Podcasts about Carlisle Indian Industrial School

John Sayles is an independent film director, screenwriter, actor, and novelist. His latest novel, "To Save the Man," sheds light on an American tragedy - the Wounded Knee Massacre, and the ‘cultural genocide' experienced by the Native American children at the Carlisle Indian Industrial School.

Seven children died in the first year of the Carlisle Indian Industrial School's operation. Another 220 died over the school's next 38 years. They are among the more than 3,100 students a year-long Washington Post investigation finds died while separated from their families in Indian Boarding Schools. Their tally is three times that of the recent investigation by the U.S. Department of Interior. Many of the deaths are attributed to illness, accidents, or neglect. Others have no official explanation or remain suspicious. We'll discuss the Post's investigation and why having an accurate accounting is important. GUESTS Jim LaBelle (Iñupiaq), board member for the National Native American Boarding School Healing Coalition Benjamin Jacuk (Dena'ina Athabascan and Sugpiaq), researcher at the Alaska Native Heritage Center Dana Hedgpeth (Haliwa-Saponi), reporter at the Washington Post

Seven children died in the first year of the Carlisle Indian Industrial School's operation. Another 220 died over the school's next 38 years. They are among the more than 3,100 students a year-long Washington Post investigation finds died while separated from their families in Indian Boarding Schools. Their tally is three times that of the recent investigation by the U.S. Department of Interior. Many of the deaths are attributed to illness, accidents, or neglect. Others have no official explanation or remain suspicious. We'll discuss the Post's investigation and why having an accurate accounting is important. GUESTS Jim LaBelle (Iñupiaq), board member for the National Native American Boarding School Healing Coalition Benjamin Jacuk (Dena'ina Athabascan and Sugpiaq), researcher at the Alaska Native Heritage Center Dana Hedgpeth (Haliwa-Saponi), reporter at the Washington Post

Coming up on this week's edition of The Spark Weekly. This year a report was released by the US Department of Interior on Indian Boarding Schools, and President Joe Biden issued an apology for conditions that Native Americans endured. Th institutions included the Carlisle Indian Industrial School in Cumberland County. Dr. Amanda Cheromiah is the Executive Director of the Center for the Futures of Native Peoples and is a decent of some of the students who attended the school. Also on the program, Pennsylvania has rich military history shown through many memorials and museums in the state. The National Civil War Museum in Harrisburg is one of the largest museums in the world dedicated solely to the American Civil War. According to Jeff Nichols, Chief Executive Officer of The National Civil War Museum, visitors will explore a civil war one on one course.Support WITF: https://www.witf.org/support/give-now/See omnystudio.com/listener for privacy information.

This year a report was released by the US Department of Interior on Indian Boarding Schools, and President Joe Biden issued an apology for conditions that Native Americans endured. Th institutions included the Carlisle Indian Industrial School in Cumberland County. Dr. Amanda Cheromiah is the Executive Director of the Center for the Futures of Native Peoples and is a decent of some of the students who attended the school. When she heard the news, she was surprised. “I was actually in Hawaii when I heard I ran a marathon this weekend. And when I was there, I felt so excited. There's a lot of mixed emotions. Any time there's any information regarding an Indian school, it's always a spectrum of emotions, of joy and celebration, but grief and anger and pain. And so, it really is this kind of coming in and out of these emotions. But I'm so glad because ultimately our indigenous narratives are going to be amplified in a way that is going to bring so much light. And I think healing collectively for our Native people and beyond.” The White House announced the creation of the Carlisle Federal Indian Boarding School National Monument. More than 900 Native children died at hundreds of government-funded boarding schools under forced assimilation policies meant to erase tribal traditions. Cheromiah believes this moment will help share the story of the school. “think ultimately when you're on the Barack's camp is you're literally walking in the footsteps of our relatives, our indigenous relatives. And that is, again, a whole flow of emotion. But it shows you the spectrum of experiences because there were really bad experiences, but then there were also some positive experiences that some of our Native people had. And I think that's often negated and sometimes the larger media, larger stream of communication. And so, I think it's important to recognize that there is a plethora of experiences that make this whole system really complicated.” So far, Cheromiah says there are six relatives that attended the school. She credits those relatives for having tenacity. “If they didn't survive, I literally would not be here. So there has to be some kind of tenacity, some kind of grit, some kind of endurance, right. For them to navigate that place. And it's only a mile down the road from where I'm at, where I'm sitting right now. And in that, I know that our family in their DNA and the genetic makeup, that there's that endurance in there. So that's a personal story.”Support WITF: https://www.witf.org/support/give-now/See omnystudio.com/listener for privacy information.

Zada Ivey and Daniel Argueta are Theatre Education majors at Columbus State University. On this episode, recording in Fall 2023, they discuss the story of the Carlisle Indian Industrial School and how to navigate the dominant sociocultural values that are reinforced in today's education sector. Dr. Aaron R. Gierhart is an Assistant Professor of Educational Technology at the University of Wisconsin-Stevens Point and previously taught in the Illinois public schools for 11 years. Visit his ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠LinkTree⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ to connect with him.

Our guest today is award-winning novelist Tommy Orange. Orange's debut novel, There There, centered on a Native American experience that is less commonly featured in US literature - the lives of urban Native Americans. It was one of 2019's most critically acclaimed books, and now, he's written a followup. It's called Wandering Stars. This new book features many of the same characters, while tracing the traumatic legacies of the Sand Creek Massacre of 1864 and government-run boarding schools, like the Carlisle Indian Industrial School. On February 27th, 2024, Orange came to the Sydney Goldstein Theater in San Francisco to talk to author Dave Eggers. Hundreds of students and teachers attended - and among other things, Orange talked about what it's like to have his book as assigned reading in schools.

In conversation with Tailinh Agoyo Tommy Orange is the author of There There, a novel of ''pure soaring beauty'' (The New York Times) that tells the story of 12 interconnected Native Americans living in Oakland, California. A national bestseller and lauded by scores of publications as one of the best books of 2018, it was a finalist for the Pulitzer Prize and won the PEN/Hemingway Award, the John Leonard Prize, and the American Book Award. There There was also the 2020 One Book One Philadelphia selection. An enrolled member of the Cheyenne and Arapaho Tribes of Oklahoma, Orange teaches in the MFA program at the Institute of American Indian Arts. In Wandering Stars, he revisits some of the characters from There There and paints new protagonists in America's past as he examines the tragic legacies of the Sand Creek Massacre of 1864, the Carlisle Indian Industrial School, and the country's contemporary war on its indigenous peoples. Tailinh Agoyo is co-founder and director of We Are the Seeds of Culture Trust, a non-profit organization committed to amplifying Indigenous voices through the arts. She also hosts From Here, With a View, a podcast that honors the voices of Indigenous artists and educators, and is a co-founder of Project Antelope, an online marketplace platform developed by Indigenous business leaders for Indigenous artists. Her other work includes the children's book I Will Carry You and the photo collection The Warrior Project. Because you love Author Events, please make a donation to keep our podcasts free for everyone. THANK YOU! The views expressed by the authors and moderators are strictly their own and do not represent the opinions of the Free Library of Philadelphia or its employees. (recorded 3/7/2024)

Tommy Orange discusses Wandering Stars. The novel traces the legacies of the Sand Creek Massacre of 1864 and the Carlisle Indian Industrial School through three generations of a family.

Tommy Orange skyrocketed to literary fame with his debut novel, There There. His second novel, Wandering Stars, tells the story of multiple generations of the same indigenous family who are sent to the Carlisle Indian Industrial School. Orange joins us to discuss. *This segment is guest-hosted by Kousha Navidar.

Tommy Orange skyrocketed to literary fame with his debut novel, There There. His second novel, Wandering Stars, tells the story of multiple generations of the same indigenous family who are sent to the Carlisle Indian Industrial School. Orange joins us to discuss. *This segment is guest-hosted by Kousha Navidar.

The American sport and tradition of football has a long and violent history. One team that was never supposed to actually compete with the large Ivy League schools ended up not only winning, but also changing the game of football itself into something we would recognize as modern day football. The Carlisle Indian Industrial School was built with the express purpose in mind to strip their native culture, traditions, and beliefs, in place for Anglo-American culture, traditions, and belief. It was made up of children as young as 6 and as old as 25. Sources: Archivists, Curators. “Records.” Carlisle Indian School Digital Resource Center, 2010, carlisleindian.dickinson.edu/. Jenkins, Sally. The Real All Americans: The Team That Changed a Game, a People, a Nation. Anchor Books, 2008.

The Carlisle Indian Industrial School in Pennsylvania was the first government-run residential school in North America. Earlier this fall, the remains of two boys, who died there more than a century ago, were returned to their tribes in South Dakota, over 2,000 kilometres away. It's a process that took six years — and has only begun the healing and closure to the people who were part of it.Willow Fiddler, a national reporter for the Globe, visited those tribes to find out what it took to bring their boys home. She's on The Decibel to talk about how the United States is reckoning with its history of boarding schools, and where Canada stands when it comes to repatriating the remains of Indigenous children who died at residential schools.Questions? Comments? Ideas? Email us at thedecibel@globeandmail.com

The Thomasites were sent to the Philippines to educate but their labors did not focus on that singular purpose.  Carmina and Patch discuss how their work served America's imperial vision of benevolent assimilation, the possible personal motivations of leaving the comforts of home for an unknown land, and their innermost thoughts about the Filipino students under their tutelage and the communities in which they lived. Learn about “Philippinitis,” how one Filipino spent (and thrived) for years at a Native American industrial school and the fascinating synopsis of a historical fiction novel, “The Thomasite.” Learn more: A Brief History of The Thomasites, Frederick G. Behner's "Thomasite Adventure," The Thomasite, Educating the Empire: American Teachers and Contested Colonization in the Philippines, Playing Indian, Playing Filipino: Native American and Filipino Interactions at the Carlisle Indian Industrial School, Victoria Grageda-Smith, The Thomasite, and EMPIRE and EDUCATION.To support FilTrip, go to the Patreon page here and PayPal page here.Visit https://filtrip.buzzsprout.com. Drop a note at thefiltrip@gmail.com.Thanks to FilTrip's sponsor SOLEPACK. Visit thesolepack.com for more details.See https://www.buzzsprout.com/privacy for Privacy Policy. 

Date: September 26, 2022 (Season 5, Episode 4: 54 minutes and 19 seconds long).  Click here for the Utah Dept. of Culture and Community Engagement version of this Speak Your Piece episode. Are you interested in other episodes of Speak Your Piece? Click Here. The episode was co-produced by James Toledo, Chelsey Zamir, and Brad Westwood, with sound engineering and post-production editing by Jason T. Powers, from the Utah State Library Recording Studio.The opinions shared in this podcast episode reflect the historical research of the guests and not the official views of the state of Utah.Content Advisory: This SYP series is about Utah's Native American boarding school era, which spanned from the mid-1800s to approximately 1980s, when Native American children (ages 5 to 18+) were forcibly removed, then later encouraged, to leave their families and communities, in order to receive a 1-7 then later a K-12 education. This history can be emotionally challenging for any listeners but even more so for those who experienced it, either first-hand or by its multi-generational effects. If you or someone you know needs to talk to someone regarding the traumatic effects related to this history, contact the 988 Suicide & Crisis Lifeline for Native Americans and Alaska Natives at 1-800-985-5990.This Speak Your Piece episode is part two of a five-part series on Native American boarding schools in the Western United States and in Utah. In this episode, Franci Lynn Taylor (Choctaw), former Executive Director of the University of Utah's American Indian Resource Center, tells a story of Indian educational policies, with series hosts James Toledo and Brad Westwood. Taylor covers the post-Civil War-era boarding school policies inspired by the Carlisle Industrial School of 1879, the Dawes Act (1887), the Indian Relocation Act (1956), the Indian Self Determination Act (1975), and the American Indian Religious Freedom Act (1978). Taylor traces policies to the present day, including the Bureau of Indian Affairs' schools, tribally-run schools, state-run schools, and state-access schools.Throughout these federal policy attempts at Native American assimilation, Taylor describes a history of resiliency, generation after generation. The love for the community is the thread that weaves through this narrative. She concludes by tracing some of the healing initiatives for Native American communities which Taylor hopes will make sure many will never forget what happened, so history won't repeat itself. Part 1: Native American Boarding Schools in the Am. West & in Utah (ca. 1870s-1980s) with Dr. Farina King (Diné)  – an IntroductionPart 2: American Boarding School Policies with Native American College Adviser Franci Lynne Taylor (Choctaw) (Season 5: Episode 4) Part 3: Matthew Garrett on “Making Lamanites: Mormons, Native Americans, and the Indian Student Placement Program, 1947-2000” (Season 5: Episode 5)Part 4: Diné Elders Rose Jakub (Diné) and Gayle Dawes (Diné) on Their Boarding School Experiences (Season 5, Episode 6)Part 5: James Toledo on Multi-Generational Impacts from Boarding Schools and on the Need for Healing (Season 5, Episode 11) - Series ConclusionFor the speakers' bios, please click here for the full show notes plus additional resources and readings. Do you have a question? Write askahistorian@utah.gov.

