Podcasts about carlisle indian school

Listen to the podcast for the full conversation. This spring, the Cumberland County Historical Society (CCHS) unveiled Contrasting Photos: Behind and in Front of the Camera at the Carlisle Indian School, a groundbreaking exhibition featuring over 300 rarely seen images that reveal how students reclaimed their own representation at the controversial boarding school. Many of these photographs are on public display for the first time, offering visitors a richer, more nuanced understanding of life at Carlisle between 1879 and 1918.Support WITF: https://www.witf.org/support/give-now/See omnystudio.com/listener for privacy information.

Protesters demonstrated outside the Pittsburgh office of Senator Dave McCormick, calling for more action to support Ukraine. A Pennsylvania state trooper is being charged with felony witness intimidation and misdemeanor counts of stalking and loitering. The deadline is just a few months away for Pennsylvanians to obtain a REAL ID card. The Occupational Safety and Health Administration is investigating the shooting and hostage situation at UPMC Memorial Hospital. Senator John Fetterman was one of several Democratic votes that blocked legislation that would have barred transgender women and girls from participating in school athletic competitions. The U.S. Army plans to repatriate more remains from the Carlisle Indian School cemetery this year. Pasa Sustainable Agriculture is getting ready to furlough 60 of its 82 employees if money from its contracts with the federal government isn’t released by the end of this month. Support WITF: https://www.witf.org/support/give-now/See omnystudio.com/listener for privacy information.

Today is the Super Bowl, and while millions gather to watch, we're here to ask: What are we really watching? In this episode of All My Relations, Temryss Lane (Lummi Nation) and Matika Wilbur (Swinomish & Tulalip) dive into the deep, complex relationship between Native communities and sport.American football is more than just a game—it's a battlefield. From its origins at the Carlisle Indian School to its modern-day spectacle of billion-dollar profits, colonial metaphors, and racialized labor, the sport reflects a larger American story. “Football is about violence. It's about territory. It's about power,” Temryss reminds us.We discuss how sports have been both a tool of oppression and liberation for Native athletes, the NFL's plantation-like structure, the devastating impact of CTE on Black and Indigenous players, and the erasure of Native identity through mascotry (looking at you, Chiefs fans).“I can't unsee it. Football is a game where predominantly Black players put their brains on the line for white owners to get richer,” says Matika. “And yet, I grew up watching it with my grandma, pretending to care at Super Bowl parties, and even playing fantasy leagues for years.”We hold the contradictions of loving sport, recognizing its harm, and pushing for better. “Sports teach us belonging,” Temryss says. “It's why Native people are damn good at them.”Watch the Super Bowl if you must, but listen to this first. And for the record—Go Eagles.

In this episode of the Just Schools Podcast, Jon Eckert interviews Paul Putz, director of the Faith & Sports Institute at Baylor University, where he helps to lead and develop online programming and curriculum as well as assisting with communications and strategic planning. They discuss his journey from high school teacher and coach to historian, diving into insights from his new book, The Spirit of the Game: American Christianity and Big-Time Sports. Putz reflects on the role of sports in K-12 education and the importance of of resilience, collaboration, and integrating faith into leadership in both education and sports. The Just Schools Podcast is brought to you by the Baylor Center for School Leadership. Each week, we'll talk to catalytic educators who are doing amazing work. The Center for School Leadership and Faith & Sports Institute are partnering together for a summer professional event! Join us for the FIT (faith-integration-transformation) Sports Leadership Summit! We will gather at Baylor to empower and equip Christian sports leaders in K-12 schools to lead, serve, and educate well as they pursue competitive excellence. Be encouraged. Mentioned: The Spirit of the Game: American Christianity and Big-Time Sports by Paul Putz Path Lit by Lightning: The Life of Jim Thorpe by David Maraniss. Faith & Sports Institute Youth Sports Summit  Connect with us: Baylor MA in School Leadership EdD in K-12 Educational Leadership Jon Eckert LinkedIn X: @eckertjon Center for School Leadership at Baylor University: @baylorcsl   Jon Eckert: All right, so we've got Paul Putz here in the podcast studio and we get to talk about a new book. We get to talk about coaching, we get to talk about teaching. So Paul, it's a huge blessing to have you here today. Can you just give us a little bit of your background about how you got to this office today, where you came through as a student and professionally? Paul Putz: Yeah. Well, I started, we'll start with I'm a teacher at heart and was a teacher, a high school teacher. So I grew up in small town Nebraska and playing all the sports thinking that I'm going to become a coach. So I went off and played small college basketball and then wanted to hang around sports. And so I got my secondary ed degree, was a social studies teacher. And as I started teaching in Omaha, Nebraska, I had a sense of how important sports were to me in terms of forming me. I was a pretty good student too, but sports mattered to me on a deeper level. And so I was really intrigued about learning more about sports. As I'm teaching social studies classes, I'm thinking about, man, how historically did we get to a place where sports are part of a school curriculum where sports are actually seen as educational or sports are seen as formative? I was just so curious about that. So instead of becoming a coach as a high school teacher, I get my master's in history and I start exploring these questions about the history of sports and as connections with Christianity. So those sort of questions I was wrestling with as a high school teacher lead me to applying to Baylor, coming to Baylor to get a PhD teaching at Messiah University for a year, and then coming back to Truett Seminary where I lead the Faith & Sports Institute and have been involved with FSI for the past five years. Jon Eckert: So love the work you do. I also understand from guys who still are able to play basketball with you, I have not been able to, as my knee no longer allows it, but you have a nice mid-range game still. Paul Putz: Old school. We keep it old school. Yeah. Jon Eckert: That's great. That makes Nebraska and Indiana boys proud. So love that. And I love the journey that you took. You go into education thinking you're going to coach and you're going to teach, and then you go down this history path, which then leads you to leading a Faith & Sports Institute. So it's kind of funny the way the Lord weaves us through these paths. And then to this book that's been published by Oxford University Press, really nice book by the way. Paul Putz: Thank you. Jon Eckert: Much nicer production than I typically get in the books that I write. So I'm impressed with what Oxford's done with it. The Spirit of the Game: American Christianity and Big-Time Sports. It says it's this fascinating look at the overlap and the way Christianity and major college sports and professional sports have been woven together starting in the 1920s. So tell us how you got to this book from that journey you just described. Paul Putz: Yeah, I think so many authors say their book is in some sense autobiographical. You have a question that you want to think about and in the process of exploring your own questions, you kind of realize, hey, other people might be asking these questions too. So that's how it started for me. I mentioned I'm growing up in Nebraska, I was a pastor's kid, I was also loving sports. And so this idea of being a Christian and being an athlete were so central to how I saw myself. And so when I did pursue the PhD and became a historian exploring sports in Christianity, it was my desire to figure out where did I come from? How was my high school basketball coach, Joel Heeser, who's a friend of mine now still coaching high school basketball? How did he learn what it means to be a Christian athlete, a Christian coach? And so out of that kind of sense of curiosity and a sense of where's my own place in this story, I went and do what historians do. So we go back to the archives and we try to look at the origins and we look at the cultural context and we try to figure out cause and change over time and how did this happen and how did it influence culture and how did culture influence what was going on? And so that's what I got to spend five years doing. It started as a PhD doctoral project. I'm going to archives across the US and I'm looking at memos and documents, and going to the libraries and just trying to tease out how this space to bring together sports and faith developed and then how it evolved and advanced to the place where it shaped my life and shaped the lives of so many others in America. Jon Eckert: That's well said and a great setup to the book. And one of the things that kind of blew my mind, and it's just in the introduction to your book, you have this comment here, "Compared with 100 years ago, there are far more athletes and coaches today willing to publicly champion Christianity as a formative influence in their lives." So I think sometimes in the US we feel like we're in this post-Christian world. And in some ways it's a very different world, especially when you hear athletes as soon as they're interviewed after a game, immediately giving credit to God and giving glory to God and the Steph Currys of the world and any number of football players. And you see this over and over and over again. And that wasn't the case a hundred years ago, probably because sports weren't as, they didn't have the platform that they do now. But as you've written the book, what do you attribute that to the most? I know that's the point of the whole book, but can you distill that down to two or three points for the people listening and why you think that's the case? Paul Putz: Yeah, what I try to suggest in the book is the blending of sports and Christianity kind of happens in two phases. And so I start in the 1920s, but there's this era before the 1920s, we'll say goes from after the Civil War until the 1920s. And it's during this era there's a movement called, muscular Christianity. And what muscular Christianity does is it helps Christians see the value of the body, the value of physical activity to moral formation. And it's out of muscular Christianity, which is a movement that starts in England and then it comes to the United States. It's out of muscular Christianity that a lot of these ideas about character formation in sports are developed. And it's why sports become connected to schools and education because people and school leaders are trying to figure out how do we channel this interest that our students have in athletic activity into productive ways so we can use it to form and shape them as good citizens. So muscular Christianity is kind of the first stage, which again connects sports to Christian mission with this character building way. And it has a profound effect. I mean, some of the sports we play today are products of muscular Christianity. And the classic example is basketball, 1891, James Naismith enrolls at a Christian college in Springfield, part of the YMCA. And when he enrolls at the school, he said his desire was to win men for the master through the gym. So he has a Christian purpose, a Christian mission at a Christian school, and he creates basketball to advance these muscular Christian ideas. Jon Eckert: And I didn't realize this, but in the book you highlight, Naismith is the only coach in Kansas history that has a losing record. Paul Putz: Only coach with a losing record. Jon Eckert: Because he didn't care. Paul Putz: He didn't... And this is such an important point because in that first era there were some real idealistic people like Naysmith who thought sport legitimately as first and foremost for moral formation, it's about developing people. Win or lose doesn't matter. So that's the first era. 1920s comes along and it's pretty clear that sports has developed into something else. Sports is connected to commercialization, winning comes first. Even at colleges it was supposed to be educational, but it's clear that at the college level, if you're a coach, you might be a great molder of young men, but if you don't win games, you're getting fired. Jon Eckert: Right. Paul Putz: So there's this sense in the 1920s, this reality sets in that sport is now commercialized. It's big time. And even though it's still connected to say college, at the big time level, that muscular Christian mission isn't there. So what my book tries to do is say, okay, when muscular Christianity is sort of on the back burner because we now have this big time sports structure in the 1920s where it's all commercialized, it's all celebrity, how do Christians still engage in that? How do they wrestle with that tension of a, when at all cost atmosphere, a space where Christians don't determine the culture of sports they're guests in this culture and how do they create a space to still cultivate and nurture Christian athletes and coaches there? And that's where we see in the 1920s, very few Christians able to navigate that. There's just a handful of them who can be in major league baseball or can be in big time college athletics and still feel strong about their Christian commitments. But a hundred years later, we now see all sorts of Christian athletes and coaches who are comfortable in those spaces. And you kind of asked what drove that. What I would say drives that is the formation of a community that was embedded within sports institutions, that creates a sense of shared mission, shared purpose, and that over generations continue to invite more people in, continue to develop and just kind of under the radar, ministry of presence was just there and available to help athletes and coaches identify as Christians in that space. So it really comes down to the creation of these networks and organizations like the Fellowship of Christian athletes, like athletes in action, like Pro Athletes Outreach, like Baseball Chapel, people starting something new and then sustaining it over time and seeing the ripple effects years later. Jon Eckert: The beautiful example and what I had just finished this summer, this, Path Lit by Lightning, it's the Jim Thorpe book. Have you read this? Paul Putz: Yes, I have. Fantastic book. Jon Eckert: Such a fascinating read, because it's in this, leading up to the 1920s, his career is this amateur versus professional, which he gets caught and just treated so poorly and Pop Warner, the king of amateur child sports that we have Pop Warner leagues all over, kind of a horrific human being in the way they exploited people and they did it through sports. But he started his career at the Carlisle Indian School, which was one of the horrific experiments in US history when we took students off from their families off of reservations to try to quote, unquote civilize them into these things. And sports were a major part of it. So in our conversation, I'd love to pivot a little bit, well maybe not even pivot, but integrate sports into what K-12 education has been because still most places other than maybe Friday night lights in Texas football, most K-12 sports are not big time sports yet that most of the athletes playing sports there. You would make the case that the extracurricular there is to support the moral development. It's not a huge money sport until you get into the AAU stuff and some of those things where you have revenue, but K-12 systems, it's still more about that and it's been used for a lot of good things. And then in some cases, in Jim Thorpe's example, it was good kind of. So could you integrate those a little bit and how you see K-12 sports still having an influence and where Christian coaches and Christian athletes have a spot in that? Paul Putz: Yeah, yeah, you're right. There is a difference. And that muscular Christian ideal still continues in some ways, certainly even at the big time sports level. There's elements of it, but especially I think when we get into K-12 or if we get into division three small colleges. Jon Eckert: Yes. Paul Putz: There's a better chance to I think fully integrate the sports experience with the mission of the school. And at the same time, I would say the trends that we see at the highest levels of sports, your professional leagues, those do filter down because kids are looking to athletes as celebrities and heroes. So they're emulating them in some ways. So even though at the K-12 level and the small college level, there's a difference structurally and financially, you still have people who are formed and shaped by what they're seeing in these images in this culture. Now at the same time, I do think in terms of the growth of sports in what we've seen, I think we saw really a century from the 1920s until the last 10 years of continual development of sports as a central part of education in the United States. And this was done intentionally through organizations and networks like coaches associations, high school athletic associations. These develop in the 1920s and after the 1940s and 1950s, they sort of take on this professional identity. There was a period in time where to be a coach at a high school, you were seen as like, well, you're not really part of what's going on at the school. And so it took time for coaches to establish a professional identity linking it with education. And that evolved over the course of, again, a hundred years from the 1920s into the present. But these coaches and athletic directors, I have a quote in my book where I mentioned this, they intentionally had this vision for cultivating in young people a love of sports, because they thought through sports we can instill good values for American citizens or if you're at a Christian school you can instill Christian values. And so at the K-12 level, sports were always connected with some sort of vision beyond just the game. It was more than a game. It was about who you're becoming as a person. It was about learning life lessons and it sounds like a platitude. We've all heard this and we've also, I'm sure seen hypocrisy where we know of a coach who says this, but it doesn't seem like it plays out that way. But there's also some deep truth to that. I think anyone listening to this, if you've played a sport at the high school level that formed and shaped you, maybe in some bad ways, but in some good ways too. And so I think there is a power to sports that continues to have relevance and resonance today. I will say in more recent years we're seeing some really big shifts with K-12 school. With club sports, with travel sports. And there's some ways that that sense of community identity that was tied into the school level, it doesn't exist everywhere. There's pockets where it does. But in some places, some of the best athletes are now not connected to their school. And so for the future, I worry about what will it look like in 40, 50, 60 years where sports could be such an important part of a community and neighborhood identity at a school level. Will that go away as more and more athletes maybe turn to different models to pursue their dreams and goals? Some people in education might say that's healthy. They might say we need to separate education from sports. For me, and maybe I'm naive, but I think there's something important and beautiful about linking sports to education. But we do have to have guard rails and we do have to have people fighting to do it the right way. Jon Eckert: I completely agree. I want to see sports, I want to see all extracurriculars integrated well into what's going on in the classroom. I think that provides more holistic place for kids to learn is where kids can be more engaged and kids can flourish in areas where they may not flourish in one classroom, but they might flourish with an instrument they might flourish in a club or with sports. And I think sports are a powerful place for that. I do know with some states moving to NIL deals for high school athletes, that completely changes the dynamic and is really disconcerting for me because in that case, unlike colleges where that athlete is generating revenue for the school, it's hard to argue that the gate attendance at the high school game is really that much impacted by an individual athlete. But that's coming and that is the world we're living in. And that's some of that trickle-down effect that you described. I never want to be the sky is falling person. I'm thrilled that we have a 12 team playoff system in college football. I'm also not ignorant of the fact that, that completely changes the dynamics of the economics of the sport. So what I'd like to say is Christian leaders, because our set in the Interfaith Sports Institute and the Center, we overlap in some really good ways. What I'd like to see is what you described about the athletes in the twenties and thirties, creating these associations and these communities that fly under the radar of just inviting people in because I think that's what as Christians we should be doing in whatever we're called to. So do you see overlap for Christian administrators and teachers for how we can represent Christ well in the platforms big or small that we have? Do you see any lessons that we can take away as educators from what you found from your athletes in the book? Paul Putz: I think so. I think probably one of the most important, or I guess if I were to highlight two things. One is I would say there's lots of different ways to do it. Jon Eckert: Yes. Paul Putz: I think sometimes a certain person or a certain organization, they come up with a way that works really well for them and then they hold fast to that as if this is the way, this is the biblical way, this is the Christian way. And what I would want to say is it's a part of a conversation. Different contexts need different resources, different methods. And the way God made us as a community talks about the diversity of strengths we have in giftings and callings. And so I think one thing to learn is you can learn from other people who have methods and approaches when it comes to integrating faith in sports. And you probably also have something to offer to that conversation too. So if we can hold what we do loosely, but also not in a way that shies away from the calling to step up as Christian leaders and to say there is a way to engage in sports that reflects my convictions, but then also in a way where there's a sense of humility that I can learn from others. I don't have it all figured out. A bunch of Christians before me have messed up as they're trying to do this, but they've also done some good stuff along the way. And I think that can give us freedom to try, probably to fail, but to maybe advance the conversation forward. So that's one piece. And the other piece is I think it's simply expect tension, expect that there's not an easy overlap between the culture of sports and Christianity. I think there are certain elements to sports that I'm really drawn to. I'm competitive. I love the competitiveness of sports. I want to have the winner. For me, there's a drive for all of that. Jon Eckert: You're not James Naismith, is that what you're saying? Paul Putz: I'm not. I love James Naismith, but for me, boy, I want to, I'm kind of like, I want to win. Jon Eckert: You can be John Wooden. He wanted win too. Paul Putz: There you go. That's right. He did it. The quiet winner. But biblically, there are all sorts of messages, passages, commands from Jesus that tell us that his kingdom is upside down. It's different than the way the world works. And sports culture so often has a certain way where we prioritize the winner. We maybe give our attention to the star athlete. And that type of culture, it's really difficult to fully, fully integrate that into this full-fledged view of Christian faith. And especially because sports is also a pluralistic space where you're going to have people of all different faith, traditions, race, ethnicity, backgrounds, which is beautiful. But it also means let's just have some realistic expectations for what we can accomplish in sports, realizing tension's going to exist. It's the already not yet tension. We live after Jesus's life, death and resurrection before he comes to make it fully complete. And so in the midst of that, we can witness to Christ's way right now and point to glimpses of his coming kingdom. But let's not have this sense of maybe an idealistic perfectionist bent that insists or expects that we're going to round out all the sharp edges of sports. There's going to be tension there. Jon Eckert: And so as educators, the beautiful thing, I got to teach coach for years and what I loved about it was I love basketball, but it wasn't going over the same play for the fourth year in a row. And the 50th practice that I've done it was seeing how individuals came to that and what skills you had and how you could put them in place to be successful. And so when I taught a science lab the 16th time I taught the science lab, I knew what was going to happen with the chemical reaction, but it was fun to see through the eyes of the kids that were there. So the more diverse and pluralistic the classroom of the team is, the more interesting it is to see that through all those different perspectives. And I think that's really how God sees us anyway. And so there's beauty in that and it's not a challenge to be overcome. It's the beauty of being in the world that every person is made in the image of God, whether they're the guy on the end of the bench or the best player on the team, or the kid that struggles in the science lab and flourishes in the art classroom. That kid is fascinating. And then you can't give up on that kid. And so the great coaches don't give up on players. It's why I'm super curious to see how Bill Belichick does at University of North Carolina, having been a pro coach for so many years where it is like, yeah, you've got to recruit well, but you also have to build a culture where your team, and that's harder to do now than ever because of what's going on in the transfer portal. And I don't like this, so I'm going to leave. And at least in the classroom, for the most part, we get a kid for the year and we get to be with them. We get to walk alongside them for a time and help them become more of who they're created to be and then pass them off to the next person. So I know in the Faith and Sports Institute, this is a lot of what you're trying to do through sports and how you integrate faith well. So talk a little bit about any events you have coming up or what you hope to do through that. Paul Putz: Yeah, well one thing we are excited about is the stuff we get to do with you, the Center for School Leadership. I think just over the past couple of years we've connected and collaborated. We've hung out and [inaudible 00:22:43] Jon Eckert: Board, you're on our advisory board board. Paul Putz: I often tell people, CSL think is one of the best things Baylor has going for it. And that's because I was a high school teacher and I see the sort of leaders that are developed through CSL. And so I immediately wanted to get connected and to see some overlap. I also knew sports is so central to education, and I know you have many coaches and athletic directors who come through your degree programs. And so it's been fun just to explore together some of the ways we can partner. So we do have, in June, we're actually going to be putting on at Baylor in conjunction with Baylor Athletics Center for School Leadership, faith and Sports Institute. We're going to have a little Christian Leadership Summit event. We're going to gather people together who are interested in these questions of faith and sport integration and how do you compete with excellence, but with Christian values and perspective. And so we're real excited about that. We have other events that we're doing in February, we're hosting a youth sports event, thinking about how the church navigates youth sports issues. And that's going to be February 7th and eighth here at Truett Seminary in Waco. And then in next summer, July, late July, we're hosting the Global Congress on Sport and Christianity. This is more of an academic gathering. We're bringing in scholars who do research on sports and Christianity, but we're also bringing in some thoughtful practitioners, some chaplains, some coaches, some athletic directors, people who have thought deeply about sports and faith. And it's a shared conversation. So a lot of what we try to do with the Faith and Sports Institute, convene people, have conversations, collaborate, bring people together. And we do have some grad programs and online certificate programs. So we have some educational pieces that are foundational to what we do, but also we have these just public facing programs and collaboration opportunities that I'm real excited about. Jon Eckert: Love that. And I love being at a place like Baylor where there's so many good things going on. As a center, we get to partner with you, we get to partner with Baylor Athletics. Anything Coach Drew does, I will happily support. Paul Putz: 100%. Jon Eckert: So we have so many great people like that. So that's a blessing. And I know we're almost out of time, so I'm going to do our lightning round because we really need to do the lightning round. But I want to start with this. What's the biggest challenge you see facing Christian coaches and educators right now? Paul Putz: I think it's margin and time, and the demands of the job. It seems there's more and more responsibility, and for good reasons. It's because there's these issues. It's mental health. We want to care for the kids. And there's all these challenges kids face now you need to figure that out, because if you're going to teach the kid, you better know what you're doing. And it just seems like I was last a high school teacher 11 years ago. I don't know that that world exists now 10 years later. It's totally different when I hear what educators are going through. I think for coaches as well, you've talked about it with NIL, it feels so new. I would just say some margin, some grace, some space, some sense of community. And then through that, maybe we can figure out some healthier rhythms because it's unsustainable with the way it is now. So that's one thing I see just with the people I've been around, and I know we've talked a little bit about this too, it's something... We need each other. At the end of the day, we need each other for this. Jon Eckert: Yeah. Best advice you've ever received? Paul Putz: I would say, I'm going to, boy, here's what I'll go with. John Wilson said this, "Let a thousand flowers bloom," was what he said. And he was talking about in the context of academics who kind of try to claim their territory, their space, and kind of own it. And his perspective was, let's encourage it all. Let's let it all grow. Don't try to cultivate your little space, a little thousand flowers bloom. It's going to look more beautiful and let's encourage one another along the way. And so that's the first thing that to mind. If I were to think more, I might have something else, but that's something I've been continually reminded of is how much we need each other and how much we need to encourage one another. And how much there is when we look out from ourselves and see the other work that's being accomplished. There's so much to support and encourage. Jon Eckert: That's good. I always like what comes to mind first. So that's good. Worst advice you've ever received? Paul Putz: Worst advice... Jon Eckert: Or given? Paul Putz: Or given? I've probably given some bad advice. I cannot think of... There's nothing specific that's coming to mind. That's for worst advice probably because sort of just went in one ear and out the other. Jon Eckert: That's good. Paul Putz: Gosh, I've run a total blank. You stumped me. [inaudible 00:27:39] Yeah. I'll circle back. I'm going to email you, if I can think of one after. Jon Eckert: You have to have gotten bad advice from a coach or from about coaching. That's where some of the worst advice I've ever received about coaching. Paul Putz: Well, I'll tell you. So this isn't necessarily advice, but I have heard a coach say, and this is about being a Christian, basically it was, "Hey, when you're a Christian, when you step onto that field, you're someone else. You're totally someone else. You can become whatever you want to be there." So there you go. That's some bad advice. Jon Eckert: Yeah. That's good. Paul Putz: As Christians, sports are part of life. So we don't separate who we are as Christians, we don't compartmentalize. So there you go. Worst advice is that you can separate who you are in the field to play. Jon Eckert: So if you had to distill down into a sentence your one takeaway piece of advice for somebody who wants to write a book, I talk to a lot of educators who run to write a book, you've now written a book. Any nugget that as an encouragement or as a discouragement, like, "Hey, think about this." What would you say? Paul Putz: I would say you got to write it for yourself. You got to care about it. And it's got to be important for you that you put this out because there's a ton of great books out there. You're not going to get rich off writing books. It's got to be because you're passionate about it. For yourself, not in the sense of to glorify yourself, for yourself in the sense that I have these words that I think could be helpful if I get it out. And the other thing is resilience. You got to be willing to sit down in that chair and write when you don't feel like it. Get that draft out, edit, revise. So it's resilience. And it's also a real calling that these words need to be out there. Jon Eckert: Yeah. Well, you said you were not going to make money on this. I've heard you refer to yourself as the John Grisham of sports historians. Paul Putz: There's only... Yeah, of sports and Christianity in America. Historians. There's like two of us. Jon Eckert: That's good. No, no, that's good. It's so true about the books and not getting rich, and you do have to have something that you feel so deeply that you need to get out there that it's going to drive you on those days you don't want to do it. So that's good advice. Last question, what makes you most hopeful as you look ahead, as an educator, as somebody who's interested in sports, what makes you most encouraged? Paul Putz: I think it's being around people who we're in this with, it's about the people we're in it with. There's a lot that I can get discouraged about when I see the news and it feels like there's so much that's changing. But then I'm around people who are saying, "You know what? This is a time we lived in. We didn't choose this time, but here we are, and what are we going to give up? We're going to say, oh, it's hopeless." No, it's the people. It's looking for people who want to find solutions and who realize young people are growing up. They're being shaped and formed right now. And if we're not in that work, what are we doing to shape the future? So that's more than anything. It's just being around people who are willing to put in the work, even in the face of the struggles. Jon Eckert: Well, until wrap up, I'm grateful that you decided not to take your talents to the NBA, but you brought them into academia and you brought those loves together. So I really appreciate your partnership and you being here today. Paul Putz: Thanks so much. Really appreciate you and the work you do.

