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Decolonizing The Moon!

02 Sunday Jan 2022

Posted by danielwalldammit in Native American Themes

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Tags

Apollo, Humor, Indian Land, Johnny Carson, Joke, Land, Native American, Navajo, The Moon

In my last post, I wrote about the notion of outer space as an extension of the western frontier in American popular culture. I mentioned in passing the connection to Native Americans and the dispossession of their lands. As a follow up, I thought I might comment on a little story connecting all three themes in one narrative.

Here is the story as it was related on Indian Country Today:

“When NASA was preparing for the Apollo project, they did some astronaut training on a Navajo Indian reservation. One day, a Navajo elder and his son were herding sheep and came across the space crew. The old man, who only spoke Navajo, asked a question, which the son translated: “What are the guys in the big suits doing?” A member of the crew said they were practicing for their trip to the moon.

“The old man got really excited and asked if he could send a message to the moon with the astronauts. Recognizing a promotional opportunity for the spin-doctors, the NASA folks found a tape recorder. After the old man recorded his message, they asked the son to translate. He refused. So the NASA reps brought the tape to the reservation, where the rest of the tribe listened and laughed, but refused to translate the elder’s message to the moon.

“Finally, NASA called in an official government translator. He reported that the moon message said: “Watch out for these guys; they’ve come to steal your land.”

It’s a great story, but if you’re like me, you have to spend a moment or two wondering whether or not it’s true. Turns out, the answer is ‘no.’ According to Snopes, the joke appears to have come from Johnny Carson. It was part of his monologue on July 22, 1969. Of course it is possible, that Carson’s writers picked it up from an earlier source. There just doesn’t seem to be any evidence for it.. In any event, there is no record of this with NASA or any of the other Federal Agencies that might have been involved at the time. So, the story is very unlikely to be true.

That said…

It’s damned telling that the Carson camp thought to put this joke together back during the days of the space race. They clearly got the connection between the western frontier and the space program. They even got the violence implicit in westward expansion. They got all of this in the service of a joke intended for a mainstream American audience.

These weren’t activists; they were comedy writers working on a relatively non-partisan show, and they decided that it would be funny to compare the Apolllo moon landings to the dispossession of Native Americans. Judging by the longevity of this gag, it would appear that they were right.

The thing is, this joke is only funny if people get the connection between exploration and colonization, if they know that someone planting a flag in ‘new’ territory has generally meant someone else gets screwed.

It’s almost as if awareness of systemic racism isn’t limited to critical race theorists.

Shhhh!

Don’t tell the Republicans!

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Unexpected Resonance

26 Thursday Dec 2019

Posted by danielwalldammit in atheism, Native American Themes

≈ 2 Comments

Tags

atheism, Belief, College, Communication, Ghosts, Monsters, Navajo, Scary Stories, Skinwalkers

21414755_10214185447855233_3680864941074247224_o“You drive back home to Flagstaff every Friday night, right?”

A student asked me this one evening. Sitting as we were in Chinle, well inside the Navajo Nation, and a hundred and sixty or so miles away from Flagstaff, we both knew that he was describing a rather long drive late at night after a long week. Normally, I would be leaving just around 9pm and I could expect to get into town shortly before midnight. I’d been doing this for years, and I think most of my students knew about it. I wondered, why was this student asking me about it now?

“Do you ever see anything strange on that road?”

It seems, I learned that night, that a significant stretch of the road I was traveling was known for skinwalkers. From the reaction of his classmates, I gathered, this student wasn’t the only one curious about my experiences on that drive. I had only recently come to learn that the ghost of a small child was rumored to walk the halls of the school where I taught evening courses. Being stubborn enough to keep class the full time on most evenings, I was frequently the last person out of the building. I hadn’t seem this apparition either. Nor had I ever heard his footsteps in the hallway

It was an interesting moment, a conversation that reached across cultural boundaries, and did so in an unusually personal way. We weren’t discussing official Navajo Educational Philosophy or touching on any of the well known themes of Navajo ceremonialism, economics, etc. Were were discussing neither any part of Navajo culture nor any themes from western education in the abstract. This was a student who actually believed in skinwalkers asking me if I’d seen them myself, knowing full well that I didn’t. It wasn’t just that I was white. He knew, as most of my students knew, that I am an atheist and generally skeptical of all things purportedly supernatural. He knew this, and chose to raise the subject anyway.

This didn’t strike me as a confrontation so much as an expression of genuine curiosity, and an effort to communicate across cultural barriers and well-established differences of opinion. He wanted to hear about my own experiences on a road known for its share of scary stories. For my own part, I was as curious to see what stories were told of the road as he was to see if I had one.

But of course I didn’t have a story. None at all.

…which was a bit awkward.

Don’t get me wrong. Nobody’s world view came crashing down that evening. My students and I just sat there in an odd silence, each contemplating the next step in this conversation. I suppose some of them must have been trying to decide, as I was myself, just how much we wanted to get into this? We could have taken it in all sorts of different directions. Finally, a student offered the following; “Since you don’t believe in skinwalkers, they probably wouldn’t bother you.”

I think I started to put together an argument, even made the first couple sounds of a reply which would probably have involved questions about the meaning of his words or the nature of his reasoning, and then I hesitated. I couldn’t help smiling.

“You know. I think I can agree with that.”

Everyone laughed, and then it was time to say goodnight for the evening.

You never really know when you will find yourself in agreement with people whose thoughts differ so very much from your own.

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Moar Rez Murals!

