Cherokee Medicine Colonial Germs

How smallpox, or Variola, caused widespread devastation during the European colonization of the Americas is a well-known story. But as historian Paul Kelton informs us, that’s precisely what it is: a convenient story. In Cherokee Medicine, Colonial Germs Kelton challenges the “virgin soil thesis,” or the widely held belief that Natives’ lack of immunities and their inept healers were responsible for their downfall. Eschewing the metaphors and hyperbole routinely associated with the impact of smallpox, he firmly shifts the focus to the root cause of indigenous suffering and depopulation—colonialism writ large; not disease. Kelton’s account begins with the long, false dawn between 1518 and the mid-seventeenth century, when sporadic encounters with Europeans did little to bring Cherokees into the wider circulation of guns, goods, and germs that had begun to transform Native worlds. By the 1690s English-inspired slave raids had triggered a massive smallpox epidemic that struck the Cherokees for the first time. Through the eighteenth century, Cherokees repeatedly responded to real and threatened epidemics—and they did so effectively by drawing on their own medicine. Yet they also faced terribly destructive physical violence from the British during the Anglo-Cherokee War (1759–1761) and from American militias during the Revolutionary War. Having suffered much more from the scourge of war than from smallpox, the Cherokee population rebounded during the nineteenth century and, without abandoning Native medical practices and beliefs, Cherokees took part in the nascent global effort to eradicate Variola by embracing vaccination. A far more complex and nuanced history of Variola among American Indians emerges from these pages, one that privileges the lived experiences of the Cherokees over the story of their supposedly ill-equipped immune systems and counterproductive responses. Cherokee Medicine, Colonial Germs shows us how Europeans and their American descendants have obscured the past with the stories they left behind, and how these stories have perpetuated a simplistic understanding of colonialism.

Tracing the pathology of early European encounters with Native peoples of the Southeast, this work concludes that, while indigenous peoples suffered from an array of ailments before contact, Natives had their most significant experience with new germs long after initial contacts in the sixteenth century.

There is no question that European colonization introduced smallpox, measles, and other infectious diseases to the Americas, causing considerable harm and death to indigenous peoples. But though these diseases were devastating, their impact has been widely exaggerated. Warfare, enslavement, land expropriation, removals, erasure of identity, and other factors undermined Native populations. These factors worked in a deadly cabal with germs to cause epidemics, exacerbate mortality, and curtail population recovery. Beyond Germs: Native Depopulation in North America challenges the “virgin soil” hypothesis that was used for decades to explain the decimation of the indigenous people of North America. This hypothesis argues that the massive depopulation of the New World was caused primarily by diseases brought by European colonists that infected Native populations lacking immunity to foreign pathogens. In Beyond Germs, contributors expertly argue that blaming germs lets Europeans off the hook for the enormous number of Native American deaths that occurred after 1492. Archaeologists, anthropologists, and historians come together in this cutting-edge volume to report a wide variety of other factors in the decline in the indigenous population, including genocide, forced labor, and population dislocation. These factors led to what the editors describe in their introduction as “systemic structural violence” on the Native populations of North America. While we may never know the full extent of Native depopulation during the colonial period because the evidence available for indigenous communities is notoriously slim and problematic, what is certain is that a generation of scholars has significantly overemphasized disease as the cause of depopulation and has downplayed the active role of Europeans in inciting wars, destroying livelihoods, and erasing identities.

