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British Germ Warfare Against American Indians Documented

This information I had on my now “archived” Operation Morning Star web page…the most read page on the Pine Ridge Indian Reservation.

https://www.newenglandhistoricalsociety.com/wp-content/uploads/2017/09/indian-population-lamentation.jpg

Jeffrey Amherst and Smallpox Blankets

The documents

These are the pivotal letters:

Several other letters from the summer of 1763 show the smallpox idea was not an anomaly. The letters are filled with comments that indicate a genocidal intent, with phrases such as:


“… every Tree is become an Indian….” Colonel Henry Bouquet to General Amherst, dated 29 June 1763. [63k]


Lord Jeff

Lord Jeffrey1 Amherst was commanding general of British forces in North America during the final battles of the so-called French & Indian war (1754-1763). He won victories against the French to acquire Canada for England and helped make England the world’s chief colonizer at the conclusion of the Seven Years War among the colonial powers (1756-1763).

The town of Amherst, Massachusetts, was named for Lord Jeff even before he became a Lord. Amherst Collegewas later named after the town. It is said the local inhabitants who formed the town preferred another name, Norwottuck, after the Indians whose land it had been; the colonial governor substituted his choice for theirs. Frank Prentice Rand, in his book, The Village of Amherst: A Landmark of Light [Amherst, MA: Amherst Historical Society, 1958], says that at the time of the naming, Amherst was “the most glamorous military hero in the New World. … …the name was so obvious in 1759 as to be almost inevitable.” [p. 15]


Amherst College china plate: English chasing Indians back of Amherst College china plate

Amherst College china plates depicting mounted Englishman with sword chasing Indians on foot were in use until the 1970’s.

Click on the pictures to see full-size images in new windows.

 


The history of the naming of the town of Amherst, New York, shows a similar idolizing of the general:

On April 10, 1818, the Town of Amherst was officially created by an Act of the Senate of the State of New York. This new town was named for Sir Jeffrey Amherst, an English lord who was Commander-in-Chief of the British troops in America in 1758-1763, before the American Revolution. King George III rewarded Lord Amherst by giving him 20,000 acres in New York, but Lord Amherst never visited his new lands. [From: A Brief History of the Town of Amherst, (Amherst Museum, 1997)

Smallpox blankets

Despite his fame, Jeffrey Amherst’s name became tarnished by stories of smallpox-infected blankets used as germ warfare against American Indians. These stories are reported, for example, in Carl Waldman’s Atlas of the North American Indian [NY: Facts on File, 1985]. Waldman writes, in reference to a siege of Fort Pitt (Pittsburgh) by Chief Pontiac’s forces during the summer of 1763:

… Captain Simeon Ecuyer had bought time by sending smallpox-infected blankets and handkerchiefs to the Indians surrounding the fort — an early example of biological warfare — which started an epidemic among them. Amherst himself had encouraged this tactic in a letter to Ecuyer. [p. 108]

Some people have doubted these stories; other people, believing the stories, nevertheless assert that the infected blankets were not intentionally distributed to the Indians, or that Lord Jeff himself is not to blame for the germ warfare tactic.


drawing by Terry R. Peters

Drawing by Terry R. Peters, Medical Illustrator, Topeka (Kansas) Veterans Administration Medical Center. Used with permission. Click on image to view full size in new window.

 


Lord Jeff’s letters during Pontiac’s Rebellion

The documents provided here are made available to set the record straight. These are images of microfilmed original letters written between General Amherst and his officers and others in his command during the summer of 1763, when the British were fighting what became known as Pontiac’s Rebellion.

Pontiac, an Ottawa chief who had sided with the French, led an uprising against the British after the French surrender in Canada. Indians were angered by Amherst’s refusal to continue the French practice of providing supplies in exchange for Indian friendship and assistance, and by a generally imperious British attitude toward Indians and Indian land. As Waldman puts it:

… Lord Jeffrey Amherst, the British commander-in-chief for America, believed … that the best way to control Indians was through a system of strict regulations and punishment when necessary, not “bribery,” as he called the granting of provisions. [p. 106]

The British Manuscript Project

The documents provided here are among Amherst’s letters and other papers microfilmed as part of the British Manuscript Project, 1941-1945, undertaken by the United States Library of Congress during World War II. The project was designed to preserve British historical documents from possible war damage. There are almost three hundred reels of microfilm on Amherst alone.

The microfilm is difficult to read, and paper copies even harder. Nonetheless, the images obtained by scanning the copies are sufficiently clear for online viewing. The images are of key excerpts from the letters. An index is provided to show by microfilm document number the location of the imaged documents in the microfilm set. Text files of the excerpts are also provided.

The documents

These are the pivotal letters:

These letters also discuss the use of dogs to hunt the Indians, the so-called “Spaniard’s Method,” which Amherst approves in principle, but says he cannot implement because there are not enough dogs. In a letter dated 26 July 1763, Bouquet acknowledges Amherst’s approval [125k] and writes, “all your Directions will be observed.”

Historian Francis Parkman, in his book The Conspiracy of Pontiac and the Indian War after the Conquest of Canada [Boston: Little, Brown, 1886] refers to a postscript in an earlier letter from Amherst to Bouquet wondering whether smallpox could not be spread among the Indians:

Could it not be contrived to send the Small Pox among those disaffected tribes of Indians? We must on this occasion use every stratagem in our power to reduce them. [Vol. II, p. 39 (6th edition)]

I have not found this letter, but there is a letter from Bouquet to Amherst, dated 23 June 1763, [189k] three weeks before the discussion of blankets to the Indians, stating that Captain Ecuyer at Fort Pitt (to which Bouquet would be heading with reinforcements) has reported smallpox in the Fort. This indicates at least that the writers knew the plan could be carried out.

It is curious that the specific plans to spread smallpox were relegated to postscripts. I leave it to the reader to ponder the significance of this.

Several other letters from the summer of 1763 show the smallpox idea was not an anomaly. The letters are filled with comments that indicate a genocidal intent, with phrases such as:

Amherst’s correspondence during this time includes many letters on routine matters, such as officers who are sick or want to be relieved of duty; accounts of provisions on hand, costs for supplies, number of people garrisoned; negotiations with provincial governors (the army is upset with the Pennsylvania assembly, for example, for refusing to draft men for service); and so on. None of these other letters show a deranged mind or an obsession with cruelty. Amherst’s venom was strictly reserved for Indians.

The French and the Indians

The sharpest contrast with letters about Indians is provided by letters regarding the other enemy, the French. Amherst has been at war with the French as much as with the Indians; but he showed no obsessive desire to extirpate them from the earth. They were apparently his “worthy” enemy. It was the Indians who drove him mad. It was they against whom he was looking for “an occasion, to extirpate them root and branch.” [J. C. Long, Lord Jeffrey Amherst: A Soldier of the King (NY: Macmillan, 1933), p. 187]

Long describes Amherst’s “kindliness to the French” and refers to Amherst’s “intensity of feeling on these issues”:

Amherst’s kindliness to the French civilians was more than a military gesture. He had a warm sympathy for the countryside, an interest in people and the way they lived. “The Inhabitants live comfortably,” he observed in his journal, “most have stone houses…. ….

This humane attitude was reflected in his rules for the governing of Canada. As its de facto military Governor-General he established a temporary code … a program of tolerance and regard for colonial sensibilities….

***

Perhaps most statesmanlike of all was Amherst’s recognition of the French law, … a recognition which permitted change of national loyalty without social upheaval. [p. 137]


drawing by R. Smirke, engraved and published 1811

Drawing by R. Smirke, engraved by P. Audinet & published by J. Stratford 112 Holborn Hill, May 18, 1811, entitled “The Humanity of General Amherst.” Courtesy of William Plowden, London, England, who writes: “The image appears to refer to the end of a siege or battle in which some Caucasians have surrendered to General Amherst who is, presumably, treating them more humanely than may have been expected.” Note the curious figure, right background, who appears to be West Indian. Click on image to view full engraving in new window.

 


In contrast to these kindly feelings, Long says that Pontiac’s attacks on British forts at Detroit and Presqu’Isle “aroused Amherst to a frenzy, a frenzy almost hysterical in its impotence.” Long then quotes from Amherst’s letter to Sir William Johnson:

… it would be happy for the Provinces there was not an Indian settlement within a thousand Miles of them, and when they are properly punished, I care not how soon they move their Habitations, for the Inhabitants of the Woods are the fittest Companions for them, they being more nearly allied to the Brute than to the Human Creation. [p.186]

Colonel Bouquet’s poetic line, “… every Tree is become an Indian,” [63k] quoted above, was his description of a contagion of fear among “the terrified Inhabitants,” for whom the Indians were a part of the wildness they perceived around themselves. Indian warriors would not stand in ordered ranks; they fell back into the forests only to emerge again in renewed attack; their leaders defied British logic and proved effective against a string of British forts; these were the enemy that nearly succeeded in driving the British out, and became the target for British genocide.2

Conclusion

All in all, the letters provided here remove all doubt about the validity of the stories about Lord Jeff and germ warfare. The General’s own letters sustain the stories.

As to whether the plans actually were carried out, Parkman has this to say:

… in the following spring, Gershom Hicks, who had been among the Indians, reported at Fort Pitt that the small-pox had been raging for some time among them….

An additional source of information on the matter is the Journal of William Trent, commander of the local militia of the townspeople of Pittsburgh during Pontiac’s seige of the fort. This Journal has been described as “… the most detailed contemporary account of the anxious days and nights in the beleaguered stronghold.” [Pen Pictures of Early Western Pennsylvania, John W. Harpster, ed. (University of Pittsburgh Press, 1938).]

Trent’s entry for May 24, 1763, includes the following statement:

… we gave them two Blankets and an Handkerchief out of the Small Pox Hospital. I hope it will have the desired effect.

Trent’s Journal confirms that smallpox had broken out in Fort Pitt prior to the correspondence between Bouquet and Amherst, thus making their plans feasible. It also indicates that intentional infection of the Indians with smallpox had been already approved by at least Captain Ecuyer at the fort, who some commentators have suggested was in direct correspondence with General Amherst on this tactic (though I have not yet found such letters).


Notes

1. There is some dispute about the spelling of Amherst’s first name. As Lion G. Miles points out, ‘Amherst always signed as “Jeff:” so there has been a long-standing controversy as to the correct spelling of his first name. I am reasonably certain that it should be “Jeffery.” Those officers closest to him, his aides etc., always spelled the name that way and transcribed his orders as from “Jeffery.” Official letters addressed to him from England and the British Army List have it as “Sir Jeffery Amherst” (never mind that Bouquet solved the problem by addressing him as “Jeffry”). Even the biography by Long … has the title of “Lord Jeffery Amherst,” not “Jeffrey.”‘ [Lion G. Miles, member of the board, Native American Institute at Hudson, NY, in a personal email communication, 15 November 1998]

2. The depiction of Indians as wild beasts was quite common among early American leaders, including George Washington and Thomas Jefferson. David E. Stannard writes: ‘As is so often the case, it was New England’s religious elite who made the point more graphically than anyone. Referring to some Indians who had given offense to the colonists, the Reverend Cotton Mather wrote: “Once you have but got the Track of those Ravenous howling Wolves, then pursue them vigourously; Turn not back till they are consumed… Beat them small as the Dust before the Wind.” Lest this be regarded as mere rhetoric, empty of literal intent, consider that another of New England’s most esteemed religious leaders, the Reverend Solomon Stoddard, as late as 1703 formally proposed to the Massachusetts Governor that the colonists be given the financial wherewithal to purchase and train large packs of dogs “to hunt Indians as they do bears.”‘ [American Holocaust: Columbus and the Conquest of the New World (New York & Oxford: Oxford University Press (1992)), p. 241]



Additional Sources of Information

1. Medical information

A mild form of smallpox virus, Variola minor (also called alastrim), is transmitted by inhalation and is communicable for 3-7 days. The more serious smallpox virus, Variola major, is transmitted both by inhalation and by contamination; it is communicable by inhalation for 9-14 days and by contamination for several years in a dried state. For further medical information, see Donald A. Henderson, et al., “Smallpox as a Biological Weapon: Medical and Public Health Management,” Journal of the American Medical Association Vol. 281 No. 22 (June 9, 1999).