08 Friday Sep 2017

Posted by danielwalldammit in Native American Themes, Street Art

≈ 9 Comments

Tags

Arizona, Art, Murals, Navajo, Navajo Nation, Paintings, Southwest, Street Art, Travel

DJHabIOUQAES0YE

Power Plant

It’s been a very long time since I worked in Navajo country. The last couple years I’ve made a point to take Miladydebennet through a lot of my old haunts, and this summer that meant a trip through the Navajo Nation. It was great to see some of the old sights again, and to see them a little bit through the new eyes of my girlfriend. It was also great to see some new things in the old places. One of my favorite new things (new to me anyway) is the addition of street art all around the rez. These had me smiling all the way from Page to Santa Fe. I had even more reason to smile when I learned one of my former students had been involved in painting one of these murals.

It seems that these have been part of an ongoing project, called Paint the Desert initiated by a doctor who goes by the name, Jetsonorama. You can find a few articles on his project here and here, here, and here. I’ve previously posted some of the murals from along Highway 89, so I was very happy to catch some more this summer.

As always, you may click to embiggen. (In fact, I highly recommend it.)

These were in Kayenta, just south of Monument Valley.

Prayer
Prayer
Kayenta Horses
Kayenta Horses

These paintings were all at the Crossroads Trading Post.

Crossroads Trading Post
Crossroads Trading Post
CTP Love
CTP Love
Well-Painted Mutton Stand
Well-Painted Mutton Stand
CTP
CTP
Corn
Corn
Water Rights
Water Rights

Saw this somewhere along the road from Kayenta down to Chinle.

DJHXb6jUMAA_w4D

Windmill

Found this piece on the road between Many Farms and Chinle.

Brotherhood
Brotherhood
Backside
Backside
Abalone Road
Abalone Road
Windmill between Many Farms and Fort Defiance
Windmill between Many Farms and Fort Defiance

These (and many more) were all painted along a wall in Fort Defiance. It would have been walking distance from my home for a few years. Kind of a surreal experience to get a soda from the old convenience store and walk around checking this out. Surreal, and very cool.

For me anyway.

Hope y’all enjoy the pictures.

Turning
Turning
Rez-Ball
Rez-Ball
A Bit Eerie
A Bit Eerie
Downright Scary
Downright Scary
Rodeo at Monument Valley
Rodeo at Monument Valley
With Jigsaw
With Jigsaw
Flags
Flags
...and a little rider too
…and a little rider too
Code Talkers
Code Talkers

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Violent Memories and the Civil War Era in the Southwest

20 Sunday Aug 2017

Posted by danielwalldammit in History, Native American Themes, Politics

≈ 17 Comments

Tags

Civil War, History, Kit Carson, Monuments, Navajo, Old West, Santa Fe, Southwest, War

It must have been a couple decades back. I was at a small party in Forth Defiance. Those attending included a number of officials in the Navajo tribal government. Fort Defiance serves as kind of a bedroom community for the capital of the Navajo Nation, so this was hardly unexpected. What none of us expected that evening was a quick lesson that began when our host asked if anyone knew the name of the main street going through the town? No-one did. As it happens, the name was Kit Carson Drive.

Kit CarsonApparently, it still is.

To say that most of the party-goers found this shocking is putting it mildly. It may not be obvious to some of my readers why a room full of Navajos would object to a street named after Kit Carson, but even the most cursory knowledge of their history would make this pretty well obvious.  The man is popularly known as an old western Indian fighter, and as it happens, a good number of the Indians he fought were Navajo.  When General James H. Carleton, the Army Commander for the Territory of New Mexico decided to go to war with the Navajo people, it was Colonel Kit Carson that he sent off to do it. Carson marched through Canyon de Chelly, the heart of Navajo territory, destroying resources (just as Sherman might have) and letting winter bring his enemies in to surrender. This campaign, and the four years of internment at Hwéeldi (Fort Sumner) still constitute the darkest chapter of most historical narratives about the Navajo people. So, you can just imagine what it must have meant for people who can still tell you about relatives lost on the long walk to Fort Sumner to learn that a road right through their community bears the name of the man responsible for their deaths.

Kinda put a damper on the party.

You might think it odd that folks didn’t know the name of the road to begin with, but it’s hardly unusual. Folks don’t pay that much attention to street names out that way. Many of the roads don’t have signs at all, and I don’t recall seeing that particular name on a street sign when I lived out there (though one can certainly be found in Fort Defiance today). This party was the only time anyone ever mentioned it to me.

The old south isn’t the only place in this country with a questionable sense of public history from the Civil War era. Those in the Southwest have less to do with the war between the states than the early stages of the Indian wars which would dominate the interior west for a couple decades. Kit Carson Drive is one of many such examples. The Obelisk in the town square of Santa Fe provides another. It’s had its own share of controversies over the years, not the least of them being this dedication:

20914595_10214035631069907_2575022190736341192_n“To the heroes who have fallen in various battles with savage Indians in the Territory of New Mexico.”

It should come as no surprise that this line acquired its share of critics over the years. It has had some defenders as well, to be sure, but plenty of critics. The sentiments might have seemed appropriate enough to those who erected it in 1868, but in the 1970s, sentiments had changed a bit, as had the political status of some of those ‘savage Indians’ referenced in the piece. So it really should have come as no surprise when calls went out for removal or modification of the monument. Today, at least, it may seem a little surprising to find the monument had Native American defenders, which apparently it did. Attempts were made to put the original wording into it’s proper context, so to speak, preserving it without appearing to endorse it, but some clearly weren’t satisfied with this way of thinking about the issue. Resolution apparently came in the form of a chisel, and the result is a monument with its own fill-in-the-blank question.

20992726_10214035596509043_4949865469052976294_n

It seems, the American public is hashing out a new round of debates over public monuments, particularly those in the South. Some no doubt find the entire debate quite trivial. Who reads the placards on a monument anyway? Of course when people fight over seemingly trivial things, you can bet your ass they aren’t really fighting over the trivial things. It isn’t actually history (much less historical monuments) that has people up in arms over Confederate Statues, just as it wasn’t really history that caused a word to fall off the monument in Santa Fe. Such battles are always about the present. They are about the way that people think and use history to shape the present, and there are usually some very specific present implications in these battles.