Nominated for two Academy Awards and for the National Book Award, Sayles is here to announce his latest novel “To Save The Man”.  He will be appearing at the Gallery Bookstore in Mendocino Village on January 22nd.  Sayles has published 8 novels and a short story collection. “To Save The Man” tells the dual story of the Carlisle Indian School and the Massacre at Wounded Knee.  It juxtaposes the life of Indigenous children who are forced to give up their heritage and the struggles of the Native American tribes who are forced onto reservations and allotments in what was known in the 1800s as The Territory.  Sayles talks about his inspiration for the novel, the hardships Native Americans faced, the prejudice and fear of the white population, and the impact on children.  In his novel, he details the lead-up to the massacre and takes the reader through the moments when the US Army gunned down hundreds of innocent Lakota Sioux.  The story is told through the eyes of Carlisle Indian School students.  According to Sayles, Carlisle was the blueprint for the Indian Boarding Schools that sprung up across the US and Canada causing immeasurable hardship to native populations.  

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.

Clay Jenkinson converses with historian Larry Skogen about his new book, To Educate American Indians. Skogen's book examines US policy of assimilating Native Americans into European-derived white America, including the nightmare of the Indian Boarding Schools, personified by Carlisle Indian School's superintendent Richard Pratt's racist mission statement: “Kill the Indian, Save the Man.” One of the fascinations of this subject is that so many of the white people engaged in coercive assimilation were, at least in their own minds, “philanthropists,” who believed they were doing the right thing. Embedded in the assimilation movement of the late nineteenth and early twentieth century was what is called “scientific racism,” the view that Anglo Saxon white people were the acme of world civilization and all others were lower on the scale of civilization, accomplishment, and even capacity. It's an important and at times chilling subject, and Larry Skogen is one of the nation's premier historians of these policies.

Wandering Stars, the new novel by Tommy Orange (Cheyenne and Arapaho Tribes of Oklahoma), weaves together the complex history of the Boarding School Era as witnessed by the ancestors to the characters in his best-selling debut novel, There, There. The story takes us from the devastating Sand Creek Massacre, through the founding of the Carlisle Indian School, and into urban Indian life in Oakland, Calif. The experiences make up a constellation of experiences that define the characters and inform how all of us understand modern Native existence as only Orange's prose can.

Wandering Stars, the new novel by Tommy Orange (Cheyenne and Arapaho Tribes of Oklahoma), weaves together the complex history of the Boarding School Era as witnessed by the ancestors to the characters in his best-selling debut novel, There, There. The story takes us from the devastating Sand Creek Massacre, through the founding of the Carlisle Indian School, and into urban Indian life in Oakland, Calif. The experiences make up a constellation of experiences that define the characters and inform how all of us understand modern Native existence as only Orange's prose can.

On today's show we are joined by Donnie Does to give us a breakdown of the Carlisle Indian School. A school where a group of Native Americans, against all odds, became an elite football school and revolutionized how offensive football is played.You can find every episode of this show on Apple Podcasts, Spotify or YouTube. Prime Members can listen ad-free on Amazon Music. For more, visit barstool.link/thedogwalk

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.

