A People's History of the United States (82 page)

On Thanksgiving Day 1970, at the annual celebration of the landing of the Pilgrims, the authorities decided to do something different: invite an Indian to make the celebratory speech. They found a Wampanoag Indian named Frank James and asked him to speak. But when they saw the speech he was about to deliver, they decided they did not want it. His speech, not heard at Plymouth, Massachusetts, on that occasion, said, in part (the whole speech is in
Chronicles of American Indian Protest
):

For Indians there has never been a clear line between prose and poetry. When an Indian studying in New Mexico was praised for his poetry he said, “In my tribe we have no poets. Everyone talks in poetry.” There are, however, “poems,” collected in William Brandon's
The Last Americans
and in
The Way
by Shirley Hill Witt and Stan Steiner.

An Ashinabe “spring poem” translated by Gerald Vizenor:

“Snow the Last” by Joseph Concha:

This from a fifth-year group in a Special Navajo Program in the year 1940, called “It is Not!”

In March of 1973 came a powerful affirmation that the Indians of North America were still alive. On the site of the 1890 massacre, on Pine Ridge reservation, several hundred Oglala Sioux and friends returned to the village of Wounded Knee to occupy it as a symbol of the demand for Indian land, Indian rights. The history of that event, in the words of the participants, has been captured in a rare book published by
Akwesasne Notes
(
Voices from Wounded Knee,
1973).

In the 1970s, 54 percent of the adult males on the Pine Ridge reservation were unemployed, one-third of the families were on welfare or pensions, alcoholism was widespread, and suicide rates were high. The life expectancy of an Oglala Sioux was forty-six years. Just before the Wounded Knee occupation, there was violence at the town of Custer. An Indian named Wesley Bad Heart Bull was killed by a white gas station attendant. The man was let out on $5,000 bond and indicted for manslaughter, facing a possible ten-year term. A gathering of Indians to protest this led to a clash with police. The murder victim's mother, Mrs. Sarah Bad Heart Bull, was arrested, on charges that called for a maximum sentence of thirty years.

On February 27, 1973, about three hundred Oglala Sioux, many of them members of the new militant organization called the American Indian Movement (AIM), entered the village of Wounded Knee and declared it liberated territory. Ellen Moves Camp later said: “We decided that we did need the American Indian Movement in here because our men were scared, they hung to the back. It was mostly the women that went forward and spoke out.”

Within hours, more than two hundred FBI agents, federal marshals, and police of the Bureau of Indian Affairs surrounded and blockaded the town. They had armored vehicles, automatic rifles, machine guns, grenade launchers, and gas shells, and soon began firing. Gladys Bissonette said three weeks later: “Since we are here, in Wounded Knee, we've been shot at, over and over, always after dark. But last night we were hit the hardest. I guess the Great Spirit is with us, and no bullets find their way into our bodies. We ran through a hail of bullets one night. . . . We're going to hold our stand until we are completely an independent sovereign nation, Oglala Sioux Nation.”

After the siege began, food supplies became short. Indians in Michigan sent food via a plane that landed inside the encampment. The next day FBI agents arrested the pilot and a doctor from Michigan who had hired the plane. In Nevada, eleven Indians were arrested for taking food, clothing, and medical supplies to South Dakota. In mid-April three more planes dropped 1,200 pounds of food, but as people scrambled to gather it up, a government helicopter appeared overhead and fired down on them while groundfire came from all sides. Frank Clearwater, an Indian man lying on a cot inside a church, was hit by a bullet. When his wife accompanied him to a hospital, she was arrested and jailed. Clearwater died.

There were more gun battles, another death. Finally, a negotiated peace was signed, in which both sides agreed to disarm (the Indians had refused to disarm while surrounded by armed men, recalling the 1890 massacre). The United States government promised to investigate Indian affairs, and a presidential commission would reexamine the 1868 treaty. The siege ended and 120 occupiers were arrested. The U.S. government then said that it had reexamined the 1868 treaty, found it valid, but that it was superseded by the U.S. power of “eminent domain”—the government's power to take land.

The Indians had held out for seventy-one days, creating a marvelous community inside the besieged territory. Communal kitchens were set up, a health clinic, and hospital. A Navajo Vietnam veteran:

Messages of support had come to Wounded Knee from Australia, Finland, Germany, Italy, Japan, England. One message came from some of the Attica brothers, two of whom were Indians: “You fight for our Earth Mother and Her Children. Our spirits fight with you!” Wallace Black Elk replied: “Little Wounded Knee is turned into a giant world.”

After Wounded Knee, in spite of the deaths, the trials, the use of the police and courts to try to break the movement, the Native American movement continued.