Ann F. Ramenofsky, Vectors of Death: The Archaeology of European Contact (Albuquerque, NM: University of New Mexico Press, 1987), also discusses the question of communicability:

Among Class I agents, Variola major holds a unique position. Although the virus is most frequently transmitted through droplet infection, it can survive for a number of years outside human hosts in a dried state (Downie 1967; Upham 1986). As a consequence, Variola major can be transmitted through contaminated articles such as clothing or blankets (Dixon 1962). In the nineteenth century, the U.S. Army sent contaminated blankets to Native Americans, especially Plains groups, to control the Indian problem (Stearn and Stearn 1945). [p. 148]

Abraham B. Bergman, et al., “A Political History of the Indian Health Service,” comments on the birth of the Indian Health Service:

Federal health services for Indians began under War Department auspices in the early 1800’s. At that time the Federal Indian policy was primarily one of military containment. As early as 1802 Army physicians took emergency measures to curb contagious diseases among Indian tribes in the vicinity of military posts. The first large scale smallpox vaccination of Indians was authorized by Congress in 1832, probably launched more to protect US soldiers than to benefit Indians. [unpaginated draft, quoted with permission from the author and the Seattle Indian Health Board; publication data: Bergman, Abraham B., et al. “A Political History of the Indian Health Service.” The Milbank Quarterly 77, no. 4 (1999):571-604]

2. Social and Political Effects of Disease

E. Wagner Stearn & Allen E. Stearn, The Effect of Smallpox on the Destiny of the Amerindian (Boston: Bruce Humphries (1945)), point out the social-political effects of smallpox:

Smallpox, which was introduced into the mainland of the Americas in the early part of the sixteenth century, not only decimated the native population for four centuries, but so demoralized the tribes through the terror it spread among them that it has been considered by many authorities to have been an important factor in their comparatively easy subjugation by the whites. Before the advent of the white man tribal warfare and, at times, famine made the chief inroads on the native population, but during the period of exploration and settlement the diseases of the white man, new to the native, caused terrific havoc. It is claimed that Haiti (Espanola) alone lost two-thirds of its population in the three years of Columbus’s conquest, during the years 1492-1495. The two to three hundred inhabitants had quickly fallen prey not only to ruthless conquest but to a variety of infectious diseases. [p. 13]

Harold Napoleon, Yuuyaraq: the Way of the Human Being, with commentary, edited by Eric Madsen (Fairbanks, Alaska: University of Alaska, College of Rural Alaska, Center for Cross-Cultural Studies (1991)), states that epidemics caused a form of post-traumatic stress disorder and social collapse:

Compared to the span of life of a culture, the Great Death was instantaneous. The Yup’ik world was turned upside down, literally overnight. Out of the suffering, confusion, desperation, heartbreak, and trauma was born a new generation of Yup’ik people. They were born into shock. They woke to a world in shambles, many of their people and their beliefs strewn around them, dead. In their minds they had been overcome by evil. Their medicines and their medicine men and women had proven useless. Everything they had believed in had failed. Their ancient world had collapsed.

From their innocence and from their inability to understand and dispel the disease, guilt was born into them. They had witnessed mass death—evil—in unimaginable and unacceptable terms. These were the men and women orphaned by the sudden and traumatic death of the culture that had given them birth. They would become the first generation of modern-day Yup’ik. [p. 11]

The survivors taught almost nothing about the old culture to their children. It was as if they were ashamed of it, and this shame they passed on to their children by their silence and by allowing cultural atrocities to be committed against their children. The survivors also gave up all governing power of the villages to the missionaries and school teachers, whoever was most aggressive. There was no one to contest them. In some villages the priest had displaced the angalkuq. In some villages there was theocracy under the benevolent dictatorship of a missionary. The old guardians of Yuuyaraq on the other hand, the angalkuq, if they were still alive, had fallen into disgrace. They had become a source of shame to the village, not only because their medicine and Yuuyaraq had failed, but also because the missionaries now openly accused them of being agents of the devil himself and of having led their people into disaster. [pp. 13-14]

3. Other writers on Amherst and smallpox

A.1. Elizabeth A. Fenn, “Biological Warfare in Eighteenth-Century North America: Beyond Jeffrey Amherst,” Journal of American History vol. 86, no. 4 (March, 2000), pp. 1552-1580:

Our preoccupation with Amherst has kept us from recognizing that accusations of what we now call biological warfare—the military use of smallpox in particular—arose frequently in eighteenth-century America. Native Americans, moreover, were not the only accusers. By the second half of the century, many of the combatants in America’s wars of empire had the knowledge and technology to attempt biological warfare with the smallpox virus. Many also adhered to a code of ethics that did not constrain them from doing so. Seen in this light, the Amherst affair becomes not so much an aberration as part of a larger continuum in which accusations and discussions of biological warfare were common, and actual incidents may have occurred more frequently than scholars have previously acknowledged. [p. 1553]

A.2. Elizabeth A. Fenn expands on this theme in her book, Pox Americana: The Great Smallpox Epidemic of 1775-82 (NY: Hill and Wang, 2001), discussing widespread accusations and examples of biological warfare on the American continent during this period. Selected excerpts from the book are presented on a separate page.

B. Helen Jaskoski, “‘A Terrible Sickness Among Them’: Smallpox Stories of the Frontier,” in Helen Jaskoski, ed., Early Native American Writing: New Critical Essays (Cambridge: Cambridge University Press, 1996), 136-157:

Three nineteenth-century historians who wrote about the colonial Great Lakes area recorded accounts of smallpox epidemics and their origins. The most widely known smallpox story comes from Francis Parkman’s The Conspiracy of Pontiac (1870). Ottawa political leader Andrew J. Blackbird relates a similar story from the same period of the French and Indian War in his History of the Ottawa and Chippewa Indians of Michigan (1887). William Whipple Warren, a Minnesota Ojibwa historian and legislator, offers two very different accounts of an epidemic that took place in Minnesota in the 1780s in his History of the Ojibway People (1885). Comparison of these historians’ smallpox stories enlarges our understanding of the history and epidemiology of the disease in the particular period. The smallpox stories also offer insight into alternative conceptualizations of the experience that historians a century later envisioned as the “frontier.” One other Ojibwa historian, George Copway, who does not tell a smallpox story, offers in his Indian Life and Indian History (1860) such a paradigm for understanding events of the time – including smallpox epidemics – as they were experienced by the native communities. [pp. 137-138]

An excerpt from Blackbird’s History, with Jaskoski’s introduction and commentary, are presented on a separate page.

C. Adrienne Mayor, “The Nessus Shirt in the New World: Smallpox Blankets in History and Legend,” Journal of American Folklore 108(427):54-77 (1995):

One name is repeatedly linked to the story of the smallpox blanket: Jeffrey Amherst. In 1851, Francis Parkman was the first historian to document Lord Amherst’s “shameful plan” to exterminate Indians by giving them smallpox-infected blankets taken from the corpses of British soldiers at Fort Pitt in 1763 (Parkman 1991:646-651). The feasibility of the documented plan, whether or not it was successfully carried out, has given credibility and moral impact to the fears expressed in all poison-garment tales. The Amherst incident itself has taken on legendary overtones as believers and nonbelievers continue to argue over the facts and their interpretation. [p. 57]

D. Robert L. O’Connell, Of Arms and Men: A History of War, Weapons, and Aggression (NY and Oxford: Oxford University Press, 1989):

Marking a milestone of sorts, certain colonists during the French and Indian Wars resorted to trading smallpox-contaminated blankets to local tribes with immediate and devastating results. While infected carcasses had long been catapulted into besieged cities, this seems to be the first time a known weakness in the immunity structure of an adversary population was deliberately exploited with a weapons response. [p. 171]

E. R. G. Robertson, Rotting Face: Smallpox and the American Indian (Caldwell, Idaho: Caxton Press, 2001):

With the surrender of New France to Great Britain, command of the English North American military forces fell to Lord Jeffrey Amherst. An arrogant aristocrat who despised all Indians, Amherst withheld gunpowder and lead from France’s former native allies, stating that England’s enemies ought to be punished, not rewarded. When informed that the tribes depended on their muskets for taking game and would starve without ammunition, he remained unswayed, callously informing his aides that they should seed the complaining bands with smallpox so as to lend starvation a speedy hand. [p. 119; with footnote to Herman J. Viola, After Columbus (Washington: Smithsonian Books, 1990), 98]

In the spring of 1763, during the Indian uprising led by Ottawa Chief Pontiac, a party of Delawares ringed British owned Fort Pitt (now Pittsburgh, Pennsylvania), calling for its surrender. Captain Simeon Ecuyer, a Swiss mercenary and the fort’s senior officer, saved the garrison by giving the Delawares a gift—two blankets and a handkerchief. The Indians readily accepted the offering, but still demanded that Ecuyer vacate the stockade. They had no inkling that the blankets and kerchief were more deadly than a platoon of English sharpshooters. Ecuyer had ordered the presents deliberately infected with smallpox spores at the post hospital. By mid July, the Delawares were dying as though they had been raked by a grape cannonade. Fort Pitt remained firmly in English hands. [with footnote to Robert M. Utley and Wilcomb E. Washburn, Indian Wars (New York: American Heritage, 1977; Boston: Houghton Mifflin, 1987)]

The same year, British General Sir Jeffrey Amherst urged Colonel Henry Bouquet to figure some way of infecting France’s Indian allies with smallpox. On July 13, the colonel wrote that he would attempt seeding some blankets with Variola, then send them to the warring tribes. Recognizing the risk of such a tactic, Bouquet expressed the hope that he would not catch the sickness himself. Whether the plan was ever carried out is unknown. [p. 124; with footnote to John Duffy, “Smallpox and the Indians in the American Colonies,” Bulletin of the History of Medicine 25 (1951): 324-341]

F. Mark Wheelis, “Biological warfare before 1914,” in E. Geissler and J. Moon, Biological and Toxin Weapons: Research, Development and Use from the Middle Ages to 1945 (Oxford: Oxford University Press, 1999), pp. 8-34:

[Historical events and records] suggest that the use of smallpox as a weapon may have been widely entertained by British military commanders, and may have been employed without scruple when opportunity offered, possibly on a number of occasions. [p. 29]


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Honoring Native Americans with Disrespect

Old article written by a African American Journalist that exposes the hypocrisy of the use of the racist slanderous word REDSKIN!

 

Redskins vs Nazi Swastika

Stop the Mascots and Sterotypes of Native Peoples

This racist NIGGER buffalo soldier is dead!

The Washington Redskins’ unofficial mascot, Chief Zee, has died.

Chief Zee, born Zema Williams, began attending games dressed in Native American garb in 1978. He was a staple at home games, often leading the crowd in celebration after a score, NBC Washington reports.

The news station notes that Williams died in his sleep and was not in good health, although it is unclear how he died.

In April, word spread that the Redskins’ biggest fan was going to be evicted; several fans contributed $5,000 to a GoFundMe page to help Williams stay in his home.

 

Honoring Native Americans with Disrespect

News Analysis, Ed Wiley III – A Black African American

In the nation’s capital, where 20,000 Native Americans converged this week for the most grandiose tribal gathering in U.S. history, several Indian groups are demanding that the city discard an icon they say reminds them of America’s historic hate of their people: The Washington “Redskins” mascot.

After 15 years of development and $219 million in costs, Washington, D.C. introduced a museum on the National Mall Tuesday that recognizes the historic contributions of Native Americans. Ironically, say a wide range of religious, civil rights and Native American, organizations, long after the hoopla of the unveiling dies down, the most resounding roar rising out of Washington will be the praises lifted to a degrading icon.

“‘Redskins’ is the most derogatory name our people can be called” – tantamount to calling an African American a nigger, a Latino a spic or a Caucasian a honkie – says Suzan Harjo, who heads the Morning Star Institute, a national Indian rights organization. Most people believe that the term “Redskins” relates to the color of Native Americans’ skin, which is derogatory enough, but the moniker has a far more nefarious connotation Harjo says.

She points to government-sanctioned bounties that White men put on Indians that could be collected by producing the dead bodies of her ancestors. As it became increasingly difficult to store and transport heaps of putrid, rotting corpses, colonial governors, and subsequently U.S. officials, agreed to pay for Indians’ scalps and skins, which were crammed into sacks. Colonists often scalped Indians and stripped the corpses of skin, says Dartmouth College historian Colin Calloway.

Tina Holder, whose origins are Blackfoot, Cherokee and Choctaw, is a longtime opponent of the “Redskins” name. She offers the following description:

“Back not so long ago, when there was a bounty on the heads of the Indian people… the trappers would bring in Indian scalps along with the other skins that they had managed to trap or shoot,” says Holder, whose arguments were included in a recent court filing in support of Harjo’s claim. “Trappers and hunters began using the term ‘redskin’ …they would tell the owner that they had bearskin, deerskins…and ‘redskins.’ The term came from the bloody mess that one saw when looking at the scalp …thus the term ‘red’…skin… So, you see when we see or hear that term…we don’t see a football team… we don’t see a game being played…we don’t see any ‘honor’…we see the bloody pieces of scalps that were hacked off of our men, women and even our children… we hear the screams as our people were killed…and ‘skinned’ just like animals. So, yes, …you can safely say that the term is considered extremely offensive.”

Holder is not alone. There are more than 500 Native groups, hundreds of tribes and tens of thousands of signatures calling for the retirement of the more than 3,000 Indian-name mascots currently in use. The United States Commission on Civil Rights, chaired by Elsie Meeks, a highly respected Lakota woman, has urged public schools to cease with such names. In 1992, the NAACP issued a resolution stating that Indian logos undermine “self-determination and dignity of Indian people” and urged all teams to change their names; for athletes, particularly Black athletes, to use their influence to effect change; and for everyone to stop purchasing items with racist logos. Others standing against Indian-name teams include the National Education Association, the United Methodist Church and the United Church of Christ and the Unitarian Universalist Association

In 1999, after seven years of litigation, Harjo, with the support of many of these groups, convinced a three-judge appeals board of the federal Patent and Trademark Office to cancel the Washington pro football club’s moniker on the grounds that the name disparages Native Americans, which is a violation of federal law.

Four years later, however, a lone federal District Court judge overturned the decision, saying that the decision was not supported by the record and that challengers had waited too long to file their claims. Now Harjo is asking the U.S. Court of Appeals for the D.C. Circuit to reinstate the original decision. The court will hear oral arguments Nov. 23.

In August, Indian and religious organizations filed friend-of-the-court briefs on behalf of Harjo. They include the National Congress of American Indians, representing two-thirds of the 327 federally recognized tribes; the National Indian Youth Council, the largest Indian youth organization; the Tulsa Indian Coalition Against Racism, founded by 39 Indian Nations; and the Religious Interfaith Council of the Washington Metropolitan area.

