Carlisle Vs. Armyt: Jim Thorpe, Dwight Eisenhower, Pop Warner, {And the Forgotten Story of Football's Greatest Battle}, Lars Anderson, Random House, New York, 2007
He ignores the general distaste for Carlisle and suggests it was a positive thing for most.
Carlisle was a positive thing for the view of Indians because it showed the "savage race" playing the "white man's game" and playing it well, they were the underdogs in size and numbers yet won many, many games. People started cheering for the Indians.
Thorpe in the Olympics brought attention to Carlisle and resulted in positive media attention.
He and another Indian did well which brought them huge followings of fans.
After Carlisle beat Pittsburgh 45-8
"After the final whistle blew, the fans gave Thorpe and the rest of the Indians thunderous applause. Thirty-three years after the founding of Carlisle, the school's football team had helped transform the public's attitude toward Indians. No longer feared and reviled, the Carlisle Indians had become almost mythological figures in Warner's eleventh year at the school, symbolizing a last chance at greatness for a dying race. Thorpe's Sac and Fox tribe in Oklahoma, for instance, had only six hundred members left, and every time Thorpe touched the ball it was as if time had been turned back and the Indian people were again flourishing. This was the myth they were creating, and white fans couldn't turn their eyes away from the Carlisle boys, the ultimate underdogs." (p. 268, speaking of the 1912 season)
The team traveled a lot, including to the West Coast to play...and "upset" California. As they toured people flocked to see them. Thus awareness was at a high level...and they became sympathetic figures.
Tuesday, April 22, 2008
Tuesday, April 15, 2008
Research Topic 17
Charles Alexander Eastman
early 20th century author, heavily involved in religious movements
early 20th century author, heavily involved in religious movements
Bury My Heart at Wounded Knee
This book by Dee Brown was hugely influential, very widely read, and repeatedly reprinted. It was a watershed in opening the eyes of "the Average American" to another way of looking at the Indian Wars, Manifest Destiny, and the Reservation system. It continues to be well regarded and heavily referenced.
Certainly it expanded awareness of N.A. points of view and, by presenting them as heroes and underdogs, it moved people toward sympathy and a desire to empathize with the Indians.
Between 1971 and 1975 there were 39 printings. Think of the impact that many printings would have.
Certainly it expanded awareness of N.A. points of view and, by presenting them as heroes and underdogs, it moved people toward sympathy and a desire to empathize with the Indians.
Between 1971 and 1975 there were 39 printings. Think of the impact that many printings would have.
Research Topic 15
1956 Utah battle over measure barring Native Americans on reservations from voting
Research Topic 11
Makah fish-ins, 1964
* find the Hunter S. Thompson reports on the Fish-in in the Washington Journal
* find the Hunter S. Thompson reports on the Fish-in in the Washington Journal
Research Topics
John Chewie Case
Indian hunting/fishing rights battle, probably Washington State, possibly Oregon
Indian hunting/fishing rights battle, probably Washington State, possibly Oregon
The New Indians
The New Indians, Stan Steiner, 1968
Red Power representative: "We are no longer fighting for physical survival...We are going to cut the country's whole value system to shreds...we have a superior way of life...If Red Power is to be a power in this country it is because it is ideological." (X), Vine Deloria Jr.
The new generation: "university educated Indians" (X)
He argues the the turning of Indian life into "romantic myth" brought the nation peace of mind (xi)
Circumstances in Jay, Oklahoma, a town of 1120 people in 1966; "Hostile in a way so ingrained that no one needs to say anything about it..." (p. 2)
Tulsa Tribune hearkens the 400 gun-wielding Cherokees to the 1st step to the Little Big Horn again (p. 4)
Hunting & Fishing rights battles raised awareness of Indian situations. 25K Indians fought in WWII. (p. 19)
"He is the envy of all the others who want to, but cannot be, Indian." (p. 20)
WWII was cultural: 1st time since "military defeat of their forefathers 10s of thousands...left reservations." (p. 21)
Between 1950 and 1960 the number of Indian high school students went from 24K to 57K; number in college from 6500 to 17K. (p. 31)
Blatchford argues the growth of "Indian Clubs" on college campuses allowed more Indians to continue in education (p. 34)
look up quote on p. 42: "The government seem to feel...is the way we look...sing...But Indian culture is..."
