whose words were being written 512 00:30:52,160 --> 00:30:55,600 Speaker 2: down in English. In an essay, he described this as 513 00:30:55,680 --> 00:30:59,040 Speaker 2: thinking in Salish and writing in English. The same was 514 00:30:59,040 --> 00:31:01,640 Speaker 2: true of Mourning Dove, who was always more fluent in 515 00:31:01,640 --> 00:31:06,000 Speaker 2: Insucchin than in English. Her writing in English often reflected 516 00:31:06,040 --> 00:31:09,120 Speaker 2: thought processes and structures that came from the syntax of 517 00:31:09,160 --> 00:31:13,320 Speaker 2: her first language and her indigenous culture. Miller also made 518 00:31:13,360 --> 00:31:15,800 Speaker 2: changes based on how the Callville people he was working 519 00:31:15,800 --> 00:31:18,959 Speaker 2: with in the nineteen eighties were writing and speaking like. 520 00:31:19,080 --> 00:31:21,560 Speaker 2: In some cases, the language she had used fifty or 521 00:31:21,600 --> 00:31:24,720 Speaker 2: more years before had come to be seen as antiquated 522 00:31:24,840 --> 00:31:30,320 Speaker 2: or referencing stereotypes. This book, Mourning Dove, a Salition Autobiography, 523 00:31:30,480 --> 00:31:34,360 Speaker 2: came out in nineteen ninety. There have been criticisms of 524 00:31:34,400 --> 00:31:38,720 Speaker 2: Miller's work with this autobiography. For example, in her review 525 00:31:38,840 --> 00:31:41,960 Speaker 2: of both the autobiography and of a new printing of 526 00:31:42,080 --> 00:31:45,760 Speaker 2: Coogiuea that came out in nineteen ninety, Alana Kathleen Brown 527 00:31:45,960 --> 00:31:49,880 Speaker 2: argues that Miller downplayed the significance of Mourning Dove's achievements 528 00:31:50,320 --> 00:31:54,280 Speaker 2: and undermined her authority as the narrator of her own life. 529 00:31:55,080 --> 00:31:58,520 Speaker 2: She frames Miller's portrayal of Mourning Dove as misogynist and 530 00:31:58,920 --> 00:32:00,880 Speaker 2: argues that his no votes that were part of the 531 00:32:00,960 --> 00:32:05,560 Speaker 2: nineteen ninety edition of Coyote Stories were patronizing and pedantic. 532 00:32:06,360 --> 00:32:09,719 Speaker 2: She also disagrees with his decisions to edit Mourning Dove's 533 00:32:09,760 --> 00:32:13,320 Speaker 2: work into Standard English, saying that doing that took away 534 00:32:13,360 --> 00:32:17,360 Speaker 2: a lot of her thought and nuance. This review is 535 00:32:17,560 --> 00:32:20,800 Speaker 2: really pretty scathing, but at the same time, Brown also 536 00:32:20,880 --> 00:32:24,040 Speaker 2: notes that the autobiography itself is really important as a 537 00:32:24,080 --> 00:32:27,640 Speaker 2: work by an Indigenous woman talking about her own life 538 00:32:27,800 --> 00:32:32,120 Speaker 2: from her own perspective at that point in history. Today, 539 00:32:32,240 --> 00:32:35,600 Speaker 2: the Confederated Tribes of the Callville Reservation is a federally 540 00:32:35,640 --> 00:32:39,360 Speaker 2: recognized tribe with more than nine thousand yearrolled members, and 541 00:32:39,440 --> 00:32:42,120 Speaker 2: it is still affected by the outcome of the Indian 542 00:32:42,160 --> 00:32:45,400 Speaker 2: Reorganization Act vote that Morning Dove was connected to in 543 00:32:45,440 --> 00:32:50,120 Speaker 2: the nineteen thirties. In twenty eleven, then tribal chairman Michael 544 00:32:50,120 --> 00:32:53,080 Speaker 2: Finley spoke about the ongoing legacy of the vote before 