Caged In The Human Zoo

From the Daily Mail, "Caged in the human zoo: The shocking story of the young pygmy warrior put on show in a monkey house - and how he fuelled Hitler's twisted beliefs," by Beth Hale, 31 October 2009

His ebony skin stood out in sharp contrast to the white crowd pressing to get a better view.

The young African boy bared his teeth at the men and women staring at him through the bars. They were sharpened into dagger-like points, making him appear all the more barbaric to the ignorant hordes.

Above the cage hung a sign proclaiming: 'The Missing Link.' A baby chimp sat disconsolately at the bottom of the enclosure, a single companion to the boy.

The year was 1906. This was a pygmy, brought to America as a novelty to be put on display in the monkey house.

The New York Times reported: 'There were 40,000 visitors to the park on Sunday. Nearly every man, woman and child of this crowd made for the monkey house to see the star attraction in the park - the wild man from Africa.

'They chased him about the grounds all day, howling, jeering, and yelling. Some of them poked him in the ribs, others tripped him up, all laughed at him.'

Suddenly, the boy turned. Taking the bow and arrow given to him as an ethnic accessory, he shot at the gawpers. His arrow did no harm, but he did scare the life out of the onlookers.

This was Ota Benga, a pygmy, brought from the Congo and put on display in a zoo as an example of what scientists at the time proclaimed to be an evolutionary inferior race.

His story would divide a nation, and is now told for the first time in a new documentary, The Human Zoo.

The programme lifts the lid on a dark period in history, where 'natives' were paraded as exhibits, fueling the spread of white supremacism and even contributing to the rise of Nazism.

Tragically, Benga became the victim of one of the most awful acts of exploitation ever seen and died a shadow of the proud young tribesman who arrived in America.

So just who was he, and how did this grotesque experiment help shape the 20th century view of race?

A hundred years ago, before television and mass tourism, a handful of enterprising adventurers, anthropologists and businessman decided to bring the far-flung glories of the world to life in one place.

Huge fairs were held in Paris, London and America, exhibiting everything from Italian gondolas to African elephants.

Having promised the world, there was pressure to deliver: people were the next quarry.

In 1904, the showman anthropologist William McGee conceived the idea of a human zoo, to be held in St Louis in the U.S. state of Missouri.

It was designed to be one of the largest scientific experiments ever undertaken and would be spectacular public entertainment.

McGee wanted the tallest people in the world, veritable giants from Patagonia, at the tip of South America. He wanted the Ainu, who lived on an island north of Japan and were supposedly the hairiest humans. He placed an order for 300 Filipinos - there is no record of why he wanted so many.

His grandson, Phillips Verner Bradford, says: 'If you told him that a place was dangerous, he'd say: "I want to go there!" He was that sort of guy.'

Verner took a boat from New York to London, down the European coast and around Africa to the Congo River.

Bradford says: 'He made his way up the Congo River with steamers as far as they would go. Once he arrived at the great waterfalls, he had to hire a crew of natives.'

They encountered crocodiles and hippopotamuses, and deadly whirlpools that could sink a boat.

Eventually, Verner made it into the jungle. He blithely walked into a village of cannibals, and found that they had captured a rival tribe who were being held in cages, ready to be eaten.

To his delight, the prisoners were pygmies, or Mbuti - just what he was looking for. He began negotiating. Talking to the pygmies in their native Chiluba, he established that they would rather be taken to America than eaten. He bought six pygmies from their captors for a roll of brass wire and some salt.

One pygmy stood out. He was Ota. Photos of him taken in the Congo show a playful, chubby young man, a broad smile revealing his sharpened teeth, which were filed in his youth.

He looks healthy, spirited and full of life, standing around 4ft 8in tall.

He had never seen a white man before. Verner realised that he had a hugely marketable proposition on his hands, and made the return trip across the Atlantic with his human treasure.

For their part, the pygmies were intrigued by everything they saw and were full of questions: how did the boat work? Was there a cage of hippopotamuses down beneath pedaling it along? Verner showed them how the steam engine functioned.

Docking at New Orleans in June 1904, the Africans caught their first glimpse of America. They were stunned by the tall buildings and wide streets.

The six pygmies were sent to St Louis by rail. There, they became McGee's most important exhibits, the centerpiece of the St Louis World Fair, feted by society and academics alike.

Adverts proclaimed: 'They live in forests, they are extremely shy. They eat the flesh of wild animals killed with poisoned arrows. They are cruel, finding delight in torturing animals.

'They have long heads, long narrow faces and little red eyes, set close together like those of ferrets. Their bodies are exceptionally hairy.

'A pygmy has been known to eat 60 bananas at one meal, in addition to other food, and then ask for more.

'They seem to be controlled by an impulse that makes them delight in wickedness. If caught young, they are said to make excellent servants.'

He wanted what he considered the most primitive American Indian tribe, the Cocopah in Mexico. He asked for Eskimos.

But most of all, he wanted the smallest people in the world. He needed pygmies. He had heard that they were very short and very black, and he had to have one.

Explorer Samuel Phillips Verner was dispatched by McGee to the Belgian Congo with a shopping list.

It read: 'One pygmy patriarch or chief. One adult woman, preferably his wife. One adult man, preferably his son. One adult woman, the wife of the last or daughter of the first. One female youth unmarried. Two infants. A priestess and a priest, or medicine doctors, preferably old. All of the above to be pygmies.'

Duly detailed, Verner set off for deepest Africa. He knew that this operation could be the making of him, putting him in the same league as Henry Stanley and Dr David Livingstone.

As the sales pitch shows, the human zoo played into the hands of white supremacists, teaching the public that there was a hierarchy of races, with the white man at the top and all others beneath.

McGee himself, in his book The Trend Of Human Progress, published in 1899, wrote: 'Those who know the races realise that the average white man is stronger of limb, fleeter of foot, clearer of eye, than the average yellow or red or black.'