"The Indian had been stereotyped to act in certain ways." p. 54
Marlon Brando, sometimes alleged to be an Indian, took part in the Fish-ins (Washington Journal). The Department of Justice moved to defend tribal fishing rights against Washington State (p. 61)
Mohawks of Caughnawaga built NY skyscrapers (P. 160)
Will Rogers: "In wars the slogan is Honor, but the object is land." (p. 162)
Monroe Jymm & James Atcitty: 1st & 2nd Indians in New Mexico House of Reps in 1964 (231-233)
Tom Lee was the 1st Indian from New Mexico in the Senate in 1966 (233)
Lloyd House was elected in Arizona (233)
Indians were politically strong in the '66 elections in the West (234)
The Washington Post had articles discussing Indian voting power (236)
South Dakota, 1963, legal battles over the state having legal jurisdiction on the reservation (245-249)
Harvard Law Review referenced "complete paternalism" towards the Native Americans (259)
"The Indian: America's Unfinished Business", 1966, propounded "do-gooder" paternalism (261)
Indian tribal nationalism: outgrowth of post-WWII move for end of colonialism in Africa & Asia? (278)
Vice President Hubert Humphrey thought so in "The Optimist" (278-279)
Red Power representative: "We are no longer fighting for physical survival...We are going to cut the country's whole value system to shreds...we have a superior way of life...If Red Power is to be a power in this country it is because it is ideological." (X), Vine Deloria Jr.
The new generation: "university educated Indians" (X)
He argues the the turning of Indian life into "romantic myth" brought the nation peace of mind (xi)
Circumstances in Jay, Oklahoma, a town of 1120 people in 1966; "Hostile in a way so ingrained that no one needs to say anything about it..." (p. 2)
Tulsa Tribune hearkens the 400 gun-wielding Cherokees to the 1st step to the Little Big Horn again (p. 4)
Hunting & Fishing rights battles raised awareness of Indian situations. 25K Indians fought in WWII. (p. 19)
"He is the envy of all the others who want to, but cannot be, Indian." (p. 20)
WWII was cultural: 1st time since "military defeat of their forefathers 10s of thousands...left reservations." (p. 21)
Between 1950 and 1960 the number of Indian high school students went from 24K to 57K; number in college from 6500 to 17K. (p. 31)
Blatchford argues the growth of "Indian Clubs" on college campuses allowed more Indians to continue in education (p. 34)
look up quote on p. 42: "The government seem to feel...is the way we look...sing...But Indian culture is..."
"The Indian had been stereotyped to act in certain ways." p. 54
Marlon Brando, sometimes alleged to be an Indian, took part in the Fish-ins (Washington Journal). The Department of Justice moved to defend tribal fishing rights against Washington State (p. 61)
Mohawks of Caughnawaga built NY skyscrapers (P. 160)
Will Rogers: "In wars the slogan is Honor, but the object is land." (p. 162)
Monroe Jymm & James Atcitty: 1st & 2nd Indians in New Mexico House of Reps in 1964 (231-233)
Tom Lee was the 1st Indian from New Mexico in the Senate in 1966 (233)
Lloyd House was elected in Arizona (233)
Indians were politically strong in the '66 elections in the West (234)
The Washington Post had articles discussing Indian voting power (236)
South Dakota, 1963, legal battles over the state having legal jurisdiction on the reservation (245-249)
Harvard Law Review referenced "complete paternalism" towards the Native Americans (259)
"The Indian: America's Unfinished Business", 1966, propounded "do-gooder" paternalism (261)
Indian tribal nationalism: outgrowth of post-WWII move for end of colonialism in Africa & Asia? (278)
Vice President Hubert Humphrey thought so in "The Optimist" (278-279)
Monday, April 14, 2008
DC Showcase Presents Jonah Hex Volume One
April-May 1972, All Star Western #3 "Promise to a Princess"
A guy is shot in the back with an arrow which has the whites choosing to say, "Now we can concentrate on doing something about those filthy savages." (P. 40)
Little Fawn speaks pidgin English, has a faithful timber wolf companion, calls guns firesticks and Hex a paleface. Hex rescues her from from a fall into the river so the Indians in turn care for him (p. 44-45)
"Mr. Craig" gave the Pawnees smallpox infested blankets (46)
The Indians die, possibly of the pox, possibly attacked by townspeople, who then die of the pox.