The Imperial Gridiron: Manhood, Civilization, and Football at the Carlisle Indian Industrial School (University of Nebraska Press, 2022) examines the competing versions of manhood at the Carlisle Indian Industrial School between 1879 and 1918. Students often arrived at Carlisle already engrained with Indigenous ideals of masculinity. On many occasions these ideals would come into conflict with the models of manhood created by the school's original superintendent, Richard Henry Pratt. Pratt believed that Native Americans required the “embrace of civilization,” and he emphasized the qualities of self-control, Christian ethics, and retaliatory masculinity. He encouraged sportsmanship and fair play over victory. Pratt's successors, however, adopted a different approach, and victory was enshrined as the main objective of Carlisle sports. As major stars like Jim Thorpe and Lewis Tewanima came to the fore, this change in approach created a conflict over manhood within the school: should the competitive athletic model be promoted, or should Carlisle focus on the more self-controlled, Christian ideal as promoted by the school's Young Men's Christian Association? The answer came from the 1914 congressional investigation of Carlisle. After this grueling investigation, Carlisle's model of manhood starkly reverted to the form of the Pratt years, and by the time the school closed in 1918, the school's standards of masculinity had come full circle. Bennett Koerber is a senior research associate at Taylor Research Group. He can be reached at bennettkoerber@taylorresearchgroup.com Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The Imperial Gridiron: Manhood, Civilization, and Football at the Carlisle Indian Industrial School (University of Nebraska Press, 2022) examines the competing versions of manhood at the Carlisle Indian Industrial School between 1879 and 1918. Students often arrived at Carlisle already engrained with Indigenous ideals of masculinity. On many occasions these ideals would come into conflict with the models of manhood created by the school's original superintendent, Richard Henry Pratt. Pratt believed that Native Americans required the “embrace of civilization,” and he emphasized the qualities of self-control, Christian ethics, and retaliatory masculinity. He encouraged sportsmanship and fair play over victory. Pratt's successors, however, adopted a different approach, and victory was enshrined as the main objective of Carlisle sports. As major stars like Jim Thorpe and Lewis Tewanima came to the fore, this change in approach created a conflict over manhood within the school: should the competitive athletic model be promoted, or should Carlisle focus on the more self-controlled, Christian ideal as promoted by the school's Young Men's Christian Association? The answer came from the 1914 congressional investigation of Carlisle. After this grueling investigation, Carlisle's model of manhood starkly reverted to the form of the Pratt years, and by the time the school closed in 1918, the school's standards of masculinity had come full circle. Bennett Koerber is a senior research associate at Taylor Research Group. He can be reached at bennettkoerber@taylorresearchgroup.com Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

The Imperial Gridiron: Manhood, Civilization, and Football at the Carlisle Indian Industrial School (University of Nebraska Press, 2022) examines the competing versions of manhood at the Carlisle Indian Industrial School between 1879 and 1918. Students often arrived at Carlisle already engrained with Indigenous ideals of masculinity. On many occasions these ideals would come into conflict with the models of manhood created by the school's original superintendent, Richard Henry Pratt. Pratt believed that Native Americans required the “embrace of civilization,” and he emphasized the qualities of self-control, Christian ethics, and retaliatory masculinity. He encouraged sportsmanship and fair play over victory. Pratt's successors, however, adopted a different approach, and victory was enshrined as the main objective of Carlisle sports. As major stars like Jim Thorpe and Lewis Tewanima came to the fore, this change in approach created a conflict over manhood within the school: should the competitive athletic model be promoted, or should Carlisle focus on the more self-controlled, Christian ideal as promoted by the school's Young Men's Christian Association? The answer came from the 1914 congressional investigation of Carlisle. After this grueling investigation, Carlisle's model of manhood starkly reverted to the form of the Pratt years, and by the time the school closed in 1918, the school's standards of masculinity had come full circle. Bennett Koerber is a senior research associate at Taylor Research Group. He can be reached at bennettkoerber@taylorresearchgroup.com Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/native-american-studies

The Imperial Gridiron: Manhood, Civilization, and Football at the Carlisle Indian Industrial School (University of Nebraska Press, 2022) examines the competing versions of manhood at the Carlisle Indian Industrial School between 1879 and 1918. Students often arrived at Carlisle already engrained with Indigenous ideals of masculinity. On many occasions these ideals would come into conflict with the models of manhood created by the school's original superintendent, Richard Henry Pratt. Pratt believed that Native Americans required the “embrace of civilization,” and he emphasized the qualities of self-control, Christian ethics, and retaliatory masculinity. He encouraged sportsmanship and fair play over victory. Pratt's successors, however, adopted a different approach, and victory was enshrined as the main objective of Carlisle sports. As major stars like Jim Thorpe and Lewis Tewanima came to the fore, this change in approach created a conflict over manhood within the school: should the competitive athletic model be promoted, or should Carlisle focus on the more self-controlled, Christian ideal as promoted by the school's Young Men's Christian Association? The answer came from the 1914 congressional investigation of Carlisle. After this grueling investigation, Carlisle's model of manhood starkly reverted to the form of the Pratt years, and by the time the school closed in 1918, the school's standards of masculinity had come full circle. Bennett Koerber is a senior research associate at Taylor Research Group. He can be reached at bennettkoerber@taylorresearchgroup.com Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies

The Imperial Gridiron: Manhood, Civilization, and Football at the Carlisle Indian Industrial School (University of Nebraska Press, 2022) examines the competing versions of manhood at the Carlisle Indian Industrial School between 1879 and 1918. Students often arrived at Carlisle already engrained with Indigenous ideals of masculinity. On many occasions these ideals would come into conflict with the models of manhood created by the school's original superintendent, Richard Henry Pratt. Pratt believed that Native Americans required the “embrace of civilization,” and he emphasized the qualities of self-control, Christian ethics, and retaliatory masculinity. He encouraged sportsmanship and fair play over victory. Pratt's successors, however, adopted a different approach, and victory was enshrined as the main objective of Carlisle sports. As major stars like Jim Thorpe and Lewis Tewanima came to the fore, this change in approach created a conflict over manhood within the school: should the competitive athletic model be promoted, or should Carlisle focus on the more self-controlled, Christian ideal as promoted by the school's Young Men's Christian Association? The answer came from the 1914 congressional investigation of Carlisle. After this grueling investigation, Carlisle's model of manhood starkly reverted to the form of the Pratt years, and by the time the school closed in 1918, the school's standards of masculinity had come full circle. Bennett Koerber is a senior research associate at Taylor Research Group. He can be reached at bennettkoerber@taylorresearchgroup.com Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sports

The Imperial Gridiron: Manhood, Civilization, and Football at the Carlisle Indian Industrial School (University of Nebraska Press, 2022) examines the competing versions of manhood at the Carlisle Indian Industrial School between 1879 and 1918. Students often arrived at Carlisle already engrained with Indigenous ideals of masculinity. On many occasions these ideals would come into conflict with the models of manhood created by the school's original superintendent, Richard Henry Pratt. Pratt believed that Native Americans required the “embrace of civilization,” and he emphasized the qualities of self-control, Christian ethics, and retaliatory masculinity. He encouraged sportsmanship and fair play over victory. Pratt's successors, however, adopted a different approach, and victory was enshrined as the main objective of Carlisle sports. As major stars like Jim Thorpe and Lewis Tewanima came to the fore, this change in approach created a conflict over manhood within the school: should the competitive athletic model be promoted, or should Carlisle focus on the more self-controlled, Christian ideal as promoted by the school's Young Men's Christian Association? The answer came from the 1914 congressional investigation of Carlisle. After this grueling investigation, Carlisle's model of manhood starkly reverted to the form of the Pratt years, and by the time the school closed in 1918, the school's standards of masculinity had come full circle. Bennett Koerber is a senior research associate at Taylor Research Group. He can be reached at bennettkoerber@taylorresearchgroup.com Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

In this episode of Dogs in Autumn: The History of American football, I'm stopping briefly in eastern PA to take a look at one of the stranger (and darker) parts of American football history--Carlisle Indian Industrial School. We'll meet Pop Warner and Jim Thorpe, and then I'll get outta your hair and let you decide where you think this strange chapter in the history of the sport fits.Thanks for listening. Feel free to reach out on Twitter @DogsInAutumn, or email me at DogsInAutumn (at) gmail (dot) com. Also, if you're feeling kind, please leave a review.  Get full access to Dogs in Autumn: Sports History at dogsinautumn.substack.com/subscribe

Air Date 1/25/2023 Today, we take a look at the long, global history of invading peoples stealing the children of native families to be acculturated into the population of the invading force. Reasons can range from a tactic of war and an intention to commit genocide, usually based on an ideology of racial superiority, to concerns over shifting national demographics, simple economic dispossession, or all of the above. Leave us a message or text at 202-999-3991 or email Jay@BestOfTheLeft.com  Transcript BestOfTheLeft.com/Support (Get AD FREE Shows and Bonus Content) Join our Discord community! SHOW NOTES Ch. 1: The kidnapping campaign of Nazi Germany - DW Documentary - Air Date 3-11-20 On orders from Heinrich Himmler, the Nazis abducted children from Poland for forced Germanization. Ch. 2: Claims of Russia kidnapping Ukrainian children throughout the region - ABC News - Air Date 11-22-22 Amid the war in Ukraine, children have been caught in the middle, with claims of some being kidnapped. Ch. 3: Eliminating An Entire Race: Australia's Dark History of The Stolen Generation - History's Stories - Air Date 12-29-22 A brief history of Australia's Stolen Generations Ch. 4: 10th Anniversary since the Apology to the Stolen Generations - Behind the News - Air Date 2-12-18 The 13th of February 2018 marks 10 years since former Prime Minister Kevin Rudd said sorry to the Stolen Generations. Ch. 5: Nick Estes Indian Boarding Schools Were Part of Horrific Genocidal Process by the U.S. - Democracy Now! - Air Date 5-13-22 Nick Estes says the institutions were part of a “genocidal process” of “dispossession and theft of Indigenous people's lands and resources.” Ch. 6: Canadian government announces $2B in compensation settlement - TRT World - Air Date 1-24-23 Canada has announced it will pay more than 2 billion dollars to hundreds of Indigenous communities to settle a lawsuit seeking compensation for the loss of language and culture caused by residential schools. Ch. 7: How the US stole thousands of Native American children - VOX - Air Date 10-14-19 Ranjani Chakraborty revisits underreported and often overlooked moments from the past to give context to the present. Ch. 8: Jen Deerinwater on Indian Child Welfare Act - Counterspin - Air Date 12-9-22 Opposing the actual mission of those who want to eliminate the Indian Child Welfare Act is just…reality: the reality that made the Act necessary in the first place Ch. 9: When You Take Away the Kids, You Take Away the Future - Amicus with Dahlia Lithwick - Air Date 11-19-22 The case that seeks to strike down the Indian Child Welfare Act is about colonialism, not civil rights. MEMBERS-ONLY BONUS CLIP(S) Ch. 10: When You Take Away the Kids, You Take Away the Future Part 2 - Amicus with Dahlia Lithwick - Air Date 11-19-22 FINAL COMMENTS Ch. 12: Final comments on the opposing world views of apologies TAKE ACTION! Follow @ProtectICWA on Twitter and check out their resources ACLU: “Native Families' Right to Stay Together is at Stake at the Supreme Court” ACLU: “Keep Our Families Together”: A Law That Protects Native Families is at Risk” EDUCATE YOURSELF & SHARE Hear the Oral Argument Audio “Why Are Right-Wing Groups Targeting a Law Aimed at Protecting Native Families?” (Mother Jones) “Supreme Court case on adoption of Indigenous children could threaten Native American sovereignty” (San Diego Tribune) “The fight over American Indian children“ (Politico - Newsletter) “Experts say 2 lawsuits pose greatest threat to tribal sovereignty in decades” (Anchorage Daily News) Curated by BOTL Communications Director Amanda Hoffman SHOW IMAGE:  Description: Black and white photo of hundreds of Native American children in uniform settler clothing posed in front of Carlisle Indian Industrial School in Pennsylvania (c. 1900). Credit: “Pupils at Carlisle Native Industrial School” by Unknown author - Unknown source | License: Public Domain