545 00:32:53,120 --> 00:32:56,840 Speaker 2: the Senate Committee on Indian Affairs during oversight hearings on 546 00:32:56,880 --> 00:33:00,520 Speaker 2: the seventy fifth anniversary of the Act. As one example, 547 00:33:00,680 --> 00:33:03,880 Speaker 2: since the tribe wasn't able to reacquire lands under the Act, 548 00:33:04,280 --> 00:33:06,920 Speaker 2: parts of the reservation are sort of a checkerboard, which 549 00:33:07,000 --> 00:33:10,400 Speaker 2: creates problems related to whether the tribe or another community 550 00:33:10,760 --> 00:33:13,680 Speaker 2: has jurisdiction in terms of things like law enforcement and 551 00:33:13,720 --> 00:33:17,680 Speaker 2: public safety. He also noted that the lack of protections 552 00:33:17,680 --> 00:33:20,600 Speaker 2: from the Act gave the tribe less negotiating power during 553 00:33:20,600 --> 00:33:23,880 Speaker 2: the construction of the Grand Cooley Dam. The dam was 554 00:33:23,920 --> 00:33:26,640 Speaker 2: finished in nineteen forty two and was built partly on 555 00:33:26,680 --> 00:33:31,680 Speaker 2: reservation lands and flooded roughly eighteen thousand acres of reservation land, 556 00:33:32,160 --> 00:33:35,000 Speaker 2: including people's homes and burial sites. 557 00:33:35,880 --> 00:33:36,240 Speaker 1: Yeah. 558 00:33:36,280 --> 00:33:39,000 Speaker 2: So, even though this has happened right at the end 559 00:33:39,040 --> 00:33:43,200 Speaker 2: of her life, something that she sort of I think 560 00:33:43,320 --> 00:33:47,240 Speaker 2: would have continued to advocate for had she lived longer, 561 00:33:48,160 --> 00:33:52,440 Speaker 2: something that's still having just a lot of ongoing impact today, 562 00:33:53,080 --> 00:33:57,760 Speaker 2: almost one hundred years later. Yeah, and I have a 563 00:33:57,800 --> 00:34:02,760 Speaker 2: little bit of listener mail we wrap up today's episode. 564 00:34:03,280 --> 00:34:06,320 Speaker 2: This is from Aaron, who says, Hello, Holly and Tracy, 565 00:34:06,360 --> 00:34:08,279 Speaker 2: thank you for the hard work you guys put into 566 00:34:08,280 --> 00:34:12,360 Speaker 2: the podcast. I'm currently renovating my home in Wilmington, North Carolina, 567 00:34:12,400 --> 00:34:15,160 Speaker 2: and catching up on missed episodes has kept me company. 568 00:34:15,560 --> 00:34:19,120 Speaker 2: I really enjoyed your latest six Impossible episodes on Ghosts. 569 00:34:19,680 --> 00:34:22,479 Speaker 2: I'm from Wilmington about twenty five minutes north of where 570 00:34:22,480 --> 00:34:25,480 Speaker 2: the Makeo light has been seen. My father in law 571 00:34:25,560 --> 00:34:27,320 Speaker 2: used to go out with his friends in the early 572 00:34:27,440 --> 00:34:30,279 Speaker 2: seventies and try to see the light. He swears he's 573 00:34:30,320 --> 00:34:33,000 Speaker 2: seen it twice, and one of those times he says 574 00:34:33,000 --> 00:34:35,759 Speaker 2: he's seen the shadow of a man swinging the light. 575 00:34:36,200 --> 00:34:39,319 Speaker 2: He loves telling the grandkids about it in the spookiest 576 00:34:39,360 --> 00:34:41,840 Speaker 2: voices he can muster. We all love it, especially this 577 00:34:41,960 --> 00:34:45,439 Speaker 2: time of year. It's so fun to hear the history 578 00:34:45,480 --> 00:34:47,759 Speaker 2: of things so close to home. I would love to 579 00:34:47,800 --> 00:34:50,600 Speaker 2: hear more about the eighteen ninety eight coupdeta. I admit 580 00:34:50,680 --> 00:34:52,080 Speaker 2: I have not looked to see if another host has 581 00:34:52,120 --> 00:34:55,640 Speaker 2: done it already. Attached is my pet tax, my sweet 582 00:34:55,640 --> 00:34:59,080 Speaker 2: baby boy Bagheera. He is every bit the giant protective panther. 