"The Hoax", Weird Western Tales #18, April-May 1973
Backstory is Indian attack on wagon train that separates wolf-boy from white dad. Dad then grows up hating Indians. Attacks 3, killing 2 but being killed by the third who says, "Why, white man? Why you attack us? We hunting game...no mean harm to you...why you attack us?" Naturally, he is the missing son. (137-137, 22-23)
"Blood Brothers", WWT #20, Nov-Dec 1973
Hex saves an Indian.
"What'sa matter, you against shootin' stinkin' redskins?"
Hex: "One that's lyin' on the ground, with a barrel o' whiskey sloppin' inside his head--mebbe. But mostly I'm against killin' US Cavalry Corporals whut are 6 weeks AWOL..." (153/2)
"Indians are ridin' up a dry gulch, Hex! Can't fight against the white man's repeater rifles and gatling guns! Lost their huntin' and trappin' grounds! --Can't do no more than die." (155/4) John Running Wolf on why he scouts for the Cavalry.
When a small Indian party attacks the fort:
Major: "I never thought Red Horse would try this! I'm afraid this will mean a change in Washington's liveral Indian policies!"
Hex: "Which one d'ya mean--takin' their lands, killin' their braves--or mebbe starvin' their squaws and papooses?"
Major: "What the blazes are you, Hex--an INDIAN LOVER?" (157/16)
The bad guys for the issue are William Vandermeer of the Reading, Springfiels and Abilene Railroad and the Major.
Red Horse is accused of kidnapping Muriel, a "fine Boston lady"
Hex: "Busy feller, that Indian! A little crazy, too! Sendin' undersized raidin' parties against forts--stealin' Boston ladies to do squaws' work!" (p. 159/8)
Hex: "We gotta be mighty quiet, boy! We're out to beat some real experts in the sneakin' business!" (160/9)
Muriel turns out to be the wife, not kidnap victim (162/11)
The plot: Hire renegades to attack the fort so the government will drive the Indians off the land they would not sell (164/13-14)
"Well, look who's here! Too bad you been livin' with white men so long, John! A real Indian would never have let that floor creak!" (164/14)
"Bigfoot's War!", WWT #32, Jan-Feb 1976
Haynes does dirty land deal. After being scammed the Paiutes seek vengeance.
Haynes: "...someday he and his kind will realize you can't fight progress."
Hex: "Depends on where you're lookin' at progress from." (398/5)
Turns out Haynes has been poisoning the wells with strychnine to kill the women and children painfully, drive the Paiutes from their land. He retaliates by kidnapping Haynes' daughter.
A guy is shot in the back with an arrow which has the whites choosing to say, "Now we can concentrate on doing something about those filthy savages." (P. 40)
Little Fawn speaks pidgin English, has a faithful timber wolf companion, calls guns firesticks and Hex a paleface. Hex rescues her from from a fall into the river so the Indians in turn care for him (p. 44-45)
"Mr. Craig" gave the Pawnees smallpox infested blankets (46)
The Indians die, possibly of the pox, possibly attacked by townspeople, who then die of the pox.
"The Hoax", Weird Western Tales #18, April-May 1973
Backstory is Indian attack on wagon train that separates wolf-boy from white dad. Dad then grows up hating Indians. Attacks 3, killing 2 but being killed by the third who says, "Why, white man? Why you attack us? We hunting game...no mean harm to you...why you attack us?" Naturally, he is the missing son. (137-137, 22-23)
"Blood Brothers", WWT #20, Nov-Dec 1973
Hex saves an Indian.
"What'sa matter, you against shootin' stinkin' redskins?"
Hex: "One that's lyin' on the ground, with a barrel o' whiskey sloppin' inside his head--mebbe. But mostly I'm against killin' US Cavalry Corporals whut are 6 weeks AWOL..." (153/2)
"Indians are ridin' up a dry gulch, Hex! Can't fight against the white man's repeater rifles and gatling guns! Lost their huntin' and trappin' grounds! --Can't do no more than die." (155/4) John Running Wolf on why he scouts for the Cavalry.
When a small Indian party attacks the fort:
Major: "I never thought Red Horse would try this! I'm afraid this will mean a change in Washington's liveral Indian policies!"
Hex: "Which one d'ya mean--takin' their lands, killin' their braves--or mebbe starvin' their squaws and papooses?"
Major: "What the blazes are you, Hex--an INDIAN LOVER?" (157/16)
The bad guys for the issue are William Vandermeer of the Reading, Springfiels and Abilene Railroad and the Major.