One group that could be more supportive, says Harjo and others, is the African American community, who know firsthand the pain and degradation of racist labeling. It wasn’t that long ago that one could go into a store and purchase “Nigger Head Oysters” or a jet-black, red-lipped Aunt Jemima pancake box or buffoonish “Sambo” and “Black-Mammy” knick-knacks. Black people – with their relatively newfound political power and consumer clout – could now insist that society tear down its derogatory images and lower its rebel flags from state capitals. They could even demand that presidential candidates show up at their churches on Sunday morning.

In addition, during this nation’s infancy, Blacks fleeing slavery often found the Indian Nations their only refuge, and Blacks frequently ascended to the highest ranks of Native American culture. Many African Americans can trace their roots to Native American tribes. In fact, during the mid-19th century at least 13 Indian tribes had so many Blacks that the federal government wanted to reclassify them as Negro.

Still, some of the Blackest cities in America boast teams with names like “Redskins,” “Indians,” “Chiefs,” “Braves,” and “Seminoles.”

“What’s happening to us is very similar to what happened to Black people,” says Harjo, noting that the NAACP has made no public comment since issuing its proclamation 12 years ago. “During your struggle, we all pitched in and didn’t ask why. We have a common history. For all those reasons, we need to help each other out. This is a dignity and justice issue, and it is heartbreaking that we are not supported by Black people. We would never support blatant kinds of racism.”

When contacted by BET.com, the NAACP declined comment, referring this reporter to the resolution it issued in 1992. A spokeswoman for D.C.’s Black mayor, Anthony Williams, said she could not remember any recent position by the mayor, who was unavailable for comment. Rep. Eleanor Holmes Norton (D-D.C.), an African American, told BET.com that the name should be changed because anything so offensive “is unacceptable.” Councilwoman Carol Swartz (R), a White woman, has also been vocal in her opposition to the name.

Indians need help, says Harjo, because the U.S. government was so successful in its multi-tiered, multi-century plan to exterminate Native peoples that a Million Indian March is an unlikely scenario.

According to the 16th-century historian Bartolome de las Casas, between 1492, when Christopher Columbus arrived in the western hemisphere, and 1560, some 40 million Indians had either been slaughtered by Europeans or died from the White man’s disease. Methods to get rid of Indians included hanging them en masse, roasting them on spits, hacking their children into pieces to be used as dog food, and a long list of even more horrendous practices, las Casas wrote.

A number of modern-era historians agree that there were between 50 million to 100 million Indians in the so-called New World before Europeans arrived, and that 90 percent to 95 percent of those were eliminated over the next few centuries. “The decline of Native American populations was rapid and severe, probably the greatest demographic disaster ever,” writes University of Wisconsin Professor William M. Denevan in his The Pristine Myth: The Landscape of the Americas in 1492. “An overall drop from 53.9 million in 1492 to 5.6 million in 1650 amounts to an 89 percent reduction.” And the White man’s policies to rid the American landscape of Indians continued throughout the 19th century.

But many sports fans say that focusing on America’s bloody past misses the point that Indian names honor Native Americans. Others say concentrating on a team’s name is a waste of time.

“We got high unemployment in the Black community, little girls and boys being taken out by stray bullets, and people trying to figure out how to pay the gas bill,” said Dar’rell Claxton of Northeast Washington, D.C. “Worrying about whether a team is called the ‘Redskins’ or the ‘Blackskins’ is wasted motion.”

Karl Swanson, the Redskins’ vice president for communications, says that team officials “have no plans to change the name,” even though “we’d make a lot of money if we changed the name because we could re-sell everything everybody already bought. As far as I can see, the name will last forever.

“We, like them, have the freedom of our belief about what these things stand for, what they represent,” he continued. “If [they] think it’s offensive, does that, per se, mean it is? It is pretty well established that there are words that have come to take on meanings beyond the actual word itself. Not to be trite, but when kids say things are ‘cool,’ that doesn’t mean it’s cold; when they say something’s ‘the bomb,’ that doesn’t mean it will explode. It’s pretty well understood that in football, the Washington Redskins stands for a tradition that honors Native Americans.”

Says Harjo: “How can we be honored by the name of the Washington football team, a name that reminds us of the heinous and horrible things that have been done to us? Why must we constantly be reminded of the terrible things in our past? If you want to help us, help us address the problems of diabetes; help us with problems of poor housing. We’re at the bottom of the ladder in so many different categories. We need help, but we don’t need a name that hurts us.”

Even some longtime fans acknowledge that it might be time to abandon a mascot that has proved to be hurtful to such a significant segment of society.

“I’ve been a supporter of the Washington Redskins since I got to D.C. over 28 years ago,” says Mason Bennett, a retired dentist. “But I’ve thought about this issue a lot over the past couple of years, and I don’t think I’d stop routing for them just because they changed the name.

“A friend of mine said something that makes more sense every time I hear it: ‘What kind of person would go up to a Native American and say, Hey Redskin? You’d have to be either a racist or just plain insensitive not to understand how wrong that would be.”

FOOTNOTES AKA BLOGS

https://richardboydenreport.wordpress.com/2015/12/23/why-the-washington-redskins-should-be-called-the-washington-niggers/

https://richardboydenreport.wordpress.com/2017/07/10/kike-owner-of-team-of-niggers-and-their-kike-attorney-like-ruling-on-redskins-trademark/

The Ignored Racist American History Targeting Native Americans For Mass Genocide

Preface: This is information I shared on my Operation Morning Star web page when I was working with my charity and on radio. It addresses many issues concerning the history of “Indian Country”  under the subject of “Racism”. It is archived with the dates.

All races except American Indians have had the historical truth revealed in a fullness. That is what I did…exposed the flagrant hypocrisy of the Whites, Blacks, Christians and Jews and their contribution to the genocide of American Indians like no one else that I know of. There are some broken links but the ones that work will take you to places in history concerning “Indian Country” not found in ANY history taught in this counties public schools thanks to the Free Masonic manifest destiny murdering cabal who control the education format. Read, Learn and Share!

This Blog is dedicated to Karen Sue Andras and her boy toy who almost killed her William R. Bunting. He was and is still my cyber stalking sodomite demon in the flesh and confirmed lover of Satan and racist to the core White KKK dirt bag who threatened to murder me.  His racism targeting American Indians was a in my face sent text/email stating that American Indian women deserved to be raped while calling them “Prairie Niggers”….this being a quote about “real men” from him…

“Ummm…any woman raped by Russell Means or Bill Cosby should be grateful… I mean these are real men who should be able to take what they want from any woman they please… If she was a real woman she would be begging for more”

With that said….

This “Short Course In Indian Country History” in 2 Parts (somewhat overlapping)  is dedicated in part to two brave, loving, and beautiful Native American Women who were raped and murdered by demons in the flesh who William R. Bunting and Andras said…”they deserved it”!

And here is the link to Part 2. https://web.archive.org/web/20110102222712/http://operationmorningstar.org/Indian_Country_History_Primer.htm

 

Preface: The Prayer of the Ghost Dance

i wanna go where the blind can see
i wanna go where the lame will walk
i wanna see the sick ones clean
where the deaf can hear and the silent talk

where are you going, to a Ghost Dance in the snow?
where are all your warriors, i see they’re finally
coming home

i wanna go where the dead are raised
where the mountain lion lays down with the lamb
i wanna stand where God is praised
i wanna ride across the plains to the promised land

where i’m going don’t need to raise your voice
no starvation we’ll have plenty to eat
no guns no wars, no hateful noise just a victory dance, we’ll never taste defeat

where there’s nothin’ done or said that can’t be forgiven
where every step you take is on sacred ground

walk away from death into the land of the living
where all the lost tribes are finally found

This “Short Course In Indian Country History”  is dedicated in part to two brave, loving, and beautiful Native American Women.

One but a young Lakota woman, the other a Mic Mac Mother, both raped and murdered…    

Jancita Eagle Deer 

who was  raped by former South Dakota Governor, William Janklow and had signed a statement to that affect. She was murdered before she could testify. Her mother was next…

and

Annie Mae Aquash 

who was “allegedly” murdered and raped by so called “Native American’s” within the 

Thirty Years of FBI Harassment and Misconduct 

“Research Papers” 

for your enlightenment and understanding.

“The American Holocaust” – “Manifest Destiny “

A Comparative History by Lilian Friedberg, A Jewish Scholar

Reflections on “Manifest Destiny” and Race

A Jewish Writer For Wall Street Journal Justifies the Extermination of American Indians!

Indigenous People of America Have “The Right To Exist”

A Translation of Aboriginal Indigenous Thought

Colonialism, Resistance, and De-Colonization

By Debbie White Plume

Native American History, Comparative Genocide and the Holocaust

by Brenden Rensink

How Can You Go To A Church That Killed So Many Indians? 

Deconstructing The American Mythology: Revisionist Western and U.S. History

By Adam Rlcoh

“Rainbow Swastika” – New Age Plan for Native Americans, among others: “The Final Solution”!

“Welcome to one Jew’s analysis of a Kinder, Gentler Final Solution” – By Hannah Newman – A Conservative Jew Living In Israel

The war continues daily in “INDIAN COUNTRY”…that being a genocidal war against American Indians. 

This war is a historical continuation of genocide which began when Europeans first stepped on the shores of this continent. 

It is a war to annihilate American Indians using a process of social, political,  economic and spiritual  ‘engineering’  inspired from the Throne of Hell itself and which has targeted Indigenous Peoples from the beginning in the implementation of those  ‘living conditions’ (“ethnic cleansing“) which are designed to cause the physical and spiritual death of a race of human beings.                

Thanksgiving” – A First Nations View

Terrorism in my Homeland: Historical and Contemporary Perspectives

Navajo Long Walk, to the suffering place

Geronimo – His Own Story

Prison Camps & The Trail Of Tears (Part 1)

Prison Camps & The Trail Of Tears (Part 2)

Trail of Tears – A Death March of the Cherokee

 Documents on the Sand Creek Massacre

Trail of Tears from Mississippi walked by our Choctaw ancestors

The Effects of Removal on American Indian Tribes

“The American Holocaust” – “Manifest Destiny “- A Comparative History by Lilian Friedberg, A Jewish Scholar

Indigenous People of America Have “The Right To Exist”   Buy this book!  A Translation of Aboriginal Indigenous Thought

Colonialism, Resistance, and De-Colonization

The Canadian Holocaust

Jewish Exploitation Of American Indians

SOUL WOUND: The Legacy of Native American Schools

Abuse Charges Hit Rosebud Reservation Church-Run Schools Cited In Wide-Ranging Lawsuit

LIST OF CATHOLIC PRIESTS CREDIBLY ACCUSED OF CHILD SEXUAL ABUSE IN THE UNITED STATES

Universal Wholly Pedophilic Church

HUD Fraud, Spooks and the Slumlords of Harvard – The Harvard-Bush Connection

HUD Corruption and Money Making

Bill Clintons Speech of “Broken Promises” on the Pine Ridge Indian Reservation after the Tornados in 99

“America’s Pathological Behavior”

“The Only Good Indian Is A Dead Indian” 

Standing Rock: America’s Indian’s Are Still Losing

Honoring Indians With Disrespect

The New Iraq sounds an awful lot like the Old Pine Ridge

Lord Jeffrey Amherst’s letters discussing germ warfare against American Indians

DEDICATED TO “QUEEN ELIZABETH’S” LATEST VISIT TO AMERICA

Connecting the Murderous Dots between the “Wizard of OZ”, L. Frank Baum, The European Holocaust of Jews, The American Holocaust of Indigenous Americans, and the Present Day Racial Insensitivity to “Indian Country” .

Conversion to Jesus, “Catholic Style”

Sitting Bull, His Vision of the “Little Big Horn”, and Defeat of Custer

Racism in the Media Towards Native Americans

‘Bury My Heart at Wounded Knee’ brings controversy

Before there was  “Luby’s Massacre” and “The Virginia Tech Massacre” and “The Columbine Massacre” 

There was   “The Bear River Massacre” and “The Sand Creek Massacre” and “The Wounded Knee Massacre”

Mass Graves: The Open Sores of a History in Denial from the Depths of the American Continent

Cherokee Nation Under Attack by Racist, Ignorant, Uneducated, Unable to Read Treaties “House Negro’s” and Incognito “Buffalo Soldiers” Diane E. Watson and Mel Watts

   

The 9th Calvary of black buffalo soldiers at Wounded Knee who brought in 2 of the 4 Hotchkiss Guns used to slaughter 300 innocent Lakota Dec. 29, 1890. The 9th Calvary is alive and well today in the “Congressional Black Caucus”, the “Black” version of the “White” KKK led by Diane E. Watson and Mel Watts!

Black Mercenary Buffalo Soldier on left with with members of Custer’s “White 7th Calvary” and one of the two Hotchkiss Guns the 9th Calvary of “coloured soldiers” brought to the “Killing Fields” of Wounded Knee!

Big Foot’s band of Lakota, destined victims of the Mass Murder Massacre at Wounded Knee (Library of Congress)

In the 1860’s, “slaves” were hired by the United States government to kill Native Americans for MONEY in order to “EARN” their “FREEDOM” from their

 “WHITE MASTERS”!  

The 9th and 10th Cavalry Regiments of “BLACK MERCENARY Buffalo Soldiers” conducted campaigns against American Indian tribes from Montana, Texas, New Mexico, South Dakota and Arizona. Throughout the era of the Indian Wars, approximately twenty percent of the U.S. Cavalry troopers were African Americans. They fought over 177 engagements against the Apache, Comanche, Ute, Kiowa, Shoshone, Cheyenne, Bannock, Kickapoo, Sioux and Blackfoot. At least 18 Medals of Honor were presented to Black Buffalo Soldiers during the Western Campaigns!

A Murdered Chief Big Foot on a 100 Dollar Bill just off the press for Watson, Watts, and their “Freed Men”!