Bastardising Darwin's theory of evolution, McGee saw each race as a stage in human evolution - with pygmies the least evolved of the species. With his rudimentary Victorian understanding of science, he believed they were the living missing link between apes and humans.

The human zoo was a fantastic success - and widely copied. Dr Sadiah Qureshi, a historian at the University of Cambridge, says: 'Millions of people went to see these shows at their peak. Originally you would get a show in a local theatre. By the late 19th century you would see hundreds, if not a couple of thousand people living on site, eating and on constant display.'

Indeed, some years later, in 1924, King George V and Queen Mary inspected the live exhibits at the British Empire Exhibition, at Wembley. Some Europeans' curiosity knew no bounds, however.

Qureshi says: 'The 1899 exhibition Savage South Africa held at Earl's Court in London caused quite a stir. At one point women were banned from going inside because they had supposedly been touching the natives.' For almost a year, Ota and the other pygmies lived in America as human exhibits. They were made to build native houses, perform traditional dance ceremonies, live partially naked and cook authentic food.

Ota was described in the press as 'a dwarfy, black specimen of sad-eyed humanity'. With his filed tribal teeth, he was the most celebrated pygmy and dubbed 'Lord of the savage world'. He posed for photographs for 25 cents.

In 1905, after they had been viewed by a total of 20 million people, Verner took the pygmies home to the Congo.

Ota had planned to rejoin his tribe - but discovered that they had been entirely wiped out by Belgian soldiers. He married a girl from the nearby Batwa tribe, and appeared to settle back into life in Africa.

Then his wife was bitten by a poisonous snake and died. The Batwa rejected him, believing he was cursed and responsible for the young woman's death. Ota was cast adrift, a stranger in his own land.

He begged his friend Verner to take him back to America. Verner was reluctant, but eventually acquiesced, taking him to New York.

The pair shared the 3,000-mile sea voyage with crates of live animals, parrots, monkeys, snakes and other exotic booty, which Verner planned to sell in America. On the ship, Ota discovered cigarettes and drink.

Arriving in New York, Verner - who had business to do - bade him farewell, arranging accommodation in a spare room - this time he was not on show - at the American Museum of Natural History. There, he thought Ota would be safe.

Soon, however, he came to the attention of William Hornaday, a conservationist and director of the Bronx Zoo.

Collaborating with one of America's most notorious racists, Madison Grant, he conceived a plan.

Grant wanted to promote 'scientific racism', talking in terms of 'purity of type', and the survival of the white master race.

In 1930, after his work The Passing Of The Great Race was translated into German, Grant received a letter from an aspiring politician, saying 'your book is my bible'.

The man was Adolf Hitler. He would indeed use 'scientific racism' as the foundation for the Third Reich, giving academic grounding to the Holocaust.

Together, Hornaday and Grant offered to take charge of Ota Benga, who initially believed he would be looking after the Bronx Zoo's elephants.

In fact, he was going to be put on public display as a living example of 'racial inferiority'. Immediately, the exhibition prompted criticism. The New York Times reported on September 9, 1906: 'The exhibition was that of a human being in a monkey cage. A human being. In a monkey cage.

'The human being happened to be a Bushman, one of a race that scientists do not rate high in the human scale, but to the average nonscientific person in the crowd of sightseers there was something about the display that was unpleasant.

'It is probably a good thing that Benga doesn't think very deeply. If he did it isn't likely that he was very proud of himself when he woke in the morning and found himself under the same roof with the orang-utans and monkeys, for that is where he really is.'

The exhibition was a sensation. On a single day, 40,000 people arrived to see Ota and his chimp. The show lasted only two weeks, however, due to a public outcry, and human zoos as a phenomenon died out by the Forties.

So what became of Ota Benga? After he was removed from the Bronx Zoo, there was great debate regarding his fate. African-American church ministers insisted he be released - not for his comfort, but because they wanted to convert the pygmy to Christianity.

He was eventually placed in an orphanage for black children, the Howard Colored Orphan Asylum, to be 'civilised'. He was dressed in Western clothes and taught how to eat, talk and behave like an American.

He had his pointed teeth capped and attended a Baptist seminary, where he started to study English.

He was kept out of the public eye for four years. Eventually, he moved from New York to the backwater town of Lynchburg, Virginia, where he became a local curiosity and was known as Otto Bingo.

Forevermore haunted by his time in the monkey cage, he would repeatedly slap his chest, declaring: 'I am a man. I am a man.'

He began to save money to return to the Congo, working in a tobacco factory. With the outbreak of World War I, this became impossible and Ota sunk into depression.

He never did make it home. One evening, he went into a barn behind the village general store. He chipped off the caps hiding his teeth, restoring them to their filed-down glory, lit a small ceremonial campfire, and shot himself in the head, dying ten years after being put on display at the Bronx zoo. He was 32 years old.

His story now bears testament to the ignorance of those who believed themselves superior to him.

He was buried in an unmarked grave, but he left his mark on the world, exposing as moral pygmies the lesser men who would cage a human. (source: Daily Mail)

Human Zoos - Dirty Secrets of Science

Ben Tillman rode a legacy of race murder into the U.S. Senate

On May 21, 2000, the New York Times Book Review's article, "Tightening the Noose: Ben Tillman rode a legacy of race murder into the U.S. Senate," by Charles B. Dew:

Ben Tillman and the Reconstruction of White Supremacy

By STEPHEN KANTROWITZ

The University of North Carolina Press

Benjamin RYAN TILLMAN came of age in 1876, Stephen Kantrowitz writes in this thoughtful biography. As the commander of Edgefield County's Sweetwater Sabre Club, a paramilitary unit dedicated to terrorizing Republican officeholders and restoring white rule in South Carolina, the 29-year-old Tillman, with his red-shirted troopers, participated in the Hamburg Riot on July 8, an occasion marked by the coldblooded murder of a number of black militiamen who had had the effrontery to conduct a celebratory parade through the mostly black town of Hamburg, S.C., four days earlier on the Fourth of July. As Tillman himself would later put it, ''The leading white men of Edgefield'' had decided ''to seize the first opportunity that the Negroes might offer them to provoke a riot and teach the Negroes a lesson'' by ''having the whites demonstrate their superiority by killing as many of them as was justifiable.'' None of the perpetrators of the Hamburg murders were ever brought to justice.