People typically see the present interests loud and clear when they confront advocates of social justice. If anyone ever forgets this, the term ‘political correctness’ is right there to remind us that someone (or at least someone on the left) has an agenda. What folks are slower to get, it seems, is the fact that these sorts of gestures are hardly neutral to begin with. There is a reason James W. Loewen devoted a fair portion of his book, Lies Across America, to Confederate monuments, and it wasn’t because these monuments contain sober and thoughtful commentary on the actual history of the region. A statue to a confederate hero isn’t just a reference to history as such; it says something to those who those whose ancestors those heroes fought to keep in bondage. And a monument to heroes who died fighting ‘savage Indians’ may say something noble to those descended from colonists (Spanish or Anglo) in the American southwest; it says something else to those descended from those very ‘savage Indians’.

To be sure, complications abound. Some folks may have ancestors on either end or neither of his memorial demographics, and some people may have no dog in the fight at all. Also ironic usage happens. Not every Native American takes umbrage at the word ‘savage’ just as not every Native American objects to the term ‘Redskins’. But we should be wary of efforts to make these exceptions into the rule. The Washington football team has, for, example paid good money trying to find, cultivate, and promote just about any Native American willing to help foster the notion that the team name reflects anything but a racist stereotype. Were the team name really so bland, one might almost wonder what use it would have for people interested in such a martial sport! And of course we now have the Cheetoh-in-Chief (who has his own bullshit civil war monument) mourning the loss of beautiful artwork and a desecration of history with every Confederate statue that goes down. His language is so flowery and positive. You’d almost think these monuments held no serious political significance in the present age.

Of course the folks delivering the Nazi salute in defense of Robert E. Lee might seem to argue otherwise.

There are people, times, and places who don’t find it necessary to remove or modify monuments to their sordid past. Some of these might not even be terrible people, places, or times. But if the monuments to an abusive past aren’t so toxic, this isn’t simply because potential critics choose to let it slide; it’s because the community as a whole has somehow managed to handle the issues in question. When the dominant voices prove tone-deaf or outright hostile to the interests of those on the wrong-side of monumental history, then we are all a lot less likely to get along. Then statues get pulled down.

…or someone just shows up with a chisel.

***

Just a few pics of Canyon de Chelly (click to embiggen):

 

19732010_10213608255385782_3134402216345552500_n
20264884_10213790741107811_6139379835115073225_n
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20799382_10213964731857471_643789261344359561_n
19554785_10213533887766638_4703562301468482973_n

 

 

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A Cosmogony of Gambling

17 Tuesday Jan 2017

Posted by danielwalldammit in Native American Themes, Politics

≈ 10 Comments

Tags

American Indian, Cartoons, Casinos, Culture, Gaming, Native American, Navajo, Standing Rock, Vincent Craig

What to make of Indian casinos? I expect a lot of non-natives still don’t quite know how to answer that question. Maybe some Native Americans don’t either. But it’s an interesting question just the same, not the least of reasons being that anyone trying to answer it will have to struggle a bit with the larger questions about the politics of Indian-white relations. Some people handle that better than others of course. I’ve known some folks that seem to think of gambling as a kind of racial entitlement. These same folks don’t seem to think of Las Vegas or Atlantic City as a form of racial entitlement, but all foolishness aside, the topic does raise a number of interesting questions about jurisdiction and the economic impact of gaming in such distinctive communities.

miz3ezrd

The impact of Indian gaming on different tribes isn’t uniform. We’ve all heard the stories of wild success of certain tribes whose members became rich overnight. Most of us have heard speculation about the membership of certain tribes. Our incoming President had some words about Indian casinos back in the day. They weren’t any more thoughtful than the crap he’s spewing now. But of course these wild success stories are hardly typical of the many tribal casinos out there. There have been some disasters, or at least some scandals, as well. I recall once listening to Ron His Horse is Thunder, former Chairman of the Standing Rock Sioux Tribe explain the significance of casinos in his own community. They provided a certain number of jobs, he told us. That was it. No miracle. No disaster. Just a steady livelihood for a certain number of people. That was his experience with Indian gaming. I hope I remember him correctly on this, because I reckon that’s a fairly common account of the issue. But of course all of these stories come with the benefit of hindsight.

It wasn’t too long ago that the entire subject of Indian gaming was uncharted territory, that the mention of reservation casinos raised all sorts of possibilities and few people had any real experience to bring to bear on the issue. It was around that time (the mid 90s) that I arrived in Navajo country. Numerous tribes had casinos at that point. The Navajo Nation was not among them. Some out there wanted casinos. Others didn’t. Folks kept a wary eye on the operations of other tribes, looking for some sign to help assess the prospects for gaming in their own community. In 1997 the Navajo General Council called for a referendum on the prospect of gambling on their lands. It was the second such referendum (a third would follow in 2004). It set the stage for a interesting debate which I followed as best I could.

Today, you can find a few casinos on the borders of the Navajo Nation, but in 1997 the answer was no. In some quarters, it was Hell No. The reasoning still interests me.

gambler10-2-97One of the most fascinating things about the debate over Navajo gambling in 1997 has to do with an aspect of Navajo origin legends. One of the greatest villains in these stories was a character, named Noqoìlpi, The Gambler. You can read more about him by clicking that link I attached to his name, but to put it briefly, this fellow just about wins the world and everyone in it by gambling. Frankly, I think there’s a lesson about the economic effects of modern financialization schemes and the growth of income inequality there in that story (seriously), but I’ll save that for another day. In 1997, the connection drawn by many on the Navajo Nation was a lesson about the evils of opening up casinos on the reservation. Whatever the strengths or weaknesses of this argument, it certainly added a rich layer of meaning to an already interesting subject.