Many of the problems modern teachers are facing aren't new, so we're going back in time to find out how our education system became a system that teachers are currently fleeing. Come to find out, modern teachers inherited low pay, limited respect, and a system that strips communities of their cultural traditions. In this episode, hear how Indian Boarding Schools and the American Industrial Revolution have left traces on modern education, and how these traces are contributing to teachers' decisions to leave education.   Music:  Theme Song By Julian Saporiti “Sonata No.13 in E Flat Major, Op. 24 No. 1-II. Allegro, Molto, e Vivace” by Daniel Veesey is in the Public Domain. “Railroad's Whisky Co” by Jahzzar is Licensed under a CC BY-SA license. “Ugly Truth” by HoliznaCC0 is in the Public Domain. “Upsurge” by Jonah Dempcy is  a  CC BY-NC license. “Green Lights”  by Jahzzar is licensed under a CC BY-SA license. “Pizz” by Andrew Christopher Smith is licensed under a CC BY-NC-SA Transcript: I had a band teacher once hold me after class and force me eat a beef and bean burrito. He sat in front of me on the piano bench to make sure that I ate it. I was a freshman, in the middle of the high school wrestling season, and I was cutting weight for my first varsity tournament – where I'd end up getting my lips knocked off. My teacher, Mr. Duran, was short, wiry, wore jeans with a braided leather belt and a button-down shirt. He had round-framed glasses, combed his hair to the side, and more than once told me to listen to the greats like Chick Webb and not just the white guys that made it on the radio.  He was in his 30th year of teaching, and he was not shy about giving advice. While I ate the burrito, Duran talked about playing baseball in college and how abruptly a life of sports could come to an end but how long a life of music could last. This was mature guidance, albeit, guidance that I see more value in now than I did then. Duran would garnish each class with stories that worked to guide us towards being kind human beings. There were days in Jazz band where he would sit in the center of the tiered room, legs crossed, saxophone neck strap still on, and tell us about his past. When Mr. Duran was in college at the University of Northern Colorado in the 1960s, the Count Basie Orchestra went through town and stopped at the university. UNC was known for its jazz programs and one of Basie's saxophone players dropped out and they needed a replacement. Count Basie was one of the most influential musicians from the Swing Era – he was like a swing minimalist. Duran jumped at the opportunity. He got to travel and play with the band and experience life as a musician – more specifically as a musician of color. One time he and a buddy from the orchestra went into a diner and were refused anything more than water. Duran was Mexican and his friend was Black, and it was the middle of the 1960s. In protest, they sat in the big window of the diner for 3 hours, sipping their water, putting themselves on display for anyone who walked by. I love that story – this man, my teacher, saw inequity and faced it with defiance. Duran's lessons were eye-opening. I didn't realize that those stories served as parables on ethics and kindness until I became a teacher and started telling stories of my own to serve the same ends. Duran used his history to help us become better humans. And isn't that why we turn to history? Well, today, we're going to take a lesson from Duran and examine the history of education in the U.S. And because the history of education is tremendous, we have to narrow it down. So we'll focus on two aspects of history that set precedents for modern education, for the current system from which modern teachers are exiting.. We are going to start with Indian Boarding Schools, and then we'll take a look at the American Industrial Revolution. This is Those Who Can't Teach Anymore, a 7-part podcast series exploring why teachers are leaving education and what can be done to stop the exodus. I'm Charles Fournier. Here is part 2: “Inheritance” Caskey Russell:  I'm going crabbing this weekend. I own a boat with my brothers. And yeah, we go out and catch crab. And there'll be salmon season soon. So I kind of got back into the ocean style lifestyle. This is Caskey Russel. I got to catch up with him over a zoom call this summer. He is the Dean of Fairhaven College at Western Washington University. He grew up in Washington and is from the Tlingit tribe. I know Caskey because he taught for 17 years at the University of Wyoming, he was a dean of American Indian Studies, and he was my thesis chair and educational guide when I was at the university. Some of Caskey's research for his PhD program dug into the history of Indian Education, specifically Indian boarding schools. Caskey Russell: My grandmother and her brothers, aunts and uncles, all went to Chemawa Indian School, in Salem. And it was a mixed bag. If you are asking yourself, wait, who's this Caskey guy and what do Indian Boarding Schools have to do with teachers quitting? Here's how. We know that historical atrocities leave a trace on modern institutions, so we need to recognize that Indian boarding schools have left their mark on modern education. They are a  part of the system of inequity modern teachers have inherited. Indian Boarding Schools are an example of the deculturalization that has occurred in education. One of many. Attempts to strip communities of their cultures happened with just about everyone in this country at some point that didn't fit into the male, able-bodied, straight, white, Anglo Saxon Protestant category. Traces of these inequities remain in education, deculturalization still happens, and teachers working towards inclusion in a system that was based on exclusion often run into roadblocks – think book bans or accusations that teachers are trying to indoctrinate kids - and these roadblocks are pushing teachers out of education. So to better understand the inequities in modern education, this thing that is frustrating teachers to the point of quitting, we need to look at where some of those attempts at deculturalization originated. We need to look at Indian Boarding Schools. And we need to listen to someone like Caskey.  Caskey Russell: They liked the sports. They like some of the music, but my uncle Stanley Pradovic, I remember he said, “I used to dream of feasts, seafood feasts that they had in Alaska.” And  my grandmother was able to keep the Tlingit  language because she didn't go to boarding school, but her brothers did not.  You step back and look at the whole system and how destructive and just kind of the cultural genocide aspect. My grandmother would say she didn't know her brothers because when she was born, her brothers were gone away from her earliest memories. And so she didn't get to know her brothers right away. It did break families up. And I was just chatting with my mom last night. My mom said the other family had no control over what it was determined for them. And again, not having control over that seems to be the key to it, nor having input in the education nor valuing…and then having a different model, different cultural notion of success. And then the military and the Christianization, all that together, just adds problem on top of problem, instead of being empowering and enlightening, that really becomes conforming, sort of thing. What happened to Caskey's family was a result of centuries of efforts to deculturalize tribes. Early European colonizers of the US  set a precedent of trying to assimilate tribes into a single monolithic culture. Colonizers disregarded tribal traditions and languages and failed to see that tribes already valued education for their youth. So the assumption that public education started with Horace Mann in 1837 is an assumption that values eurocentric education over the public education that was already in the Americas.  Part of this is because the purposes of education differed. Many Native communities saw educating children as a means to pass on generational knowledge and teach children how to be a successful part of the community. 17th-century Plymouth settlers specifically saw education and literacy as a method to keep Satan away. Children needed to be able to read so they could read the Bible. A pilgrim minister explained: “[There] is in all children, though no alike, a stubbornness, and stoutness of mind arising from natural pride, which must, in the first place, be broken and beaten down; that so the foundation of their education being laid in humility and tractableness, other virtues may, in their time, be built thereon” (42). But tribes did not beat down their children, did not read the Bible, and were able to survive and thrive in what Pilgrims saw as wilderness. So Pilgrims worked to impose their educational priorities onto tribes as a way to cast out Satan, and ultimately gain control of Indigenous people. This effort to assimilate and control only compounded over the next few centuries By the 19th century, congress was also making efforts to deculturalize and assimilate tribes. Thomas Jefferson who had a big role in the removal of Native Americans from their lands also had a One Nation idea when it came to Native Americans – an assumption that required assimilation through education. In 1816, Jefferson explained the value of education: “Enlighten the people generally and tyranny and oppressions of body and mind will vanish like evil spirits at the dawn of day. Although I do not, with some enthusiasts, believe that the human condition will ever advance to such a state of perfection as that there shall no longer be pain or vice in the world, yet I believe it susceptible of much improvement, and most of all in matters of government and religion; and that the diffusion of knowledge among the people is to be the instrument by which it is to be effected” (101)). Jefferson believed a democratic, not a moral education which was what kids were getting at the time, was essential to democracy and he's right, but his One Nation idea required a monolithic ideal that did not value other cultures. He wanted tribes to conform to his image of being American. This focus on conformity was baked into the American educational philosophy. The Civilization Act of 1819 saw Thomas McKenney, the first head of the Office of Indian Affairs begin a process of Native American deculturization  – they created a tribal school system run by white missionary teachers hoping to gain control of tribes through the power of education and assimilation. When Andrew Jackson became president in 1829, he saw some of the educational progress made by tribes as dangerous to America's goals of gaining control of lands.   So, in 1830, America passed the Indian Removal Act, which brutally uprooted tribes and relocated them. Thirty years later, the Indian Peace Commission began reservation schools or day schools. But again, the cultural genocide that all of these acts and efforts had hoped for weren't as effective as the government Wanted. This is when the government stepped in again. Paired with the Dawes Act of 1877 that worked to split reservation lands into private property began the start of the boarding school movement in 1879. Each step was a process working towards killing cultures in an attempt to control land, people, and ideas – all largely through some form of education. The start of the boarding school experiment can  be attributed to Captain Richard Henry Pratt. Caskey Russell: Pratt actually had a number of prisoners of war under his charge at St. Augustine, Florida. Besides being given military uniforms, they would teach them. And so the way he sold the first  boarding schools was that instead of being at war with natives, you can educate them. The US could educate them, and kind of eradicate native culture through educating towards whiteness. Caskey explained that the thought was that education would help the government avoid the expenses of war. Caskey Russell: So there are a group of Plains Natives that were transported to St. Augustine, that was his kind of first experiment. And then he was able to go to Congress and get some money. And he took them to The Hampton Institute and eventually to the Carlisle Indian Industrial School So Pratt's experiment led to the establishment of the Carlisle Indian Industrial School in Pennsylvania in 1879. This was around the same time that Pratt made a famous statement to congress: Caskey Russell: He says to Congress, “You have heard Sherman say the only good Indian's a Dead Indian. I would agree with this one kind of difference that you can kill the Indian save the man.” That's what education can do. That's the motto. And so, there was based on military kind of military boarding school style, and they opened up across the country. And they were often religiously affiliated, and religious institutions given  them control of them. Which, you know, was another part of the boarding schools was the religious education, the eradication of tribal cultures, tribal religions, and the inculcation of Christianity, the various sects of Christianity across the country. Each step taken by congress, in the name of education, was an effort to prioritize one culture over others, one idea of success over others - often through religious means, because again, early education was morality based. And they did this through legislation and through educational policy. Even though many of these efforts are pretty old, we still feel the educational effects of prioritizing a single culture or single idea of success.. Elizabeth Smith, a veteran teacher of 20 years who teaches on a reservation still sees this today.  Elizabeth Smith: Even though I can count on my hand, the number of students that I've taught that have graduated and have a white culture, sort of experience with what would be known as success, quote, unquote   Caskey sees this idea in what is tested or valued as a bottom line in public education. These are things that dismiss differentiated cultural values. Caskey Russell: Did the schools reward students let's say for instance, this the schools Wind River  reward students for knowing the traditional clan system,  speaking Arapaho or Shoshone for knowing traditional ways, whether it's kind hunting, traditional use of land, traditional plants respond medicine, knowing being prepare, or being an apprentice for ceremony, none of that none of that culturally important stuff that was really important to Native people, especially young people they could dream of, you know, I'm going to fulfill these goals, these roles, these social roles one day, none of that's important, it seems like an American school system, right? When you're going to take the SAT or the ACT, are they going to value the hours you spent with your grandparents trying to learn the language or learning stories or learning traditional ways? Of course not. This is a part of the inheritance of modern education, something teachers have to grapple with consistently. How can we educate students to be a part of a community that through legislation or policy doesn't seem to value all traditions and cultures within that community? Or how to reach a measure of success that isn't culturally misaligned or based on morality? Caskey Russell:A handful of them might be successful in kind of the white American ideal. But that's not the only measure of success, nor is it maybe a healthy measure of success, right, for Native people. It would be wonderful to let other ideas of success, community success, success as a human being within a community flourish in the school setting. This question of how to honor a diverse spectrum of students lands on teachers in the classroom. Though legislators and school boards may make efforts to dictate what can and can't be taught in the classroom, the reality is it's teachers and administrators who are working with kids – and kids from a wide spectrum of communities who have often been forced into a specific, standardized idea of success, which might not be culturally conscious. This is exactly how Indian boarding schools started, they forced kids from diverse tribes into a standardized idea of success initially using arguments for morality to do so. We recognize this as bad now, so why are forms of it still happening?   A big concern of some of the teachers who have decided to leave teaching was the start of limits and  restrictions about what can and can't be taught in the classroom. Many of these limits originate from argument about morality that are backed by religious groups that want to dictate what is happening in the classroom. Think of Mr. Wacker from last episode who is still frustrated with the banning of Toni Morrison's The Bluest Eye for moral arguments or Mr. Atkinson who felt his curriculum being squeezed by people who didn't appreciate class conversations about varying cultural perspectives on current events.  And, as we saw with the history of Native American education, this is not new – even though many founding fathers, who were deists themselves, advocated for the separation of church and state and were adamant that education focus on democratic values rather than religious values. John Adams wrote to his wife Abigail:  “I must study Politicks and War that my sons may have liberty to study Mathematicks and Philosophy. My sons ought to study Mathematicks and Philosophy, Geography, natural History, Naval Architecture, navigation, Commerce and Agriculture, in order to give their Children a right to study Painting, Poetry, Musick, Architecture, Statuary, Tapestry and Porcelaine.” John Adams does not reference education and say study the Bible. And fellow former president James Madison did not mince words in a letter that pushed against church use of government land, which would later include schools: “The purpose of separation of church and state is to keep forever from these shores the ceaseless strife that has soaked the soil of Europe with blood for centuries.” And these beliefs worked their way into legislation with the inclusion of the Establishment Clause in the First Amendment, which Thomas Jefferson said was “A wall of separation between the church and state.” And though we know Jefferson's view of education wasn't very inclusive, if we combine this idea of the separation of church and state with a modern inclusive reading of Jefferson's thoughts that education is to “Educate and inform the whole mass of the people. They are the only sure reliance for the preservation of our liberty,” We get a pretty good idea that education is a means to inform a free-thinking, diverse population that has different belief systems.  The founders knew the danger of letting religion seep its way into government - they just broke free of a country that allowed that to happen. So to have a system of education that would inform the whole mass of people without perpetuating the deculturalization we saw with the Indian Boarding schools, which have their origins in religious schooling, that system would need to accommodate the diversity of that mass of people.  