Tillman's role in the Hamburg Riot established him as a leader of men in that time and that place. His involvement, about which he boasted constantly in future years, was the cornerstone upon which he would build a remarkable political career, first as governor of South Carolina and then, for 24 years, as a United States senator.

How could these execution-style murders of 1876 serve as the springboard for such extraordinary political advancement -- and a legacy of racism that would keep Tillman's name alive as Pitchfork Ben well into the 20th century? The explanation lies, Kantrowitz believes, in the determination of white men in the post-Civil War South to reclaim what they had lost through emancipation and the experience of Reconstruction: their sense of independent, unfettered manhood. ''Tillman sought to transform the slogan 'white supremacy' into a description of social reality, reconstructing white male authority in every sphere from the individual household to national politics,'' Kantrowitz, who teaches American history at the University of Wisconsin, Madison, writes. Tillman's constituents responded to his leadership because they too believed that the end of slavery and the enfranchising of blacks had set loose a threat to white society that had to be checked by whatever means necessary. It took a man like Tillman -- an ideologue, an organizer and a terrorist'' -- to give voice to their fears and to translate their determination into physical and political action.

Tillman proved to be a master at pillorying his well-bred political opponents -- white Negroes,'' he called them, or effete urban ''dudes'' produced by aristocratic institutions of higher learning like the Citadel or the University of South Carolina. When it came to reforms that might actually help to relieve the farmer's economic plight, however, Tillman offered precious little: an agricultural college for white men (Clemson), a new school for white women (Winthrop College) and a state-run dispensary system to regulate liquor sales. Almost everything else he proposed had a single goal: the suppression of the state's black population to a position of permanent inferiority.

In 1892, a group of Tillman's supporters in Abbeville, S.C., prepared a banner anointing the governor the ''Champion of White Men's Rule and Woman's Virtue.'' Earlier that year, Tillman had coupled a statement opposing lynching with a declaration that he would ''willingly lead a mob in lynching a Negro who had committed an assault upon a white woman.'' His ''lynching pledge,'' as this promise became known, was never personally carried out, but it reveals a great deal about Tillman's rhetorical and political strategy. The black man, in Tillman's words, ''must remain subordinate or be exterminated.'' An epidemic of mob killings broke out in South Carolina in the 1890's, and in the upcountry counties of Abbeville, Edgefield, Laurens and Newberry, lynchings outnumbered legal executions during that decade.

Ben Tillman shaking hands with Woodrow Wilson

When Tillman went to Washington, his message went with him. Now known as Pitchfork Ben -- in 1892 he had threatened to stick a pitchfork in that ''bag of beef'' Grover Cleveland -- Tillman became the ''resident wild man'' of the Senate. His record was a model of negative consistency. He opposed woman suffrage (the vote would ''rub the bloom off of the peach,'' he said). He opposed American overseas expansion (building an empire comprising nonwhite peoples he looked upon as a form of insanity). And he opposed any exercise of federal authority that would allow the national government to intrude in a state's ''domestic affairs.'' This ensured his opposition to any measure that might actually provide some economic relief for the farmers back home.

Tillman also became a star on the national lecture circuit. His lecture on ''the race problem'' was by far the most popular, aiming to preach ''the gospel of white supremacy straight from the shoulder,'' and preach he did, year after year, from one end of the country to the other. He offered up a witches' brew of bare-knuckled, no-holds-barred racism and earned a handsome annual income from these performances.

When the 70-year-old Tillman died in 1918, he left behind a political legacy almost totally devoid of positive achievement. But, Kantrowitz reminds us, he left a powerful and tenacious legacy of another sort. In South Carolina, Tillman and his political allies ''fatally undermined the possibility of the development of a race-neutral language of manhood and citizenship.'' The consequences of this perversion of democratic doctrine would burden the South deep into the 20th century.

''Tillman's true legacy lives on wherever Americans continue to shore up the battered foundations of white supremacy,'' Kantrowitz notes at the end of this thoroughly researched, brilliantly argued book. ''It lives on wherever dissent is met with violence, wherever white men are the only first-class citizens, wherever 'populism' is reduced to what one contemporary called Tillman's 'gospel of discontent.' ''

''Ben Tillman and the Reconstruction of White Supremacy'' is a rich and insightful dissection of the rise of American racism in the late 19th and early 20th centuries. Kantrowitz has given us the best study we have of Benjamin Tillman, but he has also given us a way to understand how racism took hold in the post-Civil War South and gradually spread its tentacles to the rest of the country. ''White supremacy was hard work,'' he observes, and no one worked harder at it than Pitchfork Ben Tillman. (source: The New York Times)

--------

Charles B. Dew teaches Southern history at Williams College and has recently completed a study of the Southern secession commissioners and the causes of the Civil War.

Eugenic Laws Against Race Mixing

Eugenic Laws Against Race Mixing, by Paul Lombardo, University of Virginia

Laws forbidding marriage between people of different races were common in America from the Colonial period through the middle of the 20th century. By 1915, twenty-eight states made marriages between "Negroes and white persons" invalid; six states included this prohibition in their constitutions.

In the early 1900's, the eugenics movement supplied a new set of arguments to support existing restrictions on interracial marriage. These arguments incorporated a "scientific" brand of racism, emphasizing the supposed biological dangers of mixing the races – also known as miscegenation. Influential writers like Madison Grant, a leading eugenicist, warned that racial mixing was "a social and racial crime." He said that acceptance of racial intermarriage would lead America toward "racial suicide" and the eventual disappearance of white civilization.