The history of Indian removal has often followed a single narrative arc, one that begins with President Andrew Jackson’s Indian Removal Act of 1830 and follows the Cherokee Trail of Tears. In that conventional account, the Black Hawk War of 1832 encapsulates the experience of tribes in the territories north of the Ohio River. But Indian removal in the Old Northwest was much more complicated—involving many Indian peoples and more than just one policy, event, or politician. In Land Too Good for Indians, historian John P. Bowes takes a long-needed closer, more expansive look at northern Indian removal—and in so doing amplifies the history of Indian removal and of the United States. Bowes focuses on four case studies that exemplify particular elements of removal in the Old Northwest. He traces the paths taken by Delaware Indians in response to Euro-American expansion and U.S. policies in the decades prior to the Indian Removal Act. He also considers the removal experience among the Seneca-Cayugas, Wyandots, and other Indian communities in the Sandusky River region of northwestern Ohio. Bowes uses the 1833 Treaty of Chicago as a lens through which to examine the forces that drove the divergent removals of various Potawatomi communities from northern Illinois and Indiana. And in exploring the experiences of the Odawas and Ojibwes in Michigan Territory, he analyzes the historical context and choices that enabled some Indian communities to avoid relocation west of the Mississippi River. In expanding the context of removal to include the Old Northwest, and adding a portrait of Native communities there before, during, and after removal, Bowes paints a more accurate—and complicated—picture of American Indian history in the nineteenth century. Land Too Good for Indians reveals the deeper complexities of this crucial time in American history.

Many stories that non-Natives tell about Native people emphasize human suffering, the inevitability of loss, and eventual extinction, whether physical or cultural. But the stories Northern Cheyennes tell about themselves emphasize survival, connectedness, and commitment to land and community. In writing Webs of Kinship, anthropologist Christina Gish Hill has worked with government records and other historical documents, as well as the oral testimonies of today’s Northern Cheyennes, to emphasize the ties of family, rather than the ambitions of individual leaders, as the central impetus behind the nation’s efforts to establish a reservation in its Tongue River homeland. Hill focuses on the people who lived alongside notable Cheyennes such as Dull Knife, Little Wolf, Little Chief, and Two Moons to reveal the central role of kinship in the Cheyennes’ navigation of U.S. colonial policy during removal and the early reservation period. As one of Hill’s Cheyenne correspondents reminded her, Dull Knife had a family, just as all of us do. He and other Cheyenne leaders made decisions with their entire extended families in mind—not just those living, but those who came before and those yet to be born. Webs of Kinship demonstrates that the Cheyennes used kinship ties strategically to secure resources, escape the U.S. military, and establish alliances that in turn aided their efforts to remain a nation in their northern homeland. By reexamining the most tumultuous moments of Northern Cheyenne removal, this book illustrates how the power of kinship has safeguarded the nation’s political autonomy even in the face of U.S. encroachment, allowing the Cheyennes to shape their own story.

From the late nineteenth century through the 1920s, the U.S. government sought to control practices of music on reservations and in Indian boarding schools. At the same time, Native singers, dancers, and musicians created new opportunities through musical performance to resist and manipulate those same policy initiatives. Why did the practice of music generate fear among government officials and opportunity for Native peoples? In this innovative study, John W. Troutman explores the politics of music at the turn of the twentieth century in three spheres: reservations, off-reservation boarding schools, and public venues such as concert halls and Chautauqua circuits. On their reservations, the Lakotas manipulated concepts of U.S. citizenship and patriotism to reinvigorate and adapt social dances, even while the federal government stepped up efforts to suppress them. At Carlisle Indian School, teachers and bandmasters taught music in hopes of imposing their “civilization” agenda, but students made their own meaning of their music. Finally, many former students, armed with saxophones, violins, or operatic vocal training, formed their own “all-Indian” and tribal bands and quartets and traversed the country, engaging the market economy and federal Indian policy initiatives on their own terms. While recent scholarship has offered new insights into the experiences of “show Indians” and evolving powwow traditions, Indian Blues is the first book to explore the polyphony of Native musical practices and their relationship to federal Indian policy in this important period of American Indian history.