Of those working references to The Gambler into their arguments on the topic of casinos on the Navajo Nation, my favorite was the late Vincent Craig who ran an extended series of Mutton Man cartoons addressing this and several other issues in the Navajo Times. He really blended his own critique of gambling with a broad range of (extremely ironic) social commentary.

It all begins with a culture pill. .

Unfortunately, I don’t think I have copies of all the cartoons he ran on this topic. I don’t know that he got a cartoon in every edition of the Navajo Times, but I definitely have gaps in my own collection. Anyway, I collected enough to get the gist of his argument down. I’ll let Vincent and some of his colleagues tell the story from here.

Vincent Craig’s work (Click to embiggen):

6/5/97
6/26/97
7/10/97

7/17/97
8/7/97
8/14/97

8/21/97
8/28/97
9/4/97

9/11/97
10/9/97
10/23/97

11/13/97
11/30/97
12/4/97

12/11/97

A bit more on the subject, also from the Navajo Times (again, click to embiggen):

8/14/97
8/14/97
11/6/97
11/6/97
7/31/97
7/31/97
10/23/97
10/23/97
10/30/97
10/30/97
10/2/97
10/2/97

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When Culture Appropriates You

04 Wednesday Jan 2017

Posted by danielwalldammit in History, Museums, Native American Themes

≈ 18 Comments

Tags

Art, Diné, Fort Sumner, Hweeldi, indexicality, Mural, Navajo, Shonto Begay, The Long Walk

15871703_10211699926478752_5551079935863716489_nTo the left is one of my favorite images from a mural painted by Shonto Begay and Mike Scovel at the Fort Sumner Memorial in New Mexico. What’s to be memorialized at Fort Sumner, you might ask? It was the site of an internment camp, one which held the Navajo people for roughly 4 years (about 1864-1868). It also held Mescalero Apaches, but Begay’s and Scovel’s  mural is about the Navajo end of this story. Specifically, it is about “the long walk” to this place, still called Hwéeldi out in Navajo country.

What fascinates me about the image is a trick of context. It’s just one part of a rather breathtaking piece of art, but to me it’s definitely the most interesting. The larger mural wraps around the wall on both sides of a hallway at the memorial. If you follow the hallway, you come to a small movie theater where you an watch a short film about the long walk and the Navajo experience at Hwéeldi. The images are striking. Devastating. They depict a national disgrace, and in surrounding us with the images, this mural invites us to see that disgrace, not from the standpoint of objective observer, but from the standpoint of someone in the midst of it. Walking down that hallway, one is surrounded on both sides by images of people (Navajos) herded along by soldiers and scouts. The mural depicts a great deal of suffering, and it places that suffering all around us. Begay’s and Scovel’s work denies us the chance to step outside the event and view it as a disinterested party.

But when you come to this image, the immersion takes on a more dramatic significance. Suddenly, it becomes clear why all the solders seem to be facing us. The Navajo figures simply plod along, mostly looking in other directions, but the soldiers, they look right at us as we stand in that hallway.

It’s an interesting effect to begin with, but when you walk down that hallway, at some point that soldier’s rifle is pointed at you. The soldier in that painting doesn’t care who you are, what your ethnicity is. He doesn’t even care what your plans are for later in the day. And as my girlfriend pointed out, his rifle seems to follow your movements a bit, at least for a step or two. (I swear it does!) It’s a rather brilliant move on the part of the artists, because it places his viewers in the scene more effectively than anything else. More than placing the viewers in the scene, it confers a specific role on the viewer, as one of those forced along the walk.

It’s just art of course. We will at some point walk on to other parts of the exhibit, and many of us will no doubt shake off the effect of the image a bit quicker than those whose family histories include stories of those lost along the way. Still it’s an interesting contrast with the many times non-natives have chosen ourselves to assume some aspect of a native identity. Whether playing Indian as school-children, wearing a headdress at some music festival, or aping the Tonto-speak of Indian characters in countless westerns, many of us have done it at one time or another. Hell, some people have made a life out of it! Countless non-Indian actors have played Indians on screen, and countless non-Indian characters have become Indians in the story-arc of a common movie theme. And of course there is the Washington football team! What all of these other examples have in common, is a choice to assume some part of native identity, if only for a moment. They also have in common that the identity assumed creates a positive experience for those choosing it. When we non-natives play at being Indian, we get something out of it. It may not be much, often little more than a momentary source of amusement, but the choice is ours, and when choose it, we do so to our own advantage.

That’s the genius of this particular image. It forces that same transformation on anyone walking through the memorial. For just a moment, it makes us play Indian, and to do so on terms we didn’t choose for ourselves. On terms no-one would choose for themselves! We will survive that moment of course, perhaps even without really learning much from it. Still, it’s an interesting twist in the narrative.

That moment, when the business end of a rifle points you right into the story.

***

Here are a few more images from the mural (click to embiggen)!

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dsc03601
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dsc03599
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dsc03608
dsc03623
15871703_10211699926478752_5551079935863716489_n

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Rural Murals

22 Friday Jul 2016

Posted by danielwalldammit in Bad Photography, Native American Themes, Street Art

≈ 18 Comments

Tags

Arizona, Art, Murals, Native American, Navajo, Road Trip, Southwest, Street Art, Travel

 

Buffalo

Look closely

Just drove north of Flagstaff along Highway 89 up to Kanab. I used to commute from Flagstaff up to Tuba City for work, so a stretch of this was very familiar to me. I was pleasantly surprised to see one new element along the road, a certain amount of street art.

The subject matter is rather distinctive, but I can’t help thinking one of the best things about this material is the background.

An elderly Navajo working one of the craft stands told me there were a couple different people in the area putting these up. I don’t know much more.