In Pulitzer-nominated sportswriter Sally Jenkins' experience, great leaders are less in the business of winning than the business of teaching.   Over a wide-ranging conversation, Maril and Sally explore the leadership lessons Sally has learned from a career interviewing and writing about the world's great athletes and coaches.  They discuss why discipline is something that leaders can't impose, but have to call up from within people; why it's less important to take a popular position than a good position; and why leadership is less like holding the steering wheel and more like conducing an orchestra.   Learn about:   3:18 The leadership factor with the most impact 6:21 Why winning isn't the only motivator for leaders 7:49 Why discipline is misunderstood and an interior construct 24:44 What leaders most need to let go of     —  Sally Jenkins began her second stint at The Washington Post in 2000 after spending the previous decade working as a book author and as a magazine writer. She was named the nation's top sports columnist in 2001, 2003, 2010 and 2011 by the Associated Press Sports Editors. In 2013, she won a first-place award from the AP for an investigative series co-written with Rick Maese on medical care in the NFL, titled “Do No Harm.” Jenkins is the author of 12 books, four of which were New York Times bestsellers, most recently the No.1 “Sum It Up” with legendary basketball coach Pat Summitt. She is also the author of “The Real All Americans,” the historical account of how the Carlisle Indian School took on the Ivy League powers in college football at the turn of the century and won. Her work has been featured in Smithsonian, GQ and Sports Illustrated. A native of Texas, Jenkins graduated from Stanford and lives in Sag Harbor, New York.   Honors and Awards: 2017 National Press Foundation Chairman's Citation; 2017 Best Sports Stories; 2013 First Place, Associated Press Sports Editors for Investigative Series; 2011 Sports Columnist of the Year, Society of Professional Journalists; 2011 First Place, Associated Press Sports Editors, Columns; 2010 First Place, Associated Press Sports Editors, Columns; 2008 Sports Columnist of the Year, Society of Professional Journalists; 2007 Best Sports Stories; 2005 Inducted National Sports Writers and Sportscasters Hall of Fame (first woman); 2003 First Place, Associated Press Sports Editors, Columns; 2001 First Place, Associated Press Sports Editors, Columns; 2001 Sports Columnist of the year, Society of Professional Journalists.   ABOUT LET GO & LEAD   Let Go & Lead is a leadership community created by Maril MacDonald, founder and CEO of Gagen MacDonald. Maril brings together provocateurs, pioneers, thought leaders and those leading the conversation around culture, transformation and change.  Over the course of the past 12 years, Let Go & Lead has existed in many forms, from video interviews to resource guides to its current iteration as a podcast. At its core, it remains a place where people can access a diversity of perspectives on interdisciplinary approaches to leadership. Maril is also working on a book incorporating these insights gathered over the past several years from global leaders and change makers.     Maril has interviewed over 120 leaders — from business to academia and nonprofits to the arts — through the years. In each conversation, from personal anecdotes to ground-breaking scientific analysis, she has probed the lessons learned in leadership. From these conversations, the Let Go & Lead framework has emerged. It is both a personal and organizational resource that aims to serve the individual leader or leadership at scale.    ABOUT GAGEN MACDONALD   At Gagen MacDonald, we are dedicated to helping organizations navigate the human struggle of change. We are a people-focused consulting firm and our passion is improving the employee experience — for everyone. For almost 25 years, we have been working with companies to create clarity from chaos by uniting employees across all levels around a single vision so they can achieve results and realize their future. We have been a pioneer in bringing humanity to strategy execution, leading in areas such as organizational communication, culture, leadership, and employee engagement. Our Vision is to lift all humanity by transforming the companies that transform the world.      Full episodes also available on:       Apple Podcasts: https://podcasts.apple.com/us/podcast/let-go-lead-with-maril-macdonald/id1454869525       Spotify: https://open.spotify.com/show/5Gaf7JXOckZMtkpsMtnjAj?si=WZjZkvfLTX2T4eaeB1PO2A       Google Podcasts: https://podcasts.google.com/feed/aHR0cHM6Ly9sZXRnb2xlYWQubGlic3luLmNvbS9yc3M      —      Gagen MacDonald is a strategy execution consulting firm that specializes in employee engagement, culture change and leadership development. Learn more at http://www.gagenmacdonald.com. 

Text Hawk to 66866 to become part of "Mindful Monday." Join 10's of thousands of your fellow learning leaders and receive a carefully curated email from me each Monday morning to help you start your week off right... Full show notes at www.LearningLeader.com Twitter/IG: @RyanHawk12   https://twitter.com/RyanHawk12 Notes: Tony Dungy's quiet strength - He never criticized without an adequate solution. As leaders, it's on us to be thoughtful about how we help our people get better. Just yelling that someone messed up is not helpful. We need to provide an adequate solution. Dianna Nyad – She swam for 53 hours from Cuba to Florida. It looked like a solo mission. It was anything but. She needed a full team to make it happen. We need other people to help us accomplish big missions. A lot of people are afraid to win. They are afraid to put it all on the line and risk not being enough. Too many of us want to look cool and play it safe in case we lose. The people who sustain excellence over time commit 100% to what they're doing even though they might lose. It's worth it. It is “kind of a sin” to waste potential and the real champions never committed it. - Dan Jenkins Advice from her dad (legendary sports writer, Dan Jenkins): "Never let a thing go until it's as good as you can make it." "Interest yourself first before you'll interest anyone else." Key learning from Brian Daboll - Winning organizations are made up of people who've been doubted in the past. The "greats are a result of construction." We must be intentional. Go all in. Preparation. Practice. There must be a dept of preparation. "Never leave the field wishing you'd prepared more." "Pressure is what you feel when don't know what the hell to do." Michael Phelps was not born with an innate sense to swim fast. His body was well suited to swim but not much more than any other Olympian. "The work is what made him great." Day-to-day consistency leads to excellence. Derek Jeter built his schedule around being consistent every single day. Laird Hamilton built his resilience through doing hard things like cold plunges, saunas, and surfing tough waves. Activate your body to stress: Stress has two sides. We're meant to experience stress. Stress + Rest = Growth. We need stress to grow. Life is born without it. Pat Riley - What happens when people don't believe in their leader? They gear down their effort. Life/Career Advice: Shoe leather hard work. You can't substitute hard work. Find the thing you'd do for fun and see if you can build a career from it.   Sally Jenkins has been a columnist and feature writer for The Washington Post for more than twenty years. She was a finalist for the Pulitzer Prize in 2020 and in 2021 was named the winner of the Associated Press Red Smith Award for Outstanding Contributions to Sports Journalism. She is the author of twelve books of nonfiction including The Real All Americans, the story of the Carlisle Indian School, and its use of football as a form of resistance following the close of the Indian Wars. Her work for The Washington Post has included coverage of ten Olympic Games. In 2005 she was the first woman to be inducted into the National Sportswriters and Sportscasters Hall of Fame. Her most recent book is called The Right Call: What Sports Teach Us about Leadership, Excellence, and Decision Making.

Jim Thorpe was born in the late 1880's in what was then known as Indian Territory, now the state of Oklahoma. Thorpe who was predominantly of Native American descent, was a member of the Sac & Fox Nation. However, his father who had some European blood, felt that it was important for his son to attend school and assimilate into the English speaking culture. After a series of tragic personal losses, including the death of his twin brother and his mother, Thorpe was eventually sent away to school by his father who wished for him to get an education. Despite his hopes of staying home and his general dislike for school, Thorpe eventually traveled to Pennsylvania, where he attended the Carlisle Indian School. It was there that his extraordinary athletic ability was first noticed. Thorpe went on to excel in many different sports, including baseball, football and track & field. He attended the 1912 Olympics in Stockholm, Sweden where he won two gold medals for the pentathlon and the decathlon, becoming the first Native American to win a gold medal for the United States. Sadly, those medals were later rescinded when it was discovered that Thorpe had briefly played for a minor league baseball team for a small amount of money. In 1982, almost thirty years after his death, his gold medals were restored to his family. However, Thorpe remained listed in the record books as co-winner of those events. In this episode of Your History Your Story, we will be speaking with Jim Kossakowski, the great grandson of Jim Thorpe. Jim will share stories from the life of one of America's most iconic athletes and will also share what it is like to be descended from the legendary Jim Thorpe. After the interview…. Please note that in July of 2022, shortly after the recording of this interview, The International Olympic Committee restored Jim Thorpe's name as the sole gold medal winner of pentathlon and decathlon events at the 1912 Olympic Games in Stockholm. Music: "With Loved Ones" Jay Man Photo(s): Courtesy of Jim Kossakowski #yhys #yourhistoryyourstory #history #JimThorpe #athlete #olympic #stockholm #1912 #jamesgardner #youhaveastorytoo #podcast #njpodcast

We begin our monthly Full Bio series, with our conversation with author David Maraniss about his biography of legendary athlete Jim Thorpe, Path Lit By Lightning: The Life of Jim Thorpe. In today's installment, we discuss the early life of Thorpe, the beginning signs of his athletic prowess, and his time at the Carlisle Indian School, a boarding school for indigenous children designed for assimilation.  

Jim Thorpe rose to world fame as a mythic talent who excelled at every sport. He won gold medals in the decathlon and pentathlon at the 1912 Stockholm Olympics, was an All-American football player at the Carlisle Indian School, the star of the first class of the Pro Football Hall of Fame, and played major league baseball for John McGraw's New York Giants. Even in a golden age of sports celebrities, he was one of a kind. David Maraniss' biography of Thorpe is "Path Lit by Lightning."

David Maraniss - Jim Thorpe Story: A Path Lit By Lightning Smithsonian Associates Not Old Better Show Interview Series Welcome to The Not Old Better Show, Smithsonian Associates interview series on radio and podcast.  I'm Paul Vogelzang, and for all of us in The Not Old Better Show audience, we will remember ‘the greatest athlete of all time.”  Not Babe Ruth, not Wilt Chamberlain, and not Jim Brown, but Jim Thorpe.   Thank you so much for listening.  We've got a great guest today, whom I'll introduce in just a moment…But, quickly, if you missed any episodes, last week was our 662nd episode, and we spoke to historian and genealogist Jenny Ashcraft about new headlines and what they teach us about ancestry from Newspapers.com.  Two weeks ago, I spoke with  Smithsonian Associate Dr. Marc Seifer about his new book, TESLA: Wizard at War, about Nikola Tesla's war efforts and technology…  Wonderful stuff…If you missed those shows, you can go back and check them out along with my entire back-catalog of shows, all free for you there on our website, NotOldBetter.com…and if you leave a review, we will read it at the end of each show…leave reviews on Apple Podcasts for us. Our guest today is Smithsonian Associate Pulitzer Prize-winning author David Maraniss.  David Maraniss will be appearing at Smithsonian Associates coming up, and you can check our website in the show notes today for more details.  The title of David Maraniss's presentation is Jim Thorpe: Outracing the Odds. We will be talking with David Maraniss today about his new book, ‘Path Lit By Lightning: The Life of Jim Thorpe.' That, of course, is our guest today, Smithsonian Associate David Maraniss, reading from his new book, Path Lit By Lightning: The Life of Jim Thorpe.'' Jim Thorpe rose to world fame as a mythic talent who excelled at every sport. He won gold medals in the decathlon and pentathlon at the 1912 Stockholm Olympics, was an All-American football player at the Carlisle Indian School, the star of the first class of the Pro Football Hall of Fame, and played major-league baseball for John McGraw's New York Giants. Even in the golden age of sports celebrities, he was one of a kind. But despite his colossal skills, Thorpe's life was a struggle against the odds. As a member of the Sac and Fox Nation, he encountered duplicitous authorities who turned away from him when their reputations were at risk.  His gold medals were unfairly rescinded because he had played Minor-League baseball. His later life was troubled by alcohol, broken marriages, and financial distress.  We'll discuss all this and America's greatest all-around athlete who, for all his travails, did not succumb. The man survived, complications and all, and so did the myth. Please join me in welcoming to the Not Old Better Show on radio and podcast Pulitzer Prize-winning author David Maraniss. Our review today is from Joseph G. Mejorado Sept 13, 2022,  Joseph Mejorado says Good works! Through this show, I find something that improves my daily life. Really good job. Thank you, Joseph, and My thanks to David Maraniss for his generous time today and for generously reading from his new book, Path Lit By Lightning: The Life of Jim Thorpe.'Path Lit By Lightning: The Life of Jim Thorpe.'Path Lit By Lightning: The Life of Jim Thorpe.' My thanks to the Smithsonian team for all they do to support the show. My thanks to you, my wonderful Not Old Better Show audience on radio and podcast.  Please be well, and be safe, which I'm telling you each show, followed by my message to eliminate assault rifles. Only members of the military use these weapons.  Assault rifles are killing our children and grandchildren in the very places they learn: school.  Let's do better.  Let's talk about better.  The Not Old Better Show on radio and podcast.  Thanks, everybody, and we'll see you next week.  Today's music, Ho Way Hey Yo is from Smithsonian Folkways is particularly relevant, Heartbeat: Voices of First Nations Women, from the Ceremonial and social songs traditionally sung by women of Seneca, Cherokee, Creek, Dine (Di Nay) tribes. And other music is now performed by women and material that combines traditional and contemporary themes and musical forms. 

Tamara St. John is an enrolled member of the Sisseton Wahpeton Sioux Tribe of the Lake Traverse Reservation of South Dakota.  She is the Tribal Archivist/Curator of Collections and works with the Tribal Historic Preservation Office on Cultural Preservation issues. She has been working on Native American Graves and Repatriation Act issues for the tribe with a long term goal of building a tribal visitor center and museum. Tamara is a Native American genealogist has done extensive research in the history of the Dakota/Lakota/Nakota or Oceti Sakowin. She has worked with the Minnesota Historical Society and along with other Dakota Tribes collaborated on the Commemorating Controversy: The Dakota–U.S. War of 1862 exhibition. She worked with North Dakota State University and The Center for Heritage Renewal participating in panel discussions on the Dakota-U.S. War of 1862 and The Massacre at Whitestone Hill. Tamara is a former board member of the South Dakota Humanities Council and works with both South Dakota and North Dakota Native Tourism Alliance organizations.   Tamara was elected to the South Dakota State Legislature in 2018, completed her second term with the 2022 Legislative Session and will be running for re-election November 2022.  Tamara is currently leading the work to repatriate two Sisseton Wahpeton Dakota children who attended the Carlisle Pennsylvania Industrial School for Indians in 1879. Both Amos LaFromboise and Edward Upright are buried at the cemetery in Carlisle, Pa. which is now an active military base.  Since 2016 Tamara St. John has worked with other tribal nations to navigate the complex issues that surround the unique issues related to repatriations from Carlisle Indian School cemetery.   Links: Facebook: https://www.facebook.com/TamaraforSD 
Twitter: @tamarajstjohn Instagram: https://www.instagram.com/tamara_stjohn/

Jim Thorpe, whose athletic career and fame began at the Carlisle Indian School, has been reinstated as the sole winner of the 1912 Olympic pentathlon and decathlon in Stockholm — nearly 110 years after being stripped of those gold medals for violations of strict amateurism rules of the time. The International Olympic Committee announced the change Friday on the 110th anniversary of Thorpe winning the decathlon and later being proclaimed by King Gustav V of Sweden as “the greatest athlete in the world.” Robert Wheeler is author of the book Jim Thorpe: World Greatest Athlete and Co-Founder with his wife Dr. Florence Ridlon of the Jim Thorpe Foundation has been credited with getting Thorpe's medals restored, appears on Monday's Smart Talk to discuss Thorpe, the Olympics and his time in Carlisle.Support WITF: https://www.witf.org/support/give-now/See omnystudio.com/listener for privacy information.