583 00:34:59,160 --> 00:35:01,799 Speaker 2: He's named for not going to feel bad about ending 584 00:35:01,800 --> 00:35:04,239 Speaker 2: that sentence with a preposition because all the rules are 585 00:35:04,239 --> 00:35:06,840 Speaker 2: made up and the points don't matter. That is my 586 00:35:06,920 --> 00:35:09,280 Speaker 2: mom holding him the first picture. She is not that small. 587 00:35:09,320 --> 00:35:11,400 Speaker 2: Baggy pants is just huge. 588 00:35:12,600 --> 00:35:13,200 Speaker 1: Much loved. 589 00:35:13,200 --> 00:35:17,800 Speaker 2: Aaron. I wrote back to Aaron and said, actually, Holly 590 00:35:17,840 --> 00:35:20,360 Speaker 2: and I did a two part podcast on the eighteen 591 00:35:20,480 --> 00:35:23,080 Speaker 2: ninety eight Coupdeta in Wilmington, North Carolina. 592 00:35:24,719 --> 00:35:28,880 Speaker 1: I do not remember exactly when that came out, and. 593 00:35:30,400 --> 00:35:34,560 Speaker 2: So I love these cat pictures for a couple of reasons. 594 00:35:35,600 --> 00:35:38,399 Speaker 2: One is that the cat that I grew up with 595 00:35:39,520 --> 00:35:43,439 Speaker 2: as a child was a gray tabby that had some 596 00:35:44,320 --> 00:35:49,920 Speaker 2: similar markings and colorings to this kitty cat. That cat, however, 597 00:35:50,080 --> 00:35:56,319 Speaker 2: was much smaller. It is truly enormous cat, according to 598 00:35:56,360 --> 00:36:03,920 Speaker 2: the picture, very big. I want to pet this kiddy always, 599 00:36:04,520 --> 00:36:07,279 Speaker 2: So thank you, so so much, Erin for these wonderful 600 00:36:07,400 --> 00:36:08,560 Speaker 2: cat pictures. 601 00:36:08,120 --> 00:36:09,040 Speaker 1: And for the story. 602 00:36:09,120 --> 00:36:12,719 Speaker 2: I love hearing about people, people's family stories, about the 603 00:36:12,760 --> 00:36:15,440 Speaker 2: make up light and whatever other ghost stories that we 604 00:36:15,480 --> 00:36:16,799 Speaker 2: talked about in that episode. 605 00:36:17,640 --> 00:36:18,440 Speaker 1: So if you would like. 606 00:36:18,440 --> 00:36:20,680 Speaker 2: To send us a note about this or any of 607 00:36:20,719 --> 00:36:24,040 Speaker 2: their podcast we're at History Podcasts at iHeartRadio dot com. 608 00:36:24,160 --> 00:36:27,520 Speaker 2: We're all over social media. Missed in History, which is 609 00:36:27,600 --> 00:36:32,840 Speaker 2: where you'll find our Facebook, our x thing, our Instagram, 610 00:36:33,120 --> 00:36:34,759 Speaker 2: that kind of stuff. You can send us a note 611 00:36:34,800 --> 00:36:37,279 Speaker 2: at History podcast at iHeartRadio dot com, which I might 612 00:36:37,320 --> 00:36:40,440 Speaker 2: have said already, and you can subscribe to our show 613 00:36:40,880 --> 00:36:43,480 Speaker 2: on the iHeartRadio app or wherever else you'd like to 614 00:36:43,520 --> 00:36:51,640 Speaker 2: get your podcasts stuff. You missed in History Class is 615 00:36:51,640 --> 00:36:56,000 Speaker 2: a production of iHeartRadio. For more podcasts from iHeartRadio, visit 616 00:36:56,040 --> 00:36:59,480 Speaker 2: the iHeartRadio app, Apple Podcasts, or wherever you listen to 617 00:36:59,480 --> 00:37:04,239 Speaker 2: your favorite OSM.