Thought I’d share.

(Click to embiggen!)

 

Red backgrouind
Red backgrouind
"Off the goat" reads a popular T-Shirt (in part).
“Off the goat” reads a popular T-Shirt (in part).
Stencil
Stencil
Backside
Backside
Nuther Look
Nuther Look
Love this one
Love this one
Under a Navajo Nation Flag
Under a Navajo Nation Flag
First one I saw
First one I saw
Pink
Pink
Dimples
Dimples

 

P.S. My girlfriend tells me I’m not supposed to include the pictures of the child and a goat on account of she accidentally picked up a black ant taking pictures of those herself. We ejected the hitchhiker on the outskirts of Page. A little Hydrocortisol and a couple Advil had us on our way. The cycle of pain may continue once she realizes what I did here.  I’m not a praying man, but your kind thoughts would be appreciated.

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Independence Happens!

04 Friday Jul 2014

Posted by danielwalldammit in General

≈ 2 Comments

Tags

Fourth of July, Independence Day, July Fourth, Music, National Anthem, Navajo, Song, Star Spangled Banner, Vocals

Happy July Fourth everybody!

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Not Raised by Wolves, but Damned Close!

14 Friday Jun 2013

Posted by danielwalldammit in Animals, Childhood

≈ 33 Comments

Tags

Baby-Sitters, Cats, Childhood, Dogs, Horses, Navajo, Nostalgia, Parrot, Pets

Legs, Rover, and Spooner

Legs, Rover, and Spooner

The worst thing Johnny Cash’s dad ever did to him was to name him ‘Sue’; the worst thing my Dad ever did to me was to teach the family parrot my name.

Okay, so one of those is a fictional event; the other taught me just how far the voice of a young parrot can reach. All the way down the block, it would seem, and ‘Ginger’ could keep it up for hours.

It was in some small way, poetic justice to learn that Ginger would attack Dad whenever he came near me as I was sleeping. I used to put her on the couch when I took a nap so she would be quiet. She allowed no-one near me, especially not Dad. It’s hardly the first time an animal had appointed itself my protector, but there was something especially impressive about that little green bird charging full tilt at someone umpteen times her size. Lessons in loyalty, huh?

In the end Ginger turned out to be a guy-parrot, and he became unmanageable when he finally reached maturity. We found him a home better prepared to take care of him. I can only hope he is still doing well today. …and yes, I still think of him as a her; it’s kinda weird, I know.

(Click to embiggen)

Ginger and I, 1988
Playful, just like a kitten
Really Playful

She wouldn’t let us near her toys either.

What has me thinking about this is a notion I recently had about my days in Navajo country. I often heard from older folks that sheep used to raise the children out there. This theme was usually mixed in with one of those declensionist narratives about the loss of culture and those gosh-darned kids! Older folks always have such stories, but some of them are more interesting than others.

I always thought the livestock-as-nanny theme was an interesting twist on this kind of story, not the least of reasons being that the difference between the adults I spoke with and the younger generation did seem to include this one very real difference. Many of the older folks (and here I would include people in their 30s and 40s as well as ‘elders’) out there really had grown-up herding sheep and goats, and evidently they found this to be a valuable learning experience. Few if any of the younger kids out there in the mid 90s had had this experience. Hell, they likely had the same baby-sitter I did as a kid, …the TV. That was one very real difference between different generations of Diné, and it always struck me as a big one.

Listening to folks tell me this story, I could well imagine a lone child (or perhaps a few cousin-brothers) out alone with a flock, responsible for its welfare. I could imagine hours of time spent with sheep and goats for company, and I couldn’t help but wonder how that might shape a developing young mind. I still wonder how very different childhood must have been for a generation growing up without it.

A sheep may be an odd baby-sitter, but so is a television.

The notion that animals could help to raise a person always struck me as a profound lesson, but it always seemed to me a lesson about the lives of others. It was only recently that I came to think of this as more generally applicable, perhaps even something that might shed a little light on my own life. A few weeks back I was studying the many scars on my hands, most of which I got from playing with a pair of Siamese-mixed Kittens (‘Boots’ and ‘Rover’) we got when I was a kid. I hadn’t even earned the majority of these scars due to anger, just from many hours of play. Like most boys my age, my elbows were bloody from about the age of 6 to maybe 12 or so. But my hands also had little claw scars for most of that time as well. Most of them were small and shallow, just enough to tell me ‘gotcha’ with a sort of wink, but some were big and deep, because sometimes a cat is done playing. Anyway, I always seemed to have such scars on my hands when I was younger.

RanchinColorado2The point is that I spent a lot of time with the family pets, especially between the ages of 4 and 8, when for some reason my family moved to a ranch in Southern Colorado. I had no human playmates within walking distance, well except for a trio of girls that lived down the way for a couple years, but they were, well, …girls! I preferred to ride my horse or play with the cats. Recently, I’ve come to wonder just what kind of marks they have left on me?

…besides the literal ones, I mean.

Is there any sense in which the family pets raised me? If I had to guess, I would say that my sense of humor is to some degree the legacy of those cats, right down to the moments when it fails me. My verbal play is in some ways a reflection of my days playing with those cats. In particular, I am thinking about the way a cat will assess your intent, the way it trusts a playmate up to a point. …and the way things can get ugly fast when you’ve reached that point. Wrestling with a cat is a real test of goodwill, and you are always one menacing gesture away from one of those deep scars, so to speak. I spent a good chunk of my childhood playing on those terms, and I suppose I have internalized them. So, maybe Boots and Rover did raise me.

…or would it be more accurate to say that we grew up together? Either way; they left their mark.

Me with either Boots or Rover.
Boots
Rover coming through the curtains.

Rover Sitting Up.
Rover being beautiful
Rover on a couch.