Nez calls for intergenerational trauma care as part of fed response to boarding school report Cherokee Nation: Abortion safe haven talk by OK gov 'irresponsible' SD tribe expanding cultivation facilities following brisk medicinal marijuana sales Tribes, US Army plan new round of Carlisle Indian School repatriation

Subscribe to Quotomania on Simplecast or search for Quotomania on your favorite podcast app!Born near St. Louis, Missouri, on November 15, 1887, Marianne Moore was raised in the home of her grandfather, a Presbyterian pastor. After her grandfather's death, in 1894, Moore and her family stayed with other relatives, and in 1896 they moved to Carlisle, Pennsylvania. She attended Bryn Mawr College and received her BA in 1909. Following graduation, Moore studied typing at Carlisle Commercial College, and from 1911 to 1915 she was employed as a school teacher at the Carlisle Indian School. In 1918, Moore and her mother moved to New York City, and in 1921, she became an assistant at the New York Public Library. She began to meet other poets, such as William Carlos Williams and Wallace Stevens, and to contribute to the Dial, a prestigious literary magazine. She served as acting editor of the Dial from 1925 to 1929. Along with the work of such other members of the Imagist movement as Ezra Pound, Williams, and H. D., Moore's poems were published in The Egoist, an English magazine, beginning in 1915. In 1921, H. D. published Moore's first book, Poems (The Egoist Press, 1921), without her knowledge.Moore was widely recognized for her work; among her many honors were the Bollingen prize, the National Book Award, and the Pulitzer Prize. She wrote with the freedom characteristic of the other modernist poets, often incorporating quotes from other sources into the text, yet her use of language was always extraordinarily condensed and precise, capable of suggesting a variety of ideas and associations within a single, compact image. In his 1925 essay “Marianne Moore,” William Carlos Williams wrote about Moore's signature mode, the vastness of the particular: “So that in looking at some apparently small object, one feels the swirl of great events.” She was particularly fond of animals, and much of her imagery is drawn from the natural world. She was also a great fan of professional baseball and an admirer of Muhammed Ali, for whom she wrote the liner notes to his record, I Am the Greatest! Deeply attached to her mother, she lived with her until Mrs. Moore's death in 1947. Marianne Moore died in New York City on February 5, 1972.From https://poets.org/poet/marianne-moore. For more information about Marianne Moore:Previously on The Quarantine Tapes:Samantha Rose Hill about Marianne Moore, at 17:05: https://quarantine-tapes.simplecast.com/episodes/the-quarantine-tapes-171-samantha-rose-hillVivek Murthy about Marianne Moore, at 06:55: https://quarantine-tapes.simplecast.com/episodes/the-quarantine-tapes-127-vivek-murthyMelody Wainscott about Marianne Moore, at 24:10: https://quarantine-tapes.simplecast.com/episodes/the-quarantine-tapes-009-melody-wainscott“Silence”: https://poets.org/poem/silence-2“Marianne Moore”: https://www.poetryfoundation.org/poets/marianne-moore“The Marianne Moore Revival”: https://www.newyorker.com/books/page-turner/the-marianne-moore-revival

