Stereotyping of the Native Americans in the 1820's and 1830's For Americans moving west in the 1820's and 30's there was little firsthand knowledge of what the frontier would be like when they arrived. There was a lot of presumption about the Indians. Many felt, through the stories they heard and read, that they had sufficient information to know what the Indians would truly be like and how to respond to them. Unfortunately, as is described in James Fenimore Cooper's Leatherstocking Tales, white settlers stereotyped the Native Americans as savage, heartless beasts. There was a rushing out of men, women, and children, with the cracking of rifles, the crashing of hatchets, the lunge of knives, with yells and shrieks such as would turn the spirit into ice and water to hearI saw the weakest of them all- the old grandma, with the youngest babe in her arms, come flying into the cornwhen the pursuercaught up with her and struck her down with his tomahawk. Then friend, he snatched the poor babe from the dying woman's arms and struck it with the same bloody hatchet. (qtd in Myers 48) Cooper's romanticizing of the Old West, created an inaccurate picture of Native Americans, but he was not the only one. Eighteenth and Nineteenth-century literature shows us many incorrect representations of Native Americans. With passages like the one above, captivity narratives, and the descriptions of Indian wars, is it any wonder that people were afraid of the Indians they would encounter out west? When people moved out into the frontier all the biased opinions they had been fed went with them. They took the mental pictures that the media of the day proposed and made them real in their minds eye. But the fear they took with them was almos... ... middle of paper ... ... Shoe String Press Inc., 1977. Frizzell, Lodisa. Across the Plains to California in 1852. New York: New York Public Library, 1915. LeBeau, Sebastian (Bronco). "The Good River Reservation." April 2002. The Great Sioux Nation Website. Myres, Sandra L. Westering Women and the Frontier Experience 1800-1915. Albuquerque: University of New Mexico Press, 1982. "Noble savage." Webster's New World College Dictionary. 4th ed. 1999. Scheckel, Susan. Desert, Garden, Margin, Range: Chpt. 6: Mary Jemison and the Domestication of the American Frontier. Ed. Eric Heyne. New York, NY: Twayne Publishers, 1992. Seaver, James E. A Narrative of the Life of Mrs. Mary Jemison. ed. June Namias. University of Oklahoma Press, Norman, Publishing Division of the University, 1992. Shaw, Anna H. The Story of a Pioneer. New York, NY: Harper & Brothers Publishers, 1915.
James, Edward, Janet James, and Paul Boyer. Notable American Women, 1607-1950. Volume III: P-Z. Cambridge, MA: Harvard University Press, 1971. Print.
Simon Wiesenthal’s book The Sunflower: On the Possibilities and Limits of Forgiveness spoke to me about the question of forgiveness and repentance. Simon Wiesenthal was a Holocaust prisoner in a Nazi concentration camp during World War II. He experienced many brutal and uneasy experiences that no human being should experience in their lifetime and bear to live with it. Death, suffering, and despair were common to Simon Wiesenthal that he questioned his own religious faith because he asks why would his God allow the Holocaust happen to his people to be slaughter and not do anything to save them. During Simon Wiesenthal time as a Jewish Holocaust, Simon was invited to a military hospital where a dying Nazi SS officer wanted to have a conversation. The Nazi SS officer told Simon his story of his life and confesses to Simon of his horrific war crimes. Ultimately, the SS officer wanted forgiveness for what he done to Simon’s Jewish people. Simon Wiesenthal could not respond to his request, because he did not know what to do with a war criminal that participate in mass genocide to Simon’s people. Simon Wiesenthal lives throughout his life on asking the same crucial question, “What would I have done?” (Wiesenthal 98). If the readers would be on the exact situation as Simon was
West, Elliott, Contested Plains: Indians, Goldseekers and the Rush to Colorado, (University Press of Kansas,
Forgiveness is not an action that should be taken for granted. Nor should it be easily accepted without a second thought. It was strong of Simon to refuse to give Karl an answer to his request. “Possibly, there are circumstances in which forgiving is a temptation, a promise of relief that might be morally dubious. Indeed, the refusal to forgive may represent the more demanding moral accomplishment” (Brudholm 2). Simon did not give into the temptation to give a dying man the easy answer he sought and say that he forgave him without thinking it over. Karl assumed that he would be forgiven, even though he did not express much remorse about what he had done. Because he did not automatically tell Karl that he forgave him, Simon never had ...
“Yes. I see them plain before my eyes…I can see the child and his father and his mother(Wiesenthal,47).” This heinous act committed by the soldiers Karl served with seemed to haunt him on his death bed. The memory of the families and the cries of innocents burning in that home seems to be one of the main things Karl is asking for forgiveness for. The memories seem to haunt him and before he dies he wants to make peace with the ghost of his life, not wanting to bring them into the afterlife with him. The memories of that event have weighed heavily on Karl’s conscious, and it seems if there were such things as a double take in life he would go back and find a way to help those innocents. Karl has a lot of deaths on his conscious not from acts he committed; however, from acts seen by him or acts that he did not stop. By asking for forgiveness from Wiesenthal Karl wanted to die knowing someone knew he was truly sorry for his actions and was willing to pay for them in the afterlife. Even though Wiesenthal was not a Jew whose Karl’s actions affected, his apology was for the community as an SS
In Simon Wiesenthal’s The Sunflower on the Possibilities and Limits of Forgiveness the author is asked to fulfill a dying solider last wish to forgive him because of the crimes he has committed against the Jewish people of the Holocaust. When Wiesenthal is asked for forgiveness, he simply leaves the room. Wiesenthal states that the encounter with the dying man left “a heavy burden” (Wiesenthal 55) on him. The confessions in which he admitted to have “profoundly disturbed [him]” (Wiesenthal 55). As Wiesenthal tries to make sense of what he has encountered he begins to make excuses for why the man might have done what he did. He say...