This means that teachers would need the trust of the public and  freedom to use their expertise to do their jobs, which would likely include selecting a wide range of materials to accommodate a diverse student population. This freedom and trust is not something being granted to modern teachers. There is currently a trend of parents, legislators, and school board members criticizing teacher efforts to support diverse student needs, often through moral critiques. Which stems from a lack of trust and the same morality based fear that sparked early deculturalization efforts in the United States. So, this isn't new. This is another part of what teachers have inherited from previous generations of educators, a lack of professional respect that translates to a lack of autonomy in the classroom, low pay, and a smattering of other things that are driving teachers from their jobs. Here's Elizabeth again: Elizabeth Smith: And let me clarify, you know, when I say I love teaching, I do love teaching. To say that I love where I'm at right now, no, I do not. I am not satisfied with the way my job is going. I'm not satisfied with the way I feel inside every single day coming home from work. It's like a battlefield. It is intense. It is stressful. My family has noticed it and made comments on it, you know, and I don't have the patience to deal with my own children. And what am I going to do if I don't do this? I've got 20 years of expertise invested in this. And I've spent a lot of time learning how to do the things that I do and I enjoy improving it. As of now, she is planning on staying in education. And all of those 20 years have been spent teaching on reservations. She attributes this in part to why she loves her work so much, why she's planning on staying. There is a different level of respect that she sees in these schools and a higher level of appreciation, which goes a long way. But this doesn't mean that there still isn't a lack of professional trust or respect that she feels from being a teacher.  Elizabeth Smith: There's so much micromanaging and so many expectations that are put on us that are really insulting, actually, to our intelligence and to our professionalism. And I understand that there are teachers who are unaware of the ways that they're doing things are unprofessional and unintelligent. So I get the admin has to make some allowances and come up with some plans for how to deal with teachers that are not as aware of themselves and their skills as they should be, you know, so I understand that but the blanket statements.. To address where these blanket solutions may originate from, we are going to take another look at history through a little different lens than what we've been using so far.  When I asked teachers about what pushed them out of education, they echoed Elizabeth's frustrations. Lack of respect was a major reason people left. But this is not new, like the history of inequity in education, the lack of professional respect has been a thread through public education's history. So we are going to pull on that thread and look at the tradition of not valuing or respecting teachers.   Stephanie Reese: As a teacher, you're going to be marginalized, and you're not going to be taken seriously. Ron Ruckman: I think a lot of administrators, They just don't have any idea there, and they don't really think of us as professionals, you know, they don't really think of us as being able to do our job. Christie Chadwick: As a teacher, we're managing all these expectations. And I think that that's not acknowledged by the general population. Teachers want to be seen as professionals. This came up in interviews in reference to being trusted to make decisions about curriculum, in being more autonomous, and in getting paid better. When thinking about why teachers have inherited a lack of professional respect in the present, it might have to do with the American Industrial Revolution: Colby Gull: We were built on an industrial model. Get them in, stick the widget on him and get him out the other side of the door. Right. And that's just not how humans work. This is Colby Gull, he is the managing director for the Trustees education Initiative in the College of Education at the University of Wyoming. Colby has been a teacher, a coach, a principal, and a superintendent. He's run the educational gamut. And he points out that the structure of education does not necessarily promote the growing and sharing of ideas. Colby Gull: And we live in now the idea economy. And we're still not teaching in the idea economy. We're teaching in the industrial economy where you buying and selling goods. But our economy now is based on ideas and sharing of ideas and debating and discussing, and I don't know, people make a lot of money with their ideas.  And this structure of education, this factory style model, which looks similar to the military approach seen with Indian Boarding Schools, started and gained popularity during the American Industrial Revolution at the end of the 19th century. Along with this more industrial model the precedent for the amount of respect teachers received was set. I see several ways in which history has handed down a dismissive attitude toward teachers.  As Common Schools gained popularity in the mid-19th century, young women were also moving to cities for better economic opportunities. And these women were hired as teachers in droves because they could be paid substantially less than men. This compounded since teaching was seen as respectable employment for women - it matched the stereotype that women were naturally nurturing. Both the image of teachers as nurturers and the trouble with pay is consistent with what we see today.  Here's Stephanie Reese, a former PE teacher who left education and became the general manager of Blacktooth Brewing Company. Stephanie Reese: Absolutely money matters. I was in so much debt. You know, with loans, whether they're student loans, or just credit card, or whatever it is, I had a lot in college, had a lot while I was teaching. and teaching just doesn't give you that opportunity.. And  level increases are a fucking joke. Unless you've been in, you've been in I call it like, like you've been in the pen. You've been in for 34 years, you've given one kidney, you have four degrees, master's degrees, preferably doctorate even better, and you've given up your will to live, and those those things will give you more money. Part of the consistently poor pay has to do with the hierarchical structure in education. After the Civil War, the first iteration of the department of education was created, in order to track what the nation's schools were doing. So there was an expectation for the availability of public schooling. Once the American Industrial Revolution hit towards the end of the 19th century, factory jobs boomed. More people flocked to cities meaning there were more kids and more of a need for teachers. With more men transitioning to better paying factory jobs, even more women were moving to the classroom. The large number of women serving as teachers was accepted at a time when women weren't given many professional opportunities. Administrative roles – principals, superintendents, and the like – were held by men. And many high school positions were still held by men. So a hierarchy that prioritized male control and male decision making was very clearly in place. Mark Perkins, a former teacher and administrator and current parent and professor of Educational Research methods at the University of Wyoming, points out that this hierarchy has remained even if the original gendered reasons for its creation haven't. Mark Perkins:  I think there's a power hierarchy. And I don't think that teachers have been empowered enough to express their professional expertise. I think that teachers are approached as a service industry. And so, we want teachers to parrot curriculums. We want them to be experts in their content, as long as their expertise doesn't contradict with our preconceived notions of reality. So I think there's a sociological phenomenon that goes on in schools.  I think it's a common phenomenon. The system of becoming an administrator in some cases  was once based on seniority. So the most senior teacher would inherit the role of principal. This changed when a degree was required to become a principal or superintendent, which also prevented women from gaining access to these administrative positions by making them require a degree because women weren't often able to access such an education. So these days, some administrators are in the position without having had a tremendous amount of time in education, which can make administrator impact or insight into the classroom difficult. Ron Ruckman, who just left teaching after 23 years, explains that the lack of experience can be glaringly obvious for some administrators who are disconnected from the teachers. Ron Ruckman:  You know, and then there's other administrators that just don't want to have anything to do with your classroom, you know, and they want to make decisions, but they don't want to, they don't communicate with you or ask you things. There's a lot of that especially in rural districts. We've spent so much time and money in this district doing initiatives and buying products. And, you know, I can't imagine how much money we've just wasted, you know, buying stuff that, you know, on, based on a good salesman that convinced somebody that they needed it. Whereas had they come and asked us would have been like, no, no, that that would be a really dumb thing to do. That's not going to work. You know, but there's just that kind of an apt idea that teachers really are, you know, don't really know what they're what, you know, they don't really know anything other than their subject. And we're, we're pretty smart. Most of us, you know. (Beeping) This was perfect timing. That beeping was for a fire. Ron is the Battalion Chief for the Pinedale fire department - he has a lot of roles in his community because he is intelligent and capable and because of not being respected for being intelligent and capable, he quit teaching to pursue the other things he's good at.  Some of the ways teachers are not seen as capable has to do with how education is standardized. In the late 19th century, as cities got larger and more and more kids were put into schools, urban schools started to split students into grade levels. Around this time and into the early 20th century, there was a development of what historian David Tyack (Tie-yak) described as the One Best System of education – this saw a focus on specific, easily assessed, and easily sequenced subjects of study. This also did more to highlight non-academic items like good attendance, behavior, and willingness to follow directions, which all aid in creating people who would fit into an industrial economy. This structure was useful when more and more students were placed into a class. And by the early 20th century, politicians and administrators were seeing schools as being a solution to the nation's woes. Traces of these industrialized values are very present in modern classrooms, and it makes Allison Lash, who taught art in New York City and Austin, Texas, sad at what she sees. Allison Lash: A friend of mine had said one thing about why he's doesn't like education is just that you go to school to learn how to work, basically, to get you ready to go out in the world and work. And that's sad. Like, I just want to live. I don't want to worry about working and how to make money and pay your school loans and your bills. It used to bother me that kids would get rewarded for being in school every day. And it's all about money. It's all about how many kids are in their seats every day for the school district to make money. And it was sad, it was sad that kids would win awards for like, being their everyday awards. Like who really cares? They're totally ignoring mental health and even if the kid is sick, you stay home. It's really sad when you go into elementary school and you see the kids quiet and lined up in a line and like “shhhhh,” and I remember teaching that and  I know that I guess order is not wanted, and I don't know if needed is even the right answer. Teach kids to be a good person. The rise of industry during the American industrial revolution also saw a rise in unions and strikes. Because teachers were mostly women, and many of the strikes of the time were more militant and potentially violent, women were less likely to take part in strikes and efforts to gain better pay. This was not helped by the fact that men held leadership positions in education, so they did not make efforts to better the work environments of teachers because these men just weren't affected. The  National Education Association, which was founded in 1857, wasn't just for teachers, so administrators, men, were also in charge of Union happenings. It wasn't until 1910 when Ella Flagg Young was elected as the NEA president that the union started taking more steps to help teachers. But the difficulty in changing and revising educational structures is still present. Chris Rothfuss, a parent and Wyoming State Senator and member of the Senate Education committee, knows this all too well. While we have a coffee in Laramie, Wyoming, Chris explains that change may require a cultural shift inspired by younger generations .  Chris Rothfuss:  I think a large part of the reason why we develop into what we are really is the way this country industrialized and grew and had a middle-class work ethic through the mid-20th century, that shaped a lot of the way things are done. And the philosophy about why things are done, the way they're done, where there is a common viewpoint that I think is handed down from generation to generation that if you just work hard, put your nose to the grindstone, that you will be successful, and things will go your way, and you'll have a good life. I think part of what's changing that, is that this emerging generation is realizing that while that may have been true, a lot of what allowed that to be true, was frankly, taking on debt that is generational debt and handing that debt down to the next generation. So effectively exploiting the future for the benefit of the present. This younger generation isn't enthused about that as they're learning more about it, and rightly so. And they don't see a path to a traditional life as being what they aspire to. A potential reason for major shifts not having occurred in the past might have to do with economic uncertainties. For every economic depression and war to occur in the 20th century, money was pulled from education to help the war or economic problems, but that money was not necessarily given back to education. Teacher pay was often cut when other unionized jobs like factory work was not cut because there was an assumption that teachers, being mostly women, would not need to support their families. During WWII, when more women went to work in factories, those women who were still teaching saw how much better the pay was for the women who went to work in factories. The impact of war and economic troubles also resulted in  a more factory-like structure in the classroom. This was often a result of trying to accommodate a larger student population with less resources, and it was also an easier way to measure student achievement. This created an educational structure that overwhelms teachers, which makes best practices more difficult and stretches teachers thin. Molly Waterworth, who just left teaching this year after 8 years in the classroom, explains the reality of being overwhelmed as a teacher.   Molly Waterworth:  The reality is that if you have 150 kids, there's no way that you're going to grade all of their work in seven and a half hours that you have with them during the day. There's no way. It's just a mathematical impossibility.  The truth is, teachers have inherited being paid poorly, being overworked, and not being treated with respect. Sadly, much of this is associated with the trend of women in the profession within a patriarchal society. And the teaching profession is still dominated by women. The NEA reports that about 3 quarters of teachers are women, and teachers still get payed about 74% of what equivalent degreed professions earn.  So, teachers are leaving education, but the reasons they are leaving are a result of problems that have been percolating since the start of public education in the United States. Efforts at deculturalization seen with the Indian Boarding Schools have left an impact and pattern on modern education, just like the treatment of women and industrialization of education has left an impact on how teachers are currently treated.  This does not mean that public education needs to end, but like any inheritance, we need to acknowledge and deal with the problems. We need to see that there have been attempts to address inequity in education with efforts like Brown v Board in 1954, Title IX in 1972,  and the disabilities act of 1975. But continuing to return to a standardized, one-size-fits-all approach that matches an industrial structure of education just does not work – it doesn't value teacher expertise, nor does it meet the students with unique cultural backgrounds or needs where they are. And because teachers have been tasked with addressing these inequities with limited freedom and trust and resources, many are calling it quits. This needs to change – teachers need to be able to disclaim this inheritance for their sake and for the sake of their students.  Next time, we will look at how the perception of teachers might be influenced by pop-culture.  TEASE: “Robin Williams isn't going to do that.” That will be next time on Those Who Can't Teach Anymore. Thank you for listening. Be sure to subscribe to our podcast, leave a review, and share episodes with everyone you can think of. This episode was produced by me, Charles Fournier. It was edited by Melodie Edwards. Other editing help came from Noa Greenspan, Sarah-Ann Leverette, and Tennesee Watson. Voice Acting by Rory Mack, David Whisker, Rick Simineo, and Markus Viney who also offered editing help. Our theme song is by Julian Saporiti. All other music can be found on our website. A special thanks to Elizabeth Smith, Caskey Russell, Stephanie Reese, Ron Ruckman, Molly Waterworth, Christy Chadwick, Colby Gull, Mark Perkins, and Allison Lash for taking time to sit down and chat with me. This dive into history was greatly aided by two books: American Education: A History by Wayne J. Urban and Jennings L. Wagoner, Jr. and Deculturalization and the Struggle for Equality: A Brief History of the Education of Dominated Cultures in the United States by Joel Spring……This podcast is funded in part by the Fund for Teachers Fellowship.