Red Horse is accused of kidnapping Muriel, a "fine Boston lady"
Hex: "Busy feller, that Indian! A little crazy, too! Sendin' undersized raidin' parties against forts--stealin' Boston ladies to do squaws' work!" (p. 159/8)
Hex: "We gotta be mighty quiet, boy! We're out to beat some real experts in the sneakin' business!" (160/9)
Muriel turns out to be the wife, not kidnap victim (162/11)
The plot: Hire renegades to attack the fort so the government will drive the Indians off the land they would not sell (164/13-14)
"Well, look who's here! Too bad you been livin' with white men so long, John! A real Indian would never have let that floor creak!" (164/14)
"Bigfoot's War!", WWT #32, Jan-Feb 1976
Haynes does dirty land deal. After being scammed the Paiutes seek vengeance.
Haynes: "...someday he and his kind will realize you can't fight progress."
Hex: "Depends on where you're lookin' at progress from." (398/5)
Turns out Haynes has been poisoning the wells with strychnine to kill the women and children painfully, drive the Paiutes from their land. He retaliates by kidnapping Haynes' daughter.
Totem Poles
Totem Poles, Hilary Stewart, University of Washington Press, Seattle, 1990
Dust Jacket: "Magnificent and mystical, the towering carved logs known as 'totem poles' have become a distinctive symbol of Northwest Coast native cultures."
"With the regeneration of Native art and tradition spreading throughout the Northwest Coast since the late 1960s, the proliferation of new totem poles has been remarkable." (p. 7)
"Between the 1870s and 1920s museums acquired hundreds of poles; 1925 Canada did restoration project, & 1938 - 1940, U.S. government moved Alaska poles for tourists (p. 22)
"Ellen Neel sold many miniature totem poles to tourists in Vancouver, B.C. in late 40s." p. 22
"From the 1960s onward, awareness and appreciation of Northwest Coastal art and its traditions grew steadily among non-natives, as did a renewed sense of self-identity and pride among the native people themselves." (p. 23)
"A growing awareness of and interest in the sophisticated art form of the Northwest Coast Indians People has led to an expanding market in well crafted items made by native artisans. Quality gift shops and art galleries offer gold and silver jewelry, argillite carvings, drums, basketry, exquisitely carved and inlaid masks and headdresses, various ceremonial regalia- and many other items, including such contemporary works as silk-screen prints, carved plaques and bronze castings. And totem poles. " (P. 24)
Dust Jacket: "Magnificent and mystical, the towering carved logs known as 'totem poles' have become a distinctive symbol of Northwest Coast native cultures."
"With the regeneration of Native art and tradition spreading throughout the Northwest Coast since the late 1960s, the proliferation of new totem poles has been remarkable." (p. 7)
"Between the 1870s and 1920s museums acquired hundreds of poles; 1925 Canada did restoration project, & 1938 - 1940, U.S. government moved Alaska poles for tourists (p. 22)
"Ellen Neel sold many miniature totem poles to tourists in Vancouver, B.C. in late 40s." p. 22
"From the 1960s onward, awareness and appreciation of Northwest Coastal art and its traditions grew steadily among non-natives, as did a renewed sense of self-identity and pride among the native people themselves." (p. 23)
"A growing awareness of and interest in the sophisticated art form of the Northwest Coast Indians People has led to an expanding market in well crafted items made by native artisans. Quality gift shops and art galleries offer gold and silver jewelry, argillite carvings, drums, basketry, exquisitely carved and inlaid masks and headdresses, various ceremonial regalia- and many other items, including such contemporary works as silk-screen prints, carved plaques and bronze castings. And totem poles. " (P. 24)
The Indian in the Cupboard
The Indian in the Cupboard, Lynne Reid Banks, Doubleday, New York, 1980, In Which a 3" Plastic Indian Comes to Life
"All the Indians in films spoke a sort of English..." (p. 9) <this no doubt refers to "pidgin English">
"This Indian-his Indian- was behaving in every way like a real live Indian brave, and despite the vast difference in their size and strengths, Omri respected him..." (p. 10)
"...he said, in what he supposed was Indian English, "Me-no-hurt-you." (p. 10)
"And what about a drink? Milk? Surely Indian braves did not drink milk? They usually drank something called 'firewater' in films, which was presumably a hot drink..." (p. 18)
<This brings forth the idea that people assume all Indians are alcoholics who cannot resist the 'firewater". >
"Firewater?" (p. 20)
Omri assumes Little Bear lives in a teepee but L.B. says longhouse (p. 21)
"...yet when he saw how the Indian, who was altogether in his power, faced him boldly and hid his fear, he lost all desire to handle him- he felt it was cruel, and insulting to the Indian, who was no longer his plaything but a person he respected." (p. 22, talking about Omri)
"Surely you sleep in tepees sometimes?"