According to Grant, the mixture of "higher racial types," such as Nordic whites, with other "lower" races would inevitably result in the decline of the higher race. In his immensely popular book The Passing of the Great Race (1916) Grant cautioned: "The cross between a white man and an Indian is an Indian; the cross between a white man and a negro is a negro… When it becomes thoroughly understood that the children of mixed marriages between contrasted races belong to the lower type, the importance of transmitting in unimpaired purity the blood inheritance of ages will be appreciated at its full value."

Grant's proclamations on the perils of race mixing mirrored warnings by Charles Davenport and Harry Laughlin, leaders of the American eugenic bureaucracy at the Eugenics Record Office. In turn, American political leaders like Vice President Calvin Coolidge repeated similar sentiments as scientific fact. Said Coolidge: "Biological laws tell us that certain divergent people will not mix or blend."

To prevent further pollution of the country's collective "germ-plasm" and a subsequent contamination of the white race, eugenicists argued for even tighter restrictions against racial mixing. Their efforts focused on new legal definitions of who could qualify to receive a marriage license as a "white" person.

Virginia's Racial Integrity Act of 1924 stands out among anti-miscegenation laws that can be traced to eugenic advocacy. To fashion a successful legislative strategy, three local Virginia eugenicists – John Powell, Earnest Cox and Walter Plecker – consulted with Madison Grant and Harry Laughlin. Powell, a celebrated pianist and composer, was the founder of the Anglo-Saxon Clubs of America, an elitist version of the Ku Klux Klan dedicated to maintaining "Anglo-Saxon ideals and civilization in America." Like The Passing of the Great Race, Cox's book White America emphasized white supremacy and the dangers of racial mixing. Plecker was registrar at the Bureau of Vital Statistics of the Virginia Board of Health. His ideas on racial interbreeding as the source of "public health" problems appeared in state-published pamphlets distributed to all who planned to marry.

When The Racial Integrity Act became law, it included provisions requiring racial registration certificates and strict definitions of who would qualify as members of the white race. It emphasized the "scientific" basis of race assessment, and the "dysgenic" dangers of race mixing. Its major provision declared: "It shall hereafter be unlawful for any white person in this State to marry any save a white person, or a person with no other admixture of blood than white and American Indian. …the term "white person" shall apply only to such person as has no trace whatever of any blood other than Caucasian; but persons who have one-sixteenth or less of the blood of the American Indian and have no other non-Caucasic blood shall be deemed to be white persons…."

It is interesting to note that at least 16 members of the Virginia General Assembly who claimed to be descendants of Pocahontas objected to the first draft of the law they proposed, because it defined as "non-white" anyone with 1/64 of American Indian ancestry. Alabama and Georgia eventually copied the Virginia law. Within a decade, similar laws prohibiting inter-ethnic marriages and attempting to sort citizens by percentage of Jewish "blood" were adopted by the government of Nazi Germany.

The 1958 case of Loving v. Commonwealth of Virginia initiated a challenge that would eventually overturn the law. That year, Mildred Jeter (a black woman) and Richard Loving (a white man) were married in the District of Columbia. After moving to Virginia, they were indicted for violating the Racial Integrity Act. They pleaded guilty and were sentenced to one year in jail. The trial judge suspended their sentences on the condition that they accept banishment from the state and not return together for 25 years. The judge's written opinion declared: Almighty God created the races white, black, yellow, malay and red, and he placed them on separate continents. And but for the interference with this arrangement there would be no cause for such marriages. The fact that he separated the races shows that he did not intend for the races to mix.

The Virginia Supreme Court upheld the judge's decision, and the Lovings moved back to Washington, D.C. In 1963, another attempt to overturn their convictions in Virginia was unsuccessful. The Lovings finally appealed to the United States Supreme Court. By unanimous decision, in 1967 the Court struck down the Racial Integrity Act and similar laws of fifteen other states, saying: "[T]here can be no doubt that restricting the freedom to marry solely because of racial classifications violates the central meaning of the Equal Protection Clause … Under our Constitution, the freedom to marry, or not marry, a person of another race resides with the individual and cannot be infringed by the state."

(source: http://www.eugenicsarchive.org/html/eugenics/essay7text.html)

States in the USA with anti-miscegenation laws, and the year the law was repealed

Ohio 1887

Oregon 1951

Montana 1953

North Dakota 1955

Colorado 1957

South Dakota 1957

California 1959

Nevada 1959

Idaho 1959

Arizona 1962

Utah 1963

Nebraska 1963

Indiana 1965

Wyoming 1965

Maryland 1967

Alabama 1967

Arkansas 1967

Delaware 1967

Florida 1967

Georgia 1967

Kentucky 1967

Louisiana 1967

Mississippi 1967

Missouri 1967

No. Carolina 1967

Oklahoma 1967

So. Carolina 1967

Tennessee 1967

Texas 1967

Virginia 1967

W. Virginia 1967

“Kill the Indian, and Save the Man”: Capt. Richard H. Pratt on the Education of Native Americans

RON' S RANT:  Some of this crap makes you want to puke. Read the account of Captain Richard Pratt's Native American cultural alienation and assimilation into their proper place in Anglo-American culture--YUCK! I like how Pratt holds up America's treatment of the African Americans (300 years of unpaid labor, orphaned on the auction blocks, lynching, castration, Medieval tortures, black laws, slave codes, and slavery in putridity) as an example of "civilized" treatment of human beings. Although this article is certainly disturbing, as are most of my posts, it is important to see the words of the man, Pratt, without whitewashing history. --Ron Edwards, US Slave

“Kill the Indian, and Save the Man”: Capt. Richard H. Pratt on the Education of Native Americans