  (At least the Cherokee aren’t MASS MURDERERS of FREEDMEN!)

‘Freedmen call Cherokees racist’ – Senator Coburn (Oklahoma States WHITE Mr. KKK!) Supports Group  

By Mike Graham

Ballard Of The Hotchkiss Gun

Ballad by Private. W. H. Prather, an African-American member I Troop, Ninth Cavalry (Black Buffalo Soldiers). 

Composed and sung by troops during the “Wounded Knee” campaign of 1890 In honor of the victory at Wounded Knee

The Red Skins left their Agency, the Soldiers left their Post,
All on the strength of an Indian tale about the Messiah’s ghost
Got up by the savage chieftans to lead their tribes astray;
But Uncles Sam wouldn’t have it so, for he ain’t built that way.
They swore that this Messiah came to them in visions sleep,
And promised to restore their game and Buffalos a heap,
So they must start a big ghost dance, then all would join their band,
And may be so we lead the way into the great Bad Land.

Chorus:
They claimed the shirt Messiah gave, no bullet could go through,
But when the soldiers fired at them they saw this was not true.
The Medicine man supplied them with their great Messiah’s grace,
And he, too, pulled his freight and swore the 7th hard to face.

About their tents the Soldiers stood, awaiting one and all,
That they might hear the trumpet clear when sounding General call
Or Boots and Saddles in a rush, that each and every man
Might mount in haste, ride soon and fast to stop this devilish band
But Generals great like Miles and Brooke don’t do things up that way,
For they know an Indian like a book, and let him have his sway
Until they think him far enough and then to John they’ll say,
“You have better stop your fooling or we’ll bring our guns to play.”

Chorus:
They claimed the shirt, etc.

The 9th marched out with splendid cheer the Bad Lands to explo’e-
With Col. Henry at their head they never fear the foe;
So on they rode from Xmas eve ’till dawn of Xmas day;
The Red Skins heard the 9th was near and fled in great dismay;
The 7th is of courage bold both officers and men,
But bad luck seems to follow them and twice has took them in;
They came in contact with Big Foot’s warriors in their fierce might
This chief made sure he had a chance of vantage in the fight.

Chorus:
They claimed the shirt, etc.

A fight took place, ’twas hand to hand, unwarned by trumpet call,
While the Sioux were dropping man by man – the 7th killed them all,
And to that regiment be said “Ye noble braves, well, done,
Although you lost some gallant men a glorious fight you’ve won.”
The 8th was there, the sixth rode miles to swell that great command
And waited orders night and day to round up Short Bulls band.
The Infantry marched up in mass the Calvary’s support,
And while the latter rounded up, the former held the fort.

Chorus:
They claimed the shirt, etc.

E Battery of the 1st stood by and did their duty well,
For every time the Hotchkiss barked they say a hostile fell.
Some Indian soldiers chipped in too and helped to quell the fray,
And now the campaign’s ended and the soldiers marched away.
So all have done their share, you see, whether it was thick or thin
And all helped break the ghost dance up and drive the hostiles in.
The settlers in that region now can breathe with better grace;
They only ask and pray to God to make John hold his base.

Chorus:
They claimed the shirt, etc.

American Horse

“They turned their guns, Hotchkiss Guns, upon the women who were in the lodges standing there under a flag of truce, and of course as soon as they were fired upon they fled…There was a woman with an infant in her arms who was killed as she almost touched the flag of truce [which flew over the Lakota camp], and the women and children of course were strewn all along the circular village until they were dispatched. Right near the flag of truce a mother was shot down with her infant; the child not knowing that its mother was dead was still nursing, and that especially was a very sad sight.

The women as they were fleeing with their babes were killed together, shot right through, and the women who were very heavy with child were also killed…After most all of them had been killed a cry was made that all those who were not killed or wounded should come forth and they would be safe. Little boys who were not wounded came out of their places of refuge, and as soon as they came in sight a number of soldiers surrounded them and butchered them there…Of course it would have been all right if only the men had been killed; we would feel almost grateful for it. But the fact of the killing of the women, and more especially the killing of the young boys and girls who are to go to make up the future strength of the Indian people, is the saddest part of the whole affair and we feel it very sorely.”

James Mooney, “The Ghost Dance Religion and the Sioux Outbreak of 1890,” in Fourteenth Annual Report of the United States Bureau of Ethnology (Washington, D.C.: U.S. Government Printing Office, 1896) Part Two, p. 877

MEDALS OF HONOR GIVEN TO THE “MASS MURDERERS” OF THE 300 LAKOTA CHILDREN, WOMEN, AND MEN AT WOUNDED KNEE AND BURIED IN THE ABOVE “MASS GRAVE”

“I did not know then how much was ended. When I look back now from this high hill of my old age, I can still see the butchered women and children lying heaped and scattered all along the crooked gulch as plain as when I saw them with eyes still young. and I can see that something else died there in the bloody mud, and was buried in the blizzard. 

A people’s dream died there. 

It was a beautiful dream.”   

Black Elk, Oglala

Chief Big Foot, MURDERED and His Body Frozen 

“Having wronged them for centuries we had better, in order to protect our civilization, follow it up by one more wrong and wipe these untamed and untamable creatures from the face of the earth. In this lies future safety for our settlers and the soldiers who are under incompetent commands. Otherwise, we may expect future years to be as full of trouble with the redskins as those have been in the past.”
Quote – L. Frank Baum, 1891

10 years before L. Frank Baum wrote The Wizard of Oz, he was also calling for the genocide of Native Americans in his editorials.

L. Frank Baum’s “GENOCIDE” Editorials

****************************************************

“… every redskin must be killed from off the face of the plains before we can be free from their molestations. They are of no earthly good and the sooner they are swept from the land the better for civilization… I do not think they can be turned and made good law abiding citizens any more than coyotes can be used for shepherd dogs”
Quote – Major John Vance Lauderdale, surgeon US Army. Attending physician at Wounded Knee Massacre


****************************************************

“Hunting redskins became for the time being a popular sport in New England, especially since prisoners were worth good money, and the personal danger to the hunters was now very slight.”
From Douglas Edward Leach, Flintlock and Tomahawk: New England in King Philip’s War (W.W. Norton & Co. 1958)

“Fact: Most modern scholars estimate the population of the indigenous people of North America to have been between 10-20 million. In 1840, the population was estimated to be around two million. By 1880, native numbers had dropped to 250,000.”

“It’s Only a Game?” Exhibit, Western Carolina University Cherokee Center and the Native American Student Association at WCU

Bounties offered by the British, French, and American colonial governments ranged in amounts but in some regions a male Indian’s skin was worth the same as a deer’s “buckskin” hide. Hunters began applying the word “buck” for Indian males.

****************************************************

“Others say it was first used on signs at Dutch Trading Posts that listed the ‘skins’ they brought. Among them were beaver skins – and redskins.

On the Northeast coast, the U.S. Government had put a bounty on American Indians’ heads. People had to prove they had killed an American Indian in order to get the bounty. How did they prove it? At first they would bring in the head, but that got too cumbersome, so it simply became the scalps. The prices for scalps were different depending on whether they were taken from a male or a female, and whether they were taken from an adult or a child. Adult females brought the most money because they could produce American Indian offspring killing the reproducing members of a society is a mechanism to reduce the population. How did they prove the sex of the person the scalp once belonged to? For women they would cut off the breasts and present them with the scalp. For children’s scalps it was often the feet that were cut off.”

Cincinnati Zapatista Coalition
American Indian Mascot Page

****************************************************

Colonists during the Revolutionary War wrote what they did to Indians “tortured . . . whole families, and scalped the dead” and “honored their bravest victims by eating them.” The American soldiers “showed off pairs of legging made from the skin of dead Indians.”
From Schanzer, Rosalyn – George vs. George : The Revolutionary War as Seen by Both Sides

****************************************************

Redskins” is at the top of the heap on the offense side. Its origins are despicable, arising from bounty-hunting days, when hauling “Indian kill” by the gunnysack and wagonload became too cumbersome. Bounties then were paid for scalplocks, instead of heads, and bloody “red skins,” in lieu of whole bodies of Native children, women and men.
– Quote Susan Shown Harjo

****************************************************

“Both being beasts of prey, tho’ they differ in shape.”

Quote -George Washington, President of the United States of America (Stannard) – referring to Native Americans and wolves

Washington’s troops amused themselves by skinning the bodies of Indians “from the hips downward, to make boot tops or leggins.”
Works Cited – Anthony F.C., Wallace, the Death and Rebirth of the Seneca (Knoph, 1979)
Editor’s Note: Government sponsored democide and skinning of “Redskins” under George Washington

 

READ CAREFULLY THE BELOW

Psychotropic/Anti-Depressant 

Connection to suicide and murder-suicides in “Indian Country”

Think “Red Lakes” and PROZAC!

Paxil Directly Connected to Suicides

 Experts say psychiatric drugs linked to long list of school shooting sprees

Evidence Of Anti-Depressant/Psychotropic Drug Connection To Suicides and Suicide/Murders In “Indian Country” and America

Suicidality, violence and mania caused by selective serotonin reuptake inhibitors (SSRIs): A review and analysis

Biological Psychiatry Of Nazi German

Psych-Rights Law Project for Psychiatric Rights

Antidepressants and Violence: Problems at the Interface of Medicine and Law

British Psychiatry: From Eugenics to Assassination

The Hidden Side Of Psychiatry

Nazi Eugenics Conspiracy-Psychiatry Kills

Eugenics and the Third Reich

Mass Murderers in White Coats  

From Harvard to Buchenwald: A Chronology of Psychiatry and Eugenics

Cannabis/ Marijuana May Trigger Schizophrenia

Vaccines and the negative affect on “Indian Country”

Questions about Vaccinations

 YES, there are “religious exemptions” so your children do not have to take vaccines! 

Why NOT to take VACCINES – A MUST READ

 Think HIV/AIDS!

(Back to Top)

The Reservation’s Ten Commandments

(As Given By The United States of America) 

  1. You shall have no other forms of government before me

  2. You shall not make for yourself an independent and self-sufficient government, for I am a jealous bureaucracy and will punish the Indian children for the sins of their fathers to the seventh generation of those who hate me

  3. You shall not misuse my name or my symbols, for I will impale you on my flagpole

  4. Remember the first of each month by keeping it holy The rest of the month you shall go hungry, but the first day of each month is a tribute to me, and you shall receive welfare checks and commodity food in exchange for your continued dependence

  5. Honor your Indian father and Indian mother because I have stripped them of their land, language, and hearts, and they need your compassion, which is a commodity I do not supply

  6. You shall not murder, but I will bring FBI and CIA agents to your reservations and into your homes, and the most intelligent, vocal, and angriest members of your tribes will vanish quietly

  7. You shall not commit adultery, but I will impregnate your women with illegitimate dreams

  8. You shall not steal back what I have already stolen from you

  9. You shall not give false testimony against any white men, but they will tell lies about you, and I will believe them and convict you

  10. You shall not covet the white man’s house You shall not covet the white man’s wife, or his hopes and opportunities, his cars or VCRs, or anything that belongs to the white man 

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Catholic Church Removes “Suicide Prevention” Radio Program On The Rosebud Sioux Reservation

The radio program is downloaded to listen to.

Best Heard Using Windows Media Player 10 or 11 – Click HERE to download.

Part 1 and Part 2

“The White Man’s 400 Year Tsunami” Against First Nations Peoples of America”

Hog Farm Contaminates Rosebud Sioux Tribe Land and Water

“THE FUTURE OF OUR SICANGU WATER/LANDS AT STAKE”

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America’s pathological behavior toward Native peoples

On America’s pathological behavior toward Native peoples (Thanks to the Jews, Free Masons and “Christians”~!~)

by: Steven Newcomb / Columnist / Indian Country Today

According to Steven L. Winter, in his book “A Clearing in the Forest: Law, Life, and Mind” (2001), recent findings in cognitive science (study of the human mind) reveal that the mind functions largely by means of metaphors and other cognitive operations. Metaphor is thinking of one thing in terms of something else. As Winter explains, cognitive science has revealed that all thought is innately imaginative, and metaphor is one of the ways that human beings use the imaginative power of human thought.

But the question arises, are some metaphors and other mental processes more likely to lead to thoughts and behavior that are dehumanizing and pathological? For example, if one group of people thinks of and dehumanizes another group of people as “beasts,” or sub-human, isn’t this likely to lead to negative, perhaps even heinous behavior towards the people being labeled? Is it correct to consider such negative thoughts and behavior to be pathological?

Take the example of George Washington thinking of and referring to Indians as “savages” and “beasts.” In 1783, Washington wrote that, “the gradual extension of our settlements will as certainly cause the savage, as the wolf, to retire.” By retire he meant, move away or be killed. Both “the savage” and “the wolf” were described by Washington as, “beasts of prey, tho’ they differ in shape.” This is an example of Washington using the imaginative power of thought in a dehumanizing, and, arguably, pathological manner.

Cognitive theory posits that how we conceive (think) of something predetermines how we will behave toward that thing. Thus, the imaginative American conception of Indians as “beasts of prey” led to very specific kinds of pathological behavior consistent with that mental image (thought, or idea).

For example, American troops – at Washington’s instruction – carried out a scorched earth policy against the Seneca Nation by destroying entire towns and vast food supplies. In some cases, American troops skinned the bodies of the Seneca people who had been killed. The troops would skin the bodies “from the hips downward to make boot tops or leggings.” Since the Seneca killed were imagined or conceived of as “beasts,” they could, without any twinge of American conscience, be skinned like wild beasts.

Greed was a powerful motive for this kind of thought and behavior towards the Seneca and other Native nations: Millions of acres of land and all the material wealth those lands represented. Genocide can be good for business.

