Survivors of the Assimilators Podcast

The podcast discusses the aftermath of the Carlisle Indian Boarding School and the revitalization process that took place. The school aimed to assimilate Native American children by erasing their culture and language. This resulted in significant loss of cultural knowledge and disruption of Native communities. However, after the boarding school, indigenous people started to bring back their culture, traditions, and languages. Efforts were made to preserve their heritage, reconnect with their lands, and fight for their rights and freedom. The Native American communities showed resilience and strength in preserving their identity and healing from the trauma caused by the boarding school era. They also managed to revive their spiritual practices, such as ceremonies and rituals. The podcast highlights the importance of cultural preservation and the ongoing fight for fairness and respect. Good afternoon, everyone. My name is Eli Jean-Francois. I am a junior at Skidmore College. I'm a music major as well as an arts administration minor, and today's podcast is going to be about the aftermath of the Carlisle Indian Boarding School, as well as the revitalization process that took place afterwards. This is a very dense topic, so I'm going to break it down into three parts. I'm going to be talking about the historical context of what took place and how it came about. I'm also going to talk about the overall impacts of the Native American communities that had suffered from the boarding school, and I will be talking about the revitalization process, what things are being done in order to preserve their culture, and lastly, I'll just give my overall reflection and my perspective on everything that we've learned so far. To begin with, the historical context behind the Indian Boarding School, it was founded in 1879. It was the first off-reservation boarding school for Native American children. It had an initial enrollment of 82 students from various tribes. The founder of the boarding school is Richard Henry Pratt, who was a military officer involved with Native American prisoners of war. His whole idea was to kill the Indian and save the man. What this means is they wanted to colonize the Native Americans so that they can prove useful for their own purposes. During the assimilation process at this boarding school, the curriculum they had was mostly vocational training for trades, things that included carpentry, blacksmithing, and farming, skills that were needed in order to create those kinds of resources. As for academic subjects, they taught English, math, and history. Obviously, they taught the European version of their history, not the actual history of everything that's been going on. Only we have that luxury to actually see the full horoscope of the tragedies that they had to go through. The Native Americans were also forced to wear uniforms and adopt Anglo-American hairstyles. They were only allowed to speak English, and they were punished for their Native traditions, whether it was spiritual beliefs or talking in their native language. Anything that had any affiliation with their own cultural heritage, it was an issue for them. That's the reason why they wanted to make sure that they basically shut down anything that they had to do in order to make them useful in their eyes. In terms of the overall impacts of what this did, just on a general sense, cultural disruption, there was a significant loss of cultural knowledge, traditions, and languages, as would make sense if they're prohibiting that and people were getting punished in order for doing these things. Community disruption, parents were facing immense pressure and coercion by the government authorities, which resulted in the parents feeling powerless, being unable to protect their children. It was really troublesome for them for a very long time, which leads into intergenerational trauma, where survivors feel shame, guilt, cultural alienation, which led to substance abuse and mental health issues. For those that had survived from the boarding school, they came back without knowing any of their culture, so they lost their sense of selves. I could only imagine what that would do for someone who believes in something wholeheartedly, just to have that all stripped away for the rest of their lives. That's most definitely considered intergenerational trauma because they'll have nothing to really teach their kids. However, on the right note, though, the good side about it is that after the Carlisle Indian Boarding School, a key time in Native American history began as indigenous people started to bring back their culture. A big part of this comeback was the return of cultural ways and traditions that were not allowed during the time they were forced to change. Some survivors, like Sarah Winnemucca, she was a writer and activist from the Paiute tribe. Basically, she talked about how strong and determined the Native Americans were despite attempts of them to strip their way of their culture. Quote by quote, she said, they took their kids and they even tried to take everything away from them. However, they never forgot who they were. She stated this in 2006 in one of her documentaries. Although the boarding schools tried very hard to get rid of indigenous religions, and languages, traditions, many Native people kept their heritage alive. Another historical figure who was very important during a different time period in 1928 was Luther Standing Bear. He was a Lakota