Son-of-the-Star (Arickaree), Carlisle Indian School

Beginning in 1887, the federal government attempted to “Americanize” Native Americans, largely through the education of Native youth. By 1900 thousands of Native Americans were studying at almost 150 boarding schools around the United States. The U.S. Training and Industrial School founded in 1879 at Carlisle Barracks, Pennsylvania, was the model for most of these schools. Boarding schools like Carlisle provided vocational and manual training and sought to systematically strip away tribal culture. They insisted that students drop their Indian names, forbade the speaking of native languages, and cut off their long hair. Not surprisingly, such schools often met fierce resistance from Native American parents and youth. But some Indian young people responded positively, or at least ambivalently, to the boarding schools, and the schools also fostered a sense of shared Indian identity that transcended tribal boundaries. The following excerpt (from a paper read by Carlisle founder Capt. Richard H. Pratt at an 1892 convention) spotlights Pratt’s pragmatic and frequently brutal methods for “civilizing” the “savages,” including his analogies to the education and “civilizing” of African Americans.

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.

We are just now making a great pretence of anxiety to civilize the Indians. I use the word “pretence” purposely, and mean it to have all the significance it can possibly carry. Washington believed that commerce freely entered into between us and the Indians would bring about their civilization, and Washington was right. He was followed by Jefferson, who inaugurated the reservation plan. Jefferson’s reservation was to be the country west of the Mississippi; and he issued instructions to those controlling Indian matters to get the Indians there, and let the Great River be the line between them and the whites. Any method of securing removal - persuasion, purchase, or force - was authorized.

Jefferson’s plan became the permanent policy. The removals have generally been accomplished by purchase, and the evils of this are greater than those of all the others combined. . . .

The Outing system was one of the pet projects of Carlisle Indian School's head, Richard H. Pratt. Carlisle students were "placed in families to learn English and the customs of civilized life." The students worked, often as common laborers or maids, for $5 a month ­ half of which was sent back to their student accounts at the school. Outing field agents kept careful track of the students, their behavior and their earnings. Carlisle records indicate that in 1903 alone, "there were 948 boys and girls placed out, and their earnings amounted to $31, 393.02." Between 1904 and 1907 Jim Thorpe was absent from the school for 22 months on Outing assignments. Although the Indian youths were supposed to be accepted as part of the family by their patrons, that was not always the case. Thorpe's first experience was on the farm of A.E. Buckholtz in Summerdale, Pennsylvania, where he was made to scrub the floors and eat alone in the kitchen. Conditions were so bad he ran away, back to Carlisle.

It is a sad day for the Indians when they fall under the assaults of our troops, as in the Piegan massacre, the massacre of Old Black Kettle and his Cheyennes at what is termed “the battle of the Washita,” and hundreds of other like places in the history of our dealings with them; but a far sadder day is it for them when they fall under the baneful influences of a treaty agreement with the United States whereby they are to receive large annuities, and to be protected on reservations, and held apart from all association with the best of our civilization. The destruction is not so speedy, but it is far more general. The history of the Miamis and Osages is only the true picture of all other tribes.

“Put yourself in his place” is as good a guide to a proper conception of the Indian and his cause as it is to help us to right conclusions in our relations with other men. For many years we greatly oppressed the black man, but the germ of human liberty remained among us and grew, until, in spite of our irregularities, there came from the lowest savagery into intelligent manhood and freedom among us more than seven millions of our population, who are to-day an element of industrial value with which we could not well dispense. However great this victory has been for us, we have not yet fully learned our lesson nor completed our work; nor will we have done so until there is throughout all of our communities the most unequivocal and complete acceptance of our own doctrines, both national and religious. Not until there shall be in every locality throughout the nation a supremacy of the Bible principle of the brotherhood of man and the fatherhood of God, and full obedience to the doctrine of our Declaration that “we hold these truths to be self-evident, that all men are created free and equal, with certain inalienable rights,” and of the clause in our Constitution which forbids that there shall be “any abridgment of the rights of citizens on account of race, color, or previous condition.” I leave off the last two words “of servitude,” because I want to be entirely and consistently American.

Inscrutable are the ways of Providence. Horrible as were the experiences of its introduction, and of slavery itself, there was concealed in them the greatest blessing that ever came to the Negro race—seven millions of blacks from cannibalism in darkest Africa to citizenship in free and enlightened America; not full, not complete citizenship, but possible—probable—citizenship, and on the highway and near to it.

There is a great lesson in this. The schools did not make them citizens, the schools did not teach them the language, nor make them industrious and self-supporting. Denied the right of schools, they became English-speaking and industrious through the influences of association. Scattered here and there, under the care and authority of individuals of the higher race, they learned self-support and something of citizenship, and so reached their present place. No other influence or force would have so speedily accomplished such a result. Left in Africa, surrounded by their fellow-savages, our seven millions of industrious black fellow-citizens would still be savages. Transferred into these new surroundings and experiences, behold the result. They became English-speaking and civilized, because forced into association with English-speaking and civilized people; became healthy and multiplied, because they were property; and industrious, because industry, which brings contentment and health, was a necessary quality to increase their value.

The Indians under our care remained savage, because forced back upon themselves and away from association with English-speaking and civilized people, and because of our savage example and treatment of them. . . .

We have never made any attempt to civilize them with the idea of taking them into the nation, and all of our policies have been against citizenizing and absorbing them. Although some of the policies now prominent are advertised to carry them into citizenship and consequent association and competition with other masses of the nation, they are not, in reality, calculated to do this.

Federal boarding school enrollments swelled from 6,200 at 60 schools in 1885 to more than 17,000 in 153 schools at the turn of the century. By 1932, nearly one-third of Indian children were in boarding schools, a total of about 24, 000

We are after the facts. Let us take the Land in Severalty Bill. Land in severalty, as administered, is in the way of the individualizing and civilization of the Indians, and is a means of holding the tribes together. Land in severalty is given to individuals adjoining each other on their present reservations. And experience shows that in some cases, after the allotments have been made, the Indians have entered into a compact among themselves to continue to hold their lands in common as a reservation. The inducement of the bill is in this direction. The Indians are not only invited to remain separate tribes and communities, but are practically compelled to remain so. The Indian must either cling to his tribe and its locality, or take great chances of losing his rights and property.