We also had a small pack of dogs on that ranch, and kept the pack for many years after, but I honestly don’t think these guys had quite the same impact on me. I understood the big dogs and how to keep on their good side, and the little ones were always good company. I loved each of the family pets, and I always felt a little more comfortable in their presence, but my interactions with the family dogs were nowhere near as intense as those with my cats.

Thai Ling

Thai Ling, August of 66

Of course we also had an older Siamese, named Thai Ling. This cat was beautiful, but he had quite a temper. My older brother and sister still tell stories about a terrible event involving a dresser drawer and plenty of blood spilled upon opening it. No-one disputes that the cat had been stuffed in the drawer. Who put him there is still up for debate.As I understand it, poor Thai Ling may have helped one of my siblings with a few experiments testing the nature of gravity and cat-reflexes.

I never held it against Thai Ling that he was so cranky. Mostly, I left him alone, or stuck to petting him, which was dangerous enough. It is entirely possible that Thai Ling is responsible for at least a few of the scars on my hand. I certainly didn’t play much with that old guy.

Just what I did to earn my parents wrath, I will never know, but I am fairly convinced that the Shetland Pony was an attempt to do me in. I couldn’t have been older than 5 or 6 when this creature came into my life, and the worst thing about him was the child-like reins that I was given to ride him with. These reins had a closed loop at the end, presumably so that it would stay on his neck whenever I let go of them. The problem was that I never did let go of them, even when ‘Scooper’ would suddenly drop his head down to eat some grass. The reigns weren’t that long, and so I would inevitably go tumbling over Scooper’s head and onto the grass in front of him, coming up with my cowboy hat down around my then bawling eyes, asking someone to help me up.

…and this tragedy would repeat itself until the adults in my life grew tired of watching it.

Meonapony

Me on a Pony, Neither Scooper nor Little Bit.

Later, my parents bought got a Welsh Morgan for me. I wanted to call her her ‘Blacky’, but somehow she ended up with the name ‘Little Bit’. I had completely forgotten that name as I wrote this, btw, had to come back and edit the post). Little Bit was a good horse. …except when she decided to head to the barn. If she and I had a dispute over which direction to go, Little Bit always won. My brother once gave me a stick to use as incentive, but I wouldn’t have it. So, I continued to lose the argument with Little Bit until we moved to California and gave her away.

One lesson Little did teach me was how to make the best of a bad situation. If I could coax her all the way to the far corner of the ranch, taking advantage of all the twists and turns in our fence line, then I could point her towards the barn, give her a quick giddy-up kick, and enjoy the ride of my life.

Now THAT was fun!

In time, I got a couple dogs of my own. There was ‘Legs’. Someone brought Legs to my family announcing that he was a Doberman Pincher that had been hit by a car. He was wrapped in a blanket, so we didn’t see much at first. The ears on legs seemed rather large, but none of us knew how big an uncut Dobbie’s ears were supposed to be anyway. He never did outgrow the limp that earned him that name. Legs became my dog as time went on, and mostly I remember playing chase with him for hours. He limped, but he could manage speed when he needed to. …or wanted to. Damned if that dog did not wasn’t an expert at tripping me; then he’d run away cause then I was ‘it’ so to speak. We learned one very important detail about him that first night though. He dragged himself to the door and began howling at the top of his lungs. Suddenly, the big floppy ears made a bit more sense.

…and Dad said; “that’s no doberman.”

Another of the pack that came to be mine was a Peekapoo (Pekinese-Poodle combination) named “Midget.” …okay, some of these names suck, but that wasn’t her fault. Anyway this dog was the closest to a pure-breed that I ever owned. Mom and Dad bought her at a pet store, something I would never do in a million years today (give me a pound-mutt any day, dog or cat, …no offense to Midget). She was a sweetie, and I taught her to play fetch. …she taught me never to do that again. Seriously, that dog would try and play fetch with me for hours on end. Course I may have let that lesson slip with Auto-Kitty. She’s rather fond of fetch.

In fact, I swear to the Invisible Pink Unicorn that Auto-Kitty used to play catch with me. She could toss a toy right to me, and for awhile she did. Now she makes me come get it. And I guess it’s okay that she fetches, because she doesn’t wear me out with the game. If only she didn’t choose 3am as her favorite time to play it.

I would be remiss if I left out one other significant non-human from my childhood, the truck. We never gave it a name, and I never did learn it’s gender, but I recall learning to drive on this thing. Dad would put me in the driver’s seat as he and my siblings tossed bails of hay into the back. They’d shout; “stand on the pedal” and “stand on the brake” as we moved down the row of hay, then someone would get in and turn it around to go back the other way, and I would go back into the driver’s seat.

Love this old truck.

Love this old truck.

Later, Dad would have me drive the truck on the dirt roads to the dump. I used to love going to the dump, partly because I would get to drive and partly because we always went shooting for awhile afterward. Dump-day was the highlight of the week.

We still had the truck when I started college. I still remember driving around with a couple classmates, chattering away as we descended down some hill. One friend kept trying to interrupt me, his tone getting progressively more urgent; ‘Dan! …Dan!” I was too busy making some point about who knows what. Finally, my friend shouted out, “Dan, seriously, is this thing going to stop?” …I hadn’t even thought about it. I was pumping the brakes, which is what I had to to before any stop. My poor friend saw me doing this as we approached an intersection and became convinced he was about to die. Had to flutter the gas pedal to get it to start, too, and that freaked him out a little more. For me it was just another drive; for that friend it was like a horror-show.

Anyway, that truck had personality; it was a family member for a couple decades.

Still can’t believe Dad sold it!

Midget
Midget with another dog; I think it’s name was Quayle.
Lady was the grand matriarch of our pack.

Lady, Lindon (the black mutt) and Sessy (the weiner doggish mutt)
Harietta
Sessy and Lindon

Waiting Patiently for me to let them in.