author, educator, philosopher, actor, etc. He basically said how they talked about how they kept their language and their songs safe, hidden from those who tried to silence them. They were still practicing their traditions in secret, just to make sure that it wasn't completely lost. That would have been a much bigger issue. Even though today, there are so very little people who completely know their cultural heritage within indigenous communities, and people like Luther Standing Bear did his very best to preserve that knowledge. Also, through local efforts, cultural centers, passing down knowledge to families, indigenous groups got their languages back. They brought back traditional events, reconnected with their old lands. Their rebirth of culture was a way to keep indigenous identity alive, and also to stand up to continued control by outsiders. Another important figure was Gertrude Simmons Bonin, who adopted the Anglo name. She was a member of the Sioux tribe. It was really important for her to talk about how the boarding schools, they also tried to kill the Indian in us. Like I said earlier, kill the Indian, save the man, which was Richard Henry Pratt's philosophy. However, they couldn't put the fire of our ancestors within. She stated this in 1985. You can see how, even throughout different time periods and different generations, the mindset was very consistent. One thing that it really shows, it shows the tenacity and the resilience of the Native American tribes. It really shows the will, the will of indigenous cultural comebacks. Even though the boarding schools tried to crush their identity. Another thing that they tried to do in order to revive their culture, there was a pushback. They pushed very hard to bring back Native American traditions that also aimed to fix the widely social, economic, and political problems in Native areas. Leaders and activists fought for more respect for Native rights, freedom, and the power to make their own choices, standing against old rules that tried to change and push Native people aside. In the words of Veen Deloria Jr., she was a very key Native voice. She said that our fight is not just to stay alive, but for the freedom to shape our lives. That was very important that she said that because it just shows how preservation, physically, is not only the biggest thing that's important, but it shows that to constantly fight for the sovereignty for their kids and their kids' kids is the most important thing in order to preserve their culture. As long as bringing back the culture and fighting for rights, this movement also started efforts to heal the deep hurts caused by the boarding school times. Maria Yellow Horse Braveheart, who was a Lakota helper and thinker, she said another thing that sounds very consistent with everyone else, the pain of old hurts is deep, but by healing together, we can fix our communities. That also brings me to talk about intertribal connections and trading their cultural languages and traditions just to help rebuild and evolutionize their culture in a way where it'll allow people to not only revitalize their own culture, but to create a new one for the upcoming generations. Through helping circles, talk help, and local projects, they came up to offer help and tools for people and families dealing with the long lasting pain of old hurts. By facing these deep pains and building together, Native American communities started to heal and grow strong and grow stronger. The efforts after the Carlisle times were not just about getting back what was lost, but it was mostly about making a future built on Native American freedom, strong culture, and better lives together. Through staying strong, fighting back, and coming together, Native Americans, they kept showing their strength, their drive, and their unity in the ongoing fight for fairness and respect. During this era of assimilation, stopping the Native American children from practicing spiritual traditions was a very key goal of Richard Henry Pratt and the Carlisle institutions that they wanted to do in order to colonize them. But the thing is, even after this sad history that people still have trouble coming to terms with, including myself, really, the indigenous communities worked hard to bring back and keep their spiritual ways. People who survived the boarding school times, like Luther Standing Bear, told stories about how indigenous people fought to keep their spiritual connections. And how Standing Bear also said how like, even when they tried to kill their spirit, we saw earlier how we had quotes about how they tried to kill them physically. Their bond with the land and our elders stayed strong. That belief system is very deep rooted within them. And that's what's allowed them to maintain their vitality throughout all of these years. And it shows how like the deep spirit strength that lived on, even when schools tried to crush indigenous spirituality. Also experts have also written about how certain spiritual ways came back to life in indigenous groups after the Carlisle time period. Patricia Albers, who was a historian, also talks about how important ceremonies and rituals like sweat lodges and vision became popular again, as communities tried to get back to their spiritual roots. Bringing these practices back was a way to keep their culture and standing against being wiped out. Moreover, getting back to the spiritual ways was tied to bigger actions, and to get back cultural power and start indigenous rights. Veen Deloria also points out the fact that bringing