That Hitler exhibited a pathological mentality and behavior toward Jews, which was reflected in their mass annihilation at the hands of the Nazis, is taken for granted by most people. Fewer people would be of the opinion that the United States, over the course of its history, has exhibited a pathological mentality and behavior toward American Indian nations and peoples. Yet who could deny that skinning human beings such as Washington’s soldiers did to the Seneca people reflects some kind of pathology?

If a child kills cats and blows up frogs with firecrackers, is this the sign of a balanced and well-adjusted human being? Or is such behavior indicative of deep emotional and perhaps mental pathology? Serial killers often start out with these “small killings” and eventually begin killing other human beings. The pathology that the future serial killer exhibits in childhood becomes fully manifested in heinous acts of murder in adulthood.

By way of analogy, during its “infancy” and “youth” the United States started out killing off Indians, while compulsively stealing massive amounts of lands and resources from Native nations. Over the course of its entire lifespan the United States has continued to exhibit compulsive pathological behavior toward Native peoples.

Because the people of the United States understandably desire to view their country in a positive light, they tend to conveniently overlook or deny the U.S.’s reprehensible thought and behavior towards Native nations. The subject of U.S. genocide against American Indians is conveniently swept under the rug, so to speak, and in mainstream media we never see a discussion of the possibility of an American pathology towards Native nations and peoples. Being able to avoid this uncomfortable subject makes it a lot easier on those wishing to extol the virtues of the United States without contradiction.

When one thinks about it, it would seem that the American empire’s mental and behavioral pathology toward Native nations has passed through different phases.

One phase was the outright killing of Indians from the Ohio Valley to the gold fields of California, and everywhere in between. Another phase was the U.S.’s never-ending kleptomaniacal compulsion to steal Indian lands and resources. (Recent passage of the Western Shoshone bill is evidence that this phase is still ongoing). Yet another phase was the U.S.’s efforts to destroy the economic and political independence of Native nations, to destroy Native languages, cultures, and to destroy our ability to live our respective spiritual traditions in our sacred places. Is this compulsively destructive mentality and behavior toward Native peoples evidence that the U.S. society has a deep and underlying illness (pathology)? Or is it just “the American way,” along with apple pie and the American flag?

America’s pathological mentality and behavior toward Native nations has old cognitive roots that can be traced back many centuries. Take for example one of Cristobal Colon’s favorite passages from the Bible: “O clap your hands, all ye nations: shout unto God with the voice of joy, for the Lord is high, terrible: a great king over all the earth. He hath subdued the people under us: and the nations under our feet & God shall reign over the nations.”

From a Native perspective, one could say that applying the above way of thinking to indigenous peoples is pathological because it led to a brutal and hierarchical structuring of the physical and social world. Core metaphorical concepts in the above passage include the concept of “the Lord” being “high and terrible.” Those who subscribed to this viewpoint, felt justified in conducting themselves as European “lords” who were “high and terrible.” This attitude is exemplified by the Spaniards’ use of vicious dogs to hunt down Indians and tear them apart, or conquistadors cutting off an Indian’s hand for not “handing” the Spaniards an imposed quota of gold.

The metaphors in the above passage resulted in thinking of indigenous peoples as destined to be “subdued” because “the Lord … hath subdued” them. Once they were viewed as destined to be “subdued,” the indigenous peoples were then also viewed as destined to exist forever “under” the representatives of “the Lord.” The Christian Europeans then viewed the indigenous peoples as existing “under” their “feet,” meaning, subject to Christian European authority. Many similar conceptual patterns form the basis of America’s present day pathological mentality and behavior towards Native nations and peoples. A “reality” constructed on the basis of such cognitive patterns is a “reality” of domination.

America’s mental and behavioral patterns of pathology toward Native nations generally remain at an unconscious level of awareness in society. This means that although these patterns do exist, the average person is usually oblivious to this fact. It is up to us to identify these cognitive and behavioral patterns of domination, and suggest what ought to be done about them.

If we accept that there is such a thing as an American pathology toward Native nations and peoples, it stands to reason that we ought to search for ways to heal this pathology. Such a task is extremely difficult because of the extent to which America’s cognitive and behavioral patterns of domination toward Native nations and peoples seem to be inextricably woven into the social, legal, political, and economic fabric and institutions of the United States. The pathology then becomes manifested through largely taken for granted and seemingly “normal” everyday activities, such as federal legislation and policy decisions, Supreme Court and other court rulings, state legislation and policy decisions, National Labor Relations Board decisions and so forth.

Ironically, history suggests that for centuries the cultures and cognitive systems of indigenous peoples contain transformative and healing alternatives to the American pathology. Although we must be cautious to refrain from romanticizing Native cultures, it is fair to say that the traditional worldviews and conceptual systems of indigenous nations and peoples contain healing metaphors and values that stand in stark contrast to the Euro-American system of thought and behavior.

One clear example of how indigenous societies have influenced the world in the political realm is the extent to which the model of the Iroquois Confederacy influenced many of the founders of the United States such as Benjamin Franklin. “From America have emerged the cornerstones of the political philosophy that has transformed the world,” wrote German Arciniegas in his book “America in Europe” (1980). The indigenous worlds – concepts, technologies, medicines, foodstuffs, etc., – of the Americas had a transforming effect on the dank and oppressive medieval culture of Christendom. Seeing examples of indigenous democracies of North America, eventually led European intellectuals to envision the possibility of a different kind of political order based on “liberty,” without monarchy.

The French thinker La Boetie related the following: “If by chance different people are born today, who are not accustomed to servitude nor fear liberty, and they are bidden to choose between being slaves or living in freedom … there is not doubt that they will be more inclined to obey reason than to serve other men.” Such ideas flew in the face of the rigid hierarchical structuring of European society; and such ideas became a catalyst that transformed the world by giving voice to a concept unknown in medieval Christendom: “to be free.”

Indigenous representatives have consistently provided insightful commentary on the taken for granted norms of European societies. Early on, such commentaries influenced European political philosophers and other Enlightenment intellectuals. What was normative for the Christo-European world was generally seen as pathological from an indigenous perspective. That this is so is reflected in a story related by the French essayist Montaigne about a time when King Charles of France thought that the splendor of his court might have greatly impressed some visiting Indians. When the king asked them for their opinion, the Indians made two key observations.

As German Arciniegas tells the story: “… they found it strange that so many older men, bearded and well armed, like the ones who make up his Majesty’s entourage, rendered obedience to the monarch, who is a child, and that they should not choose instead the eldest among them to command them. Secondly, that among the people there should be a privileged half that enjoyed every luxury and comfort, while the other half were beggars who implored at the doors, wasting away from hunger and poverty. It seemed strange to them that this half that suffered such great injustice should not fly at the rich one’s throats and set fire to their houses.” Was this prescient of the French Revolution?

The American empire’s pathological mentality and behavior toward Native nations is predicated upon very old deep-seated metaphorical concepts transplanted from Europe, such as lordship, monarchy, dominion, domination, subjugation, subduing, exploiting, and the desire to profit as much as possible from all aspects of life. Native commentators have long noted that greed and lust for power lie at the heart of American pathology. Chief Joseph of the Nez Perce remarked: “My father was the first to see through the schemes of the white man, and he warned his tribe to be careful about trading with them. He had suspicion of men whom seemed anxious to make money.”

Indigenous knowledge systems contain thousands of years of accumulated ecological wisdom, and the political heritage of a free and independent existence. Perhaps these indigenous conceptual and behavioral systems are able to provide a healing alternative to American and Western pathology. If given a chance, perhaps indigenous knowledge and wisdom will be able to teach human beings how essential it is for us to harmonize our thoughts and our behaviors with the natural rhythms and ecological systems of Mother Earth, for the benefit of our future generations and all living things.

Steven Newcomb is the Indigenous Law research coordinator at Kumeyaay Community College (located on the reservation of the Sycuan Band of the Kumeyaay Nation), co-founder and co-director of the Indigenous Law Institute, and a columnist for Indian Country Today.

FBI/DOJ Working with Drug Dealers/Pedophiles Kent Duane Greve and Don Dicky To Kill Native American Woman

Attention Greve, Dicky, Allen, and the FBI and their supporting crew i.e Homeland Security, Border Patrol, DEA and any and all Steven’s County Washington State Government parties “in the know”…READ MY LIPS…THIS BLOG IS GOING “NATIONAL”…ALREADY ON THE DOJ SITE, FBI SITE AND MORE…
IF anything happens to Native American woman Suzanne Dupree and her husband using your “CIA/FBI” provided Directed Energy Weapon and in Greves home…then know you shall be held accountable for murder and all will know in the realms of time and more so in the realms of eternity because God knows who you are and what you are about…He being a witness to what you are doing now as well as the other 4 attempts to murder her!
And for the readers of this post…let it be known that on my blog I document the FBI being complicit in the rape and murder of another First Nations/Native woman…Annie Mae Aquash by their favorite “Protect Murdering Raping Pedophile Group”…the American Indian Movement…who also murdered 12 at Wounded Knee in 1973 including Black Civil Rights Worker Perry Ray Robinson Jr.
The last paragraphs in this post are “God Inspired Words” that define the existence in the “realms of eternity” for “liars and murderers” when their body dies and their spirit comes before Jesus Christ to be judged a “righteous judgment”. No matter you may escape in the realms of time. As Jesus said…”But there is nothing covered up that will not be revealed, and hidden that will not be known. “Accordingly, whatever you have said in the dark will be heard in the light, and what you have whispered in the inner rooms will be proclaimed upon the housetops”! The movie “Ghost” is a minuscule sample of what “murderers” experience upon death of their body! Are you ready?

Yes…you read right! A rogue diabolical “brotherhood” is working AS I TYPE to murder Native American woman Belva Schuldt – Suzanne Dupree – “Looking Back Woman”…in Stevens County, Washington State.

WHY? Because she has exposed and identified MAJOR Pedophile/Child Porn and drug activity in her area! And historically speaking…we all should know that the FBI has had those within their organization who worked with CARTELS and PEDOPHILE/CHILD PORN folks and protected them! (SEE BELOW DOCUMENTATION!) AND…you need to know that EVERY FEDERAL GOVERNMENT AGENCY has been seen on the perps property talking with the them…the DOJ, DEA, HOMELAND SECURITY, and BORDER PATROL…their SUV’s with GOV MARKINGS! ”

This Electro Magnetic Weapon in Kent Duane Greve’s home is located in Orient Washington.

His dwellings are:
3277 D and 3277 C with a Illegal Dwelling next door. The FBI/Justice Dept Wired the ELM Weapon into the illegal house. City is Orient Washington and zip is 99160!

They are right above Suzanne’s home.

 

CLICK HERE and HERE to understand what this weapon does and WHO…CIA/FBI and THE US GOV. using “criminals” to take out those like Suzanne Dupree who expose their works of EVIL!  Electronic torture, Electromagnetic torture, Microwave torture, Electronic murder, Electromagnetic murder, Microwave murder, Organized murder, Cooked alive, Electronic mind control, Electronic mind reading, Brain zapping, People zapper, People cooker.

This is what this RACIST MURDERING PEDOPHILE INFESTED COLLECTIVE IS DOING TO SUZANNE! HER WORDS WHEN I SENT HER INFORMATION ON THE DE WEAPON USED BY KENT DUANE GREVE TO KILL HER.

“This is it…killed my Robin in bedroom cooked alive on perch…when I picked him up he was hot, as if he came out of oven….
Last night I got really hot, sick to stomach, immediate headache, racing heart, had a hard time focusing on task…etc
Dogs barking, like right now…
They have since last night 2 am knocked out my tablet key board..”

SHE IS MARKED FOR DEATH: CLICK HERE!

What is electronic harassment/electronic torture/electronic murder? CLICK HERE!

KENDALL ALLEN…Washington State Stevens County Sheriff and his deputies run cover for and working with the DOJ/FBI to protect the drug dealers/meth makers and pedophiles in the local Seventh Day Adventist Church with the ELDER being a pedophile. Allen and his “Posse” have been working to poison Suzanne Dupree’s water, destroy her water purification system to blow out the pump, and most importantly…four attempts on her life have been made and in the last week, her home has been entered at night while asleep 3 times (using the EM. She also found that “3 drinking water bottles” were ADDED to what she had before!

Here is one of her BLOG reports about her experiences with the “criminals”!

I don’t have time to link all her blogs but I have posted EMAILS BELOW that were sent to me and Gary Fields of the Wall Street Journal. WILL ADD LATER but here are some emails that contain information also found in her blogs.

————————————————————————————————————————–

Deputy Paul Murray took early retirement/Sarg Gilmore said
1009450
Went to Prosecuting attorneys office Rassmussen when Don Dickey broke in, said wasn’t enough evidence: part of Status Quo/Kettle Falls 5 Drug Cartel, on videos Protecting Peoples Property Rights.

Deputy Hoover spring 2015 when threatened by Avista Supervisor over coming in when AW wasn’t home with Stevens County Sheriff, Hoover said SCSO doesn’t do that w/o Court Order, over 1984 leaking transformer PCB contamination.
File # 1505021

Sargent Gilmore (who laughed at investigation by Boyden/WSJ)….illegal/criminal tresspass/property damage by Gene & Sharon Pond’s cow herd while AW was away, me with broken tailbone/fractured pelvis yrly occurance though have asked Ponds over & over again to keep herd off our property. Gilmore took report, reluntantly gave file# said he’d get back to me twice about cut fences county rd top of our property by Pond/Greve, never did. Last time we spoke I mentioned the videos by Property Rights group over elected officials not paying fees, waiving fees themselves so they didn’t have to take their oath of office, & not recorded into county auditors book history, all part of Status Quo/Kettle Falls 5 drug cartel, including Sheriff Kendal Allen.
File#1511549

Called Stevens County Sheriffs office over Stevens County Road maintenence snowplowing county rd in front of mailbox/gate entrance creating berm so no mail delivery of necessary medical supplies for my injury, no response even though gate entrance was blocking me in in case of medical emergency no one could get to me, still no response.