On today’s Morning Magazine, we'll hear about a documentary film screening this evening at the Museum of Boulder that examines the history and legacy of the Carlisle Indian Industrial School and the policy of forced assimilation that separated Native American […]

Hello Interactors,This is the last week of winter. Next week I’ll start writing about cartography. Today’s post just may whet your appetite. All of the dislocation maps resulting from the war in Ukraine got me thinking about a pervasive human behavior; the ultimate interaction of people and place – migration.As interactors, you’re special individuals self-selected to be a part of an evolutionary journey. You’re also members of an attentive community so I welcome your participation.Please leave your comments below or email me directly.Now let’s go…BOWLING FOR BALLERSI was on a walk last weekend and as I approached an Indian restaurant I noticed two families gathered a car in the parking lot. The parents were saying their goodbyes as the kids tussled about impatiently. Just then a perfectly spherical white ball of wadded up paper came rolling down the parking lot entrance and on to the sidewalk in front of me. Chasing behind was boy, maybe thirteen years old, with his shirt untucked, coat half on, and out of breath. He glanced at me, swopped up the ball, swiveled around, and threw it back toward his family like a skilled cricket bowler.A generation ago this would have been a rare sight. More likely it would have been a boy, probably White, winding up and pitching like his favorite pitcher on a baseball mound. I did a bit of pitching when I was that kid’s age. I was taller than most at that age and could throw pretty hard. So they put me on the mound. I threw hard alright, but batters trembled with fear. I had a control issues.Give me a glove today and I’ll spare you the fast ball, but I still throw a mean knuckle ball. I kept a couple gloves at Microsoft and would occasionally go out and play catch with anybody willing. It was fun introducing that sport to team members from other parts of the world. At some point we decided to introduce each other to our respective national sports. First up was India and cricket.Guess who volunteered to be the bowler – or pitcher in baseball terms. Me. The guy who pitched as a kid, but also hit a fair number of them too. We played on a patch of artificial turf on the Microsoft soccer field. That field has since been torn up to make way for more buildings and an on-campus cricket pitch.  Cricket balls are quite hard and travel at great speeds so we decided a tennis ball would be best. I took to it pretty fast, according to my Indian teammate Deepak. The bowling motion is very different than a pitching motion, but he was a good coach. The arm is kept straight and is rotated around the shoulder joint. Much like Pete Townsend of The Who strumming his guitar.I loved it. Until the next day...and the next. Ok, for a full week my arm, shoulder, and back were wondering what the hell I was thinking. That was the last of cricket. The next international sport came from a Dutch teammate, Martijn. It’s called Fierljeppen (or far-leaping). It’s basically pole vaulting over a canal. We had a nearby canal designated, but a proper pole never materialized. Probably for the best. I was pushing it on the liability front. Somebody was sure to end up in the water.The would-be canal to be leapt was in Redmond, in the county’s biggest and oldest park, Marymoor Park. While Feirljeppen is unlikely to ever occur there, cricket soon will. Microsoft isn’t the only one building a cricket pitch in Redmond. Just a couple weeks ago the county approved a 20-acre Marymoor Cricket Community Park. Here’s what the King County Council Chair, Claudia Balducci, had to say,“As our region grows, we see more interest in cricket, which is one of the most popular sports in the world. I can’t think of a better place for a world-class cricket pitch than East King County and especially Marymoor Park.”When she says ‘world-class’ she means it. The city of Redmond and the county are partnering with Major League Cricket (MLC) to build the facility. Construction is expected to start in 2023 and may one day host professional cricket, the U.S. National Team, and maybe even the World Cup. If you didn’t know, the Cricket World Cup is the most watched sporting event in the world. An estimated 2.2 billion people tuned in during the 2019 cup.The first international cricket match was actually between the U.S. and Canada in 1844 and was played in New York City. It was contested at the St. George’s Club Bloomingdale Park in front of 20,000 people. That site is now the NYU Medical Center. A decade later baseball began displacing cricket as one of America’s favorite sports.American football was hitting the scene then too. It eventually displaced rugby in popularity in the U.S. after the American’s won the first gold medals in Rugby in 1920 and 1924. But like cricket, that sport is also hugely popular outside of the U.S. But rugby is again gaining popularity in the United States. One survey claims participation grew 350% between 2004 and 2011. In 2018, over 100,000 fans showed up in San Francisco for the World Cup Sevens tournament. The United States is bidding to host the Rugby World Cup in 2027.Both rugby and cricket originated in England and spread throughout the world through colonization. Baseball also started in England and American football is a derivative of rugby. The forward pass was perfected and popularized by the Indigenous American Wa-Tho-Huk, or “Bright Path.” But he was named and baptized at birth as "Jacobus Franciscus Thorpe" – Jim Thorpe.His father was half Irish and half Sac and Fox (two Great Lake area tribes forced to settle in Oklahoma) and his mother was half French and half Potawatomi. They were both practicing Catholics and so was their son until the day he died. Jim Thorpe and his Carlisle Indian Industrial School teammates are largely responsible for the style of American football you see today. Thorpe was also the first Native American to win an Olympic gold medal and was a professional baseball player.Baseball, cricket, and rugby – and it’s American Football derivative, originated in England but spread with White colonial settlers. Like a ball tossed from it’s origin to it’s destination. And now after generations of colonization, kids of parents born in those far away colonies – like the kid in that parking lot – will be tossing them to players with heritage as mixed as Jim Thorpe…on soil Bright Path’s Indigenous ancestors once called their own.Colonization really did toss people as if they were balls. It very much was an origin and destination game. Slaves and indentured workers were pulled from their homes to imperial origins while White administrators and ‘adventure’ seekers were tossed to colonial outposts to ‘settle’ land and people. And then before long, in a postcolonial world, people from those extended territories began migrating to colonial origins.It's what the Jamaican poet Louise Simone Bennett-Coverley or “Miss Lou” referred to in her poem as, Colonization in Reverse. The first stanza reads:Wat a joyful news, Miss Mattie,I feel like me heart gwine bursJamaica people colonizinEnglan in ReverseHERE, THERE, EVERYWHEREMuch of social science has dwelled on this concept of migration being about people going from ‘here’ to ‘there’. This has drawn excessive attention to these locations and the effects of the movement of people from place to place. It leads some people to wonder what will happen to that place over ‘there’ when people leave? But even more people wonder what will become of this place ‘here’ as a result of them immigrating? Immigration is one of the most polarizing and thorny societal issues wrought with emotion and socio-political implications. People seem to be most concerned with the immediate situation and seek political near term solutions fearing their own lives and cultures may be threatened.But there’s a growing number of postcolonial thinkers and researchers challenging the ‘here’ and ‘there’ obsession and the impulse to seek near-term solutions. One group of diverse cultural geographers assembled by the American Association of Geographers settled on two major themes of interrogation of postcolonial migrations. They relate to time and place:Broaden the temporal lens. Before jumping to remedies aimed to cure local symptoms of migration, reach back to its colonization origins to better understand it’s roots.Reassess the ‘here’. What is ‘here’ today is a product of the relationships it formed with ‘there’. The people and the land of colonizers have been shaped by the people and lands of those distance territories.Within this framework, ‘here’ and ‘there’ no longer exist or have lost their distinction. Centuries of colonization and migration have created a multi-faceted tapestry of trans-territorialism and mix-ethnicities in a beautiful, albeit complex, cross-cultural milieu.This blurring and multiplicity is a very hard sell in a world that is becoming increasing polarized and nationalized. Nationalists would like a Hogwarts-style sorting hat from Harry Potter fame. They’d like to place this hat upon the head of every immigrant so they may be sorted into ‘here’ or ‘there’ categories. Many immigrants, if not most, feel the pressure to act, look, and speak in ways that reduce the chances of people wondering are they one of us or one of them? They’re forced to reduce their vibrant, complex heritage to fit a binary ‘here’ or ‘there’ dichotomy with questions of race intertwined.Meanwhile, those Western colonizers who were sent or ventured to faraway lands absorbed, stole, interpreted, and profited from those distant cultures and traditions. Their kids went to school there, made friends, and maybe even stayed, married a local, and raised their own mix-ethnicity family. And of these countless families, many returned to their colonial homeland but few are asked to place the sorting hat upon their head. They then wrote books, told stories, and painted pictures of people and places of faraway lands – and still do – while the people of those lands are often denied entry to their country.And what do we make of the effects of territories carved, fractured, and divvied up among Western imperialists? Susan P. Mains, a professor of Geography at Dundee University in Scotland, is the lead author on a 2013 paper Postcolonial Migrations. She quotes two historians writing on the partitioning of Indian and other South-Asian territories by the West. They write that,“’...18 million [Indian refugees who] struggled to resettle themselves and the energies of at least two generations were expended in rebuilding lives shattered by the violent uprooting caused by the partition’.” Mains continues, “Displacement and ongoing territorial conflicts are the legacy of this fracture.”In 1947 the British divided the subcontinent into two independent states, India and Pakistan. The partition was largely along Muslim and non-Muslim lines. Those religious tensions and divisions have been reignited recently as India’s Prime Minister, a Hindu, has increasingly been blending his politics with his religion. His critics accuse him of being Islamophobic and say he’s guilty of igniting hate crimes against Muslims. Human rights watchdogs are seeing more evidence of this and warn it may get worse – especially in impoverished neighborhoods. The sorting hat, a British import, seems to have followed a well trodden path to India.This current conflict will no doubt cause Muslims to migrate creating even more displacement and fracturing of family and friends. Again, the focus by most media and academics will be on where they are from and where they are going. Are those people over ‘there’ coming over ‘here’?  But little attention will be given the diaspora within the sub-continent, the historic origins of conflict and violence by imperialists, and the impact on the individual human lives.For many, the fear of where these migrants will land outweighs their concern for their well-being. This fear strips them of the curiosity needed to assess how their own actions, and those of their ancestors, contribute to the plight of the disenchanted, disowned, and dislocated.GO WITH THE FLOWIn 1885, the Geographer and German immigrant to England, Ernst Georg Ravenstein published what he called “The Laws of Migration”. It was a paper that appeared in the Journal of Statistical Society. But, as my former Geography professor, Waldo Tobler, pointed out in 1995 (the 100 year anniversary of Ravenstein’s laws) Ravensein failed to provide a single mathematical equation to support his so-called laws.It seems, like his contemporizes in Economics, he was seduced by the mathematical certainty of Physics. He sought laws to describe the migration patterns he observed in 19th century England, but forgot the math. Or perhaps he knew, like many economists, that human behavior lacks the certainty of physics and these laws were more suggestive than declarative. Either way, this lack of certainty and clarity doesn’t keep social scientists from continuing to borrow metaphors, research techniques, and language from physics.For example, Tobler says, “It is most curious that the literature on migration is replete with this kind of [fluid physics] terminology. We speak of "migration flows" and "migration streams" and "counter-currents", and refer to intellectual or cultural "backwaters", as if there were eddy currents. One can be "outside of the mainstream". And there are "waves of immigration", etc.”Tobler also found an 1885 map Ravenstein created for his paper that “seems to have been completely ignored by scholars, historians, and cartographers.” The map is titled, as expected, “Currents of Migration." Tobler was a pioneer in computer cartography, but even he admitted it would be “difficult to see how one could program a computer to produce this map using the kinds of statistics available [in 1995]. Certainly it would be a challenge.”Mapping migration continues to be a challenge for cartographers. As Putin seeks to reassemble a former Soviet Union partitioned into independent nation states in the early 1990s, he’s induced mass migration. Different media outlets use different ways to communicate these migrations with varying degrees of success. James Chesire is Professor of Geographic Information and Cartography at University College London and he took to Twitter a couple weeks ago critiquing the BBC’s crude interpretation of the crisis. He wrote, “It’s time to innovate the ways we show people fleeing war. 8 arrows for 874,026 human beings is not good enough.”He goes on to illustrate how arrows imply ‘flow’ in a particular direction from ‘here’ to ‘there’. As you can see, even today, we seem to be stuck using centuries old flawed physics metaphors while continuing to emphasize place based abstractions that imply binary flows from one place to another. Lost are the heartbreaking stories, the historicity that lead to mass movement of people, and cultural and ethnic complexities that define the region.One map he points to from 2016 is by the mapping company ESRI. It attempts to bridging the gap between stories, images, and cartography in communicating what they title, “The Uprooted: War, sectarian violence, and famine have forced more than 50 million people from their homes—the largest number of displaced people since World War II.”But somehow it still portrays the movement of people solely as a crisis. People indeed are suffering crisis, but migrations and movement of humans, of all animals, doesn’t have to be articulated as perpetual crisis. We don’t have to keep focusing on the spatiality, the borders, the nations, the states, and the cascade of political and social hierarchies they instill. Migration is an artifact of human existence – of animal existence – whose fate can be reduce to arrows.Arrows typically show movement in one direction. What about migrants that return? Where are their arrows? In the Handbook of culture and migration Dr. Julia Pauli, a cultural anthropologist at the University of Hamburg, writes,“In all regions of the world, state policies frame human migration by enabling, encouraging, restricting, punishing and hindering movement. Major events like the so-called ‘European refugee crisis’ have made this very visible…New policies and programs worldwide aim to encourage migrants to leave their host and destination countries and return to their original communities.”She cites other researchers who point out, “’there is a significant overlap between the latest surge of interest in return and efforts to remove unwanted immigrants from destination countries.’” And many countries are capitalizing on return migration. Citing Asia as an example, Pauli says “Countries like Vietnam perceive wealthy and well-educated migrants more and more as a resource that needs to be returned home.”You can bet the state policies Pauli cites will include government sponsored technologies to track, trace, and true these flows of humanity. Trump is as crude as the wall he wants built. Meanwhile, Biden is as stealth as the cameras, drones, and biometric AI technologies he’s funding on the southern border of the United States. A report titled The Deadly Digital Border Wall was jointly created and published between Mijente, Just Futures Law, and the No Border Wall Coalition. They write, “By exposing these technologies, this report aims to empower border activists, organizers, and residents to challenge the corporate tools used for border control and immigration enforcement by U.S. government agencies, and to more effectively advocate for a surveillance-free world.”It's striking that Ukraine had the second fastest declining population in the world in 2018. Russia’s birthrates climbed after the fall of the Soviet Union but they too have declining birthrates. Coupled with high mortality rates, especially among older men, from alcoholism, depression, accidents, homicides, and suicides most of the former Soviet Union states were barely holding on to citizens well before this war.Russia was offering families money to have two or more kids. Payments were not in cash, but in a ‘mother’s trust fund’. Women could draw from the fund at a later date to pay for a mortgage, education, and a small pension. Few found that offer attractive. Since 2014 Ukraine has been offering $1,500 cash over a 3-year period for every kid a woman births. Critics warned this may only lead to more orphaned kids as parents may prefer take the money and abandon the kids. Another potential dislocation migration story waiting to happen.China’s birthrate dropped for the fifth year in a row last year despite their lifting of the ‘one child policy’ in 2015. It’s their lowest rate since 1949 and the birth of Communist China. Rising living expenses is the number one reason parents give for not having more kids. Two centuries ago, women in the U.S., China, Russia, and India all would have had five kids or more, but now they’re all clumped together around two births per woman – just below the world average of 2.44.Meanwhile low income countries are declining but average 4.34 children per woman. Many of these countries will also be the first to suffer the effects of climate change, war, and increased risks of poverty.Nationalists around the world, including the more powerful U.S., China, Russia, and India, cling to a narrative that roots their feet in the ground of a given homeland, as if ordained by their God to take root. They then build border walls that restrict, repel, or release people based on their own delusions of righteousness. This grasping of false identity, yearning for elusive security, hungering for more land, money, and resources, and fretting over dwindling birthrates of their ‘chosen ones’ only makes them tighten their grip on faith, pump their inflated egos, and deepen their roots of nationalism.Meanwhile, for a myriad of simple and complex reasons, people move. We like to draw lines to form borders and arrows on maps. Draw attention to binary origins and destinations – ‘here’ and ‘there’. But Susan Mains and her colleagues believe arrows are forms of “intellectual violence” and remind us that “Lines do not determine boundedness of the communities from which folk came; or those to which folk are moving. Instead lines acknowledge that circulation, movement and cultural transfer have been integral to human populations, their cultures and society.”Cricket, rugby, baseball, and even Jim Thorpe’s American football are all demonstrations of circulation, movement, and cultural transfer. Even the passing glance between me, a middle-aged man of mixed European ethnicity and a boy likely of mixed sub-continental Indian ethnicity is an acknowledgement of cultural transfer. Our age difference broadens the temporal lens of our own colonial origins. Soon he’ll be playing on a cricket pitch in Redmond on colonized land shaped by the people of distance territories. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io