In 1492, Columbus sailed the ocean blue, and it's been downhill for New World peoples ever since.  Today we look at residential schools, the occupation of Alcatraz by Indians of All Tribes, the Oka crisis (aka the Mohawk resistance), and Sacheen Littlefeather's Oscar speech. YBOF Book; Audiobook (basically everywhere but Audible); Merch! Hang out with your fellow Brainiacs  .Reach out and touch Moxie on Facebook, Twitter,  or Instagram. Support the show Music by Kevin MacLeod, Steve Oxen, David Fesliyan.   Links to all the research resources are on our website. Late summer, 1990.  The protest had been going on for two months; tensions were escalating.  Soldiers had been dispatched to enforce the government's will, but the Kahnawake Mohawk weren't going to give up another inch of their land.  14 year old Waneek and her 4 year old sister Kaniehtiio were there with their activist mother when the violence started.  Waneek tried to get little Tio to safety when she saw a soldier who had taken her school books from her weeks prior...and he stabbed her in the chest.  My name's...   One of my goals with this podcast is to tell the stories that don't get told, the stories of people of color and women.  It's not always easy.  Pick a topic to research and it's white men all the way down.  But, even when I haven't been struggling with my chronic idiopathic pulmonary conditions, as I've been for the past three acute months, I've dropped the ball.  Mea culpa.  So let me try to catch up a little bit here as we close out November and Native American Heritage month.  And since the lungs are still playing up a bit, I'm tagging past Moxie in to help, though I've done with I can to polish her audio, even though I lost more than 100 episodes worth of work files when I changed computers and deleted the hard drive on my right rather than the hard drive on my left.     Today's episode isn't going to be a knee-slapping snark fest, but the severity of the stories is the precise reason we need to tell them, especially the ones that happened relatively recently but are treated like a vague paragraph in an elementary school textbook.  Come with me now, to the 1960's and the edge of California, to a rocky island in San Francisco bay.  Yes, that one, Alcatraz, the Rock.     After the American Indian Center in San Francisco was destroyed in a fire in October 1969, an activist group called “Indians of All Tribes” turned its attention to Alcatraz island and the prison which had closed six years earlier.  I'm going to abbreviate Indians of All Tribes to IAT, rather than shorten it to Indians, just so you know.  A small party, led by Mohawk college student Richard Oakes, went out to the island on Nov 9, but were only there one night before the authorities removed them.  That didn't disappoint Oakes, who told the SF Chronicle, “If a one day occupation by white men on Indian land years ago established squatter's rights, then the one day occupation of Alcatraz should establish Indian rights to the island.”   11 days later, a much larger group of Indians of All Tribes members, a veritable occupation force of 89 men, women and children, sailed to the island in the dead of night and claimed Alcatraz for all North America natives.  Despite warnings from authorities, the IAT set up house in the old guards' quarters and began liberally, vibrantly redecorating, spray-painting the forboding gray walls with flowers and slogans like “Red Power” and “Custer Had It Coming.”  The water tower read “Peace and Freedom. Welcome. Home of the Free Indian Land.”  And of course I put pictures of that in the Vodacast app.  Have you checked it out?  I'm still getting the hang of it...  The IAT not only had a plan, they had a manifesto, addressed to “The Great White Father and All His People,” in which they declared their intentions to use the island for a school, cultural center and museum.  Alcatraz was theirs, they claimed, “by right of discovery,” though the manifesto did offer to buy the island for “$24 in glass beads and red cloth”—the price supposedly paid for the island of Manhattan.     Rather than risk a PR fall-out, the Nixon administration opted to leave the occupiers alone as long as things remained peaceful and just kinda wait the situation out.  The island didn't even have potable water; how long could the IAT stay there?  Jokes on you, politicians of 50 years ago, because many of the occupiers lived in conditions as bad on reservations.  They'd unknowingly been training for this their entire lives.  Native American college students and activists veritably swarmed the island and the population ballooned to more than 600 people, twice the official capacity of the prison.  They formed a governing body and set up school for the kids, a communal kitchen, clinic, and a security detail called “Bureau of Caucasian Affairs.”  Other activists helped move people and supplies to the island and supportive well-wishers send money, clothes and canned food.    Government officials would travel to the island repeatedly to try, and fail, to negotiate.  The IAT would settle for nothing less than the deed to Alcatraz Island, and the government maintained such a property transfer would be impossible.  The occupation was going better than anyone expected, at least for the first few months.  Then, many of the initial wave of residents had to go back to college and their places were taken by people more interested in no rent and free food than in any cause.  Drugs and alcohol, which were banned, were soon prevalent.  Oakes and his wife left Alcatraz after his stepdaughter died in a fall, and things began to unravel even more quickly.  By May, the sixth month of the occupation, the government dispensed with diplomatic efforts and cut all remaining power to Alcatraz.  Only a few weeks later, a fire tore across the island and destroyed several of Alcatraz's historic buildings.  Federal marshals removed the last occupiers in June of the second year, an impressive 19 months after they first arrived, six men, five women and four children.  This time, when laws were passed after an act of rebellion, they were *for the rebels, which many states enacting laws for tribal self rule.  When Alcatraz opened as a national park in 1973, not only had the graffiti from the occupation not been removed, it was preserved as part of the island's history.   People gather at Alcatraz every November for an “Un-Thanksgiving Day” celebrating Native culture and activism. RESIDENTIAL SCHOOL   The American government took tens of thousands of children from Native families and placed them in boarding schools with strict assimilation practices.  Their philosophy - kill the Indian to save the man.  That was the mindset under which the U.S. government Native children to attend boarding schools, beginning in the late 19th century, when the government was still fighting “Indian wars.”   There had been day and boarding schools on reservations prior to 1870, when U.S. cavalry captain, Richard Henry Pratt established the Carlisle Indian School in Pennsylvania.  This school was not on a reservation, so as to further remove indigenous influences.  The Carlisle school and other boarding schools were part of a long history of U.S. attempts to either kill, remove, or assimilate Native Americans.  “As white population grew in the United States and people settled further west towards the Mississippi in the late 1800s, there was increasing pressure on the recently removed groups to give up some of their new land,” according to the Minnesota Historical Society. Since there was no more Western territory to push them towards, the U.S. decided to remove Native Americans by assimilating them. In 1885, Commissioner of Indian Affairs Hiram Price explained the logic: “it is cheaper to give them education than to fight them.”   Off-reservation schools began their assault on Native cultural identity as soon as students arrived, by first doing away with all outward signs of tribal life that the children brought with them.  The long braids worn by boys were cut off.  Native clothes were replaced with uniforms.  The children were given new Anglicized names, including new surnames.  Traditional Native foods were abandoned, as were things like sharing from communal dishes,  forcing students to use the table manners of white society, complete with silverware, napkins and tablecloths.  The strictest prohibition arguably fell on their native languages.  Students were forbidden to speak their tribal language, even to each other.  Some school rewarded children who spoke only English, but most schools chose the stick over the carrot and relied on punishment to achieve this aim.  This is especially cruel when you consider that many of the words the children were being forced to learn and use had no equivalent in their mother tongue.   The Indian boarding schools taught history with a definite white bias.  Columbus Day was heralded as a banner day in history and a beneficial event for Native people, as it was only after discovery did Native Americans become part of history.  Thanksgiving was a holiday to celebrate “good” Indians having aided the brave Pilgrim Fathers.  On Memorial Day, some students at off-reservation schools were made to decorate the graves of soldiers sent to kill their fathers.   Half of each school day was spent on industrial training. Girls learned to cook, clean, sew, care for poultry and do laundry for the entire institution.  Boys learned industrial skills such as blacksmithing, shoemaking or performed manual labor such as farming.  Not receiving much funding from the government, the schools were required to be as self-sufficient as possible, so students did the majority of the work.  By 1900, school curriculums tilted even further toward industrial training while academics were neglected.   The Carlisle school developed a “placing out system,” which put Native students in the mainstream community for summer or a year at a time, with the official goal of exposing them to more job skills.  A number of these programs were out-right exploitive.  At the Phoenix Indian School, girls became the major source of domestic labor for white families in the area, while boys were placed in seasonal harvest or other jobs that no one else wanted.   Conversion to Christianity was also deemed essential to the cause.  Curriculums included heavy emphasis of religious instruction, such as the Ten Commandments, the Beatitudes and Psalms.  Sunday school meant lectures on sin and guilt.  Christianity governed gender relations at the schools and most schools invested their energy in keeping the sexes apart, in some cases endangering the lives of the students by locking girls in their dormitories at night.     Discipline within the Indian boarding schools was severe and generally consisted of confinement, corporal punishment, or restriction of food.  In addition to coping with the severe discipline, students were ravaged by disease exacerbated by crowded conditions at the boarding schools. Tuberculosis, influenza, and trachoma (“sore eyes”) were the greatest threats.  In December of 1899, measles broke out at the Phoenix Indian School, reaching epidemic proportions by January.  In its wake, 325 cases of measles, 60 cases of pneumonia, and 9 deaths were recorded in a 10-day period.  During Carlisle's operation, from 1879 and 1918, nearly 200 children died and were buried near the school.   Naturally, Indian people resisted the schools in various ways. Sometimes entire villages refused to enroll their children in white schools.  Native parents also banded together to withdraw their children en masse, encouraging runaways, and undermining the schools' influence during summer break.  In some cases, police were sent onto the reservations to seize children from their parents.  The police would continue to take children until the school was filled, so sometimes orphans were offered up or families would negotiate a family quota. Navajo police officers would take children assumed to be less intelligent, those not well cared for, or those physically impaired.  This was their attempt to protect the long-term survival of their tribe by keeping healthy, intelligent children at home.     It was not until 1978, within the lifetime of many of my gentle listeners. that the passing of the Indian Child Welfare Act that Native American parents gained the legal right to deny their children's placement in off-reservation schools.   Though the schools left a devastating legacy, they failed to eradicate Native American cultures as they'd hoped. Later, the Navajo Code Talkers who helped the U.S. win World War II would reflect on the strange irony this forced assimilation had played in their lives.  “As adults, [the Code Talkers] found it puzzling that the same government that had tried to take away their languages in schools later gave them a critical role speaking their languages in military service,” recounts the National Museum of the American Indian.   In addition to documentaries, I'd like to recommend the movie The Education of Little Tree, starring James Cromwell, Tantu Cardinal and Graham Green, about a part-Charokee boy who goes to live with his grandparents in the Tennessee mountains, but is then sent to an Indian school.   There are a number of off-reservation boarding schools in operation today.  Life in the schools is still quite strict, but now includes teaching Native culture and language rather than erasing it.  Though they cannot be separated from their legacy of oppression and cultural violence, for many modern children, they're a step to a better life.  Poverty is endemic to many reservations, which also see much higher than average rates of alcoholism, drug use, and suicide.    For the students, these schools are a chance to escape.   OKA   Some words are visceral reminders of collective historic trauma. “Selma” or “Kent State” recall the civil rights movement and the use of military force against U.S. citizens. “Bloody Sunday” evokes “the Troubles” of Northern Ireland. Within Indigenous communities in North America, the word is “Oka.”  That word reminds us of the overwhelming Canadian response to a small demonstration in a dispute over Mohawk land in Quebec, Canada, in 1990. Over the course of three months, the Canadian government sent 2,000 police and 4,500 soldiers (an entire brigade), backed by armored vehicles, helicopters, jet fighters and even the Navy, to subdue several small Mohawk communities.  What was at stake?  What was worth all this to the government?  A golf course and some condos.   The Kanesetake had been fighting for their land for centuries, trying to do it in accordance with the white man's laws, as far back as appeals to the British government in 1761. In 1851, the governor general of Canada refused to recognize their right to their land.  8 years later, the land was given to the Sulpicians, a Catholic diocese.  In 1868, the government of the nascent Dominion of Canada denied that the Mohawk's original land grant had even reserved land for them, so it wasn't covered under the Indian Act. In the 1910's, the he Mohawks of Kanesatake's appealed all the way to the Judicial Committee of the Privy Council, Canada's highest appeals court at the time, who ruled that official title to the land was held by the Sulpicians.  By the end of the Second World War, the Sulpicians had sold all of their remaining land and had left the area. Surely the Mohawk could have their land back now!  Nope.  The Mohawk of Kanesatake were now confined to about 2.3mi sq/6 km sq, known as The Pines, less than 1/10th of the land they once held.  The Mohawk people of Kahnawake, Kanesetake and Akwesasne asserted Aboriginal title to their ancestral lands in 1975, but their claim was rejected on the most BS possible reason -- that they had not held the land continuously from time immemorial.  And on and on.   So you can understand why they'd be a little miffed when plans were announced to expand a golf course that had been built in 1961, expanding onto land that was used for sacred and ceremonial purposes and included a graveyard.  Again, the Mohawk tried to use the proper legal channels and again they got royally fucked over.  That March, their protests and petitions were ignored by the City Council in Oka.  They had to do something the city couldn't ignore.  They began a blockade of a small dirt road in The Pines and they maintained it for a few months.  The township of Oka tried to get a court injunction to order its removal.  On July 11, 1990, the Quebec provincial police sent in a large heavily armed force of tactical officers armed with m16s and tear gas and such-like to dismantle this blockade.  The Mohawks met this show of force with a show of their own.  Behind the peaceful protestors, warriors stood armed and ready.     Let me try to give this story some of the air time it deserves.  April 1, 1989, 300 Kanesatake Mohawks marched through Oka to protest against Mayor Jean Ouellette's plan to expand the town's golf course.  On March 10, 1990, --hey, that's my birthday!  the day, not the year-- After Oka's municipal council voted to proceed with the golf course expansion project, a small group of Mohawks barricades the access road.  With a building.  They drug a fishing shack into the Pines and topped it with a banner that read “Are you aware that this is Mohawk territory?” and the same again in French, because Quebec.  There's a picture on the Vodacast app, naturally, as well as a photo called Face to Face is a photograph of Canadian Pte. Patrick Cloutier and Anishinaabe warrior Brad Larocque staring each other down during the Oka Crisis. It was taken on September 1, 1990 by Shaney Komulainen, and has become one of Canada's most famous images.  It really should be more famous outside of Canada, like the lone protestor blocking tanks in Tiananmen Square or 1968 Summer Olympics, Tommie Smith and John Carlos staged a protest and displayed a symbol of Black power during their medal ceremony.  Check it out on Vodacast and let me know if you agree, soc. med.   during the summer of 1990 the Mohawk warrior society engaged in the 78 day armed standoff with the s.q Provincial Police and the Canadian Armed Forces in order to protect an area of their territory from development known as the pines near the town of oka.   This area was used as a tribal cemetery along with other tribal activities important to the Mohawks.  The oka crisis or also known as the Mohawk resistance was a defensive action that gained international attention,  taken by Mohawks of the Kanna Satake reserve along with other Mohawks from the nearby communities of Kanna waka as well as the Aquosasne on a reservation on the American side of the u.s. Canadian colonial border.  It was one of the most recent examples of Native armed resistance that was successful in stopping construction and development on to tribal lands.  So what was being developed that led to this armed confrontation leading to the death of an sq SWAT officer during that hot summer?  Golf.  The town of oka and investors wanted to expand a nine-hole golf course at the Open Golf Club into an 18-hole course as well as build around 60 condominiums into Mohawk territory.  Since 1989 the Mohawks had been protesting these plans for development by the town of oka and investors of the Golf Course expansion.  Seeing that the local courts were not of any help in recognizing Mohawk claims of the land under development, Mohawk protesters and community members held marches rallies and signed petitions.   Eventually the Mohawks set up a barricade blocking access to the development site on a gravel road.  Later on it was occupied mainly by Mohawk women and children OCA's mayor jean wallet one of the nine hole golf course expanded and filed the injunction against the Mohawks. He went into hiding during the oka crisis. [sfx clip] I will occupy this land for what it takes he has to prove it to me that it's his and I will prove it to him that's mine.  Oak is mayor had stated the land in question actually belonged to the town of oka and did not back down from the issue, but instead filed an injunction one of many that had been issued prior to remove the Mohawks from the area and take down the barricades by force if necessary.  if I have to die for Mohawk territory I will but I ain't going alone are you armed no the Creator will provide in anticipation of the raid by the sq mohawks of knesset Aki sent out a distress call to surrounding communiti.  In the Mohawk warrior society from the Aquos austenite reservation and the American side of the Mohawk reserve as well as kana waka have begun filtering into the barricade area with camping gear communications equipment food and weapons.  It's difficult to pin down just who makes up the Warriors society. the leaders an organization you each depending on the circumstances.  the member roles are  treated like a military secret, which is fitting since many or most of the Warriors were veterans, with a particular persistance of Vietnam Marines.   why the Warriors exist is easier to answer   mohawk have closed off the Mercier bridge sparking a traffic nightmare.  Provincial police arrived at dawn secure position in case of Mohawk until 8:00 to clear out.  The natives stood their ground the battle for the barricade started just before nine o'clock on one side heavily armed provincial police bob tear gas and stun grenade power [sfx reporter] a 20-minute gun battle ensued dozens of rounds of ammunition were shot off and then the inevitable someone was hit a police officer took a bullet in the face which proved fatal that seems to turn the tide the police has been advancing until then turned tail and fled leaving six of their vehicles behind.  The Mohawk celebrated when the police left celebrated what they called a victory over the qpm.  Most of the Mohawks each shot that the raid had taken place they said they were angry - angry that a dispute over a small piece of land had ended in violence.  [sfx this clip but earlier] I mean the non-indians that initiated this project of a golf course and then and then trying to take the land away because it's Mohawk clan it's our land there's a little bit left they're sucking the marrow out of our bones.  [sfx this clip, little earlier] we've kept talking in and saying you know what kind of people are you there's children here and you're shooting tear gas at us we're not we're on armed and you're aiming your weapons at us what kind of people are you.     The police retreated, abandoning squad cars and a front-end loader, basically a bulldozer.  They use the loader to crash the vehicles and they push them down the road, creating two new barricades, blocking highway 344.  The Mohawk braced for a counterattack and vowed to fire back with three bullets for every bullet fired at them.  due to the inability of the SQ to deal with the heavily armed Mohawks   The Canadian government called in the Royal Canadian Armed Forces to deal with the Mohawks. As the army pushed further into the Mohawk stronghold there was a lot of tension with Mohawk warriors staring down soldiers getting in their faces taunting them challenging them to put down their weapons and engage in hand-to-hand combat.   this is how the remainder of the siege would play out between the Warriors and Army as there were thankfully no more gun battles. [Music] as the seige wore on and came to an end most of the remaining Warriors as well as some women and children took refuge in a residential treatment center.   instead of an orderly surrender as the army anticipated warriors simply walked out of the area where they were assaulted by waiting soldiers and the police.  50 people taken away from the warrior camp including 23 warriors, but that means right over half the people taken into custody were non-combatants.   by 9:30 that night the army began to pull out, at the end of their two and a half months seige  a number of warriors were later charged by the sq.  5 warriors were convicted of crimes included assault and theft although only one served jail time.  during the standoff the Canadian federal government purchased the pines in order to prevent further development, officially canceling the expansion of the golf course and condominiums.  Although the government bought additional parcels of land for connoisseur taka there has been no organized transfer of the land to the Mohawk people. investigations were held after the crisis was over and revealed problems with the way in which the SQ handled the situation which involved command failures and racism among sq members.   Ronald (Lasagna) Cross and another high-profile warrior, Gordon (Noriega) Lazore of Akwesasne, are arraigned in Saint-Jérôme the day after the last Mohawks ended their standoff. In all, about 150 Mohawks and 15 non-Mohawks were charged with various crimes. Most were granted bail, and most were acquitted. Cross and Lazore were held for nearly six months before being released on $50,000 bail. They were later convicted of assault and other charges. After a community meeting, it was the women who decided that they would walk out peacefully, ending the siege. With military helicopters flying low, spotlights glaring down and soldiers pointing guns at them, Horn-Miller carried her young sister alongside other women and children as they walked to what they thought was the safety of the media barricades.  They didn't make it far before violence broke out. People started running, soldiers tackled warriors, fights broke out and everyone scrambled to get to safety. Up until that point Horn-Miller said she was able to keep her older sister calm by singing a traditional song to her.   LITTLEFEATHER on the night of 27 March 1973. This was when she took the stage at the 45th Academy Awards to speak on behalf of Marlon Brando, who had been awarded best actor for his performance in The Godfather. It is still a striking scene to watch.  Amid the gaudy 70s evening wear, 26-year-old Littlefeather's tasselled buckskin dress, moccasins, long, straight black hair and handsome face set in an expression of almost sorrowful composure, make a jarring contrast.  Such a contrast, that is beggered belief.   Liv Ullman read the name of the winner and Roger Moore made to hand Littlefeather Brando's Oscar, but she held out a politely forbidding hand.  She explained that Brando would not accept the award because of “the treatment of American Indians today by the film industry.”  Some people in the audience applauded; a lot of them booed her, but she kept her calm.  Here, you can listen for yourself.  [sfx clip]  At the time, Wounded Knee, in South Dakota, was the site of a month-long standoff between Native American activists and US authorities, sparked by the murder of a Lakota man.  We're used to this sort of thing now, but on the night, nobody knew what to make of a heartfelt plea in the middle of a night of movie industry mutual masturbation.  Was it art, a prank?  People said Littlefeather was a hired actress, that she was Mexican rather than Apache, or, because people suck on several levels at once, that she was a stripper.  How did this remarkable moment come to pass?   Littlefeather's life was no cake-walk.  Her father was Native American and her mother was white, but both struggled with mental health.  Littlefeather had to be removed from their care at age three, suffering from tuberculosis of the lungs that required her to be kept in an oxygen tent at the hospital.  She was raised by her maternal grandparents, but saw her parents regularly.  That may sound like a positive, but it exposed her to domestic violence.  She once tried to defend her mother from a beating by hitting her father with a broom.  He chased her out of the house and tried to run her down with his truck.  The young girl escaped into a grove of trees and spent the night up in the branches, crying herself to sleep. r   She did not fit in at the white, Catholic school her grandparents sent her to.  At age 12, she and her grandfather visited the historic Roman Catholic church Carmel Mission, where she was horrified to see the bones of a Native American person on display in the museum. “I said: ‘This is wrong. This is not an object; this is a human being.' So I went to the priest and I told him God would never approve of this, and he called me heretic. I had no idea what that was.”  An adolescence of depression and a struggle for identity followed.   Fortunately, in the late 1960s and early 70s Native Americans were beginning to reclaim their identities and reassert their rights.  After her father died, when she was 17, Littlefeather began visiting reservations and even visited Alcatraz during the Indians of all Tribes occupation.  She travelled around the country, learning traditions and dances, and meeting other what she called “urban Indian people” also reconnecting with your heritage.  “The old people who came from different reservations taught us young people how to be Indian again. It was wonderful.”  By her early 20s Littlefeather was head of the local affirmative action committee for Native Americans, studying representation in film, television and sports.  They successfully campaigned for Stanford University to remove their offensive “Indian” mascot, 50 years before pro sports teams like the Cleveland Indians got wise.  At the same time, white celebrities like Burt Lancaster began taking a public interest in Native American affairs.  Littlefeather lived near director Francis Ford Coppola, but she only knew him to say hello.  Nonetheless, after hearing Marlon Brando speaking about Native American rights, as she walked past Coppola's house to find him sitting on his porch, drinking ice tea.  She yelled up the walk, “Hey! You directed Marlon Brando in The Godfather” and she asked him for Brando's address so she could write him a letter.  It took some convincing, but Coppola gave up the address.   Then, nothing.  But months later, the phone rang at the radio station where Littlefeather worked.  He said: ‘I bet you don't know who this is.'  She said, “Sure I do.  It sure as hell took you long enough to call.”  They talked for about an hour, then called each other regularly.  Before long he was inviting her for the first of several visits and they became friends.  That was how Brando came to appoint her to carry his message to the Oscars, but it was hastily planned.  Half an hour before her speech, she had been at Brando's house on Mulholland Drive, waiting for him to finish typing an eight-page speech.  She arrived at the ceremony with Brando's assistant, just minutes before best actor was announced.  The producer of the awards show immediately informed her that she would be removed from the stage after 60 seconds.  “And then it all happened so fast when it was announced that he had won.  I had promised Marlon that I would not touch that statue if he won. And I had promised [the producer] that I would not go over 60 seconds. So there were two promises I had to keep.”  As a result, she had to improvise.   I don't have a lot of good things to say about Marlon Brando --he really could have had a place in the Mixed Bags of History chapter of the YBOF book; audiobook available most places now-- but he had Hollywood dead to rights on its Native Americans stereotypes and treatment, as savages and nameless canon fodder, often played by white people in red face.  This was a message not everyone was willing to hear.  John Wayne, who killed uncountable fictional Natives in his movies, was standing in the wings at that fateful moment, and had to be bodily restrained by security to stop him from charing Littlefeather.  For more on Wayne's views of people of color, google his 1971 Playboy interview.  Clint Eastwood, who presented the best picture Oscar, which also went to The Godfather, “I don't know if I should present this award on behalf of all the cowboys shot in all the John Ford westerns over the years.” In case you thought fussing out an empty chair was the worst we got from him.  When Littlefeather got backstage, people made stereotypical war cries and tomahawk motions at her.  After talking to the press --and I can't say I'm not surprised that event organizers didn't spirit her away immediately -- she went straight back to Brando's house where they sat together and watched the reactions to the event on television, the ‘compulsively refreshing your social media feed' of the 70's.   But Littlefeather is proud of the trail she blazed. She was the first woman of colour, and the first indigenous woman, to use the Academy Awards platform to make a political statement. “I didn't use my fist. I didn't use swear words. I didn't raise my voice. But I prayed that my ancestors would help me. I went up there like a warrior woman. I went up there with the grace and the beauty and the courage and the humility of my people. I spoke from my heart.”  Her speech drew international attention to Wounded Knee, where the US authorities had essentially imposed a media blackout.  Sachee Littlefeather went on to get a degree in holistic health and nutrition, became a health consultant to Native American communities across the country, worked with Mother Teresa caring for Aids patients in hospices, and led the San Francisco Kateri Circle, a Catholic group named after Kateri Tekakwitha, the first Native American saint, canonized in 2012.  Now she is one of the elders transmitting knowledge down generations, though sadly probably not for much longer.  She has breast cancer that metastasized to her lung.  “When I go to the spirit world, I'm going to take all these stories with me. But hopefully I can share some of these things while I'm here.  I'm going to the world of my ancestors. I'm saying goodbye to you … I've earned the right to be my true self.”   And that's...Rather than being taken to the hospital for the stab wound a centimeter from her heart, Waneek and the other protesters were taken into custody.  Thankfully, she would heal just fine and even went on to become an Olympic athlete and continued her activism.  And little Tio?  She grew up to be an award-winning actress, best known in our house for playing Tanis on Letterkenny.  Season 10 premier watch party at my house.  Remember….Thanks...       Sources: https://www.history.com/news/how-boarding-schools-tried-to-kill-the-indian-through-assimilation http://www.nativepartnership.org/site/PageServer?pagename=airc_hist_boardingschools https://www.npr.org/templates/story/story.php?storyId=17645287 https://hairstylecamp.com/native-american-beard/ https://www.theguardian.com/us-news/2021/jun/03/i-promised-brando-i-would-not-touch-his-oscar-secret-life-sacheen-littlefeather https://www.cbc.ca/radio/unreserved/reflections-of-oka-stories-of-the-mohawk-standoff-25-years-later-1.3232368/sisters-recall-the-brutal-last-day-of-oka-crisis-1.3234550 https://www.thecanadianencyclopedia.ca/en/article/oka-crisis https://www.youtube.com/watch?v=ArOIdwcj2w8 https://www.history.com/news/native-american-activists-occupy-alcatraz-island-45-years-ago  