Called Road maintenence asking they plow berm 7 mailbox on county rd out, said they’d get back no response, pleaded I needed mail for medical supplies/& access for medical emergency…no response.

Called County Commissioner District 7 our area pleaded with them, said I’d get call back, never did….gave the same info, I needed the medical supplies/access for medical emergency…nothing.

Same with Kettle Falls Post Office/said I’d walk out to county rd/mailbox, refused delivery.

Called Senator District 7 Brian Danzel about drug cartel/pedofiles/hacker/cyber stalker Greve/Wilder 7Day Adventist Church Elders/no response though he said he’d do something.

Commissioner McCart the same about poisoned water source.

Same with Allen Reichman, legal council Dept of Ecology water rights theft by Dickey/Greve. Reichman asst Attorney General Washington State. Records with Criminal attorney Barry Bachrach, Reichman closed investigation when we had water tested showed high levels of Uranium, arsnic, thalium nitrate, orderless, tasteless poison meth cookers use to manufacture meth/Wilder/Greve/Dickeys/Crack Shack Stanleys all cook, manufacture/distribute heron, meth, crack coke.

DOJ up to Greve/Stanleys last yr, black chev tahoe with DOJ insignia on doors, in business together…yarded duffle bags of something out of Greves, at Malmedes both owned by Greve for hours…no one went to jail, on & on & on for 5 yrs of harassment, death threats, running my livestock, hacking, stalking, “FBI June Mail,” electronic surveilance, phone tap/via old Centurylink/Quest party line/split amplified line, mail opening, break ins/home invasions by perps.

No help from anyone when the perps attempted to murder me 4 times…
This is my 5 yrs here, no matter if Reuben McMichael or AW spoke with SCSO, no file# after Dept Murrays 1009450 file # until 2015 with Hoover & Sargent Gilmore

I have photos, daily journals, eyewitnesses….spoke with Seattle FBI/DEA/Homeland Security, Border Patrol, Port Commander McKay about Dickeys harassment/real estate fraud, June 2013, first murder attempt on Oct 2, 2013, Dickey moved two weeks after call to McKay, said he was moving to Nevada, but continued working as a manager/director Metaline Falls, Washington Port of entry…both Laurier, Wash & Metaline Falls Port of entry is where drug cartel sends drugs across….vetted, same California retired cops that run drug cartel in Colville, are in Grand Forks, BC working with Hells Angels across CANADA!

Statement date Feb 3/2016 6:42 pm
Belva June Suzanne Schuldt/Suzanne Dupree/Looking Back Woman
3285 Orient Cutoff Road
Kettle Falls, Washington
99141-9736
/physical property location/Orient, Washington 99160

ANOTHER MURDER IN STEVENS COUNTY…COVERED UP. A FRIEND OF SUZANNE AND HUSBAND:

Reuben McMichael’s murder, no death certificate from Stevens County, he died May 16, 2014, in Colville hospital….GT & I have been monitoring for the death certificate for almost two yrs now…NONE!

Gary,
Reuben McMichael was my protector/friend, like a second father to me, looked after me while AW was away at work, could call him day or nite, he’d be here…
The perps murdered him & I can prove it, but not in any court in this state with corruption all the way to the top!
LBW

PS NEXT EMAIL ABOUT TELLING STEVENS COUNTY SHERIFF, DEPT SWIM & A MEXICAN DEPT ABOUT THE DRUGS/PEDOPHILES

NEWSPAPER ARTICLE AUG 27, 2014 15 million $$$ child sex abuse lawsuit filed against Greve/Wilders 7 Day Adventist Chapter, Oregon Chapter & Maryland Chapter abuse, two boys now men, church elders knew did nothing…20 yrs of abuse.

I told the Dept. I would sign a deposition had tons of photos/evidence…they never followed up, AW was home witnessed it. They were up here for a illegal trespass campsite across the rd from our property, a guy LJ was camped in a tent whre they cook the drugs, there was a warrent out for his arrest, beating up his girlfriend, Lori, emptying her bank acct, after beating her, his buddy raped her repeatedly…Swim left his business card where the tent/LJ was camped, but refused to give me one. He was the dept. who came here Nov 3/2010 w/Black dept & spoke with us, John Trimbach, AW & I about Dickey breaking in, Crack Shack Stanley’s two men hassled me at the Orient store, wouldn’t let me get in my truck to leave, I just pushed 1 out of the way, opened the heavy truck door which knocked him out of the way long enough for me to get in.

I pulled behind their car blocking them & took their license down.
Dickey sicked them on me to intimidate me, they came in property after incident & pull wires off engine off my Pathfinder right outside my bedroom window.

Nov 10th, 2010 Sheriff Bitton was seen across from Orient store talking with Don Dickey during an open investigation Dickey breaking in our house stealing sales contract, home inspection & tried to find former victims legal docs against him they left for us….
Paul Murray called Bitton from cop shop while I was on the phone w/Murray…asking Bitton about their conversation, he lied, said unknown male came up & asked if he was Swim Or Murray, Bitton said no…that was end of conversation, but the eyewitness said Bitton/Dickey talked for 20 minutes/signed a statement which went to Prosecutor Rassmussen, he back dated a letter Oct. 20, 2009 to me, stating not enough evidence to charge Dickey. We did not arrive until July 22, 2010…at that point I understood all were in collusion/conspiracy with Dickey…just didn’t have all the players or their roles, do now all documented, after 6 winters & Protecting Peoples Rights videos.
Did it now, one go for the record…if anything does happen to me, murdering me after 4 tries is not out of the question.
LBW
THESE PEOPLE ARE EVIL!
Spokane Attorney Bob Dunn told me to file corruption, rackteering, money laundering, real estate fraud, drug manufacturing/distribution, child sex abuse, hacking, cyber stalking threats….phone tap/stalking against Dickey/Greve/Wilder & Colville Status Quo, but other than a deposition to Barry…where do I go to do it? Perps have motive, intent, access & opportunity to murder me & get away with it…I even have a deathbed deposition from Reuben the last time I saw him, right under Dan Bryants nose his murderer/POA!

MORE:

Deputy Paul Murray took early retirement/Sarg Gilmore said
1009450
Went to Prosecuting attorneys office Rassmussen when Don Dickey broke in, said wasn’t enough evidence: part of Status Quo/Kettle Falls 5 Drug Cartel, on videos Protecting Peoples Property Rights.

Deputy Hoover spring 2015 when threatened by Avista Supervisor over coming in when AW wasn’t home with Stevens County Sheriff, Hoover said SCSO doesn’t do that w/o Court Order, over 1984 leaking transformer PCB contamination.
File # 1505021

Sargent Gilmore (who laughed at investigation by Boyden/WSJ)….illegal/criminal tresspass/property damage by Gene & Sharon Pond’s cow herd while AW was away, me with broken tailbone/fractured pelvis yrly occurance though have asked Ponds over & over again to keep herd off our property. Gilmore took report, reluntantly gave file# said he’d get back to me twice about cut fences county rd top of our property by Pond/Greve, never did. Last time we spoke I mentioned the videos by Property Rights group over elected officials not paying fees, waiving fees themselves so they didn’t have to take their oath of office, & not recorded into county auditors book history, all part of Status Quo/Kettle Falls 5 drug cartel, including Sheriff Kendal Allen.
File#1511549

Called Stevens County Sheriffs office over Stevens County Road maintenance snowplowing county rd in front of mailbox/gate entrance creating berm so no mail delivery of necessary medical supplies for my injury, no response even though gate entrance was blocking me in in case of medical emergency no one could get to me, still no response.

Called Road maintenance asking they plow berm 7 mailbox on county rd out, said they’d get back no response, pleaded I needed mail for medical supplies/& access for medical emergency…no response.

Called County Commissioner District 7 our area pleaded with them, said I’d get call back, never did….gave the same info, I needed the medical supplies/access for medical emergency…nothing.

Same with Kettle Falls Post Office/said I’d walk out to county rd/mailbox, refused delivery.

Called Senator District 7 Brian Danzel about drug cartel/pedofiles/hacker/cyber stalker Greve/Wilder 7Day Adventist Church Elders/no response though he said he’d do something.

Commissioner McCart the same about poisoned water source.

Same with Allen Reichman, legal council Dept of Ecology water rights theft by Dickey/Greve. Reichman asst Attorney General Washington State. Records with Criminal attorney Barry Bachrach, Reichman closed investigation when we had water tested showed high levels of Uranium, arsnic, thalium nitrate, orderless, tasteless poison meth cookers use to manufacture meth/Wilder/Greve/Dickeys/Crack Shack Stanleys all cook, manufacture/distribute heron, meth, crack coke.

DOJ up to Greve/Stanleys last yr, black chev tahoe with DOJ insignia on doors, in business together…yarded duffle bags of something out of Greves, at Malmedes both owned by Greve for hours…no one went to jail, on & on & on for 5 yrs of harassment, death threats, running my livestock, hacking, stalking, “FBI June Mail,” electronic surveilance, phone tap/via old Centurylink/Quest party line/split amplified line, mail opening, break ins/home invasions by perps.

No help from anyone when the perps attempted to murder me 4 times…
This is my 5 yrs here, no matter if Reuben McMichael or AW spoke with SCSO, no file# after Dept Murrays 1009450 file # until 2015 with Hoover & Sargent Gilmore

I have photos, daily journals, eyewitnesses….spoke with Seattle FBI/DEA/Homeland Security, Border Patrol, Port Commander McKay about Dickeys harassment/real estate fraud, June 2013, first murder attempt on Oct 2, 2013, Dickey moved two weeks after call to McKay, said he was moving to Nevada, but continued working as a manager/director Metaline Falls, Washington Port of entry…both Laurier, Wash & Metaline Falls Port of entry is where drug cartel sends drugs across….vetted, same California retired cops that run drug cartel in Colville, are in Grand Forks, BC working with Hells Angels across CANADA!

Statement date Feb 3/2016 6:42 pm
Belva June Suzanne Schuldt/Suzanne Dupree/Looking Back Woman
3285 Orient Cutoff Road
Kettle Falls, Washington
99141-9736
/physical property location/Orient, Washington 99160

FEDERALLY PROTECTED DRUG TEMPLATE SHE EXPOSED AND WROTE ABOUT:

Here is the exact same “Drug Template” that Suzanne has exposed and reported to ALL LEVELS of National, State, and Local government and who are operative in Stevens County Washington State by the same “perps” down the road in Montana with the Federal Bureau of Investigation – FBI and the United States Justice Department protecting their own who are working with the cartel folks while fabricating charges against those exposing them or outright murdering them.

Yes…this is what Suzanne is exposing and why she is being targeted with death by the FBI and their “workers”. https://www.linkedin.com/pulse/20140901225855-29817943-montana-drug-smuggling-and-fbi-complicity

I interviewed Melissa Buckles from the Assiniboine-Sioux tribe on the Fort Peck Indian Reservation in Montana. During this interview, she described the many drug airplanes and helicopters landing at night at the remote Indian reservation, the many drug-related killings occurring on the reservation, and her charge that FBI agents in the Glasgow, Montana office were involved with protecting the drug operations. She described the cover-ups by the Billings Bureau of Indian Affairs office, and similar drug activities at other Montana Indian reservations including Fort Belknap. She described a letter Gold sent to FBI Director Louis Freeh on December 15, 1997, and never answered. That letter stated in part:

1. South Florida FBI Agent Terry Nelson is a target of an internal agency investigation involving the drug operation….The drug smuggling operation occurred in flight routes to Nova Scotia and Chapeau Airfield in Quebec; then over to Weyburn, Saskatchewan and down into North Dakota and Montana. The major shipping zones in Montana were Sidney, Chinook, Havre and clandestine airstrips on the Fort Peck Tribal Lands. Alternative routes into Eureka, Libby, Whitefish, and Shelby may also have been used.

3. Corrupt Montana authorities in Chinook, Sidney and the Fort Peck tribal lands coordinated protection of the smuggling operations. A prominent Montana state official received payments into accounts in the Helena Norwest Bank branch in conjunction with the multi-ton shipments of Colombian Cali-cartel heroin and cocaine.

6. FBI agents operating out of the Glasgow office assisted the Nelson smuggling operations and involved Fort Peck tribal police as well as other tribal members in illicit activities.

10. Two Glasgow FBI agents involved in the drug operation likely compromised dozens of investigations on the Fort Peck and Fort Belknap tribal lands. Witnesses are available and have information directly linking the Glasgow FBI agents and other officials to drug related activities and violent civil rights abuses.

In other parts of her letter, she described the many murders of people exposing the drug-related activities, including forty people murdered on one reservation alone. She added, “There are people in Montana who are clearly scared and are begging for help.” Freeh never responded to her letter and none of the witnesses were contacted.

FBI Director Cover-up: What Else Is New!

Buckles wrote a letter to U.S. Attorney General Janet Reno, making reference to Gold’s letter to Freeh, the failure of the FBI Director to respond, and then gave details of the serious drug smuggling problems and the involvement of Montana and FBI agents in the trafficking. She never received a response.

SAME WITH SUZANNE…NO RESPONSE FROM THE STATE OF WASHINGTON AND THE FBI JUSTICE DEPARTMENT BECAUSE THEY ARE PART OF THE SAME EXACT “CABAL” IN STEVENS COUNTY WASHINGTON STATE! 