In 2017, a delegation of Northern Arapaho tribal members traveled from Wyoming to Carlisle, in Cumberland County, to retrieve remains of three children who died at the Carlisle Indian Industrial School in the 1880s. That emotional journey is chronicled in a new documentary Home From School: The Children of Carlisle, that will be broadcast on … Continue reading "History of Carlisle Indian School and return of children's remains who died at school subject of new documentary"

This week on Jackson Unpacked [Nov. 5]: KHOL tags along with a PhD student studying the effects of winter ticks on Jackson Hole moose this fall with the help of a working dog. Local Latinos observe Día de los Muertos, or the Day of the Dead. And a new documentary follows members of Wyoming's Northern Arapaho Tribe as they seek to bring home the remains of children who died at the Carlisle Indian Industrial School more than a century ago. Plus, KHOL's roundup of this week's headlines. Jackson Unpacked airs locally at 89.1 FM or via live-stream Mondays at 7:30 a.m., Tuesdays at 3 p.m., Fridays at 7:30 a.m. and 12:30 p.m. and Sundays at 12:30 p.m. Support Jackson's only nonprofit newsroom by becoming a member of KHOL today.

Undefeated: Jim Thorpe and the Carlisle Indian Football Team   By Steve SheinkinJim Thorpe began his life in Oklahoma living with his father and his mother, his father's third wife. Of Potawatomi and Sac and Fox ancestry, Thorpe never was one to like school. In fact, when his parents decided he should attend an Indian school, he ran away from it at least three times. It was 23 miles from his home. He simply ran back home! However, when his father finally felt he could do nothing with him, he sent him off to the most infamous of Indian schools of the time, Carlisle Indian Industrial School, located all the way across the country to Carlisle, Pennsylvania. Recommended for grades 6 and up. 

Update on Afghan families that have moved to Sacramento and the biggest need to help the families in their resettlement efforts. ‘Healthy Davis Together' discusses their collaboration with school districts in Yolo County for on-site COVID-19 testing. Finally, a UC Davis Ph.D. Native American Studies scholar returns the remains of her grandmother's aunt from an ‘Indian Boarding School' to her native Alaskan homeland more than 120 years later. Today's Guests Jessie Tientcheu, Chief Executive Officer of Opening Doors, one of five refugee resettlement agencies in Sacramento, joins us to update our listeners on the Afghan families that have moved to Sacramento and the biggest need to help the families in their resettlement efforts. Dr. Sheri Belafsky, Medical Director of Healthy Davis Together, discusses their collaboration with school districts in Yolo County for on-site COVID-19 testing.  Lauren Peters, a UC Davis Ph.D. scholar in Native American Studies with a designated emphasis in Human Rights and enrolled in the Agdaagux Tribe in the Unangax Nation, explains her passion for finding the orphan children stolen by missionaries during the Native boarding school era and reuniting them with their families —  including relocating her grandmother's aunt home from Carlisle Indian Industrial School to her home on St. Paul Island, Alaska. 

Writer, musician, and political activist Zitkála-Šá, also known as Gertrude Simmons Bonnin, was born on February 22, 1876, on the Yankton Indian Reservation in South Dakota, where she lived until she was eight. When Zitkála-Šá was eight years old, missionaries came to the reservation to recruit children to go to White's Indiana Manual Labor Institute. Despite her mother's pleading, Zitkála-Šá begged to go to the school with her older brother. She later wrote that she regretted the decision almost immediately, but after three years in the boarding school she no longer felt at home on the reservation either. Throughout her life Zitkála-Šá continued to live in two worlds, using her writing and speaking to advocate for the rights of Native Americans. She taught at Carlisle Indian Industrial School in Pennsylvania, the most well-known of the off reservation boarding schools, where she came into conflict with the school's founder and headmaster Colonel Richard Henry Pratt, whose motto was “Kill the Indian, save the man.” She studied violin and wrote articles in Atlantic Monthly and Harper's Monthly, critical of the boarding schools and the trauma the children experienced. Prof. William F. Hanson of Brigham Young University she wrote an opera, the Sun Dance Opera, based on the sacred Sioux ritual that had been banned by the federal government.  In 1926, Zitkála-Šá and her husband, Captain Raymond Bonnin, who was also Yankton Dakota, co-founded the National Council of American Indians to "help Indians help themselves" in government relations. Many conflicts had to be resolved by Congress and the Bonnins were instrumental in representing tribal interests. Zitkála-Šá was the council's president, public speaker, and major fundraiser, until her death in 1938. To help us learn more, I'm joined by Dr. P. Jane Hafen (Taos Pueblo), Professor Emerita of English at the University of Nevada, Las Vegas, and the editor of two books of Zitkála-Šá's writings: ​​Dreams and Thunder: Stories, Poems, and the Sun Dance Opera and "Help Indians Help Themselves": The Later Writings of Gertrude Simmons-Bonnin (Zitkala-Sa), who graciously assisted in fact checking the introduction to this episode. Our theme song is Frogs Legs Rag, composed by James Scott and performed by Kevin MacLeod, licensed under Creative Commons. The episode image is: “Zitkala Sa, Sioux Indian and activist, c. 1898,” by Gertrude Kasebier, National Museum of American History, Smithsonian Institution. Recommended Organization for Donation: Native American Rights Fund Additional Sources and Links: American Indian Stories, Zitkála-Šá Impressions of an Indian Childhood by Zitkála-Šá Oklahoma's Poor Rich Indians: An Orgy of Graft and Exploitation of the Five Civilized Tribes, Legalized Robbery by Zitkala-S̈a, Charles H. Fabens, and Matthew K. Sniffen. Office of the Indian Rights Association, 1924.  Red Bird Sings: The Story of Zitkala-Sa, Native American Author, Musician, and Activist by Gina Capaldi (Author) and Q. L. Pearce (Author) Zitkala-Ša (Red Bird / Gertrude Simmons Bonnin), National Park Service “Zitkála-Šá: Trailblazing American Indian Composer and Writer” [video], UNLADYLIKE2020: THE CHANGEMAKERS, PBS. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this powerful collaboration I am joined by Scot Zellmer who is related to members of the Rosebud Tribe in South Dakota. In this episode I share historical information while Scot offers a first hand account of the 2021 reinterment of nine children that died at the Carlisle Indian Industrial School in the 1880s.  Boarding schools throughout the United States and Canada in the 19th and 20th centuries are a source of generation trauma that still impacts Native Americans today. Although it is difficult history to learn, it is important to understand in order to reconcile our past and create a better future.

Brandi Morin is a Cree/Iroqouis French journalist on assignment for National Geographic. She has been covering the return of the remains of Native American children from the Carlisle Industrial Indian School to the Rosebud Tribe. We check in with Morin from the road. U.S. Senator Mike Rounds discusses Congressional support of repatriations of student remains from federal boarding schools. Denise Lajimodiere, Turtle Mountain Band of Ojibwe and former board member for the National Native American Boarding Schools, joins us for context regarding the return of the disinterred remains of nine Native American children from the Carlisle Indian Industrial School. Poetry from Studio 47 features the work of Zitkala-Sa. SDPB's Laura Johnson adds context to our coverage with insight from adults who attended Indian Boarding Schools. Whitney Rencountre joins us for conversation and song as we welcome the return of relatives to tribal lands.