"Never," said Little Bear firmly.
"I've never heard of an Indian who didn't," said Omri. (p. 23)
"The Indian stood calmly with folded arms, evidently disapproving of this display of excitement. 'So? Magic. The spirits work much magic.'" (p. 27)
"It occurred to Omri for the first time that his idea of Indians, taken entirely from Western films, had been somehow false." (p. 29)
"The Indian hadn't seemed very surprised about being in a giant house in England. He had shown that he was very superstitious, believing in magic and in good and evil spirits." (p. 30)
<belief in spirit realm, a 'natural' connection to the sacred and supernatural)
"What else? A horse?"
"Horse!" Little Bear seemed surprised.
"Don't you ride? I thought all Indians rode."
Little Bear shook his head. "Iriquois walk." (p. 32)
He then shows a mystic connection to the horse and soon rides very well. (p. 35)
Discusses the actual foods of the Iriquois, the "Three Sisters" of Maize, corn & squash (p. 51)
"The book (On the Trail of the Iriquois), in its terribly grown-up way, was trying to tell him something about why the Indians had done such a lot of scalping. Omri had always thought it just an Indian custom, but the book seemed to say that it wasn't at all, at least not til the white man came. The white man seemed to have made the Iroquois and the Algonquin keen on scalping each other, not to mention white men, French or English as the case might be, by offering them money and whiskey and guns..." (p. 51)
Boone, the cowboy, won't eat with Little Bear.
"Don't be silly, Boone," he (Omri) said firmly.
"Ah ain't bein' silly! Them Injuns ain't just onery and savage. Them's dirty." (p. 99)
<concept; how "cowboys" are thought to have perceived Indians.>
"Looka here, Injun," said Boone. "If we're gonna fight, we're gonna fight fair. Probably ain't even a word for 'fair' in your language..." (p. 102)
"It was the usual sequencee in which the pioneer's wagons are drawn into a circle and the Indians are galloping around them while the outnumbered men of the wagon train fire muzzle-loading guns at them from through the wagon wheels." (p. 198)
Little Bear: "White men move onto land! Use water! Kill animals!" (p. 150)
"And when Boone is better, do you know what you're going to do? You're going to make him your blood brother!"
Little Bear shot him a quick, startled look. "Blood brother?"
"...It's an old Indian custom."
Little Bear looked baffled. "Not Indian custom."
"I'm sure it is! It was in a film I saw."
"White man idea. Not Indian." (p. 167)
Little Bear raised his arm in the Indian salute. (p. 178) <WHAT "Indian salute"?>
"All the Indians in films spoke a sort of English..." (p. 9) <this no doubt refers to "pidgin English">
"This Indian-his Indian- was behaving in every way like a real live Indian brave, and despite the vast difference in their size and strengths, Omri respected him..." (p. 10)
"...he said, in what he supposed was Indian English, "Me-no-hurt-you." (p. 10)
"And what about a drink? Milk? Surely Indian braves did not drink milk? They usually drank something called 'firewater' in films, which was presumably a hot drink..." (p. 18)
<This brings forth the idea that people assume all Indians are alcoholics who cannot resist the 'firewater". >
Omri assumes Little Bear lives in a teepee but L.B. says longhouse (p. 21)
"...yet when he saw how the Indian, who was altogether in his power, faced him boldly and hid his fear, he lost all desire to handle him- he felt it was cruel, and insulting to the Indian, who was no longer his plaything but a person he respected." (p. 22, talking about Omri)
"Surely you sleep in tepees sometimes?"
"Never," said Little Bear firmly.
"I've never heard of an Indian who didn't," said Omri. (p. 23)
"The Indian stood calmly with folded arms, evidently disapproving of this display of excitement. 'So? Magic. The spirits work much magic.'" (p. 27)
"It occurred to Omri for the first time that his idea of Indians, taken entirely from Western films, had been somehow false." (p. 29)
"The Indian hadn't seemed very surprised about being in a giant house in England. He had shown that he was very superstitious, believing in magic and in good and evil spirits." (p. 30)
<belief in spirit realm, a 'natural' connection to the sacred and supernatural)
"What else? A horse?"
