Conflicts between Whites and Indians –Indian perspective

Indian cultural characteristics – a view from within

T E X T S

1. NON-VERBAL COMMUNICATION THROUGH BODY LANGUAGE, SIGN LANGUAGE, FACIAL EXPRESSIONS, USE OF PERSONAL SPACE, AND SILENCE.

2. TIME IS NOW AND EVER FLOWING, THERE IS NO NEED TO HURRY.

3. RESPECT FOR ELDERS AND OTHER ADULTS (TEACHERS), IS NOT TO LOOK AWAY INTO THEIR EYES, RATHER, GLANCE AWAY.

4. A UNIQUE RELATIONSHIP WITH NATURE AS PART OF THE CIRCLE OF LIFE, AND ENTWINED WITH THE CREATOR, MOTHER EARTH, SELF AND FAMILY (AS A PEOPLE). THE INDIAN WAY IS TO RESPECT NATURE, GIVEN TO THEM TO USE-NOT ABUSE, BY THE GREAT SPIRIT.

5. LACK OF BELIEF IN OWNERSHIP, SO THINGS SUCH AS THE MOTHER EARTH, NATURE AND ITS NATURAL RESOURCES, POSSESSIONS, OR INDIVIDUAL SKILLS ARE TO BE SHARED AMONG EACH OTHER, NOT OWNED OR FENCED IN, OR KEPT FROM THOSE IN NEED, BECAUSE ALL WAS GIVEN BY THE CREATOR.

(Native American Rights Fund)

Cultural/civilization Differences as the basis for confrontation between Whites and Indians

Хоча колоністи отримали право на заселення територій тих чи інших племен в результаті підписання угод, більшість цих племен врешті решт вважала ці угоди, за якими вони втрачали землі своїх предків, несправедливими. Свою роль під час їхнього укладання відігравало і відверте обдурювання, і зловживання, але ж головною причиною суперечностей було те, що колоністи та тубільці континенту знаходилися на різних ступенях цивілізації. При обговоренні умов договорів сторони вкладали в них цілком різне значення Для індіанців, які фактично не знали інституту приватної власності, надання територій за договором не означала остаточної та безповоротної відмови від своїх прав на них. Відновити свої права на втрачені землі вони намагалися неодноразово, шляхом нападів на поселення мирних жителів, які закінчувалися кровопролиттям, руйнуванням поселень та захопленням у полон тих, хто лишився живими. Обурення індіанців викликали і нерівноправні умови торгівлі, що також приводило до збройних сутичок. Проте, колоністи поводилися з тубільцями з неменшою жорстокістю... Все це різко дестабілізувало ситуацію в колоніях, де не бракувало й інших осередків напруги.

.(М.М.Коренева. Введение. Литература XVIII века //История литературы США. Т.1. М., 1997, с.331)

[take note of the speaker’s rhetorical skills – oratory art was highly valued in Native American cultures]

JAMES LOGAN, TAHGAHJUTE (Cayuga)

“I appeal to any white man to say, if he ever entered Logan's cabin hungry, and he gave him not meat" (c. 1774)

It is supposed that after launching many vengeful attacks on Virginians, Logan (c. 1728-1780) sent the following short speech to be delivered by an interpreter to his adversaries. It is one of the most famous of Native American speeches and was greatly lauded by Thomas Jefferson, though its authenticity has since been ques­tioned.

I appeal to any white man to say, if he ever entered Logan's cabin hun­gry, and he gave him not meat; if he ever came cold and naked, and he clothed him not. During the course of the last long and bloody war, Logan remained idle in his cabin, an advocate for peace. Such was my love for the whites, that my countrymen pointed as they passed, and said, "Logan is the friend of white men." I had even thought to have lived with you, but for the injuries of one man. Colonel Cresap, the last spring, in cold blood, and unprovoked, murdered all the relations of Logan, not sparing even my women and children. There runs not a drop of my blood in the veins of any living creature. This called on me for revenge. I have sought it: I have killed many: I have fully glutted my vengeance. For my country, I rejoice at the beams of peace. But do not harbor a thought that mine is the joy of fear. Logan never felt fear. He will not turn on his heel to save his life. Who is there to mourn for Logan?—Not one.

(Great Speeches by Native Americans, Dover Publications, 2001, p.24)

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