So, what have we learned today? Well, I suppose we’ve learned that family pictures can lead to a serious bout of nostalgia. We also learned that a dog will wear you out playing fetch, but a cat will just wait till you fall asleep to initiate the game…and well, I suppose I was trying for something more profound.

I’m afraid most of my anecdotes don’t quite live up to the promise of the initial question. I do think that most of us underestimate the impact that animals have on us. We may care for them, but we don’t quite give them credit for shaping our personalities. Typically, most people talk about raising and training dogs and cats, or about putting up with their behavior. We may jokingly refer to a pet training us in some way, but folks seldom take the prospect all that seriously. But pets leave their marks on us in all sorts of ways. Sometimes it’s a scar on your hands; sometimes it’s a sense of responsibility for caring for them, and sometimes their legacy is a little more intangible.

The pets you grow up with would seem to be especially important; jut as you are learning how to relate to other people, you are also learning how to relate to them. This gives the four-legged critters and even the flying ones a little say in our development, I think. We don’t just teach them how to behave; sometimes they are the ones doing the teaching.

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Thoughts on the Cherokee Blood-Feud, or Anthropology is Only Fun Till Someone Puts an Eye Out!

26 Friday Apr 2013

Posted by danielwalldammit in Anthropology, Education, History, Native American Themes

≈ 22 Comments

Tags

Blood Feud, Cherokee, Collectivism, Conflict Resolution, Ethnography, History, Justice, Navajo, War

Three Cherokee

Three Cherokee

…and of course that is when it gets really interesting.

By poking an eye out, I am of course talking about a special sort of moment one gets from time to time in the study of anthropology, at least I do. It’s the sort of moment when some cultural practice causes the hair on the back of your neck stand up and your stomach tries to dig its way to China (or Antarctica, as would be the case here in Barrow). I’m talking about that kind of moment when you encounter something in an ethnography that just seems like too much. So, you sit there and ask yourself, “How in the Hell could that be anything but wrong?” And for a little while anyway, your mind just doesn’t want to travel down that road, the one that leads to understanding the practice in its own context. You’d rather just say ‘no’. Hell, you’d rather shout it at them across the waters, over the mountains, and even if need be through the ages, cause someone needs to say it somehow, “This is just wrong!”

For the students in one of my classes this semester that moment came courtesy of the Cherokee blood feud, and the sticking point was very clearly collective responsibility for murder. Simply put, the feud enabled the clan of a murdered individual to claim revenge against any member of the clan to which the offending party belonged. More than that, the terms of this blood feud obligate people to do so.

But I said ‘murdered’ didn’t I?

Sequoyah

Sequoyah

That’s not quite right. In the old way, any individual responsible for killing another Cherokee could initiate the obligation to exact revenge, even if the killing was an accident. As our reading described it, a horse borrowed for the day could start trouble by bucking its rider off, thus triggering a feud between the clan of its owner and that of the deceased rider. So pretending for this paragraph anyway that I am Cherokee – I’m not, …not even the ubiquitous Cherokee grandmother every other white guy seems to have been blessed with – but let’s just pretend for a moment. If my brother’s horse spooks and kills a rider, I could be killed in revenge for this event. They do not need to take the offending party (if there even is such a person in this example); they might prefer to kill a different member of my brother’s clan (someone like ME, perhaps). So, I could die because of something my brother did, …even if that was an accident. The article we read even contained an instance in which a killer talked the avenging parties into killing someone else from his own clan.

And yes, this bothered my students. I can’t really blame them, because I can remember my own feelings years ago as I came to grips with this kind of dispute-system. It violates my sense of justice too, or at least the master metaphors through which I and my students typically process this kind of information.

But it’s worse than that!

You see, the point here isn’t merely that people do this, but that this system is actually normative. In a certain time and place, according to a certain cultural order, this is what was SUPPOSED to happen. This is what’s right, at least as the Cherokee once defined it, and that proved more than a little disturbing to my students this semester.

Proper verdicts thunder!

Proper verdicts thunder!

I’m inclined to think the sticking point is an intuitive sense that guilt is an individual responsibility, at least for myself and the students in my classroom last week. Guilt is the medium through which we seem to want to look at deviant behavior, and that concept does not seem to want to travel in large groups; it resides in the soul of a single individual.

Heh, …I said soul, didn’t I?

It is perhaps part of the legacy of historical Christianity under which all moral failings could at one time be construed as defiance of the Lord. Whether one had committed murder, taken to drink, or charged interest on a loan, all of these crimes and others were testimony to personal defiance of the Lord. And of course, much like Santa Clause, He would know!

I’m inclined to think the projection of an omniscient judge and jury played an important role in shaping the concepts of guilt so familiar to people today. One can even see a trace of this mythic imaginary in secularized notions such as crimes against the state (or against society as a whole). Guilt is personal, it is absolute, and it obtains even when the social facts proceed on without taking notice of it. Even the medicalized notions of deviance stemming from the mid to late twentieth-century seem to be largely focused on the individual. The insanity defense is about the capacity of an individual to grasp right or wrong, and it is one individual after another whose failures in life can be described as due to this or that syndrome. When we withhold the pronouncement of guilt on an individual, it is rather often to pronounce sickness upon him instead. Either way, we do not typically assign counseling as a condition of probation for all the members of his extended family.

In short, we care who dunnit. We really care!

Adam and Eve Hide from God

Adam and Eve Hide from God

That of course has less to do with anything inherently wrong with clan-based blood-feuds than it does the cultural logic of western traditions. What pokes my students and I in the eye as we study this custom has less to do with has less to do with Cherokee society than our moral sensibilities. We just can’t fit their approach into our own world, not without feeling a little violated when doing it.