The day on which the Land in Severalty Bill was signed was announced to be the emancipation day for the Indians. The fallacy of that idea is so entirely demonstrated that the emancipation assumption is now withdrawn.

We shall have to go elsewhere, and seek for other means besides land in severalty to release these people from their tribal relations and to bring them individually into the capacity and freedom of citizens.

Just now that land in severalty is being retired as the one all-powerful leverage that is going to emancipate and bring about Indian civilization and citizenship, we have another plan thrust upon us which has received great encomium from its authors, and has secured the favor of Congress to the extent of vastly increasing appropriations. This plan is calculated to arrest public attention, and to temporarily gain concurrence from everybody that it is really the panacea for securing citizenship and equality in the nation for the Indians. In its execution this means purely tribal schools among the Indians; that is, Indian youth must continue to grow up under the pressure of home surroundings. Individuals are not to be encouraged to get out and see and learn and join the nation. They are not to measure their strength with the other inhabitants of the land, and find out what they do not know, and thus be led to aspire to gain in education, experience, and skill,—those things that they must know in order to become equal to the rest of us. A public school system especially for the Indians is a tribal system; and this very fact says to them that we believe them to be incompetent, that they must not attempt to cope with us. Such schools build up tribal pride, tribal purposes, and tribal demands upon the government. They formulate the notion that the government owes them a living and vast sums of money; and by improving their education on these lines, but giving no other experience and leading to no aspirations beyond the tribe, leaves them in their chronic condition of helplessness, so far as reaching the ability to compete with the white race is concerned. It is like attempting to make a man well by always telling him he is sick. We have only to look at the tribes who have been subject to this influence to establish this fact, and it makes no difference where they are located. All the tribes in the State of New York have been trained in tribal schools; and they are still tribes and Indians, with no desire among the masses to be anything else but separate tribes.

The five civilized tribes of the Indian Territory—Cherokees, Choctaws, Chickasaws, Creeks, and Seminoles—have had tribal schools until it is asserted that they are civilized; yet they have no notion of joining us and becoming a part of the United States. Their whole disposition is to prey upon and hatch up claims against the government, and have the same lands purchased and repurchased and purchased again, to meet the recurring wants growing out of their neglect and inability to make use of their large and rich estate. . . .

Indian schools are just as well calculated to keep the Indians intact as Indians as Catholic schools are to keep the Catholics intact. Under our principles we have established the public school system, where people of all races may become unified in every way, and loyal to the government; but we do not gather the people of one nation into schools by themselves, and the people of another nation into schools by themselves, but we invite the youth of all peoples into all schools. We shall not succeed in Americanizing the Indian unless we take him in in exactly the same way. I do not care if abundant schools on the plan of Carlisle are established. If the principle we have always had at Carlisle—of sending them out into families and into the public schools—were left out, the result would be the same, even though such schools were established, as Carlisle is, in the centre of an intelligent and industrious population, and though such schools were, as Carlisle always has been, filled with students from many tribes. Purely Indian schools say to the Indians: “You are Indians, and must remain Indians. You are not of the nation, and cannot become of the nation. We do not want you to become of the nation.”

Before I leave this part of my subject I feel impelled to lay before you the facts, as I have come to look at them, of another influence that has claimed credit, and always has been and is now very dictatorial, in Indian matters; and that is the missionary as a citizenizing influence upon the Indians. The missionary goes to the Indian; he learns the language; he associates with him; he makes the Indian feel he is friendly, and has great desire to help him; he even teaches the Indian English. But the fruits of his labor, by all the examples that I know, have been to strengthen and encourage him to remain separate and apart from the rest of us. Of course, the more advanced, those who have a desire to become civilized, and to live like white men, who would with little encouragement go out into our communities, are the first to join the missionary’s forces. They become his lieutenants to gather in others. The missionary must necessarily hold on to every help he can get to push forward his schemes and plans, so that he may make a good report to his Church; and, in order to enlarge his work and make it a success, he must keep his community together. Consequently, any who care to get out into the nation, and learn from actual experience what it is to be civilized, what is the full length and breadth and height and depth of our civilization, must stay and help the missionary. The operation of this has been disastrous to any individual escape from the tribe, has vastly and unnecessarily prolonged the solution of the question, and has needlessly cost the charitable people of this country large sums of money, to say nothing of the added cost to the government, the delay in accomplishing their civilization, and their destruction caused by such delay.

Lakota boys: "Before"

If, as sometimes happens, the missionary kindly consents to let or helps one go out and get these experiences, it is only for the purpose of making him a preacher or a teacher or help of some kind; and such a one must, as soon as he is fitted, and much sooner in most cases, return to the tribe and help the missionary to save his people. The Indian who goes out has public charitable aid through his school course, forfeits his liberty, and is owned by the missionary. In all my experience of twenty-five years I have known scarcely a single missionary to heartily aid or advocate the disintegration of the tribes and the giving of individual Indians rights and opportunities among civilized people. There is this in addition: that the missionaries have largely assumed to dictate to the government its policy with tribes, and their dictations have always been along the lines of their colonies and church interests, and the government must gauge its actions to suit the purposes of the missionary, or else the missionary influences are at once exerted to defeat the purposes of the government. The government, by paying large sums of money to churches to carry on schools among Indians, only builds for itself opposition to its own interests. . . .