spiritual ways back was a way for native communities to resist and empower themselves. But I'm just going back to the survivor Luther Standing Bear. His story from the Carlisle school, it just shows why it was so important for native people to bring back their culture after trying to be made the same as others. In his book, My People the Sioux, he talks about how he's been taken from his family and faced tough times at the school. They tried to make him forget his culture, but he made sure to keep feeling connected to his people's ways. He clearly states that they tried to wipe out our talk, our ways, but they couldn't wipe out our people's hearts. And for people like Standing Bear, getting back their culture was a way to feel like they belonged again, after going through so much hurt. His story is like many others who went through hard times at these schools all over North America. The hurt and the loss from trying to make them forget their cultures still affect native communities even today. Like Standing Bear, many are working very hard to get back their traditions and heal from old wounds. They are trying to do things like bringing back their languages, teaching their kids about their culture, and meeting up to keep their traditions alive. It's very important that we also talk about how the journey of native healing after the time of the Carlisle school basically demonstrates the strong spirit and the will of indigenous people. And I guess I kind of want to segue into some of the artistic expression and innovation that they brought up and kind of started to use personally for me because I'm more of an artistic person myself. So I did a little bit more research on this kind of concept. But I guess one of the things that that I searched up and I got kind of like learned a lot about was their methods of using visual arts and how Native American visual artists have employed a diverse range of mediums and styles to convey cultural themes, histories, and perspectives. They also have traditional art forms, such as beadwork, basketry, pottery, and textile weaving, which have all been revitalized and adapted to contemporary contexts, showing both continuity and innovation within indigenous artistic traditions. They even show how contemporary Native American painters, sculptors, and mixed media artists explore the themes of identity, spirituality, land, community, challenging stereotypes, and even reclaiming indigenous narratives. I also want to talk about kind of like their music and their dance. Obviously, as a music major myself, I found this extremely compelling. But the Native American music and dance, you know, they play a very central role in cultural revitalization. It shows, it serves as a very vital expression of spirituality, connecting to the land and communal identity. Even powwow gatherings feature traditional dances such as the grass dance, the fancy dance, the jingle dance, alongside like contemporary intertribal and social dances. You even have powwow drum groups and singers who uphold musical traditions through songs that reflect tribal histories and ceremonial protocols. Native American musicians also blend traditional and modern musical styles, you know, incorporating elements of rock, hip hop, reggae, and electric music to create innovative soundscapes that reflect the complexity of indigenous experiences. The other thing that I found very interesting that I kind of wanted to touch upon was film and media. Mostly because like Native American filmmakers, they've utilized film and media platforms for storytelling, cultural preservation, and advocacy, you know, just kind of spreading awareness through film and media, documentaries that feature films exploring a wide range of topics, including historical injustices, contemporary social issues, cultural revitalization efforts, and indigenous resistance movements. You know, indigenous filmmakers also prioritize authentic representation and community collaboration, offering nuanced portrayals of Native American life and challenging mainstream narratives that perpetuate stereotypes and erasure. And just kind of to wrap this whole thing up, just even like despite the years of being pushed down constantly, losing their culture, being made and forced to forget who they are, Native American communities have really fought back. They've worked very hard to bring back their cultural roots, despite very tough challenges. Stories of the people like Luther Standing Bear that I mentioned earlier, Sarah Winnemucca, Gertrude Simmons Bonin, other experts like Veen Deloria, Patricia Albers, Wilma Mankiller, all of these individuals, they show how deep and varied this fight for cultural life is, you know, bringing back old spiritual ways for fighting for the rights and freedom to make their own choices. Native peoples and healing, growing stronger in their culture. The work to bring back their culture after the Carlisle era is more than just keeping old traditions alive. It's about winning back their right to rule themselves and live with pride. By facing the hurt caused by the boarding school era, and building strength together, Native groups are making a way towards a future filled with their own culture, fairness and togetherness. This push for cultural life stands as a strong sign of the never giving up spirit of indigenous people as they show up and they keep showing their place, power and cultural identity in their fight for respect and dignity. And because they just never gave up, fighting back, standing together, Native