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"

Tiokasin Ghosthorse's guest in the first segment is Max Wilbert. In January of 2021, Max Wilbert and Will Falk launched an occupation of a proposed lithium mine at Thacker Pass in northern Nevada. Max appears regularly on First Voices Radio to give updates on what is happening at Thacker Pass and what we can do to support the peoples' efforts. Max is a writer, organizer and wilderness guide, and has been part of grassroots political work for nearly 20 years. He is an author and his essays have been published many places, including CounterPunch and Dissident Voice. His latest book is "Bright Green Lies: How the Environmental Movement Lost Its Way and What We Can Do About It." To keep up with the news about Thacker Pass, check out the website at protectthackerpass.org and Protect Thacker Pass on Facebook, Twitter and Instagram.Tiokasin's guest in the second segment is Dr. Louellyn White, who is Mohawk from Akwesasne. She is an associate professor of First Peoples Studies at Concordia University in Montreal, Quebec. Louellyn is a descendant of Carlisle Indian School survivors and is the founder and spokesperson for the Carlisle Indian School Farmhouse Coalition. Her book, "Free to be Mohawk: Indigenous Education at the Akwesasne Indian School," was published by the University of Oklahoma Press. Tiokasin and Dr. White discuss a recent article by Mary Annette Pember in Indian Country Today in which she was featured: "Professor answers call to find boarding school children." https://bit.ly/3aLBtcK.Production Credits:Tiokasin Ghosthorse (Lakota), Host and Executive ProducerLiz Hill (Red Lake Ojibwe), ProducerMalcolm Burn, Studio Engineer, Radio Kingston, WKNY 1490 AM and 107.9 FM, Kingston, NYTiokasin Ghosthorse, Audio EditorMusic Selections:1. Song Title: Tahi Roots Mix (First Voices Radio Theme Song)Artist: Moana and the Moa HuntersCD: Tahi (1993)Label: Southside Records (Australia and New Zealand)(00:00:44)Song Title: Mind ControlArtist: Stephen MarleyCD: Mind Control (2007)Label: Universal Records, Division of UMG Recordings, Inc.(00:27:18)3. Song Title: In the BloodArtist: Robbie RobertsonCD: Contact from the Underworld of Redboy (1998)Label: Capitol Records(00:58:30)

  “This is Queens of the Mines, where we discuss untold stories from the twisted roots of California. Today, we'll be talking about Indian Boarding Schools in the US and California. We are in a time where historians and the public are no longer dismissing the “conflict history” that has been minimized or blotted out. We now have the opportunity to incorporate the racial and patriarchal experience in the presentation of American reality. The preceding episode may feature foul language and or adult content including violence which may be disturbing some listeners, or secondhand listeners. So, discretion is advised.   Over 1,300 bodies of First Nations students were found at former Canada's residential schools this year. In response, Canada has declared September 30 2021, as the first National Day for Truth and Reconciliation. Since 2013, this day has been commemorated as Orange Shirt Day.  Like most of our topics on the podcast, the truth about our Indian boarding school has been written out of the US history books. The system  has long been condemned by Native Americans as a form of cultural genocide. By 1926, nearly 83% of Indian school-age children were attending boarding schools. There once were over 350 government-funded Indian Boarding schools across the US where native children were forcibly abducted by government agents, sent to schools hundreds of miles away, and beaten, starved, or otherwise abused when they spoke their native languages. Nothing short of the previous Mission System, truly.    This Episode is also brought to you by the Law Offices of CHARLES B SMITH. Are you facing criminal charges in California? The most important thing you can do is obtain legal counsel from an aggressive Criminal Defense Lawyer lawyer you can trust. The Law Office of Charles B. Smith has the knowledge and experience to assess your situation and help you build a strong defense against your charges. The Law Offices of CHARLES B SMITH do not just defend cases, they represent people. So visit their website cbsattorney.com, we know even in the gold rush no one liked attorneys, but Charles you will love.   Between 1869 and the 1960s, hundreds of thousands of Native American children were voluntarily or forcibly removed from their homes, families,  communities and placed in boarding schools. where they were punished for speaking their native language, banned from acting in any way that might be seen to represent traditional or cultural practices, stripped of traditional clothing, hair and personal belongings and behaviors reflective of their native culture. The United States government tied Native Americans' naturalization to the eradication of Native American cultural identity and complete assimilation into the “white culture.” Congress passed an act in 1887 that established “every Indian born within the territorial limits of the United States who has voluntarily taken up… his residence separate and apart from any tribe of Indians…[and] adopted the habits of civilized life…” may secure a United States citizenship. Often these residential schools were run by different faith groups including Methodists, Latter-day Saints (LDS) and Catholics. Like the Missions, often crowded conditions,students weakened by overwork and lack of public sanitation put students at risk for infectious diseases such as tuberculosis, measles and trachoma. None of these diseases were yet treatable by antibiotics or controlled by vaccines, and epidemics swept schools as they did cities. Often students were prevented from communicating with their families, and parents were not notified when their children fell ill; the schools also failed sometimes to notify them when a child died. "Many of the Indian deaths during the great influenza pandemic of 1918–19, which hit the Native American population hard, took place in boarding schools. "The 1928 Meriam Report noted that death rates for Native American students were six and a half times higher than for other ethnic groups.  They suffered physical, sexual, cultural and spiritual abuse and neglect, and experienced treatment that in many cases constituted torture for speaking their Native languages. Many children never returned home and their fates have yet to be accounted for by the U.S. government. Though we don't know how many children were taken in total, by 1900 there were 20,000 children in Indian boarding schools, and by 1925 that number had more than tripled. Because of Bureau of Indian Affairs policies, students did not return home for several years. Those who died were often buried in the school cemetery. Many survivors of these residential schools say they suffered physical, psychological and sexual abuse that sometimes resulted in the death of other children, and others died while trying to escape these schools. This episode was brought to you by our main Sponsor Columbia Mercantile 1855, It looks like a living museum, but it is a real grocery store with gold standard products for your modern life from quality international and local products that replicate diverse provisions of when Columbia was California's second largest city after San Francisco. I recently bought rice shampoo and conditioner bars there that have nearly changed how I feel about my hair, and I love the selection of hard kombucha, my favorite. The Columbia Mercantile 1855 is located in Columbia State Historic Park at 11245 Jackson Street and is a great place to keep our local economy moving. At a time like this, it is so important to shop local, and The Columbia Mercantile 1855 is friendly, welcoming, fairly priced and accepts EBT. Open Daily! Also sponsoring this episode is Sonora Florist, who has been providing our community with beautiful flower arrangements since the early 1950s. The designers at Sonora Florists are skilled at creating unique floral designs and you can visit sonoraflorist.com, or search Sonora Florist on Facebook, Pinterest, and Instagram to see what I am talking about. There is a special website for wedding florals at sincerelysonoraflorist.com Thank you Sonora Florist. And if you have not checked out the mural on the side of the shop, on the corner of Washington and Bradford in downtown Sonora, in honor of the local Chinese history, do so! It was a fight to get it up, and it was worth it! Let's talk about the United States Army general Richard H. Pratt. In 1875, Pratt pulled seventy-two American Indian prisoners from the Red River War to form the first Indian boarding school in Florida. The students were taught English, European culture, vocational skills, and required to dress in European clothing. Students were not allowed to speak their native language once their English was sufficient. Many students lost the ability to speak in their native language or were unable to communicate effectively with their relatives and other tribal members due to the students' vocabulary deficiency. This served to distance the children from their culture and traditions and further undermined the authority figures at home and also reinforced the American Indian belief that the boarding schools were aimed at destroying their families and by extension their tribes. Another important part of this education system was the shedding of the Native American religions to be replaced by conversion to Christianity. Sounds familiar right? Pratt said, "A great general has said that the only good Indian is a dead one, and that high sanction of his destruction has been an enormous factor in promoting Indian massacres. In a sense, I agree with the sentiment, but only in this: that all the Indian there is in the race should be dead. Kill the Indian in him, and save the man." In 1879 Pratt opened the first Indian boarding school called the Carlisle Industrial Training School located in  Carlisle, Pennsylvania. From 1879 to 1918, it housed Native students from tribes across America, with the express purpose of assimilating them into American culture. "It was born out of his experience Puritan beliefs and as the jailer of a group of Kiowa, Comanche, and Arapaho prisoners of war who were arrested by the United States and sentenced to a three-year imprisonment, and while working with these 12 prisoners, Pratt developed his philosophy in Indian education." He was able to get those 12 prisoners to help him recruit children from multiple tribes for the Carlisle Indian School, which became the first class at Carlisle. Pratt designed the program to have a regimented structure. When the students arrived at Carlisle, their hair was cut, they were put in uniforms and they were organized into regiments and units and battalions. He implemented a ranking system in which the more senior students would mete out punishment to their subordinates if they disobeyed orders. They followed strict military schedules with marching drills and whistle or bell signals and emphasizing the importance of work were critical to the boarding schools success of turning the Native American children from their heritage to the “white way. The students received a vocational education with the goal of obtaining a lower income job, depending on the child's gender. For the males, carpentering, wagon making, harness-making, tailoring, shoemaking, tinning, painting, printing, baking, and farming. The female Indian students, however, learned “sewing, laundry and housework. Over four decades, roughly 8,000 students attended the school, and nearly 200 were buried here. At times, parents of students at Carlisle would receive notice of their child's passing only after they had been buried. The cause was often attributed to disease, although abuse was often rampant at these schools. Now, the number of graves at Carlisle is incrementally dropping, since efforts began several years ago to return the remains of students to their tribes and families. In June, 10 bodies of kids who attended the Pennsylvania school were returned home to their families.  From 1897, the Indian Industrial Training School was in operation in Perris, California until it was closed in 1904 due to problems with the school's water source. The school was relocated to Riverside, California under the name Sherman Institute and is still in operation today as an off-reservation boarding high school for Native Americans. When the school was accredited by the Western Association of Schools and Colleges in 1971, it became known as Sherman Indian High School. Like a slap in the face, Mission Revival Style architecture was used when the school was built. To meet earthquake standards, most of the original school buildings were demolished during the 1970s, and new structures were built in their place. The California Native Tribes were required to pay for the demolition and for the new buildings. Children from the Klamath, Miwok, Maidu and Concow tribes attended the Fort Bidwell School in Fort Bidwell, California from 1898 to 1930. The Greenville Indian Industrial School was opened near the town of Greenville in Plumas County, California The boarding school enrolled Indian students aged five to sixteen. The school had a history of runaway female students according to multiple newspaper articles. There was also the St. Boniface Indian School in Banning, California built for the purpose of educating the children of the 3000 Mission children. The construction of the buildings was done by the native students. Approximately 21 children died while attending St. Boniface, most of them due to tuberculosis. There have been reports from students who used to attend the school, that the cemetery was at one time bigger than it is now and more children are buried here than we are aware. One researcher, Preston McBride, believes the number of graves discovered could be as many as 40,000 here in the US. In order to understand the development of the present-day Native American tribes and their sovereignty relationship to the United States' federal government; people need to hear a comprehensive history through the use of surviving documents and oral histories from those involved in Indian boarding schools. You can find books on the topic of Indian boarding schools at most bookstores. The topics covered include, but are not limited to: personal accounts of students, resistance amongst the student body, boarding schools' policies, and the treatment and care provided to the boarding school students. Individual case studies are one topic of interest that may be pursued. Also, one could look into the outing system of the Indian boarding schools within the United States and those in Canada.  Alright, love you all, be safe, get vaccinated, wear a mask, stay positive and act kind. Thank you for taking the time to listen today, subscribe to the show so we can meet again weekly, on Queens of the Mines.  Show notes: https://scholarworks.lib.csusb.edu/history-in-the-making Part of the Indigenous Studies Commons, and the United States History Commons Recommended Citation Ward, Erica Maien (2011)   https://www.cbc.ca/books/48-books-by-indigenous-writers-to-read-to-understand-residential-schools-1.6056204   https://boardingschoolhealing.org/education/us-indian-boarding-school-history/   https://scholarworks.lib.csusb.edu/cgi/viewcontent.cgi?article=2100&context=etd   https://www.npr.org/sections/codeswitch/2021/08/28/1031398120/native-boarding-schools-repatriation-remains-carlisle https://www.thespectrum.com/story/news/2021/09/02/how-utah-and-indian-residential-schools-connected-panguitch/5591605001/   https://en.wikipedia.org/wiki/Sherman_Indian_High_School  

The Residential Schools Rape And Genocide Of First Nation Peoples Runned By The Godly State - Church And Business Classes In Canada. CKOS 99.9 XFm Pirate Radio Reborn =^..^= --- Send in a voice message: https://anchor.fm/yeenaaldlooshii/message

The Residential Schools Rape And Genocide Of First Nation Peoples Runned By The Godly State - Church And Business Classes In Canada. CKOS 99.9 XFm Pirate Radio Reborn =^..^= --- Send in a voice message: https://anchor.fm/yeenaaldlooshii/message

With both grief and relief, the Rosebud Sioux Tribe welcomed the return of nine children who were buried at the Carlisle Indian School in Pennsylvania 140 years ago. The effort took more than six years and was driven by young people from the tribe. It's part of the ongoing effort to repatriate remains from the […]

With both grief and relief, the Rosebud Sioux Tribe welcomed the return of nine children who were buried at the Carlisle Indian School in Pennsylvania 140 years ago. The effort took more than six years and was driven by young people from the tribe. It's part of the ongoing effort to repatriate remains from the […]

With both grief and relief, the Rosebud Sioux Tribe welcomed the return of nine children who were buried at the Carlisle Indian School in Pennsylvania 140 years ago. The effort took more than six years and was driven by young people from the tribe. It's part of the ongoing effort to repatriate remains from the U.S. boarding schools that aimed to assimilate Native children.