"Horse!" Little Bear seemed surprised.
"Don't you ride? I thought all Indians rode."
Little Bear shook his head. "Iriquois walk." (p. 32)
He then shows a mystic connection to the horse and soon rides very well. (p. 35)
Discusses the actual foods of the Iriquois, the "Three Sisters" of Maize, corn & squash (p. 51)
"The book (On the Trail of the Iriquois), in its terribly grown-up way, was trying to tell him something about why the Indians had done such a lot of scalping. Omri had always thought it just an Indian custom, but the book seemed to say that it wasn't at all, at least not til the white man came. The white man seemed to have made the Iroquois and the Algonquin keen on scalping each other, not to mention white men, French or English as the case might be, by offering them money and whiskey and guns..." (p. 51)
Boone, the cowboy, won't eat with Little Bear.
"Don't be silly, Boone," he (Omri) said firmly.
"Ah ain't bein' silly! Them Injuns ain't just onery and savage. Them's dirty." (p. 99)
<concept; how "cowboys" are thought to have perceived Indians.>
"Looka here, Injun," said Boone. "If we're gonna fight, we're gonna fight fair. Probably ain't even a word for 'fair' in your language..." (p. 102)
"It was the usual sequencee in which the pioneer's wagons are drawn into a circle and the Indians are galloping around them while the outnumbered men of the wagon train fire muzzle-loading guns at them from through the wagon wheels." (p. 198)
Little Bear: "White men move onto land! Use water! Kill animals!" (p. 150)
"And when Boone is better, do you know what you're going to do? You're going to make him your blood brother!"
Little Bear shot him a quick, startled look. "Blood brother?"
"...It's an old Indian custom."
Little Bear looked baffled. "Not Indian custom."
"I'm sure it is! It was in a film I saw."
"White man idea. Not Indian." (p. 167)
Little Bear raised his arm in the Indian salute. (p. 178) <WHAT "Indian salute"?>
Black Elk Speaks
Black Elk Speaks: Being the Life Story of a Holy Man of the Oglala Sioux as told through John G. Neidhart, (Flaming Rainbow), University of Nebraska Press, Lincoln and London, 1993
It was originally written in 1932. Now it is a "venerated classic" per the forward by Vine Deloria Junior (xii)
"In the 1960s interest began to focus on Indians and some of the spiritual realities they seemed to represent." (p. xii)
The book is the story of Black Elk's development as a Medicine Man until Wounded Knee at which point he sort of lost his sacred power.
From other sources we will see that this book was a primary source for counterculture looks and indulgences in Native American spirituality.
It was originally written in 1932. Now it is a "venerated classic" per the forward by Vine Deloria Junior (xii)
"In the 1960s interest began to focus on Indians and some of the spiritual realities they seemed to represent." (p. xii)
The book is the story of Black Elk's development as a Medicine Man until Wounded Knee at which point he sort of lost his sacred power.
From other sources we will see that this book was a primary source for counterculture looks and indulgences in Native American spirituality.
Duke: THe Life and Image of John Wayne
Duke: The Life and Image of John Wayne, Ronald L. Davis, University of Oklahoma Press, Norman, 1998
In the movie Fort Apache (1948), "...their Native American counterparts are honorable and justified in their grievances." (p. 132)
Wayne's character, Kirby York, sympathizes with the Indians but ultimately allows a legend that blames the Indians to remain. (p. 132)
Hondo (1953)
"I'd never seen a Western in which the Indians were characterized as humans, not bloodthirsty savages." (p. 175)
"I've done as much as any man to give human dignity to the Indian," said Wayne. (p. 176)
Native Americans provide antagonist, although frequently they are shown to be fighting rightfully after treaties are broken, lands stolen, children starving...
In the movie Fort Apache (1948), "...their Native American counterparts are honorable and justified in their grievances." (p. 132)
Wayne's character, Kirby York, sympathizes with the Indians but ultimately allows a legend that blames the Indians to remain. (p. 132)
Hondo (1953)
"I'd never seen a Western in which the Indians were characterized as humans, not bloodthirsty savages." (p. 175)
"I've done as much as any man to give human dignity to the Indian," said Wayne. (p. 176)
Native Americans provide antagonist, although frequently they are shown to be fighting rightfully after treaties are broken, lands stolen, children starving...