peoples are really finding their way in a world, well, after being colonized, you know, aiming to create a future that respects their elders wisdom, while taking on today's challenges and chances. This movement isn't just about getting back what was lost. It's really about making a new path that celebrates the right to lead themselves, live in a rich culture and do well together. And just to kind of wrap up everything. The reason why I just like, really, really, really, really, really was interested in this topic is because for one, I went to boarding school, and they don't teach you anything about indigenous cultures, their sovereignty, the history about the history behind it, or anything of that matter. They kind of just like kind of put it under an umbrella just for nobody to see, you know, and rather than spreading awareness, and actually trying to right their wrongs, regardless of if they were a part of it or not, we're part of the assimilation process from Richard Henry Pratt. I feel like all boarding schools in general should at least cover it, because of the impact that it's had on indigenous communities. You know, the intergenerational trauma that I spoke about earlier, that's not something that can just be fixed right away. And we're just seeing that today. And another thing, I know I mentioned earlier that I'm focusing this semester around the effects of Eurocentrism. And basically, this has been a very interesting topic for me, just kind of showing another example of how European culture has just been dominating the entire world. And so I'm taking three different courses that have to do with this topic of Eurocentrism. Some of them are directly involved, and some of them are not necessarily. I'm taking a classical music class where we talk about the ethics of it and how it's related to many political issues that we see surface today, whether it's gender biases, or just like talking about antisemitism, or racism, and other things like that, that relate to classical music. And I'm also taking this arts administration course where we talk about just like, how musical education is inaccessible in underserved communities. And specifically, I was involved with this nonprofit organization called Ensemble Connect. And they were talking about how there's a barrier that you have to meet, but it's virtually impossible for areas like my hometown, Harlem, New York, you know, predominantly Black areas that have no access to classical music, which is what they're known for. They're meant to give a professional perspective on classical music, rather than actually teaching it to and introducing it to existing institutions. And, you know, this is just one of those presentations and like, formats that I kind of wanted to use as a platform, just to kind of spread awareness about these kinds of issues of how prolonged Eurocentrism has had an effect in even today's society. And it's taking a very long time to actually recuperate from that. And, you know, just kind of growing up in an area where we didn't really get the chance, or even have the opportunity to talk about these kinds of topics is because I'm living in it. I'm living in that, that kind of shadow of the shadow of lies and how the truth is never really spoken about. And it's all covered up by textbooks that don't talk about these kinds of indigenous crises that they've been put through assimilation, and all kinds of things. So I guess we're kind of like, at the point where like, what's next? You know, how can we move forward with this information? And honestly, in terms of what we can all individually do, you know, we can just continue to spread awareness about these kinds of things, share this podcast with people that you know, and even like, people that you don't know, because I'll be doing the same. I'll try to get this out there as much as possible. Because this is something that needs to be addressed immediately. You know, just kind of revitalizing their culture, because of how long it's been lost, you know. And so I'm going to try to do my part by just, you know, spreading awareness, spreading this, sharing this with people I know, sharing this in my school. Just one of those things where like, I'm just kind of doing what I personally can, in order to like, take this to the next level, you know, and not just make it like a school project. It's just one of those things that I'm actually really passionate about, even if it is a part of my overall goal of my education. It's the one of those things that need to be taken seriously and not taken for granted, because this kind of information just kind of goes over everyone's head, and they tend not to do anything with it. So I want to take the lead role and just start by just spreading this in my home community, and just continue to advocate for change. Because the only way things are going to get done is if people actually, you know, make a difference by force. And so I'm going to try my best just to kind of get this out there and make sure that, you know, indigenous voices are heard through this podcast. So I hope this was very instructive. I hope I was able to cover some points that you may leave with today. I hope there was something everyone can take at least something out of, you know, share with their parents, their kids, whoever may be, best friends, brothers, and just let them know about the kind of things that they're going through, because it's not something that can be taken care of unless we all do it together. So that's all I have. Have a good day.