PG&E's infrastructure may have contributed to the start of the Dixie fire. Details on The California Report. National Native News covers the Rosebud Sioux Tribe welcoming home the remains of children who died at The Carlisle Indian School.  We take a brief look at regional headlines and weather before closing with a conversation between KVMR'S Al Stahler and Dr. John Barentine of the International Dark Sky Association.  

As drug overdoses soar to record highs in the United States, a new two-part documentary looks at how pharmaceutical companies fueled the opioid epidemic; The remains of nine Indigenous children were buried by the Rosebud Sioux in South Dakota after being transferred back from the former Carlisle Indian School in Pennsylvania, where the children were forcibly sent over 140 years ago. Get Democracy Now! delivered right to your inbox. Sign up for the Daily Digest: democracynow.org/subscribe

As drug overdoses soar to record highs in the United States, a new two-part documentary looks at how pharmaceutical companies fueled the opioid epidemic; The remains of nine Indigenous children were buried by the Rosebud Sioux in South Dakota after being transferred back from the former Carlisle Indian School in Pennsylvania, where the children were forcibly sent over 140 years ago. Get Democracy Now! delivered right to your inbox. Sign up for the Daily Digest: democracynow.org/subscribe

Remains of Alaska student buried at Carlisle Indian School to return home Ninth Circuit Court of Appeals sides with Yakama Nation in land dispute Gila River Indian Community eases number of COVID-19 restrictions Red Lake Nation appoints tribal monitor as Line 3 construction nears river

Remains of Alaska student buried at Carlisle Indian School to return home Ninth Circuit Court of Appeals sides with Yakama Nation in land dispute Gila River Indian Community eases number of COVID-19 restrictions Red Lake Nation appoints tribal monitor as Line 3 construction nears river

Louellyn White on Education, Carlisle Indian School, Akwesasne Freedom School, Self-Determination, and Language Revitalization Free to Be Mohawk: Indigenous Education at the Akwesasne Freedom School Music by AwareNess: Bandcamp Please support the podcast on Patreon: https://www.patreon.com/timetalks Channel Zero Network: https://channelzeronetwork.com/

This week, Kate is joined again by Jim Gerencser to review some of the content about the Carlisle Indian School in a selection of newspapers from 1879--the year the school was founded. You can find the shownotes here: https://carlisleindianschoolresearch.com/podcast/2021/2/23/episode-eleven-newspapers-from-1879 This podcast is powered by ZenCast.fm

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. Emerson Falls email: efalls@oklahomabaptists.orgNative American Ministries in Oklahoma: https://www.oklahomabaptists.org/native-american/Outline:Introduce yourself and tell us a little bit about yourselfRandom Question GeneratorHow do you belong to Christ (gospel)?What does it look like for a Christian, as they know they belong to Christ?What has been your greatest joy in knowing that you belong to Christ and not the world?Dr. Falls closes us in prayerResources:What our Search for Belonging RevealsBelonging to ChristBible Verses on Belonging to ChristUndefeated: Jim Thorpe and the Carlisle Indian School

Key lessons in "the most perfect brand of football ever seen in America" and General Pratt's bidding farewell to the Carlisle Indian School. More with The Spaniard:   Website   Spaniard's books on Amazon    Speaking Info.   Reading List   Instagram   Facebook   Twitter

https://sportshistorynetwork.com/football/nfl/carlisle-indian-school-football (Steve Sheinkin Interview | Carlisle Indian Football School) Steve Sheinkin stops by to share the story of Jim Thorpe, Pop Warner, and how they helped create modern football. He shares a few of the fascinating stories of how this tiny little Native American boarding school in the middle of Pennsylvania competed with the powerhouses of the day. You will also learn about the origin story of Jim Thorpe, Pop Warner, and then the convergence at Carlisle Indian School that put them both on the football map. To learn more about this story, you can purchase Steve's book below. Steve's book - https://amzn.to/2yrDZp4 (Undefeated: Jim Thorpe and the Carlisle Indian School Football Team) http://stevesheinkin.com/ (Steve Sheinkin Website) The Football History Dude podcast is part of the Sports History Network - the headquarters for your favorite sport's yesteryear. Head to the https://sportshistorynetwork.com/ (Sports History Network website) to find more podcasts about the history of your favorite sport. https://thefootballhistorydude.com/contact/ (Connect With The Show)https://sportshistorynetwork.com/podcasts/the-football-history-dude/about (Visit me on the web – my about page) https://sportshistorynetwork.com/podcasts/the-football-history-dude/contact (Contact the show) https://twitter.com/FHDude (Follow me on Twitter) https://the-football-history-dude.captivate.fm/listen (Subscribe for free to the podcast) https://www.youtube.com/channel/UCtMMxAn8ajXas8kdjiGbg4g?view_as=subscriber (Subscribe for free on YouTube) Are you interested in sharing your favorite football moment on the show? This is your chance to share your story with all my listeners. https://sportshistorynetwork.com/podcasts/the-football-history-dude/my-football-moment (Click here to share your favorite football moment) Support this podcast

Key lessons in the development of the Carlisle Indian School's football team and the origins of the game itself.  More with The Spaniard:   Website   Spaniard's books on Amazon    Speaking Info.   Reading List   Instagram   Facebook   Twitter

Key lessons in the development of Indian schools in the late 1800s, namely the Carlisle Indian School.   More with The Spaniard:   Website   Spaniard's books on Amazon    Speaking Info.   Reading List   Instagram   Facebook   Twitter

In this episode Kate welcomes guest Frank Vitale who gives a overview of the history of medicine at the Carlisle Indian School, including how students were treated, what the most common ailments were, and many references to "we really need to give that topic an episode of its own!" Shownotes here: https://carlisleindianschoolresearch.com/podcast/2020/4/22/episode-nine-an-introduction-to-medicine-at-the-school-with-guest-frank-vitale This podcast is powered by ZenCast.fm

It's the end of the 19th century -- the Civil War is over, and the frontier is dead. And young college men are anxious. What great struggle will test their character? Then along comes a new craze: football. A brutally violent game where young men can show a stadium full of fans just what they're made of. Harvard, Yale, Princeton, Penn -- the sons of the most powerful men in the country are literally knocking themselves out to win these gladiatorial battles. And then the most American team of all, with the most to prove, gets in the game and owns it. The Carlisle Indian School, formed in 1879 to assimilate the children and grandchildren of the men who fought the final Plains Wars against the fathers and grandfathers of the Ivy Leaguers, starts challenging the best teams in the country. On the football field, Carlisle had a chance for a fair fight with high stakes -- a chance to earn respect, a chance to be winners, and a chance to go forward in a changing world that was destroying theirs. 

This week, I discuss some of the discoveries I made while working with thousands, yes, thousands, of images of Carlisle Indian School subjects. Just a couple of high-level observations about photographer J.N. Choate's process. To see the images and find links to more information go to: https://carlisleindianschoolresearch.com/podcast/2020/2/6/episode-seven-lets-talk-glass-plate-negatives This podcast is powered by ZenCast.fm

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

In this episode I share my research about the family, youth, and military career of Richard Henry Pratt, the founder of the Carlisle Indian School. For complete show notes visit: https://carlisleindianschoolresearch.com/podcast/2019/10/25/episode-3-youth-and-military-career-of-richard-henry-pratt This podcast is powered by ZenCast.fm

The railroad station was jammed. Students from Lafayette College were crowding onto the train platform eagerly awaiting the arrival of the Carlisle Indian School's track and field squad. 火车站挤得水泄不通。拉斐德学院的学生们一齐拥上站台，热切地等待着卡莱尔印地安人学校田径队的到来。 NO one would have believed it a few months earlier. 倘若在几个月前，准没有人相信， A school that nobody had heard of was suddenly beating big， famous colleges in track meets. 一个谁也没听说过的学校，会在田径场上突然大败许多有名的大学。 Surely these Carlisle athletes would come charging off the train， one after another，like a Marine battalion . 不用说。这些卡莱尔的运动员抵达后，准会象一营海军陆战队队员那样，一个接一个冲下火车。 The train finally arrived and two young men——one big and broad，the other small and slight——stepped onto the platform. 火车终于到站了，两个年轻人——一位，个儿高，体态魁梧；另一...

In anticipation of Super Bowl LII (Go Eagles), we're revisiting an old episode about the surprising history of how the game came to be. It's the end of the 19th century -- the Civil War is over, and the frontier is dead. And young college men are anxious. What great struggle will test their character? Then along comes a new craze: football. A brutally violent game where young men can show a stadium full of fans just what they're made of. Harvard, Yale, Princeton, Penn -- the sons of the most powerful men in the country are literally knocking themselves out to win these gladiatorial battles. And then the most American team of all, with the most to prove, gets in the game and owns it. The Carlisle Indian School, formed in 1879 to assimilate the children and grandchildren of the men who fought the final Plains Wars against the fathers and grandfathers of the Ivy Leaguers, starts challenging the best teams in the country. On the football field, Carlisle had a chance for a fair fight with high stakes -- a chance to earn respect, a chance to be winners, and a chance to go forward in a changing world that was destroying theirs.  Support Radiolab today at Radiolab.org/donate. 

There is an unusual piece of carved grey stone in the hills of upstate New York. It depicts the boot of a notorious American villain who was shot in the leg during the Battle of Saratoga. Major General Benedict Arnold's name is nowhere to be found on the inscription. Instead, it refers only to the "most brilliant soldier of the Continental Army”. The rest is implied. Steve Sheinkin thinks that we can't—and don't—talk about Benedict Arnold's actual history because it serves Americans an unpalatable contradiction. Benedict Arnold won crucial battles for American independence, but he was also a turncoat. Steve was often asked to sterilize history during his career as a textbook writer. Certain characters of the American Revolution enjoyed near godlike status. Giving counterevidence to their omniciencense or foresight was practically blasphemy. But that counterevidence exists, found in letters and personal journals of George Washington, Paul Revere and others. And these records paint much more conflicted, funny, perverse and sometimes bumbling portraits of the country's forefathers. But Steve's bosses found it an issue of money. His editors were especially risk-averse for fear of offending a seemingly all-powerful Texas State Board of Education, who, according to Steve, had no patience for course material that questioned manifest destiny, Protestant Christianity, or the free market. And that, Steve says, is why textbooks are boring. Steve Sheinkin is now the author of many children's history books that tell the stories left on the cutting room floor of his former employer. Recent releases are about the history of the atomic bomb, the permanently undefeated Carlisle Indian School football team, and, of course, Benedict Arnold. We adapted this episode of Here Be Monsters from a brilliant piece by Erica Heilman that she made for her own podcast, Rumble Strip. Rumble Strip is great, listen to it. It's part of The Heard. Jeff Emtman re-edited this piece with help from Bethany Denton and Nick White. Music: Swamp Dog, The Black Spot

There is an unusual piece of carved grey stone in the hills of upstate New York.  It depicts the boot of a notorious American villain who was shot in the leg during the Battle of Saratoga.  Major General Benedict Arnold’s name is nowhere to be found on the inscription.  Instead, it refers only to the "most brilliant soldier of the Continental Army”.  The rest is implied. Steve Sheinkin thinks that we can’t—and don’t—talk about Benedict Arnold’s actual history because it serves Americans an unpalatable contradiction.  Benedict Arnold won crucial battles for American independence, but he was also a turncoat.  Steve was often asked to sterilize history during his career as a textbook writer.   Certain characters of the American Revolution enjoyed near godlike status.  Giving counterevidence to their omniciencense or foresight was practically blasphemy.  But that counterevidence exists, found in letters and personal journals of George Washington, Paul Revere and others.  And these records paint much more conflicted, funny, perverse and sometimes bumbling portraits of the country’s forefathers.  But Steve’s bosses found it an issue of money.  His editors were especially risk-averse for fear of offending a seemingly all-powerful Texas State Board of Education, who, according to Steve, had no patience for course material that questioned manifest destiny, Protestant Christianity, or the free market.  And that, Steve says, is why textbooks are boring. Steve Sheinkin is now the author of many children’s history books that tell the stories left on the cutting room floor of his former employer.   Recent releases are about the history of the atomic bomb, the permanently undefeated Carlisle Indian School football team, and, of course, Benedict Arnold. We adapted this episode of Here Be Monsters from a brilliant piece by Erica Heilman that she made for her own podcast, Rumble Strip.  Rumble Strip is great, listen to it.  It’s part of The Heard.  Jeff Emtman re-edited this piece with help from Bethany Denton and Nick White. Music: Swamp Dog, The Black Spot

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

Author Steve Sheinken joins The Steve Fast Show to discuss the small Native American school that produced one of America's greatest football teams. Carlisle Indian School was led by Jim Thorpe, who had one of the greatest performances in the history of college sports in a game that was the largest upset of the era: Carlisle vs. Harvard. The shocking fact: the Native American Carlisle athletes didn't have the status of U.S. citizenship.