Sunday, April 13, 2008
"The first TV cowboy was Hopalong Cassidy played by William Boyd, who went on the air in 1949. The shows were actually cut-down versions of some of the sixty-six movies he had made beginning in 1935. The other movie cowboys watched with great interest to see if cowboys could ride the TV range. They figured it was working when Hoppy showed up at a New Orleans department store to promote some of the forty Hopalong Cassidy products ---and fifty (255) thousand people showed up to meet him. Fifty thousand! In the first forty-five days the merchandise was on sale, it grossed more than one million dollars. Hoppy sold everything from roller skates to dinner plates, and in 1950 he became the first person to have his image on a lunch box. And six hundred thousand of them were sold! It didn't take much to realize that cowboys could be popular on TV.
And so, pardner, along came Gene Autry, and Roy Rogers, and the Lone Ranger, and about 117 other cowboys over the next decade. The Lone Ranger went on the air the same year as Hopalong Cassidy, after having been a popular radio program and comic book."
(p. 255-256)
"The plots on these cowboy shows were almost always the same-do whatever is necessary to sell branded merchandise. By the early 1950s stores were selling about 40 million pieces a year, from toys to clothes, including more than five million repeating cap pistols." (p. 257)
"Wyatt Earp, for example, became (257)the third most popular show on television, behind only Ed Sullivan and I Love Lucy. Among the many westerns aimed at least generally at kids were Death Valley Days, Judge Roy Bean, and Tombstone Territory. The Adventures of Wild Bill Hickock was on the air for seven years and much longer in reruns." (257-258)
"Westerns became the most popular genre on TV. Most of them tried to attract an adult audience also, with the heavyweight among such shows being Gunsmoke, with James Arness, which went on the air in 1955 and lasted twenty years; in fact, it was on the air longer than it took to settle the real Old West." (258)
all above from:
When Television Was Young: Live, Spontaneous, and In Living Black and White, Ed McMahon and David Fisher, Thomas Nelson, Nashville, Tennessee, 2007
my thoughts:
Children growing up with the loyal, trustworthy, courageous example of Tonto, with the sometimes realistic examples of Indians being mistreated, with the positive albeit often paternalistic portrayals where men like Matt Dillon respected the abilities and character of the Indian would grow to adulthood with a different, more positive view than those who feared attack from the Indians.
The Western idealized the fight against long odds, the hero of the underdog, the downtrodden, the beaten down...and as the plight of the Indians was publicized, that hero became the Indian. Thus we see movies like Broken Arrow and Little Big Man produced by the people who grew up listening to and watching these Westerns.
And so, pardner, along came Gene Autry, and Roy Rogers, and the Lone Ranger, and about 117 other cowboys over the next decade. The Lone Ranger went on the air the same year as Hopalong Cassidy, after having been a popular radio program and comic book."
(p. 255-256)
"The plots on these cowboy shows were almost always the same-do whatever is necessary to sell branded merchandise. By the early 1950s stores were selling about 40 million pieces a year, from toys to clothes, including more than five million repeating cap pistols." (p. 257)
"Wyatt Earp, for example, became (257)the third most popular show on television, behind only Ed Sullivan and I Love Lucy. Among the many westerns aimed at least generally at kids were Death Valley Days, Judge Roy Bean, and Tombstone Territory. The Adventures of Wild Bill Hickock was on the air for seven years and much longer in reruns." (257-258)
"Westerns became the most popular genre on TV. Most of them tried to attract an adult audience also, with the heavyweight among such shows being Gunsmoke, with James Arness, which went on the air in 1955 and lasted twenty years; in fact, it was on the air longer than it took to settle the real Old West." (258)
all above from:
When Television Was Young: Live, Spontaneous, and In Living Black and White, Ed McMahon and David Fisher, Thomas Nelson, Nashville, Tennessee, 2007
my thoughts:
Children growing up with the loyal, trustworthy, courageous example of Tonto, with the sometimes realistic examples of Indians being mistreated, with the positive albeit often paternalistic portrayals where men like Matt Dillon respected the abilities and character of the Indian would grow to adulthood with a different, more positive view than those who feared attack from the Indians.
The Western idealized the fight against long odds, the hero of the underdog, the downtrodden, the beaten down...and as the plight of the Indians was publicized, that hero became the Indian. Thus we see movies like Broken Arrow and Little Big Man produced by the people who grew up listening to and watching these Westerns.
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