The adoption of firearms by American Indians between the seventeenth and nineteenth centuries marked a turning point in the history of North America’s indigenous peoples—a cultural earthquake so profound, says David Silverman, that its impact has yet to be adequately measured. Thundersticks reframes our understanding of Indians’ historical relationship with guns, arguing against the notion that they prized these weapons more for the pyrotechnic terror guns inspired than for their efficiency as tools of war. Native peoples fully recognized the potential of firearms to assist them in their struggles against colonial forces, and mostly against one another. The smoothbore, flintlock musket was Indians’ stock firearm, and its destructive potential transformed their lives. For the deer hunters east of the Mississippi, the gun evolved into an essential hunting tool. Most importantly, well-armed tribes were able to capture and enslave their neighbors, plunder wealth, and conquer territory. Arms races erupted across North America, intensifying intertribal rivalries and solidifying the importance of firearms in Indian politics and culture. Though American tribes grew dependent on guns manufactured in Europe and the United States, their dependence never prevented them from rising up against Euro-American power. The Seminoles, Blackfeet, Lakotas, and others remained formidably armed right up to the time of their subjugation. Far from being a Trojan horse for colonialism, firearms empowered American Indians to pursue their interests and defend their political and economic autonomy over two centuries.

A concise history of how American law has shaped—and been shaped by—the experience of contagion“Contrarians and the civic-minded alike will find Witt’s legal survey a fascinating resource”—Kirkus, starred review “Professor Witt’s book is an original and thoughtful contribution to the interdisciplinary study of disease and American law. Although he covers the broad sweep of the American experience of epidemics from yellow fever to COVID-19, he is especially timely in his exploration of the legal background to the current disaster of the American response to the coronavirus. A thought-provoking, readable, and important work.”—Frank Snowden, author of Epidemics and Society From yellow fever to smallpox to polio to AIDS to COVID-19, epidemics have prompted Americans to make choices and answer questions about their basic values and their laws. In five concise chapters, historian John Fabian Witt traces the legal history of epidemics, showing how infectious disease has both shaped, and been shaped by, the law. Arguing that throughout American history legal approaches to public health have been liberal for some communities and authoritarian for others, Witt shows us how history’s answers to the major questions brought up by previous epidemics help shape our answers today: What is the relationship between individual liberty and the common good? What is the role of the federal government, and what is the role of the states? Will long-standing traditions of government and law give way to the social imperatives of an epidemic? Will we let the inequities of our mixed tradition continue?

Centuries of colonization and other factors have disrupted indigenous communities’ ability to control their own food systems. This volume explores the meaning and importance of food sovereignty for Native peoples in the United States, and asks whether and how it might be achieved and sustained. Unprecedented in its focus and scope, this collection addresses nearly every aspect of indigenous food sovereignty, from revitalizing ancestral gardens and traditional ways of hunting, gathering, and seed saving to the difficult realities of racism, treaty abrogation, tribal sociopolitical factionalism, and the entrenched beliefs that processed foods are superior to traditional tribal fare. The contributors include scholar-activists in the fields of ethnobotany, history, anthropology, nutrition, insect ecology, biology, marine environmentalism, and federal Indian law, as well as indigenous seed savers and keepers, cooks, farmers, spearfishers, and community activists. After identifying the challenges involved in revitalizing and maintaining traditional food systems, these writers offer advice and encouragement to those concerned about tribal health, environmental destruction, loss of species habitat, and governmental food control.

So many lives have been lost now and the death toll still continues to rise because of the COVID-19 pandemic. The poor and the marginalized, not surprisingly, have been disproportionately affected. The pandemic has exposed the fault lines not only in our healthcare but also in our political and economic system, a system driven by the pursuit of the bottom line--profits. If we are not only to survive but also thrive as a global society, the challenge of the coronavirus pandemic must lead us to explore ways of thinking, being, and dwelling that promote our shared flourishing. It is time to take personal stock about ourselves: who we are, where we have been, and where we are heading. What can the pandemic teach us about ourselves? What is it revealing about us and our situation? How shall we dwell together? Do we want to wake up to a new and better tomorrow after this nighttime of pandemic? That will largely depend on the way we respond now. Who are we becoming in this time of pandemic? What daily practices are we doing as embodiments of the new world we are anticipating?