The same three Lakota boys: "After"

We make our greatest mistake in feeding our civilization to the Indians instead of feeding the Indians to our civilization. America has different customs and civilizations from Germany. What would be the result of an attempt to plant American customs and civilization among the Germans in Germany, demanding that they shall become thoroughly American before we admit them to the country? Now, what we have all along attempted to do for and with the Indians is just exactly that, and nothing else. We invite the Germans to come into our country and communities, and share our customs, our civilization, to be of it; and the result is immediate success. Why not try it on the Indians? Why not invite them into experiences in our communities? Why always invite and compel them to remain a people unto themselves?

It is a great mistake to think that the Indian is born an inevitable savage. He is born a blank, like all the rest of us. Left in the surroundings of savagery, he grows to possess a savage language, superstition, and life. We, left in the surroundings of civilization, grow to possess a civilized language, life, and purpose. Transfer the infant white to the savage surroundings, he will grow to possess a savage language, superstition, and habit. Transfer the savage-born infant to the surroundings of civilization, and he will grow to possess a civilized language and habit. These results have been established over and over again beyond all question; and it is also well established that those advanced in life, even to maturity, of either class, lose already acquired qualities belonging to the side of their birth, and gradually take on those of the side to which they have been transferred.

As we have taken into our national family seven millions of Negroes, and as we receive foreigners at the rate of more than five hundred thousand a year, and assimilate them, it would seem that the time may have arrived when we can very properly make at least the attempt to assimilate our two hundred and fifty thousand Indians, using this proven potent line, and see if that will not end this vexed question and remove them from public attention, where they occupy so much more space than they are entitled to either by numbers or worth.

The school at Carlisle is an attempt on the part of the government to do this. Carlisle has always planted treason to the tribe and loyalty to the nation at large. It has preached against colonizing Indians, and in favor of individualizing them. It has demanded for them the same multiplicity of chances which all others in the country enjoy. Carlisle fills young Indians with the spirit of loyalty to the stars and stripes, and then moves them out into our communities to show by their conduct and ability that the Indian is no different from the white or the colored, that he has the inalienable right to liberty and opportunity that the white and the negro have. Carlisle does not dictate to him what line of life he should fill, so it is an honest one. It says to him that, if he gets his living by the sweat of his brow, and demonstrates to the nation that he is a man, he does more good for his race than hundreds of his fellows who cling to their tribal communistic surroundings. . . .

No evidence is wanting to show that, in our industries, the Indian can become a capable and willing factor if he has the chance. What we need is an Administration which will give him the chance. The Land in Severalty Bill can be made far more useful than it is, but it can be made so only by assigning the land so as to intersperse good, civilized people among them. If, in the distribution, it is so arranged that two or three white families come between two Indian families, then there would necessarily grow up a community of fellowship along all the lines of our American civilization that would help the Indian at once to his feet. Indian schools must, of necessity, be for a time, because the Indian cannot speak the language, and he knows nothing of the habits and forces he has to contend with; but the highest purpose of all Indian schools ought to be only to prepare the young Indian to enter the public and other schools of the country. And immediately he is so prepared, for his own good and the good of the country, he should be forwarded into these other schools, there to temper, test, and stimulate his brain and muscle into the capacity he needs for his struggle for life, in competition with us. The missionary can, if he will, do far greater service in helping the Indians than he has done; but it will only be by practising the doctrine he preaches. As his work is to lift into higher life the people whom he serves, he must not, under any pretence whatsoever, give the lie to what he preaches by discountenancing the right of any individual Indian to go into higher and better surroundings, but, on the contrary, he should help the Indian to do that. If he fails in thus helping and encouraging the Indian, he is false to his own teaching. An examination shows that no Indians within the limits of the United States have acquired any sort of capacity to meet and cope with the whites in civilized pursuits who did not gain that ability by going among the whites and out from the reservations, and that many have gained this ability by so going out.

Theorizing citizenship into people is a slow operation. What a farce it would be to attempt teaching American citizenship to the negroes in Africa. They could not understand it; and, if they did, in the midst of such contrary influences, they could never use it. Neither can the Indians understand or use American citizenship theoretically taught to them on Indian reservations. They must get into the swim of American citizenship. They must feel the touch of it day after day, until they become saturated with the spirit of it, and thus become equal to it.

When we cease to teach the Indian that he is less than a man; when we recognize fully that he is capable in all respects as we are, and that he only needs the opportunities and privileges which we possess to enable him to assert his humanity and manhood; when we act consistently towards him in accordance with that recognition; when we cease to fetter him to conditions which keep him in bondage, surrounded by retrogressive influences; when we allow him the freedom of association and the developing influences of social contact—then the Indian will quickly demonstrate that he can be truly civilized, and he himself will solve the question of what to do with the Indian.

******[Source:  Official Report of the Nineteenth Annual Conference of Charities and Correction (1892), 46–59. Reprinted in Richard H. Pratt, “The Advantages of Mingling Indians with Whites,” Americanizing the American Indians: Writings by the “Friends of the Indian” 1880–1900 (Cambridge, Mass.: Harvard University Press, 1973), 260–271.]

Mississippi Governor Bitterly Opposes Negro Education

Governor James K. Vardaman, Governor of Mississippi

Elected Governor of Mississippi in 1903, James K. Vardaman rode to power on a wave of white populism and racist politics

The race question is one of the most serious problems which confront the civilization of the present century. The entire republic is interested in it; but the South, where the nigger lives in such large numbers, is of course more widely affected and therefore more materially and vitally interested. The election in Maryland, and the interest manifested by the people of the whole republic, bids me hope that a way may be discovered whereby destructive attrition will be avoided—for many years at least. The first thing to be done to bring about the beginning of the process which works matters to a satisfactory issue is to bring our statesmen, philanthropists, sociologists, conservative business men, and misinformed preachers to a sane consideration of the real, inbred, God-planted, and time fixed moral and mental qualities of the nigger.