TITLE:  Native Opinion Episode 29 "Not Your Corruption   Ways to contact our show: Website: http://www.nativeopinion.com Twitter: @nativeopinion Facebook Leave us a voice message on our website!   Help us get to know you better! Please fill out our survey     CONTENT SEGMENTS: Why is it that money makes people who seem to be fair-minded, turn into something completely unrecognizable to most of their supporters? The Mayor of DC, Mayor Muriel Bowser was once against the use of the name “redskins” when discussing the Washington football team. Now that she is trying to get the team to return to Washington DC, she is more than happy to use the name, “redskins” to cozy up to the team’s owner, Dan Snyder. I guess money does have an influence on those who have no “skin” in the game. Here is the article where she professes to NOT using the term "Redskins" to describe the Washington NFL Team: https://www.washingtonpost.com/news/dc-sports-bog/wp/2015/05/11/washington-mayor-muriel-bowser-says-she-doesnt-use-redskins-because-its-offensive-to-many-people/ Here is latest article where now (apparently due to the motivation of MONEY...she know feels it's ok to use the offensive name: http://www.nbcwashington.com/news/politics/DC-Mayor-Muriel-Bowser-Saying-Redskins-Again-303363151.html The Washington post also professes to have conducted a poll of 500 Native Americans asking them if the Washington Team name is racist. They "Claim" that their poll is on the up and up as the result they posted states that 9 out of 10 Native Americans do NOT find the name offensive: https://www.washingtonpost.com/local/new-poll-finds-9-in-10-native-americans-arent-offended-by-redskins-name/2016/05/18/3ea11cfa-161a-11e6-924d-838753295f9a_story.html   Update on Carlisle story: Tribes Hear Promise of Cooperation from Army in Requests to Bring Children Home from Carlisle On May 10th, several Tribes met with the Department of Defense in Rosebud, SD to discuss the return of at least 13 children buried at Carlisle Indian School. The Rosebud Sioux Tribe and the Northern Arapaho spurred the meeting with formal requests for repatriation of their relatives; however, other tribes with children buried at Carlisle came to the meeting about repatriation including the Standing Rock Sioux Tribe, Oglala Nation, Sisseton-Wahpeton Oyate, Cheyenne River, and the Northern Cheyenne. Full Story here: http://www.boardingschoolhealing.org/tribes-hear-cooperation-on-carlisle-repatriation     Title: OFF the Reservation? Hillary Clinton's Native Adviser, Holly Cook Macarro is Wife of a TYRANT, Who Harms Native Americans. Summary: Over Ten Thousand Native Americans have been harmed by their own tribal leaders and they look for justice. Is Hillary Clinton the right president for them? We already KNOW that Trump is not right for America. With her choice for Native American advisor, now we see why her "HONEST and Trustworthy" poll numbers are so low. Her Native American Adviser is none other that lobbyist Holly Cook Macarro, who supported her husband's efforts to steal water from Temecula Indian Reservation allottees, going so far as to write a bill doing just that. Mrs. Macarro's husband, under his tenure as Chairman of the Pechanga Band of Luiseno Indians in Temecula, California, there have been numerous gross violations of human and civil rights committed against tribal members. As a result, over 300 tribal members, many elders and children, have been stripped of their tribal citizenship. Many hundred more eligible tribal members have been denied enrollment with the tribe as well. The results of the gross human and civil rights violations did not stop at dis-enrollment, as each victim was stripped of voting rights, healthcare, education, and elder benefits/assistance. Full story here: http://www.originalpechanga.com/2016/04/hillary-clintons-native-adviser-holly.html Comments on this finding: A. Nonymous said... Isn't she Filipino? WTF does she know about Native issues, other than being married to a tiny Native dictator? Reinstatement_Restitution said... It is clearly a token effort to show interest in Indian issues. To the Clinton campaign Indian issues mean very little otherwise, she would have retained a more respected advisor. Kumeyaay Queen said... "There Corruption will fail". Ther foundation is money and not the Spiritual creator. "The earth will Cry for many days "and their ignorance will be known when the Capital is Charged with fire and energy. Close of the show.

What do the Aboriginal game of marngrook and the Carlisle Indian School in the US state of Pennsylvania have in common? They're examples of Indigenous contributions to national sports in Australia and the United States. Rana and Nasya discuss the role and contribution of Indigenous athletes on both sides of the Pacific with US sports journalist Ed Wyatt, in this third episode of the Bulldog Beat podcast - a project by the Western Bulldogs and the Islamic Council of Victoria.

Book: Native American Son, The Life and Sporting Legend of Jim ThorpeAuthor:Kate BufordContact:Visit Kate at her website, check out her blog, and follow her on twitter at katebuford.  Her book can be purchased on Amazon.Conversation:Total run time: 52:010:01 - Introduction and short background on Jim2:38 -  Kate joins in and we talk about Jim's early life10:14 - the Carlisle Indian School18:00 - Jim is stripped of his 1912 Olympic gold medals24:27 - pro football and baseball31:07 - Jim's personality38:04 - the burial controversy51:00 - epilogueYour browser does not support this audio The embedded player works best in Google Chrome.  You can also download the mp3 by clicking here, and you can also listen in iTunes by clicking either of the following podcast links (Olympic Legends / Outstanding Authors).Additional Links:An episode of Native America Calling where the Jim Thorpe burial controversy is discussed. 

Book: Native American Son, The Life and Sporting Legend of Jim ThorpeAuthor:Kate BufordContact:Visit Kate at her website, check out her blog, and follow her on twitter at katebuford.  Her book can be purchased on Amazon.Conversation:Total run time: 52:010:01 - Introduction and short background on Jim2:38 -  Kate joins in and we talk about Jim's early life10:14 - the Carlisle Indian School18:00 - Jim is stripped of his 1912 Olympic gold medals24:27 - pro football and baseball31:07 - Jim's personality38:04 - the burial controversy51:00 - epilogueYour browser does not support this audio The embedded player works best in Google Chrome.  You can also download the mp3 by clicking here, and you can also listen in iTunes by clicking either of the following podcast links (Olympic Legends / Outstanding Authors).Additional Links:An episode of Native America Calling where the Jim Thorpe burial controversy is discussed. 

Join CAST Productions President/Founder and Sea of Children Executive Producer, Lewis K. Tallbear and Brian Freijo of Culture Shock Camp as they tell us what Sea of Children is all about, where they are in the filming and what is needed to finish the documentary.   Originally a concept envisioned in 1999 by Tallbear, Sea of Children is about the original inhabitants of Carlisle Indian School and how they came to be there.  http://www.facebook.com/Sea-of-Children  

Anyone who’s turned on the television in the past several decades is familiar with the ubiquitous before-and-after picture. On the left, your present state: undesirable, out of shape, balding perhaps. Add ingredient X – maybe a fad diet or a hair transplant – and the picture on the right shows your new and improved future. While this visual juxtaposition might seem harmless enough – save for the whole manipulative advertising thing – it has a rather more nefarious history in the United States, bound intimately, like so much, with the question of race. The before-and-after pictures were a favorite of Richard Henry Pratt, founder of the pioneering Carlisle Indian School, where in the late 19th and early 20th century, Native American children from the recently pacified West were brought thousands of miles to a military base outside Harrisburg, Pennsylvania. Haggard by the exhausting and traumatic train ride, Pratt’s photographer would snap the “before” picture, using props and bad lighting to emphasize the alleged “savagery” of the newly arrived children. Months later, once the students were fitted in contemporary Euroamerican fashion, their hair cut short, and illuminated by soft-lighting, the “after” photo was snapped. These dual images – attesting to the supposedly civilizing effects of the boarding school – were distributed to government elites and the American public, proof that the indigenous population of the continent could be molded in the image of the white settler. In his impressive new book, The Art of Americanization at the Carlisle Indian School (University of New Mexico Press, 2011) Hayes Peter Mauro brings to bear his considerable skills as an art historian and critical theorist to deconstruct the visual culture produced at Carlisle. Placing them squarely in the context of triumphalist American myths and the popular pseudo-science of race, Mauro uses these photographs to ask powerful questions and arrive at some unsettling answers. It is a fascinating work, illuminating not only the troubling culture of the federal assimilation project, but the power of the image to mold both the observer and the observed. Learn more about your ad choices. Visit megaphone.fm/adchoices

Anyone who’s turned on the television in the past several decades is familiar with the ubiquitous before-and-after picture. On the left, your present state: undesirable, out of shape, balding perhaps. Add ingredient X – maybe a fad diet or a hair transplant – and the picture on the right shows your new and improved future. While this visual juxtaposition might seem harmless enough – save for the whole manipulative advertising thing – it has a rather more nefarious history in the United States, bound intimately, like so much, with the question of race. The before-and-after pictures were a favorite of Richard Henry Pratt, founder of the pioneering Carlisle Indian School, where in the late 19th and early 20th century, Native American children from the recently pacified West were brought thousands of miles to a military base outside Harrisburg, Pennsylvania. Haggard by the exhausting and traumatic train ride, Pratt’s photographer would snap the “before” picture, using props and bad lighting to emphasize the alleged “savagery” of the newly arrived children. Months later, once the students were fitted in contemporary Euroamerican fashion, their hair cut short, and illuminated by soft-lighting, the “after” photo was snapped. These dual images – attesting to the supposedly civilizing effects of the boarding school – were distributed to government elites and the American public, proof that the indigenous population of the continent could be molded in the image of the white settler. In his impressive new book, The Art of Americanization at the Carlisle Indian School (University of New Mexico Press, 2011) Hayes Peter Mauro brings to bear his considerable skills as an art historian and critical theorist to deconstruct the visual culture produced at Carlisle. Placing them squarely in the context of triumphalist American myths and the popular pseudo-science of race, Mauro uses these photographs to ask powerful questions and arrive at some unsettling answers. It is a fascinating work, illuminating not only the troubling culture of the federal assimilation project, but the power of the image to mold both the observer and the observed. Learn more about your ad choices. Visit megaphone.fm/adchoices

Anyone who’s turned on the television in the past several decades is familiar with the ubiquitous before-and-after picture. On the left, your present state: undesirable, out of shape, balding perhaps. Add ingredient X – maybe a fad diet or a hair transplant – and the picture on the right shows your new and improved future. While this visual juxtaposition might seem harmless enough – save for the whole manipulative advertising thing – it has a rather more nefarious history in the United States, bound intimately, like so much, with the question of race. The before-and-after pictures were a favorite of Richard Henry Pratt, founder of the pioneering Carlisle Indian School, where in the late 19th and early 20th century, Native American children from the recently pacified West were brought thousands of miles to a military base outside Harrisburg, Pennsylvania. Haggard by the exhausting and traumatic train ride, Pratt’s photographer would snap the “before” picture, using props and bad lighting to emphasize the alleged “savagery” of the newly arrived children. Months later, once the students were fitted in contemporary Euroamerican fashion, their hair cut short, and illuminated by soft-lighting, the “after” photo was snapped. These dual images – attesting to the supposedly civilizing effects of the boarding school – were distributed to government elites and the American public, proof that the indigenous population of the continent could be molded in the image of the white settler. In his impressive new book, The Art of Americanization at the Carlisle Indian School (University of New Mexico Press, 2011) Hayes Peter Mauro brings to bear his considerable skills as an art historian and critical theorist to deconstruct the visual culture produced at Carlisle. Placing them squarely in the context of triumphalist American myths and the popular pseudo-science of race, Mauro uses these photographs to ask powerful questions and arrive at some unsettling answers. It is a fascinating work, illuminating not only the troubling culture of the federal assimilation project, but the power of the image to mold both the observer and the observed. Learn more about your ad choices. Visit megaphone.fm/adchoices

Anyone who’s turned on the television in the past several decades is familiar with the ubiquitous before-and-after picture. On the left, your present state: undesirable, out of shape, balding perhaps. Add ingredient X – maybe a fad diet or a hair transplant – and the picture on the right shows your new and improved future. While this visual juxtaposition might seem harmless enough – save for the whole manipulative advertising thing – it has a rather more nefarious history in the United States, bound intimately, like so much, with the question of race. The before-and-after pictures were a favorite of Richard Henry Pratt, founder of the pioneering Carlisle Indian School, where in the late 19th and early 20th century, Native American children from the recently pacified West were brought thousands of miles to a military base outside Harrisburg, Pennsylvania. Haggard by the exhausting and traumatic train ride, Pratt’s photographer would snap the “before” picture, using props and bad lighting to emphasize the alleged “savagery” of the newly arrived children. Months later, once the students were fitted in contemporary Euroamerican fashion, their hair cut short, and illuminated by soft-lighting, the “after” photo was snapped. These dual images – attesting to the supposedly civilizing effects of the boarding school – were distributed to government elites and the American public, proof that the indigenous population of the continent could be molded in the image of the white settler. In his impressive new book, The Art of Americanization at the Carlisle Indian School (University of New Mexico Press, 2011) Hayes Peter Mauro brings to bear his considerable skills as an art historian and critical theorist to deconstruct the visual culture produced at Carlisle. Placing them squarely in the context of triumphalist American myths and the popular pseudo-science of race, Mauro uses these photographs to ask powerful questions and arrive at some unsettling answers. It is a fascinating work, illuminating not only the troubling culture of the federal assimilation project, but the power of the image to mold both the observer and the observed. Learn more about your ad choices. Visit megaphone.fm/adchoices

Anyone who’s turned on the television in the past several decades is familiar with the ubiquitous before-and-after picture. On the left, your present state: undesirable, out of shape, balding perhaps. Add ingredient X – maybe a fad diet or a hair transplant – and the picture on the right shows your new and improved future. While this visual juxtaposition might seem harmless enough – save for the whole manipulative advertising thing – it has a rather more nefarious history in the United States, bound intimately, like so much, with the question of race. The before-and-after pictures were a favorite of Richard Henry Pratt, founder of the pioneering Carlisle Indian School, where in the late 19th and early 20th century, Native American children from the recently pacified West were brought thousands of miles to a military base outside Harrisburg, Pennsylvania. Haggard by the exhausting and traumatic train ride, Pratt’s photographer would snap the “before” picture, using props and bad lighting to emphasize the alleged “savagery” of the newly arrived children. Months later, once the students were fitted in contemporary Euroamerican fashion, their hair cut short, and illuminated by soft-lighting, the “after” photo was snapped. These dual images – attesting to the supposedly civilizing effects of the boarding school – were distributed to government elites and the American public, proof that the indigenous population of the continent could be molded in the image of the white settler. In his impressive new book, The Art of Americanization at the Carlisle Indian School (University of New Mexico Press, 2011) Hayes Peter Mauro brings to bear his considerable skills as an art historian and critical theorist to deconstruct the visual culture produced at Carlisle. Placing them squarely in the context of triumphalist American myths and the popular pseudo-science of race, Mauro uses these photographs to ask powerful questions and arrive at some unsettling answers. It is a fascinating work, illuminating not only the troubling culture of the federal assimilation project, but the power of the image to mold both the observer and the observed. Learn more about your ad choices. Visit megaphone.fm/adchoices

Anyone who’s turned on the television in the past several decades is familiar with the ubiquitous before-and-after picture. On the left, your present state: undesirable, out of shape, balding perhaps. Add ingredient X – maybe a fad diet or a hair transplant – and the picture on the right shows your new and improved future. While this visual juxtaposition might seem harmless enough – save for the whole manipulative advertising thing – it has a rather more nefarious history in the United States, bound intimately, like so much, with the question of race. The before-and-after pictures were a favorite of Richard Henry Pratt, founder of the pioneering Carlisle Indian School, where in the late 19th and early 20th century, Native American children from the recently pacified West were brought thousands of miles to a military base outside Harrisburg, Pennsylvania. Haggard by the exhausting and traumatic train ride, Pratt’s photographer would snap the “before” picture, using props and bad lighting to emphasize the alleged “savagery” of the newly arrived children. Months later, once the students were fitted in contemporary Euroamerican fashion, their hair cut short, and illuminated by soft-lighting, the “after” photo was snapped. These dual images – attesting to the supposedly civilizing effects of the boarding school – were distributed to government elites and the American public, proof that the indigenous population of the continent could be molded in the image of the white settler. In his impressive new book, The Art of Americanization at the Carlisle Indian School (University of New Mexico Press, 2011) Hayes Peter Mauro brings to bear his considerable skills as an art historian and critical theorist to deconstruct the visual culture produced at Carlisle. Placing them squarely in the context of triumphalist American myths and the popular pseudo-science of race, Mauro uses these photographs to ask powerful questions and arrive at some unsettling answers. It is a fascinating work, illuminating not only the troubling culture of the federal assimilation project, but the power of the image to mold both the observer and the observed. Learn more about your ad choices. Visit megaphone.fm/adchoices