In the Akwesasne community itself, which put out
Akwesasne Notes,
the Indians had always insisted their territory was separate, not to be invaded by the white man's law. One day New York State police gave three traffic tickets to a Mohawk Indian truck driver, and a council of Indians met with a police lieutenant. At first, he insisted that he had to follow orders and give out tickets, even in Akwesasne territory, although he obviously was trying to be reasonable. He finally agreed that they would not arrest an Indian in the territory or even outside of it without first having a meeting with the Mohawk council. The lieutenant then sat down and lit a cigar. Indian Chief Joahquisoh, a distinguished-looking man with long hair, rose and addressed the lieutenant with a serious voice. “There is one more thing before you go,” he said looking straight at the lieutenant. “I want to know,” he said slowly, “if you've got an extra cigar.” The meeting ended in laughter.

Akwesasne Notes
continued to publish. On its poetry page, late autumn, 1976, appeared poems reflecting the spirit of the times. Ila Abernathy wrote:

And Buffy Sainte-Marie:

In the sixties and seventies, it was not just a women's movement, a prisoner's movement, an Indian movement. There was general revolt against oppressive, artificial, previously unquestioned ways of living. It touched every aspect of personal life: childbirth, childhood, love, sex, marriage, dress, music, art, sports, language, food, housing, religion, literature, death, schools.

The new temper, the new behavior, shocked many Americans. It created tensions. Sometimes it was seen as a “generation gap”—the younger generation moving far away from the older one in its way of life. But it seemed after a while to be not so much a matter of age—some young people remained “straight” while some middle-aged people were changing their ways and old people were beginning to behave in ways that astounded others.

Sexual behavior went through startling changes. Premarital sex was no longer a matter for silence. Men and women lived together outside of marriage, and struggled for words to describe the other person when introduced: “I want you to meet my . . . friend.” Married couples candidly spoke of their affairs, and books appeared discussing “open marriage.” Masturbation could be talked about openly, even approvingly. Homosexuality was no longer concealed. “Gay” men and “gay” women—lesbians—organized to combat discrimination against them, to give themselves a sense of community, to overcome shame and isolation.

All this was reflected in the literature and in the mass media. Court decisions overruled the local banning of books that were erotic or even pornographic. A new literature appeared (
The Joy of Sex
and others) to teach men and women how sexual fulfillment could be attained. The movies now did not hesitate to show nudity, although the motion picture industry, wanting to preserve principle as well as profit, set up a classification system (R for Restricted, X for prohibited to children). The language of sex became more common both in literature and in ordinary conversation.

All this was connected with new living arrangements. Especially among young people, communal living arrangements flourished. A few were truly communes—that is, based on the sharing of money and decisions, creating a community of intimacy, affection, trust. Most were practical arrangements for sharing the rent, with varying degrees of friendship and intimate association among the participants. It was no longer unusual for men and women to be “roommates”—in groups of two or three or larger, and without sexual relations—as practical, unselfconscious arrangements.

The most important thing about dress in the cultural change of the sixties was the greater informality. For women it was a continuation of the historic feminist movement's insistence on discarding of “feminine,” hampering clothes. Many women stopped wearing bras. The restrictive “girdle”—almost a uniform of the forties and fifties—became rare. Young men and women dressed more nearly alike, in jeans, in discarded army uniforms. Men stopped wearing neckties, women of all ages wore pants more often—unspoken homage to Amelia Bloomer.

There was a new popular music of protest. Pete Seeger had been singing protest songs since the forties, but now he came into his own, his audiences much larger. Bob Dylan and Joan Baez, singing not only protest songs, but songs reflecting the new abandon, the new culture, became popular idols. A middle-aged woman on the West Coast, Malvina Reynolds, wrote and sang songs that fit her socialist thinking and her libertarian spirit, as well as her critique of the modern commercial culture. Everybody now, she sang, lived in “little boxes” and they “all came out just the same.”

Bob Dylan was a phenomenon unto himself: powerful songs of protest, personal songs of freedom and self-expression. In an angry song, “Masters of War,” he hopes that one day they will die and he will follow their casket “in the pale afternoon.” “A Hard Rain's A-Gonna Fall” recounts the terrible stories of the last decades, of starvation and war, and tears, and dead ponies, and poisoned waters, and damp, dirty prisons—“It's a hard rain's a-gonna fall.” Dylan sang a bitter antiwar song, “With God on Our Side,” and one about the killer of the black activist Medgar Evers, “Only a Pawn in Their Game.” He offered a challenge to the old, hope to the new, for “The Times They Are A-Changin'.”

The Catholic upsurge against the war was part of a general revolt inside the Catholic Church, which had for so long been a bulwark of conservatism, tied to racism, jingoism, war. Priests and nuns resigned from the church, opened their lives to sex, got married and had children—sometimes without bothering to leave the church officially. True, there was still enormous popularity for the old-time religious revivalists, and Billy Graham commanded the obedience of millions, but now there were small swift currents against the mainstream.

There was a new suspicion of big business, of profiteering as the motive for ruining the environment. There was a reexamination of the “death industry,” of moneymaking funerals and profitable tombstones, as in Jessica Mitford's
The American Way of Death.