Noticias 07.15.21: Las autoridades dicen que no se han reportado muertes o heridos por tornados que azotaron el centro y este de Iowa. Las autoridades dicen que no se han reportado muertes o heridos por tornados que azotaron el centro y este de Iowa, pero muchos han encontrado edificios dañados, árboles triturados y vehículos volcados en el camino de las tormentas. El Servicio Meteorológico Nacional dice que los tornados tocaron tierra ayer por la tarde y la noche en áreas mayormente rurales y deshabitadas. Una caravana de habitantes de Iowa se detendrá en Sioux City esta noche mientras se dirige a Dakota del Sur. El grupo está ayudando a escoltar los restos de niños nativos americanos mientras son devueltos a tierras tribales en Dakota del Sur. Los miembros de la tribu Rosebud Sioux están repatriando los restos de 9 niños que murieron en la Carlisle Indian Industrial School en Pensilvania. Está previsto que la caravana se detenga hoy en Tama y Sioux City, donde los nativos de Iowa

071521 304 Officials say no deaths or injuries have been reported from tornadoes that tore through central and eastern Iowa, but many have found damaged buildings, shredded trees and overturned vehicles in the path of the storms. The National Weather Service says law enforcement and trained spotters confirmed tornadoes yesterday afternoon and night in mostly rural, uninhabited areas. But one that touched down near Lake City in north-central Iowa damaged a home, flipped a truck and trailer and flattened nearby corn crops. A caravan of Iowans will stop in Sioux City tonight as it wends its way to South Dakota. The group is helping to escort the remains of Native American children who died at a boarding school as they are returned to tribal lands in South Dakota. Members of the Rosebud Sioux Tribe are repatriating the remains of 9 children who perished at the Carlisle Indian Industrial School in Pennsylvania. The caravan is scheduled to stop in Tama and Sioux City today, where Native

The federal government will investigate the tragic legacy of American Indian boarding schools through a new program that will search for and identify remains of children who did not return home. The initiative follows the grim discovery of previously undocumented remains of 215 children on the grounds of a Canadian residential school. Also, the Supreme […]

The remains of an Alaska Native student buried more than 100 years ago at the Carlisle Indian Industrial School in Pennsylvania will return to Alaska. Beginning June 19, the U.S Army will begin the... Visit knba.org/news to get more information.

Carlisle Barracks was more than one hundred years old by the time the U.S. Army relinquished the central Pennsylvania Army post to the Department of the Interior in 1879. What followed there became known as the Carlisle Indian Industrial School; an experiment to assimilate American Indian children into white, American culture. It was the first … Continue reading "The U.S. Army preparing to exhume the remains of 10 Indian School students from Carlisle Barracks Cemetery"

Here are some of the headlines we hit on in this episode: The Raiders nickname was changed, the first great Carlisle Indian Industrial School back was born and other great gridiron stories! Come join us at the https://pigskindispatch.com/ (Pigskin Dispatch website) to see even more Positive football news! Sign up to get daily football history headlines in your email inbox @ https://pigskindispatch.com/home/Email-subscriber (Email-subscriber) We also feature great music by Mike and Gene Monroe along with Jason Neff & great graphics from time to time from the folks at http://www.gridiron-uniforms.com/GUD/controller/controller.php?action=main (Gridiron-Uniform Database). Want more Sports History delivered to your ears, come see this podcast and many more at the https://sportshistorynetwork.com/ (Sports History Network - The Headquarters of Sports' Yesteryear!) We would like to thank the https://footballfoundation.org/ (National Football Foundation), https://www.profootballhof.com/players/ (Pro Football Hall of Fame), https://www.onthisday.com/ (On this day.com) and https://www.pro-football-reference.com/ (Pro Football Reference) Websites for the information shared with you today. Support this podcast

An audio tour of the buildings used by the school when it first opened in 1879. This week Kate and Jim discuss the buildings that were remaining on the grounds from the Army's Carlisle Barracks, their condition, and how they were adapted and used by the Carlisle Indian Industrial School when it first opened in 1879. Show notes, including images, are at: https://carlisleindianschoolresearch.com/podcast/2021/3/29/episode-15-tour-of-the-school-grounds-in-1879 This podcast is powered by ZenCast.fm

After the 1908-09 football season at Carlisle Indian Industrial School, Thorpe seemed to be headed for a career in baseball. But the offer to return to school and possibly qualify the Olympics altered that path. Learn more about your ad-choices at https://news.iheart.com/podcast-advertisers

The Sistine Chapel ceiling was revealed to the public for the first time on this day in 1512. / On this day in 1879, the Carlisle Indian Industrial School, an off-reservation school for the assimilation of Native Americans, opened in Pennsylvania. Learn more about your ad-choices at https://news.iheart.com/podcast-advertisers

Dr. Greg Carr and Karen discuss the domestic terrorism that threatened the life of Michigan Gov. Whitmer and delves into the history of domestic terrorism and African colonization. #InClass #GregCarr #Militia #KarenHunter #TheHubNewshttps://theglobalmajorityshop.comBlack Classic Press (Paul Coates): http://www.blackclassicbooks.comThe Book List:“Loaded” by Roxanne Dunbar Ortiz: https://tinyurl.com/y6jsaa2t“Carlisle Indian Industrial School”: https://tinyurl.com/y2peuwbm“Tell Them We Are Rising” by Wright-Hayre: https://tinyurl.com/y68atd33“Murder at Montpelier” by Douglas Chambers: https://tinyurl.com/y4fp3o7q“JFK: Ordeal in Africa” by Richard Mahoney: https://tinyurl.com/y5vsraob“Superman Smashes the Klan” by Luen Yang: https://tinyurl.com/y6jsaa2t“Kiss the Sky” by Dusty Baker: https://tinyurl.com/y3rcy4k5

Autumn is a reflective time for many people. The various fragrances of the season including the aroma of pumpkin spice treats or the earthy smell of a leaf pile, immediately stir up memories. In speaking to residents about what they remember of the fall of 1972, Andrew Stuhl, an associate professor of environmental studies and sciences at Bucknell University, learned about the powerful smell of flood mud. This was the pungent odor throughout the Susquehanna Valley after Hurricane Agnes brought historic rainfalls and a massive flood which upended lives and reshaped towns and waterways.“It reminds me of the connection between smell and memory, and how quickly a memory can come back to you if you smell something in the present day,” Andrew tells podcast co-host, Peterson Toscano. "I like to think about that as a metaphor for the importance of history and the importance of moments like Hurricane Agnes. They’re always with us, and sometimes they don’t come to our immediate senses, but they can be triggered, and they can be brought up really quickly. I like to believe in the power of memory and history, to mine those experiences, to reflect on them, and recognize and regard them, so we that can walk today in the difficult moments, and get through them.”Andrew talks about his community-based research, the Agnes Flood Project. You will learn why this one storm is still so important, not just for the region, but for the entire country. Lessons drawn from 1972 and the resiliency modeled by local residents during and after the storm will help us in coping and caring for each other during the Coronavirus Pandemic and with the growing risks of climate change.If you or someone you know have Hurricane Agnes stories to share for the Agnes Flood project, contact Andrew Stuhl and the team. They are also looking for pictures from the hurricane and its aftermath. Email agnesrevisited@gmail.comElizabeth Wislar lived in Williamsport for five years. She recently moved, but finds herself thinking a lot about the city and its inhabitants—the current ones and those who lived here long ago. These include once wealthy lumber barons and the indigenous people before them who once lived along the river. Elizabeth is mixed blood—Lenape and Choctaw, and she is a registered member of the Cherokee Nation. She hopes the curiosity she has about Native history in the region will be contagious.Looking over the Susquehanna River at Williamsport, she wondered about the original inhabitants and the history too often hidden from view. She says, “I just couldn’t help but feel an absolute absence and erasure every time I walked on the River Walk. I would really like more people to understand what happened there—to the land, to the trees, to the people. An enormous amount of trauma happened in that area.”Elizabeth shares what she has discovered about the Susquehannock and the Lenape who inhabited the region. She speaks about the violence the European settlers and the leaders of the newly formed United States perpetuated against the people and the land. She unearths for us stories of the lumber barons who made and then lost fortunes in the city. She also invites current residents to join in on the conversation about this history. Elizabeth believes it will be a healing process, one filled with essential lessons needed to keep us from repeating history.Also in this episode, Erica Shames, founder and publisher of Susquehanna Life Magazine, shares a delicious socially distanced lunch with co-host Peterson Toscano. They meet up in the new outdoor patio at Elizabeth’s An American Bistro. Eavesdrop on their conversation to discover what all the buzz is about.Plus Peterson shares new features in the magazine and the perfect treat to bake this fall.You will hear all this and more in the latest episode of Susquehanna Life Out Loud. Dig DeeperLenape Facebook GroupAn app that can tell you this indigenous history of the land you are on Carlisle Indian Industrial School. The first in the nation of its kind, it served as a model for other schools separated indigenous children from their families and culturesHurricane Agnes Wikipedia pageThe Agnes Documentary Facebook pageLearning to Live with Floods, Andrew Stuhl’s Susquehanna Valley Agnes ProjectSusquehanna Life Out Loud is the companion podcast to Susquehanna Life Magazine. You will find a full transcript of this episode and listings of previous episodes on our show notes page. You can hear our podcast on Podbean, Apple Podcasts, Spotify, Google Play, and Stitcher Radio. Let us know where you hear podcasts, and we will submit our show to that platform.See a listing of where you can buy our magazine and find out about subscription options. Do you want to be a sponsor of Susquehanna Life Magazine? Find out about advertising options.Do you want to be a sponsor of Susquehanna Life Magazine? Find out about advertising options.For questions, comments, suggestions, and recommendations, you can reach us at SusquehannaLife@gmail.com

In this second half of Dread Nation, M+K uncover the truth about Summerland, and meet a host of new enemies, both dead and alive. Plus, Eye-Opening Loopholes in the 13th Amendment; You Can't Fight Zombies with Gardening Equipment; Our Book Recos for How to Be a Better Ally; and The Tragic History of the Carlisle Indian Industrial School.

Disclaimer: Due to the nature and content of this week’s episode the term Indian will be used, but only in direct correlation with a quote or proper name. 3 Spooked Girls does not condone using words, terms, and labels that hurt members of our community and beyond. We love you all.  This week’s episode is a Spookster Club Select picked by our $10 Patron, Mindy! Mindy, thank you so much for supporting the show and allowing us to talk about a sensitive subject. The topic that Mindy picked for us is the Carlisle Indian Industrial School. This topic may be triggering to some. We always want you to feel safe, therefore, we understand if you need to skip this week’s episode.   If you'd like to write to us we have a PO Box! Our address is:  3 Spooked Girls PO Box 5583 JBER, AK 99505-0583 Check out the following link for our socials, Patreon, merch & more!  https://linktr.ee/3spookedgirls  Sources from today's episode - www.3spookedgirls.com/sources Have a personal true crime story or paranormal encounter you'd like to share with us? Send us an email over to 3spookedgirls@gmail.com Thank you to Josh Monroe for our theme music! If you'd like to contact him for any of your music needs you can do so at josh@gravenroguestudios.com

An interest in the Carlisle Indian Industrial School led The Spaniard to this discussion with Neal McCaleb, a member of the Chickasaw Nation who helps lead its economic development projects. He talks to The Spaniard about experiencing prejudice and serving in multiple positions in Oklahoma state government and as the U.S. Assistant Secretary of the Interior for Indian Affairs. He shares his deep knowledge of American Indian boarding schools such as Carlisle—their questionable intent and mixed results that ranged from alienating students from family and neighbors to the innovation of the forward pass in football.   NEW: Student Zoom Session Information: charliespaniard.com/students NEW: Spaniard Training Program Information: charliespaniard.com/training   For more w/ The Spaniard:   Subscribe to The Spaniard Show's email list: https://charliespaniard.com/email Support The Spaniard Show - https://patreon.com/charliespaniard Website/Bookings/Reading List: https://charliespaniard.com Book: https://amzn.to/2QPcf1P Facebook: https://facebook.com/charliespaniard Twitter: https://twitter.com/charliespaniard Instagram: https://www.instagram.com/charliespaniard Youtube: https://youtube.com/user/charliespaniard   Subscribe to The Spaniard Show: iTunes - https://apple.co/2kxob7j Google Play - https://play.google.com/music/listen?u=0#/ps/Irpy2px7edqbwiwpil2ab2jq4me Stitcher - https://bit.ly/2qUBRPb OR search "Spaniard Show" on any podcast app

In this episode I give an overview of how church attendance figured into the lives of students at the Carlisle Indian Industrial School and role I think it played in the school's goal of assimilation. To see the images and find links to more information go to: https://carlisleindianschoolresearch.com/podcast/2020/3/23/episode-eight-local-churches-and-the-indian-school This podcast is powered by ZenCast.fm

This week, Laura (https://www.lauratohe.com) and I (https://twitter.com/ImogenArate) discuss our respective poems, "Moth Madness" and "Wish Fulfillment," and self-destructive behavior. Take a listen to also find out about #poetryevents taking place in the valley during the week of December 23rd. Photo of Laura Tohe by Charlie Leight (https://charlieleight.smugmug.com) for ASU News (https://www.daily-times.com/story/entertainment/books/2015/10/28/county-native-navajo-nation-poet-laureate/74562304/) Links to topics we discussed 1. Information about the Navajo Nation: https://www.navajo-nsn.gov/ 2. Information about the Albuquerque Indian School: https://www.historicabq.org/albuquerque-indian-school.html 3. Carlisle Indian Industrial School: http://www.carlisleindianschoolproject.com/ and http://carlisleindian.dickinson.edu/ 4. WWII Code Talking: https://americanindian.si.edu/education/codetalkers/html/chapter4.html 5. Pueblo People: https://www.indianpueblo.org/19-pueblos/ 6. Hogans (Navajo Homes): http://navajopeople.org/blog/navajo-homes-hogans/ #Poetrypodcasts #PoetsandMuses #ImogenArate #LauraTohe #MothMadness #WishFulfillment #NavajoNationPoetLaureate #RetiredASUProfessor #twosons #ThePilgrimsProgress #oralstories #highschool #EdgarAllanPoe #TheUniversityofNewMexico #SimonJOrtiz #colonialism #JoyHarjo #USPoetLaureate #closetpoet #RudolfoAnaya #CrystalNM #GallupNM #AlbuquerqueIndianSchool #NoParoleToday #boardingschool #Diné #vulnerablelanguage #DineCollege #SherwinBitsui #AcademyofAmericanPoets #MMIWG #CarlislePA #CarlisleIndianIndustrialSchool #RichardHenryPratt #WWII #NavajoCodeTalkers #7000languageslost #2019YearofIndigenousLanguages #London #SouthBankNationalPoetryLibrary #EndangeredPoetry #Genocide #grandmother #weaver #cautionarytales #glitteringworld #PuebloPeople #NavajoTechnicalUniversity #CrownpointNewMexico #Uganda #Tailor #ToniMorrison #tannermenard #CoryBooker #KamalaHarris #ASUTempe #DesertNightsRisingStars #Libretto #MotherEarthandtheGlitteringWorld #GrenobleFrance

On this day in 1879, the Carlisle Indian Industrial School, an off-reservation school for the assimilation of Native Americans, opened in Pennsylvania. Learn more about your ad-choices at https://news.iheart.com/podcast-advertisers

This is super-brief introduction to what I hope this podcast will be about and my background and approach for researching the Carlisle Indian Industrial School.