I’ve learned to regard that feeling as evidence that I have just found something worth studying. For some of my students, the problem was collective responsibility, but the real irony here is that we are not really strangers to collective responsibility. Not by a long shot.

It probably won’t help matters much to mention gangs in this regard, though the logic of a gang hit is certainly comparable in some respects (one needn’t get the original culprit, just one of his home-boys). But of course gang members are hardly the only people in modern America to engage in disputation at the level of collective responsibility. We may have fought a war against Saddam Hussein, but in real-world terms that meant killing a lot of Iraqis. The same can be said of the Taliban whose principal cause of war appears to have been sheltering Bin Laden. The story will not change much for any given war; war is by definition a conflict between collective entities. Either way someone is dying because of what some other bastard did, and folks may be sad about it, we might even make a regretful movie or sing a sad song about it, but such is war.

kcarson2In some cases the absurdity of this collective logic creeps through the practice of war more than others. When I used to teach Navajo history, I used to despair that the first of my two textbooks spent far too much time detailing a pattern of raid and retribution between Navajos and the Spanish. Time and again, the book would describe a raid conducted by Navajos followed by a punitive expedition carried out by the Spanish. It’s a pattern that continued clear up through the Mexican period in the Southwest, and further still into the early years of American occupation. And in all these punitive actions, no-one seems to have bothered to ask if the Navajo communities bearing the brunt of the attack had much to do with those who had been doing the raiding. Collective responsibility was simply assumed.

It should be added that Navajos seem to have taken the brunt of the blame for a pattern of raiding that was fairly ubiquitous in the Southwest. They were certainly not the only group conducting such raids, but that is a gripe for another day.

imagesFor their own part Navajos developed an oral tradition describing a very different allocation of responsibility to the specific raiding parties, viewed as irresponsible young men bringing trouble to their own people. This point becomes that much more clear in the wake of the Long Walk and internment at Fort Sumner. This event marks the nadir of most stories about Navajo history, it is story in which Kit Carson ’rounded up’ the vast majority of the Navajo people and took them to a small reservation in Southeastern New Mexico. The next four years (1864-68) were difficult to say the least for Navajos and damned expensive for the U.S. government. In the end they were allowed to return home.

ManuelitoSome have defended Carson’s actions on the grounds that it had at least ended the raiding patterns of the past centuries. What these historians consistently missed was that the raiding patterns continued in the years after fort Sumner. After Fort Sumner, a raid brought Federal troops who went straight to the Navajo police under the leadership of Ganado Mucho or Manuelito. The Navajo police then brought back whatever livestock had been stolen. Before Fort Sumner a Navajo raid was an act of war with collective responsibility applying to the Navajo people as a whole; after Fort Sumner it was a criminal act, the responsibility for which fell on individual shoulders. The difference that makes this distinction had less to do with actions than understandings.

…and in this case that was all the difference in the world.

Perhaps the logic of warfare is too remote for the majority of us in modern America, but there is one respect in which the notion of collective responsibility is absolutely a part of our every day lives, the business of corporations. As some would describe it, the very point of forming a corporation is to re-allocate responsibility for the actions associated with a business concern. Once a source of great controversy, the existence of these collective entities in American business (and that of the world at large) is easily accepted as an accomplished fact.

It is just the way the world works, so common wisdom would have it. We accept that we will not get to talk to the bastard (or bastards) at Bank of America, Wells Fargo, or any other major bank who decided they could reorder your checks from the biggest to the smallest in the event of an overdraft and charge extra fees in the process. We accept that the poor agent who answers our call will be the one to hear whatever we have to say about such an outrage. We accept that CEOs in charge of failing corporations may travel freely on to the next chapter in their bright shining futures, leaving countless lives ruined in their wake. And we accept that (with rare exceptions) lives lost or immiserated by corporations will never result in punishment of those specifically responsible for polluting this river or putting that firebomb of a vehicle on the market.

"I warn you, Sir! The discourtesy of this bank is beyond all limits. One word more and I — I withdraw my overdraft!"

“I warn you, Sir! The discourtesy of this bank is beyond all limits. One word more and I — I withdraw my overdraft!”

Of course, there are circumstances in which charges of criminal fraud or negligence may occur, but this would seem to be the rare exception (except perhaps in Island where they actually have the balls to hold white collar criminals accountable for wrecking a national economy) Under normal circumstances, these giant entities screw customers and maim communities with impunity, and there is little one can do about it. The most one might hope to see in the way of justice from such practices will take the form of financial compensation from a corporate entity, the loss shared out through its stock-holders. Those directly responsible for terrible decisions will in most cases never see any significant retribution for the harm they cause to others.

…and the more I think about it, the more this one starts to feel like another poke in the eye.

If collective responsibility is the sticking point in accepting the justice of a clan-based feud system, it is not because collective responsibility escapes us, or perhaps it is because it escapes us when we actually use such an approach in our own lives. The real question is just why do we allow for collective responsibility in warfare and corporate business activities while insisting on individual responsibility for ‘crimes’? I and my students didn’t follow this question, because of course that wasn’t the task at hand, but it’s the sort of thing I hope will hang in their minds long after they have hit send on their final papers. If it’s done right, a good anthropology course should leave students with more than a collection of facts about other people in other times and places, it should also leave them with a new sense of the communities in which they themselves live.

The cognitive poke in the eye is on the house.

***

Three Cherokee are from here. The image of Sequoyah is from the Smithsonian Institution. The image of Kit Carson is from the Kit Carson Museum. Ganado Mucho comes from Navajo People.org. Adam and Eve hiding from God comes from an old engraving by Julius Schnorr von Carolsfeld. I got it from istockphoto. Manuelito comes from a class at ASU. The gavel is from Sara Marberry’s Blog. The Bank Cartoon comes origonally from an entry of Punch Magazine published in 1917, but I got it from Wikipedia.

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