In the solution of this problem we must recognize in the very outset what Thomas Jefferson recognized a hundred years ago and what Abraham Lincoln indorsed fifty years later, that the nigger cannot live in the same country with the white man on terms of social or political equality. It is one of the impossible things. One of the other of the races will rule. They will not mix. Another thing must be done—the truth must be told about these matters and the nigger given to understand just what is expected of him and what will be done for him. I am very much in favor of protecting the nigger in the pursuit of happiness and the full enjoyment of the products of his labor. I believe in being honest in all business dealing with him as I believe in being candid in the discussion of his political and civil rights.

I am opposed to the nigger's voting, it matters not what his advertised moral and mental qualifications may be. I am just as much opposed to Booker Washington as I am to voting by the cocoanut-headed, chocolate colored typical little coon, Andy Dotson, who blacks my shoes every morning. Neither one is fit to perform the supreme functions of citizenship. Some people may say that that is prejudice. It may be. But it is a wise prejudice founded upon the experience of all the ages. Did you ever think what we are indebted to this prejudice for? It is to this prejudice we are indebted for the purity of the Anglo-Saxon race—the master race of the world. We are indebted to it for the literature of the English-speaking people, for all the great discoveries in science, for the incomparable original plan of the government under which we live—in a word, all the glories which crown and glorify the civilization of the twentieth century. But it matters little what I may think or others may say, that prejudice will live as long as the Anglo-Saxon race retains its virility, its genius for government, and its unconquerable will to rule. When it shall cease to exist, then, indeed, will the scepter of world-rulership pass to other hands, and the glorious achievements of the "heir of all the ages" shall crumble and fall, and over it all will drift the Sahara sands of oblivion. The absolute domination by the white race means race purity. It means order, good government, progress, and general prosperity both for the nigger and white man. But when the nigger is taken into partnership in the government of the country, demoralization, retrogression, and decay ensue—just as surely as the night follows the day.

I want to do what is best for both races. I am the nigger's best friend. But I am friendly to him as a nigger whom I expect to live, act, and die as a nigger. A great deal of money, more than $250,000,000, has been spent since the years 1861-65 by the white people of the North and the South in a foolish endeavor to make more of the nigger than God Almighty every intended. How well these efforts have succeeded, this extract from an address by a Northern man attests. I want to call attention to the fact that these statistics are entirely free from the suspicion of "race prejudice," for they were collected by Professor Wilcox, of Cornell University, a native of Massachusetts, and Dr. Winston, president of the North Carolina Agricultural College. These are the conclusions.

1. The negro element is the most criminal in our population.
2. The negro is much more criminal as a free man than he was as a slave.
3. The negro is increasing in criminality with fearful rapidity being one-third more criminal in 1890 than 1880.
4. The negroes who can read and write are more criminal than the illiterate, which is true of no other element of our population.
5. The negro is nearly three times as criminal in the Northeast, where he has not been a slave for a hundred years, and three and a half times as criminal in the Northwest, where he has never been a slave, as in the South, where he was a slave until 1865.
6. The negro is three times as criminal as a native white, and once and a half as criminal as the foreign white, consisting in many cases of the scum of Europe.
7. More than seven-tenths of the negro criminals are under thirty years of age.

But Dr. Wilcox is not the only man who has demonstrated the fallacy of the contention of the superficial student who sees in the school-house and booklearning the panacea for the ills which render the nigger unfit to perform any other function in the economy of the world than that of a servant or menial. Read this clipping from the New Orleans Times-Democrat:

"These conclusions are sustained by an article by Professor J. R. Stratton printed in the North American Review for June 1900. Professor Stratton points out that, according to the census of 1890, the minimum illiteracy of the negro is found in New England, where it is 21.7 per cent.; and the maximum illiteracy of the negro is to be found in the so-called 'black belt' of South Carolina, Mississippi, and Alabama, where it is 65.7 per cent. And yet the negro is four and a half times more criminal in New England, hundred for hundred of the population, than he is in the 'black belt.' You cannot deny or question the correctness of the conclusions reached by these gentlemen. They are irrefragable and stand a Gibraltar against the waves of ignorance, fanaticism, sectional hatred, and Rooseveltian stupidity. We squander money on their education and make criminals of what should be efficient laborers."

JACKSON, Miss., Nov. 18, 1977. -- Papers were filed this evening in a suit brought by the State of Mississippi, alleging misuse of public moneys in the hands of James K. Vardaman, Senator-elect and ex-Governor of Mississippi.

It is a grave question and should be handled with consummate skill. The services of the wise, fearless, and patriotic statesman are demanded. We must be just to the nigger, and we must at the same time be true to the white man and true to the civilization of the age. A long way toward the solution of this question would be effected by repealing the amendments to the Federal Constitution which gave the nigger the right to pollute politics. Congress should submit that question to the people, or rather to the States. A mistake was made and it should be corrected. It is urged by some men that it is "too early to discuss that matter." I do not think it is ever too early to tell the truth, correct a mistake, or explode a lie. The people of some of the Southern States have already in effect repealed those amendments. They have eliminated the nigger from politics, and I think and hope they will be able to keep him eliminated; but I prefer doing it in a different way. It would be infinitely better botch for the nigger and the white man if it could be done.

I do not know what will be done along the line we have been discussing by the Legislature of Mississippi. I should like to see Section 206 of the State constitution so amended as to put the public schools entirely in the hands of the Legislature. I am exceedingly desirous of improving the educational facilities of our rural white population. I want the white country boys and girls who are to rule Mississippi in the future equipped, in so far as the school can equip them, for the services, serious duties, and responsibilities which must soon devolve upon them. The hope of the republic, the Ark of the Covenant of American ideals, is in the keeping of the great common people, more especially those who live in the rural districts. In these days of sordid materialism and greed for gain, when the dollar has almost become the god, it is pleasant to contemplate the superb qualities of
"The old-fashioned people—
The hale, hard-working people,
The kindly country people,
'At uncle used to know."