Hey there word nerds! Today’s interview features Brian Meehl, author of four novels that have garnered several awards and starred book reviews: Out of Patience, Suck It Up, Suck It Up and Die, and You Don’t Know About Me. His latest genre-bending novel, Blowback ‘07, transports readers back to 19077, a time when legendary coach Pop Warner, future Olympian Jim Thorpe, and the Carlisle Indian Industrial School’s team the “Redmen” revolutionized America’s most popular sport—football. In a former incarnation, Brian was a puppeteer on “Sesame Street” and in Jim Henson films, including The Dark Crystal and he also wrote for television shows like “The Magic School Bus” and “Between the Lions,” for which he won three Emmys. He lives in Connecticut and is currently working on Blowback ’63 and Blowback ’94, the second and third installments of the Blowback trilogy. In this episode Brian and I discuss: Using history to inspire and inform your writing, and the wealth of ideas that come from true events that have come from the past. The importance of research in capturing details that help your story’s world feels real. Using your research, your area of interest, and the specific idiosyncrasies of your particular topic to fuel your blog and platform building. Balancing close points of view with an omniscient narrator, the strengths and the challenges. Keeping your own growth and process in mind when you write. You’re not going to publish everything that you write. Plus, his #1 tip for writers. About the Author Brian Meehl has published four novels with Random House: Out of Patience, Suck It Up, Suck It Up and Die, and You Don’t Know About Me. His books have garnered a Junior Library Guild Selection, a Blue Ribbon from the Bulletin for the Center for Children’s Books and starred reviews in Publishers Weekly. In a former incarnation, Brian was a puppeteer on “Sesame Street” and in Jim Henson films, including “The Dark Crystal.” His transition from puppets to pen included writing for television shows such as “The Magic School Bus” and “Between the Lions,” for which he won three Emmys. He lives in Connecticut and is writing Blowback ’63 and Blowback ’94. For more information about Brian Meehl and his books, please visit www.brianmeehl.com and www.blowbacktrilogy.com. Blowback ‘07 It has become infamous for stripping children of their language and culture, but most people forget that the Carlisle Indian Industrial School also gave birth to America’s most popular sport as we now know it—football. In Brian Meehl’s genre-bending novel Blowback ’07; readers are transported back to 1907 where legendary coach Pop Warner, future Olympian Jim Thorpe, and the Carlisle “Redmen” change the game. Their plays and formations like the modern “spread” and “shotgun,” have since become mainstays in high school, college, and professional football. Clashing twins have one thing in common: an ancient musical instrument left to them by their mother.  When Iris plays the strangely curved woodwind, the trouble begins: the school’s star quarterback, disappears. Transported to 1907 and the Carlisle Indian School, Matt, one of the protagonists, is forced to play football for Coach Pop Warner as the Carlisle “Redmen” revolutionize Ivy League football. His struggle to “play his way home” is complicated when he falls in love with an Indian girl. Meanwhile, there are a cache of secrets that might help bring back someone very dear trapped in the past.   Blowback ’07 launches a century-spanning trilogy to be continued in Blowback ’63 and Blowback ’94.  Books two and three propel the characters to another illuminating past, and transform them in ways they never imagined. For more info and show notes: DIYMFA.com/135

A story that needs to be told...Devised in the late nineteenth century, the United States government’s “solution” to “the Indian Problem” was simple and heartless.  Take the children from their homes, strip them of their cultural identity and pride, and make them “Americans.”  Teaching them baseball -- “America's Game” -- would complete the indoctrination.  Or so they thought.Freedom Between The Lines recreates the story of Native American youth sent to a federally run boarding school -- the Carlisle Indian Industrial School.  What awaits the children is a carefully plotted re-education program intended to “civilize” them by “driving the Indian out of them.”  The psychological assault begins as soon as they arrive: hair is cut, uniforms issued, clothes and keepsakes destroyed.  In baseball, however, the boys find a way to reclaim their proud warrior tradition, a way to compete fairly against an unjust society.  The book focuses upon one of the boys, Charles Albert Bender.  He was so good at “America' Game,” Bender became the only Native American to be inducted into the Baseball Hall of Fame.The book includes a supplement with many photos that traces both the tragic history of the government’s attempts to solve “the Indian problem,” and the early history of baseball’s amazing appeal to all of America.A recently retired English teacher, Gregory Rubano is currently the director and curriculum consultant for an arts integrated anti-bullying and intolerance program, All for Youth.Listen in to our Clubhouse conversation with Greg Rubano and Freedom Between The Lines...

Colin Calloway is one of the leading historians of Native American history today and an award- winning author. Calloway is the John Kimball, Jr. 1943 Professor of History at Dartmouth College in Hanover, New Hanover, and has been part of the institution for several decades.  He has published a textbook, First Peoples: A Documentary Survey of American Indian History (Bedford/St. Martin’s), which has a fourth edition published in 2012. Not surprisingly, he has also published a fascinating new work entitled Indian History of an American Institution: Native Americans and Dartmouth (Dartmouth College Press, 2010).  When we think about the history of Indian education, we may think about the broad legacy of educating Native Americans at boarding schools from the late-nineteenth to the twentieth century, or more specifically about the Carlisle Indian Industrial School in Pennsylvania, or Native American educational program that existed at Hampton University, the historically black college in Virginia.  However, Calloway covers a much older legacy of Native American education rooted in the eighteenth-century, and continues to the present-day at Dartmouth College. As an alumna of the College, I was always fascinated by the “Indian history” at this institution. Some current ways the college pays homage to its original mission include recruiting Native American students, supporting academic and student resources, such as the Native American Studies department, and the Native American Program which hosts college-wide events, such as the upcoming 40th annual Pow Wow held in May.  Calloway’s book provides greater insight into understanding how the shadows of Dartmouth’s complicated colonial history of Native American education are viewed today.  Listen in to learn more about this fascinating study. Learn more about your ad choices. Visit megaphone.fm/adchoices

Colin Calloway is one of the leading historians of Native American history today and an award- winning author. Calloway is the John Kimball, Jr. 1943 Professor of History at Dartmouth College in Hanover, New Hanover, and has been part of the institution for several decades.  He has published a textbook, First Peoples: A Documentary Survey of American Indian History (Bedford/St. Martin’s), which has a fourth edition published in 2012. Not surprisingly, he has also published a fascinating new work entitled Indian History of an American Institution: Native Americans and Dartmouth (Dartmouth College Press, 2010).  When we think about the history of Indian education, we may think about the broad legacy of educating Native Americans at boarding schools from the late-nineteenth to the twentieth century, or more specifically about the Carlisle Indian Industrial School in Pennsylvania, or Native American educational program that existed at Hampton University, the historically black college in Virginia.  However, Calloway covers a much older legacy of Native American education rooted in the eighteenth-century, and continues to the present-day at Dartmouth College. As an alumna of the College, I was always fascinated by the “Indian history” at this institution. Some current ways the college pays homage to its original mission include recruiting Native American students, supporting academic and student resources, such as the Native American Studies department, and the Native American Program which hosts college-wide events, such as the upcoming 40th annual Pow Wow held in May.  Calloway’s book provides greater insight into understanding how the shadows of Dartmouth’s complicated colonial history of Native American education are viewed today.  Listen in to learn more about this fascinating study. Learn more about your ad choices. Visit megaphone.fm/adchoices

Colin Calloway is one of the leading historians of Native American history today and an award- winning author. Calloway is the John Kimball, Jr. 1943 Professor of History at Dartmouth College in Hanover, New Hanover, and has been part of the institution for several decades.  He has published a textbook, First Peoples: A Documentary Survey of American Indian History (Bedford/St. Martin’s), which has a fourth edition published in 2012. Not surprisingly, he has also published a fascinating new work entitled Indian History of an American Institution: Native Americans and Dartmouth (Dartmouth College Press, 2010).  When we think about the history of Indian education, we may think about the broad legacy of educating Native Americans at boarding schools from the late-nineteenth to the twentieth century, or more specifically about the Carlisle Indian Industrial School in Pennsylvania, or Native American educational program that existed at Hampton University, the historically black college in Virginia.  However, Calloway covers a much older legacy of Native American education rooted in the eighteenth-century, and continues to the present-day at Dartmouth College. As an alumna of the College, I was always fascinated by the “Indian history” at this institution. Some current ways the college pays homage to its original mission include recruiting Native American students, supporting academic and student resources, such as the Native American Studies department, and the Native American Program which hosts college-wide events, such as the upcoming 40th annual Pow Wow held in May.  Calloway’s book provides greater insight into understanding how the shadows of Dartmouth’s complicated colonial history of Native American education are viewed today.  Listen in to learn more about this fascinating study. Learn more about your ad choices. Visit megaphone.fm/adchoices

Colin Calloway is one of the leading historians of Native American history today and an award- winning author. Calloway is the John Kimball, Jr. 1943 Professor of History at Dartmouth College in Hanover, New Hanover, and has been part of the institution for several decades.  He has published a textbook, First Peoples: A Documentary Survey of American Indian History (Bedford/St. Martin’s), which has a fourth edition published in 2012. Not surprisingly, he has also published a fascinating new work entitled Indian History of an American Institution: Native Americans and Dartmouth (Dartmouth College Press, 2010).  When we think about the history of Indian education, we may think about the broad legacy of educating Native Americans at boarding schools from the late-nineteenth to the twentieth century, or more specifically about the Carlisle Indian Industrial School in Pennsylvania, or Native American educational program that existed at Hampton University, the historically black college in Virginia.  However, Calloway covers a much older legacy of Native American education rooted in the eighteenth-century, and continues to the present-day at Dartmouth College. As an alumna of the College, I was always fascinated by the “Indian history” at this institution. Some current ways the college pays homage to its original mission include recruiting Native American students, supporting academic and student resources, such as the Native American Studies department, and the Native American Program which hosts college-wide events, such as the upcoming 40th annual Pow Wow held in May.  Calloway’s book provides greater insight into understanding how the shadows of Dartmouth’s complicated colonial history of Native American education are viewed today.  Listen in to learn more about this fascinating study. Learn more about your ad choices. Visit megaphone.fm/adchoices

Colin Calloway is one of the leading historians of Native American history today and an award- winning author. Calloway is the John Kimball, Jr. 1943 Professor of History at Dartmouth College in Hanover, New Hanover, and has been part of the institution for several decades.  He has published a textbook, First Peoples: A Documentary Survey of American Indian History (Bedford/St. Martin’s), which has a fourth edition published in 2012. Not surprisingly, he has also published a fascinating new work entitled Indian History of an American Institution: Native Americans and Dartmouth (Dartmouth College Press, 2010).  When we think about the history of Indian education, we may think about the broad legacy of educating Native Americans at boarding schools from the late-nineteenth to the twentieth century, or more specifically about the Carlisle Indian Industrial School in Pennsylvania, or Native American educational program that existed at Hampton University, the historically black college in Virginia.  However, Calloway covers a much older legacy of Native American education rooted in the eighteenth-century, and continues to the present-day at Dartmouth College. As an alumna of the College, I was always fascinated by the “Indian history” at this institution. Some current ways the college pays homage to its original mission include recruiting Native American students, supporting academic and student resources, such as the Native American Studies department, and the Native American Program which hosts college-wide events, such as the upcoming 40th annual Pow Wow held in May.  Calloway’s book provides greater insight into understanding how the shadows of Dartmouth’s complicated colonial history of Native American education are viewed today.  Listen in to learn more about this fascinating study. Learn more about your ad choices. Visit megaphone.fm/adchoices