Talking Back to Civilization , edited by Frederick E. Hoxie, is a compilation of excerpts from speeches, articles, and texts written by various American Indian authors and scholars from the 1890s to the 1920s. As a whole, the pieces provide a rough testimony of the American Indian during a period when conflict over land and resources, cultural stereotypes, and national policies caused tensions between Native American Indians and Euro-American reformers. This paper will attempt to sum up the plight of the American Indian during this period in American history.
Native Americans have been living on American soil for quite a while now. They were here before the European colonists. They have been here and still continue to be present in the United States. However, the way the media represents Native Americans disallows the truth about Native Americans to be told. Only misinterpretations of Native Americans seem to prosper in the media. It appears the caricature of Native Americans remains the same as first seen from the first settler’s eyes: savage-like people. Their culture and identity has become marginalized by popular culture. This is most evident in mainstream media. There exists a dearth of Native American presence in the mainstream media. There is a lack of Native American characters in different media mediums. When they are represented, they are misrepresented. They are easily one of the most underrepresented cultures and people in American media. Native Americans shouldn’t be confined to a stereotype, should have a greater presence in the media, and shouldn’t be misrepresented when they are presented.
Since the settling of the English colonies in the early 17th century, pioneers have been destined to expand into the North American frontier and to domesticate it with their Christian faith and progressive nature. In their exploration of the frontier, however, the Puritan colonists often encountered Indians whose savagery challenged their discipline and morals. Just as the colonists expanded, Indians also saw their native lands of many years vanish. The situation naturally compelled the Puritans and the Indians to fight each other for their mutual interests. Thus, while most accounts of Western history focus on the heathen threat, both Indians and colonists experienced the harshness of the captivity myth and its evolution into other mythology that defined American history.
All in all, the treatment of the American Indian during the expansion westward was cruel and harsh. Thus, A Century of Dishonor conveys the truth about the frontier more so than the frontier thesis. Additionally, the common beliefs about the old west are founded in lies and deception. The despair that comes with knowing that people will continue to believe in these false ideas is epitomized by Terrell’s statement, “Perhaps nothing will ever penetrate the haze of puerile romance with which writers unfaithful to their profession and to themselves have surrounded the westerner who made a living in the saddle” (Terrell 182).
There are 33 amendments that have been offered up by Congress of those six flopped ratification by the mandatory three quarters of the state senates and four are officially still awaiting decision before state politicians. Beginning with the eighteenth amendment every amendment that was presented except for the nineteenth amendment and the still unresolved child labor amendment of 1924 has a definite time limit for ratification. There lies a mystery in the very first Thirteenth Amendment, the Titles of Nobility Amendment presented in 1810, which would have eliminated the citizenship of any American acquiring a title of nobility or honor from any foreign power or otherwise, the mystery is whether this amendment was ratified and has been illegally removed from the Constitution (Mount, 2010).
...wler-Salamini and Mary Kay Vaughan, eds Creating Spaces, Shaping Transitions: Women of the Mexican Countryside, 1850-1990 Tucson: University of Arizona Press, 1994.
The movement westward during the late 1800’s created new tensions among already strained relations with current Native American inhabitants. Their lands, which were guaranteed to them via treaty with the United States, were now beginning to be intruded upon by the massive influx of people migrating from the east. This intrusion was not taken too kindly, as Native American lands had already been significantly reduced due to previous westward conquest. Growing resentment for the federal government’s Reservation movement could be felt among the native population. One Kiowa chief’s thoughts on this matter summarize the general feeling of the native populace. “All the land south of the Arkansas belongs to the Kiowas and Comanches, and I don’t want to give away any of it” (Edwards, 203). His words, “I don’t want to give away any of it”, seemed to a mantra among the Native Americans, and this thought would resound among them as the mounting tensions reached breaking point.
Labrie, Janet M. "The Depiction of Women's Field Work in Rural Fiction." Agricultural History 67 (Spring 1993): 119-33. JSTOR. Web. 15 Mar. 2012.
The narrator believes Karl is not just atoning but is genuine in his repentance. Though Karl never formally apologizes, “in his confession [there is] true repentance” (Wiesenthal 53). Throughout the confession Karl shows many signs of honesty and remorse; his words are harsh as he confesses his sins and are forced out even through the pain, Karl holds the narrators hand throughout the whole confession, and the fact that he is asking for forgiveness from a Jew (28-79). Sven Alkalaj agrees that forgiveness is possible when "there is a genuine recognition of guilt" (105). The narrator should grant him forgiveness because of the blatantly obvious guilt in Karl’s confession.