Kendall Allen Again! 

Allen was involved in the cover-up of a MURDER. He is a liar and his deputies are cloned from his Satan owned spirit. Read HERE is what Suzanne experienced complements of KENDALL and the local drug/meth making pedophile infested Stevens County collective including being POISONED with the intent to KILL HER!

MORE ON STEVENS COUNTY SHERIFF ACTIVITIES!

Threat Basis

Comment: This is why I took the threat by Colville Avista supervisor seriously and took action to protect myself, my husband, my home and animals exposing corruption is the only way to protect yourself. (Stevens County Sheriff’s Office file #1505021):

In April 2002, a deputy and reserve deputy of the Stevens County (Washington) Sheriff’s Office, and a corrections officer for a local corrections facility were involved in an incident in which an Austrian-made Steyr machine gun was used to shoot up a neighborhood in southern Stevens County. At the time of the incident, the deputy, reserve deputy, corrections officer and others involved had consumed alcohol at the home rented by the deputy and corrections officer. Bullets from the gun pierced walls of surrounding homes, punched holes in vehicles, and lodged in trees and other obstacles in the path of the barrage. Luckily no one was injured or killed although a bullet missed one sleeping man by a mere five feet. Numerous complaints had been lodged with the Stevens County Sheriff by neighbors of this deputy prior to this incident. Those complaints ranged from loud parties to underage girls frequenting the residence. Those complaints fell on deaf ears. After the fact, it would come to light that the deputy did not have the license required to own or have in his possession the Steyr machine gun which actually belonged to the Kettle Falls, Washington, police department and had ended up in the deputies hands via a string of transactions all violating the law.

On May 19, 2006, in Chewelah, Washington, a man was shot dead by a Stevens County Sheriff’s Deputy and a Chewelah Police Officer. The initial reports surrounding the incident and later reports do not jibe; and in total, the incident smells rank of police misconduct, unjustified use of force, and excessive force. The Sheriff of Stevens County, facing re-election in November, has made sure his face appeared on the local media. The Sheriff’s deputy involved is known for his aggressive use of his badge and gun; his swat team mentality. His superiors cannot claim ignorance of either his mentality or his actions. The incident is being investigated by the Spokane Sheriff’s Department. There is no doubt that the incident will be classified as “justified” and a cop who should not be a cop will be given license to kill someone else “in the line of duty.”

In each of these instances, initial police reaction has been to justify the actions of police officers. After long periods of stalling, details then trickle forth pointing to police misconduct to include police brutality, excessive use of force, and misuse of the badge. And these incidents are but a representative sampling of incidents that have occurred; they are by no means the majority of incidents or isolated incidents in scope or nature.

There is more of course and the PEDOPHILES and DRUG DEALERS can be found on her blog. I just wanted to let the FBI/DOJ, KENT DUANE GREVE, DON DICKY, KENDALL ALLEN AND HIS PARTNERS IN CRIME KNOW THAT THE BRAND OF UNDERWEAR THEY WEAR IS NOW PUBLIC INFORMATION…”MADE BY SATAN”…and no matter what you do and get away with in the realms of time…once your spirit leaves your body upon DEATH OF…then YOU WILL be subject to the JUSTICE OF GOD and His punishment…say HELL!

ATTENTION FBI, MURDERERS, CHILD RAPISTS, AND DRUG DEALERS…THIS WILL BE YOUR EXPERIENCE WHEN YOUR BODY DIES…REMEMBERING THAT YOUR SPIRIT IS “ETERNAL”…AND SO WILL BE YOUR PUNISHMENT AS ADMINISTERED BY JESUS CHRIST HIMSELF! 

And wo unto the deaf, that will not hear: for they shall perish.

Wo unto the blind, that will not see: for they shall perish also.

Wo unto the uncircumcised of heart: for a knowledge of their iniquities shall smite them at the last day.

Wo unto the liar: for he shall be thrust down to hell.

Wo unto the murderer, who deliberately killeth: for he shall die.

Wo unto them who commit whoredoms: for they shall be thrust down to hell.

Yea, wo unto those that worship idols: for the devil of all devils delighteth in them.
And, in fine, wo unto all those who die in their sins: for they shall return to God, and behold his face, and remain in their sins.

O, my beloved brethren, remember the awfulness in transgressing against that Holy God, and also the awfulness of yielding to the enticings of that cunning one.

I say unto you, Can you imagine to yourselves that ye hear the voice of the Lord, saying unto you, in that day, Come unto me ye blessed, for behold, your works have been the works of righteousness upon the face of the earth?

Or do ye imagine to yourselves that ye can lie unto the Lord in that day, and say, Lord, our works have been righteous works upon the face of the earth, and that he will save you?

Or otherwise, can ye imagine yourselves brought before the tribunal of God, with your souls filled with guilt and remorse; having a remembrance of all your guilt; Yea, a perfect remembrance of all your wickedness; yea, a remembrance that ye have set at defiance the commandments of God?

I say unto you, Can ye look up to God at that day with a pure heart and clean hands?
I say unto you, Can you look up, having the image of God engraven upon your countenances? I say unto you, Can ye think of being saved when you have yielded yourselves to become subjects to the devil?

I say unto you, Ye will know at that day, that ye can not be saved: for there can no man be saved except his garments are washed white: Yea, his garments must be purified until they are cleansed from all stain, through the blood of him of whom it has been spoken by our fathers who should come to redeem his people from their sins.

And now I ask of you, my brethren, How will any of you feel, if ye shall stand before the bar of God, having your garments stained with blood, and all manner of filthiness?
Behold, what will these things testify against you?

Behold, will they not testify that ye are murderers, yea, and also that ye are guilty of all manner of wickedness?

And now, I have spoken the words which the Lord God hath commanded me.

And thus saith the Lord: They shall stand as a bright testimony against this people, at the judgment day; Whereof, they shall be judged, every man, according to his works, whether they be good, or whether they be evil; 

And if they be evil, they are consigned to an awful view of their own guilt and abominations, which doth cause them to shrink from the presence of the Lord, into a state of misery and endless torment, from whence they can no more return: therefore, they have drunk damnation to their own souls.

Therefore, they have drunk out of the cup of the wrath of God, which justice could no more deny unto them than it could deny that Adam should fall, because of his partaking of the forbidden fruit; therefore, mercy could have claim on them no more for ever.

And their torment is as a lake of fire and brimstone, whose flames are unquenchable, and whose smoke ascendeth up for ever and ever.

————————————————————————————————————————–

And now behold I say unto you, then cometh a death, even a second death, which is a spiritual death;

Then is a time that whosoever dieth in his sins, as to a temporal death, shall also die a spiritual death: yea, he shall die as to things pertaining unto righteousness;

Then is the time when their torments shall be as a lake of fire and brimstone, whose flames ascendeth up for ever and ever; And then is the time that they shall be chained down to an everlasting destruction, according to the power and captivity of Satan: he having subjected them according to his will.

Then I say unto you, They shall be as though there had been no redemption made; for they can not be redeemed according to God’s justice; and they can not die, seeing there is no more corruption.

Even so…AMEN

The Curse On The Washington “Niggers” Football Team Continues!

Fair is fair you know. Name a practically all Black sports team using a “racial slur” with documented history of the word REDSKIN directly connected to the murderous extermination of Native Americans then don’t expect me to not call a “spade a spade”. To call this owned by a Jew…I mean KIKE…team NIGGERS fits the racial profiling used by Dan Snyder and his KKKuster fans and fellow Indian haters in the Jew, White, and Black world of sports.

Just another reminder for folks who are in mourning because their beloved Washington Niggers football team who just lost again, that THE reason for is because American Indian Spiritual Leaders prayed a curse on this professional football team. Why you ask?

Well, for most REAL American Indians, the name “redskin” is historically a racially slanderous, slurring, and offensive word and is equal to other racially offensive names identifying other races and cultures in a equally hateful, racist, and denigrating way and was used in the context of abject absolute homicidal Satanic inspired hate. Some prime examples are of course “kike”, “wetback”, “chink”, “gook”, and the infamous “nigger” word.

Of course we all know by now non-Indians gleefully and proudly ignore this historical hypocrisy as evidenced by rulings in various anti-Indian mascot court cases including the United States Supreme Court as well as in hundreds of editorials in the media by non-Indians and especially Jew…I mean KIKE publications. Even Verizon Wireless sponsors this team which should be reason enough to boycott their company, a company filled with racist (I personally experienced race hate from Blacks as a White man and Vietnam combat veteran) employees.

What also continues to be ignored in this quagmire of “racist double speak” and is important to note is that this Washington D.C. based football team is owned by a Jew…I mean KIKE Don Snyder. He has no problem with the word “redskin” and neither does the Black…I mean nigger players. But G-d forbid if any symbol, statement, or a movie etc. even hint or implies  anything slanderous or racist targeting their race. So why are Blacks and Jews so insensitive to any and all things that offend American Indians? Time for a short history course related to.

Historically speaking with Blacks, the answer might be found in the history of the Black Buffalo Soldiers who fought on behalf of the United States Government as paid “mercenaries” to protect Jewish owned railroad companies who needed their tracks protected as they were “treaty violated” placed on Tribal land. The Black Buffalo Soldiers were given the “race hating of American Indians” mission to track down and kill them for money and or to obtain their freedom as “slaves”. During this period of time, these murdering niggers were awarded 17 Medals of Honor by the United States Government for this while the breaking of treaties, the stealing of land, and the killing of American Indian men, women, and children was glorified.

Another little known historical black history factoid is that of the the 9th and 10th Coloured (Black) Calvary who were assigned to George Custers 7th Calvary and were present during the Dec. 29, 1890 cold blooded murderous massacre of 300 unarmed American Indian men, women, and children at Wounded Knee South Dakota who were Sitting Bull’s people. These same black soldiers brought to the “killing zone” the Hotchkiss guns/cannons  which were large shell rapid fire “machine guns” that shredded to pieces the bodies of these unarmed American Indian men, women, and children.

Eyewitness accounts recount the execution of women and children. “Four babies had their heads crushed in and when people surrendered, they were summarily executed. This was wholesale butchery”. Twenty members of the 7th Calvary received Medals of Honor for this act of bravery in the name of the United States Government.

After the slaughter, the spiritual forefathers of the Washington Niggers celebrated this mass murder of unarmed American Indians at Wounded Knee by writing a song that glorified the killing of the “redskins and savage chiefans”! As for how the United States Military profiled American Indians, there is this statement made by a member of who wrote…

“Every redskin must be killed from off the fact of the plains before we can be free from their molestations. They are of no earthly good and the sooner they are swept from the land the better for civilization. I do not think they can be turned aside and made good law abiding citizens any more then coyotes can be used for shepherd dogs”! (Please substitute the redskin word with NIGGER or KIKE!) Quote from Major John Vance Lauderdale, US Army surgeon attending physician at the Wounded Knee Massacre.

The truth about the Buffalo soldiers is a long time overdue. What people also don’t know is that the Buffalo Soldiers were in The Dakota’s as well. I spoke to a man from the Crow Creek Reservation. He mention that the Buffalo soldiers raped Dakota women while they were in the territory. That memory still reasonates with the Lakota people to this day. Be assured they did the same to Indian women wherever and whenever they had the opportunity to do so.

William Henry Harrison, who would later become president remarked that most frontiersmen “consider the murdering of Indians in the highest degree meritorious”. In September of 1868 the Buffalo Soldiers killed 25 Apaches and were allowed after the battle to collect scalps and souvenirs by Lieutenant Cusack. Upon their return to Fort Davis, Texas, they were observed “rigged out’ in “full Indian costume with the most fantastic head-dresses” and their “faces painted in a comical style”. How did the Buffalo Soldiers differentiate between friendly Indians and hostile? The formula was simple: “Indians who rejected reservation life were regarded as hostile”. When genocide is not condemned, it is glorified.

Other historical commentaries using the name of this professional and revered football team housed in the city  President Obama resides at include…

“Hunting redskins became for the time being a popular sport in New England, especially since prisoners were worth good money, and the personal danger to the hunters was now very slight”.From Douglas Leach, Flintlock and Tomahawk: New England in King Philps War (W.W. Norton & Co. 1958.

Here is another that is clear and concise when defining the word “redskin” in this particular historical context.

“Others say it was first used on signs at Dutch Trading Posts…most of which were owned by Indian hating Jews, that listed the “skins” they bought. Among them beaver skins – and redskins. On the Northeast coast, the U.S. Government put a bounty on American Indians’ heads. People had to prove they killed an American Indian in order to get the bounty.

How did they prove it? At first they would bring in a head but that got to cumbersome so it simply became the scalps. The prices paid for scalps were different depending on whether they were taken from a male or a female and whether they were taken from an adult or a child.

Adult females brought the most money because they could produce American Indian offspring. How did they prove the sex of the person the scalp once belonged to? For women they would cut off the breasts and present them with scalps. For children’s scalps it was often the feet that were cut off.” From the Cincinnati Zapatista Coalition, American Indian Mascot Page.

Jewish team owner Dan Snyder has this “historical” peer who personally glorified in the “scalping of redskins”.

His name was Sigmund Shlesinger, a Jewish immigrant from New York City. He gleefully participated in the genocide of American Indians as a part of the United States policy of “ethnic cleansing” on Cheyenne lands near Sheridan Kansas. He is recorded as writing…”Scalpt 3 Indians which were found 15 feet from my hole in consealt in grass…for the purpose of collecting BOUNTY”. (American Jewish Archives, Hebrew Union College, Cincinnati”.) So you see…in order for this Jew to collect the money reward for killing a “redskin”, he had to present a “scalp”.

