Luther Standing Bear Recalls Carlisle (1933)

Luther Standing Bear Recalls Carlisle (1933)

At the age of eleven years, ancestral life for me and my people was most abruptly ended without regard for our wishes, comforts, or rights in the matter. At once I was thrust into an alien world, into an environment as

Source: Reprinted from Land of the Spotted Eagle by Luther Standing Bear by permission of the University of Nebraska Press. Copyright © 1933, by Luther Standing Bear. Renewal copyright © 1960, by May M. Jones.

Copyright 2014 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part. Due to electronic rights, some third party content may be suppressed from the eBook and/or eChapter(s). Editorial Review has deemed that any suppressed content does not materially affect the overall learning experience. Cengage Learning reserves the right to remove additional content at any time if subsequent rights restrictions require it.

Chapter 3 Evaluating Primary Sources70

different from the one into which I had been born as it is possible to imag- ine, to remake myself, if I could, into the likeness of the invader.

By 1879, my people were no longer free, but were subjects confined on reservations under the rule of agents. One day there came to the agency a party of white people from the East. Their presence aroused considerable excitement when it became known that these people were school teachers who wanted some Indian boys and girls to take away with them to train as were white boys and girls. . . .

At last at Carlisle the transforming, the “civilizing” process began. It be- gan with clothes. Never, no matter what our philosophy or spiritual qual- ity, could we be civilized while wearing the moccasin and blanket. The task before us was not only that of accepting new ideas and adopting new manners, but actual physical changes and discomfort had to be borne un- complainingly until the body adjusted itself to new tastes and habits. Our accustomed dress was taken and replaced with clothing that felt cumber- some and awkward. Against trousers and handkerchiefs we had a distinct feeling—they were unsanitary and the trousers kept us from breathing well. High collars, stiff-bosomed shirts, and suspenders fully three inches in width were uncomfortable, while leather boots caused actual suffering. We longed to go barefoot, but were told that the dew on the grass would give us colds. That was a new warning for us, for our mothers had never told us to beware of colds, and I remember as a child coming into the tipi with moccasins full of snow. Unconcernedly I would take them off my feet, pour out the snow, and put them on my feet again without any thought of sickness, for in that time colds, catarrh, bronchitis, and la grippe were un- known. But we were soon to know them. Then, red flannel undergarments were given us for winter wear, and for me, at least, discomfort grew into actual torture. I used to endure it as long as possible, then run upstairs and quickly take off the flannel garments and hide them. When inspection time came, I ran and put them on again, for I knew that if I were found disobey- ing the orders of the school I should be punished. My niece once asked me what it was that I disliked the most during those first bewildering days, and I said, “red flannel.” Not knowing what I meant, she laughed, but I still remember those horrid, sticky garments which we had to wear next to the skin, and I still squirm and itch when I think of them. Of course, our hair was cut, and then there was much disapproval. But that was part of the transformation process and in some mysterious way long hair stood in the path of our development. For all the grumbling among the bigger boys, we soon had our heads shaven. How strange I felt! Involuntarily, time and time again, my hands went to my head, and that night it was a long time before I went to sleep. If we did not learn much at first, it will not be wondered at,

Copyright 2014 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part. Due to electronic rights, some third party content may be suppressed from the eBook and/or eChapter(s). Editorial Review has deemed that any suppressed content does not materially affect the overall learning experience. Cengage Learning reserves the right to remove additional content at any time if subsequent rights restrictions require it.

Sources 71

I think. Everything was queer, and it took a few months to get adjusted to the new surroundings.

Almost immediately our names were changed to those in common use in the English language. Instead of translating our names into English and call- ing Zinkcaziwin, Yellow Bird, and Wanbli K’leska, Spotted Eagle, which in itself would have been educational, we were just John, Henry, or Maggie, as the case might be. I was told to take a pointer and select a name for myself from the list written on the blackboard. I did, and since one was just as good as another, and as I could not distinguish any difference in them, I placed the pointer on the name Luther. I then learned to call myself by that name and got used to hearing others call me by it, too. By that time we had been forbidden to speak our mother tongue, which is the rule in all boarding- schools. This rule is uncalled for, and today is not only robbing the Indian, but America of a rich heritage. The language of a people is part of their his- tory. Today we should be perpetuating history instead of destroying it, and this can only be effectively done by allowing and encouraging the young to keep it alive. A language unused, embalmed, and reposing only in a book, is a dead language. Only the people themselves, and never the scholars, can nourish it into life.

Of all the changes we were forced to make, that of diet was doubtless the most injurious, for it was immediate and drastic. White bread we had for the first meal and thereafter, as well as coffee and sugar. Had we been allowed our own simple diet of meat, either boiled with soup or dried, and fruit, with perhaps a few vegetables, we should have thrived. But the change in clothing, housing, food, and confinement combined with lonesomeness was too much, and in three years nearly one half of the children from the Plains were dead and through with all earthly schools. In the graveyard at Carlisle most of the graves are those of little ones.

11 Wohaw, a Kiowa Indian, was imprisoned along with other warriors of the Southern plains tribes at Fort Marion, Florida. There he and many of the other prisoners produced numerous drawings that depicted

their earlier lives. After his release in 1878, Wohaw continued to draw scenes that reflected the experience of many Plains Indians who, like himself, had been educated by whites. As you examine this drawing, notice the way Wohaw represented his two worlds. (The small structure next to his left foot represents a church. The offering of a pipe was a sign of respect, while the smoke from the animals was an indication of power.) In which direction is Wohaw being pulled?

Copyright 2014 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part. Due to electronic rights, some third party content may be suppressed from the eBook and/or eChapter(s). Editorial Review has deemed that any suppressed content does not materially affect the overall learning experience. Cengage Learning reserves the right to remove additional content at any time if subsequent rights restrictions require it.

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