Jews like Snyder have contributed to and been directly involved in the both the destruction of American Indians and the racially profiling of them as less then human in history and through Jewlywood produced movies.  Alcohol was intentionally used by Jews to take advantage of “drunk Indians” in any and all trading transaction…whether be “furs for beads” or the “signing off” of large tracts of Ohio Valley Tribal treaty land. And who started this “tradition”? Say Jews!

The very distribution of whiskey to Indians in the 1700’s was through whiskey distilleries owned by a Jew named Nicholas Lowe to take advantage of Indians in “commerce”. The first slaves were Indians…not Blacks and they were the cargo on the ship owned by a Jew named Columbus.

Recent Jewish racism and insensitivity targeting American Indians on the part of Snyder’s fellow Jews includes a Wall Street Journal article written by a Jew named Kaplan who glorified the various military campaigns of “Indian killing” as something to be proud of.

Another example of Jewish love for American Indians is found in the words of talk show host Michael Medved who stated that there was nothing close to a “Holocaust” of Indians compared to that of Jews. He called Indian Nations “Struggling Stone Age Societies”. Nothing like cultural/racial blasphemy and outright racism, right folks? Medved also forgets to mention that using “small pox infected blankets”as germ warfare was in fact a intentional act of decimation to exterminate American Indians and was in fact aided and abetted by Jews in the fur trade who are “spiritually related to Jews just like Medved…who by the way I consider a pathological liar when it comes to his spin on history!

Suffice it to say, the “curse” prayed upon this football team by American Indian Spiritual Leaders was once again demonstrated in the obvious faltering and lacking of intelligence in play calling, player substitutions, and  timely injuries to key players and this because was spiritually orchestrated by their Creator (called Tunkasila in Lakota). They also believe this curse will continue until the name “Redskin” is recognized for it’s racially slanderous, hateful, and disrespectful meaning and application attached to their people as found in the history of this country and is finally denounced and replaced by those who should know better and are responsible for it’s use…namely the Jews and Blacks who make up the integral part of this team and who should know better given their own history.

For American Indians who have no “representative in the flesh” to speak on their behalf, they continue to have comfort in knowing their Creator is covering their back. Keep that in mind whenever you glorify your team and it’s mascot symbol, the Washington “Redskins”.

As long as you do…I will call them the “Washington Niggers” owned by a “Kike” and who no different then the NAZI’S and yes…there is a REAL Jew who in fact states there was a American Holocaust!

https://richardboydenreport.wordpress.com/2015/12/23/the-american-holocaust-versus-the-jewish-holocaust/

 

 

The American Holocaust Versus The Jewish Holocaust

The American Holocaust Versus The Jewish Holocaust

“The American Holocaust” Of Indigenous People

Dare to Compare: Americanizing the Holocaust by LILLIAN FREEBERG

“For several centuries now, men of the White and JEWISH race have everywhere destroyed the past, stupidly, blindly, and deliberately both at home and abroad. The past once destroyed never returns. The destruction of the past is perhaps the greatest of all crimes. Today the preservation of what little of it remains ought to become almost an obsession. We must put an end to the terrible uprootedness which European colonial methods always produce, even uder their least cruel aspects. We must abstain, once victory ours, from punishing the conquered enemy by uprooting him still further: seeing that it is neither possible nor desirable to exterminate him.”
Simone Weil, The Need for Roots: Prelude to a Declaration of Duties Towards Mankind
The Dynamics of Denial: Uncle Sam’s Willing Executioners

German-speaking Jewish writers have long felt comfortable expropriating images and analogies from the site of Native American identity in their literary imagination. 1 Today, a growing sentiment of sympathy for the “vanishing American” in Germany has upped the ante in the identity-appropriations game, and German-speaking Jewish writers now appropriate Native American identity in the attempt to inflect their own historiography with an added degree of moral currency on the landscape of a contemporary Germany still caught in the throes of denial concerning its own genocidal past.

In German-speaking literary circles, the examples of Else Lasker-Schüler, who stylized herself as an American Indian, and Franz Kafka’s wish to be a “Red Indian” are well known. George Tabori’s 1990 stage production of the Jewish Western Weisman und Rotgesicht wittily pitted [Jewish] white man against [partly Jewish] red man in a verbal duel in which the protagonists exchange a hilarious blow-for-blow account of injuries and insults suffered by the victimized [End Page 353] populations they represent. But the phenomenon of conflating Jewish and “Indian” identity is not unique to foreign-language publications. As Seth Wolitz points out, in his discussion of Weisman und Rotgesicht, this “tradition of spoofing Jewish-Indian interrelations . . . reaches back to a Yiddish playlet, Tsvishn Indianer.” 2 This 1895 play, “Among the Indians, or The Country Peddler,” as its translator states, “is not an anomaly, but rather a pathbreaker in a well-defined line of Jewish-American entertainment that leads to the films of Mel Brooks and others.” 3 The American leg of this lineage includes Eddie Cantor’s redface minstrelsy in Whoopie! (1930) and Woody Allen’s Zelig (1983). Fanny Brice sang herself to stardom with “I’m an Indian,” and Bernard Malamud’s The People provides a classic example of the phenomenon.

Most recently perhaps, Raphael Seligmann has gone on record stating that the Jews are “the Indians of Germany.” 4 That this statement begs the question of identifying “Uncle Sam’s willing executioners” seems, however, of minimal concern to the Jewish community in America and abroad. In fact, when the time comes to put the Shoah on the other foot and parallels are drawn between atrocities experienced by the American Indian population over a five-hundred-year period and those experienced by the Jewish population of Europe in the twelve-year reign of Nazi terror, the knowledge of self-described “Jewish Indians” recedes into the recesses of repressed memory. In a seditious reversal of national identity politics, Lucy Dawidowicz charges those who would dare to compare with “a vicious anti-Americanism.” 5 Rabbi Irving Greenberg, founder of the Holocaust Resource Center and first director of the U.S. Holocaust Memorial Commission, has described the comparison of the Nazi Holocaust with other acts of genocide as “blasphemous.” 6 In The Holocaust in American Life, Jewish historian Peter Novik describes the way in which any attempt to compare is dismissed as a “felonious assault” on truth and memory. 7

In the pathological dynamic of genocidal histories, the perpetrator culture invariably turns its gaze to the horrors registered in the archives and accounts of the “other guys.” 8 This is why Holocaust studies in the United States focus almost exclusively on the atrocity of Auschwitz, not of Wounded Knee or Sand Creek. Norman Finkelstein, in his discussion of the way images of the Holocaust have been manufactured to reap moral and economic benefits for members of the Jewish elite, states that the presence of the Holocaust Museum in Washington is “particularly incongruous in the absence of a museum commemorating crimes in the course of American history” and makes specific reference to the slave trade and genocide against the American Indians. 9 Peter Novik suggests that the Holocaust has become a sort of “civil religion” for American Jews who have lost touch with their own ethnic and religious identity, and asserts that “in the United States the Holocaust is explicitly used for the purpose of national self-congratulation: the Americanization of the Holocaust [End Page 354] has involved using it to demonstrate the difference between the Old World and the New, and to celebrate, by showing its negation, the American way of life.” 10

The Historikerstreit or “Historians’ Debate” in Germany during the mid-1980s disrupted the traditional historiographical narrative, which placed three groups of actors at the scene of the Nazi crime–perpetrators, bystanders, and victims. Saul Friedländer summarizes the controversy as “a debate about the shape of the past in terms of public memory and national identity.” 11 Conservative historians, in their efforts to “historicize” the Nazi period and thus suture the wound of discontinuity presented by a “past that refused to go away,” attempted to relativize the crimes of the Nazi period by situating them in the context of a narrative that included an amalgamated fourth character in the plot: the Soviet and American forces who forced Germans into a victim position from which only further victimization could ensue. These abnegationist attempts at historical revision were staunchly contested by left-wing social philosopher Jürgen Habermas in a series of essays that have since been collected and published in German and in English. 12

The Historians’ Debate directed international attention to the issue of historical liability as it relates to public memory and national identity in territories known to have been host to genocidal campaigns. However, what got lost in translation when the debate migrated to America was the very real opportunity this controversy might have presented for an authentic “working through” or “mastery” of this country’s traumatic genocidal past. Instead, the dispute conveniently constructed a site of transference upon which the melancholic drama of “manifest manners” could be acted out. 13 American intellectuals, confronted with the quandary of whether to see or not to see, chose to look the other way. George Tabori, in “Hamlet in Blue,” provides an apt metaphor for this dynamic of denial: “the old Hamletian ploy of dodging action by mind-fucking.” 14 As Henryk Broder points out in “Die Germanisierung des Holocaust,” today one speaks of the “Americanization of the Holocaust” as though the Jews were slaughtered on American soil. 15 This, in turn, cultivates fertile breeding ground for absolutionist scholarship and public discourse on both sides of the Atlantic. In the end, only the interests of the respective aggressor cultures are served.

The same kinds of arguments attempting to “historicize” America’s past in the interest of “normalizing” its present from the perspective of the perpetrator population do not unleash the same scandalous international controversy as do similar efforts on the part of historians negotiating a revision of German history. The genocide against the Jews is considered an ugly chapter in Germany’s past and acknowledged internationally as one of the gravest crimes against humanity in the twentieth century. But while the whole fabric of German culture remains “under the shadow of Hitler,” the genocide against indigenous [End Page 355] populations in North America is still today denied or dismissed as the inevitable prelude to the rise of the greatest nation on Earth.

Reactionary historian James Axtell, in his 1992 study, Beyond 1492: Encounters in Colonial North America, writes:
We make a hash of our historical judgments because we continue to feel guilty about the real or imagined sins of our fathers and forefathers . . . [We] can stop flogging ourselves with our “imperialistic” origins and tarring ourselves with the broad brush of “genocide.” As a huge nation of law and order and increasingly refined sensibility, we are not guilty of murdering Indian women and babies, of branding slaves on the forehead, or of claiming any real estate in the world we happen to fancy. 16

Statements like this, when proffered in defense of Germany’s genocidal history, elicit vehement opposition from the academic and intellectual community, yet, with regard to America’s tragic past, go virtually unchallenged and are integrated into the canon of acceptable discourse.

As the success of Daniel Jonah Goldhagen’s indictment of the German people in Hitler’s Willing Executioners: Ordinary Germans and the Holocaust illustrates, public flogging of the German people for their willing participation in the melee represents an acceptable and indeed lucrative form of public and academic discourse. The 1996 publication of Goldhagen’s Ph.D. dissertation thrust the previously little-known Harvard professor into the international limelight. His thesis, that widespread “eliminationist anti-Semitism” among the ordinary men and women of Germany, not the ruthless racial policies of the Nazi regime, was the sole cause of the extermination of the Jews, has been contested by Holocaust scholars and historians the world over. But the book, translated into thirteen languages, became an international bestseller and secured for Goldhagen the prestigious German Democracy Prize in 1997. It also unleashed an international debate that has been dubbed “The Goldhagen Wars,” not to mention a series of highly paid speaking engagements for its author throughout the world. Goldhagen’s staunchest opponent has been Norman Finkelstein, the Jewish scholar whose rebuttal of “the Goldhagen thesis” first appeared in The New Left Review (July/August 1997) under the title “Daniel Goldhagen’s ‘Crazy’ Thesis.” 17 In a statement printed by the Pittsburgh Post-Gazette on 21 April 1998, Goldhagen proudly asserts: “My book has sold more copies in Germany than anywhere else. It’s been embraced by the German people.” It is interesting to note, in this context, that Native American scholar Ward Churchill’s stellar and seminal piece of scholarship on Holocaust and denial in the Americas, A Little Matter of Genocide, did not meet with the same degree of public success. [End Page 356]

Taking the American people to task in the little matter of genocide against indigenous populations of North America remains a terrible taboo registered in the “Don’t you Dare” category of “Academic Do’s and Don’ts.” Like any taboo, this act of transgression does not derive from a vacuum but rather emanates from a specific social consciousness–or lack thereof. As journalist William Greider notes in One World, Ready or Not: The Manic Logic of Global Capitalism:

German social consciousness was anchored in the country’s tragic knowledge of guilt and defeat, a humbling encounter with self-doubt that Americans have so far evaded in their national history. . . . American history did provide ample basis for humility and social introspection: slavery and the enduring wounds of race, “winning” the West by armed conquest, Hiroshima and the nuclear potential for mass destruction, the bloody failure of the neocolonialist war in Vietnam. . . . The social meaning of these experiences was usually deflected, however, and repackaged by the optimistic American culture as stories of triumph. . . . Thus, Americans generally managed to evade any national sense of guilt or defeat. Critical reflection on the national character was discouraged, ridiculed as “un-American.” 18

Dominick LaCapra has established a clear relationship between the implications of the Historians’ Debate for American scholars and objections raised by German scholars on the left-wing side of the skirmish. He states that liberal historians may have had strategic as well as more deep-seated philosophical reasons for not placing too much emphasis on the ambivalence of Western traditions and the possibly dubious role of a critique of revisionism in lessening awareness of the implication of other Western countries in massively destructive or even genocidal processes. Given the history of the United States, this danger is clear and present for an American, and identification with Habermas’s position may be facilitated by the narcissistic and self-justificatory gains it brings. 19

But even before the Historians’ Debate, the relative singularity of the Nazi Holocaust had long been the center of international debate. Uniqueness proponents such as Deborah Lipstadt, Steven Katz, Saul Friedländer, Michael Marrus, Yehuda Bauer, Lucy Dawidowicz, and others share an insistence on the exclusivity of the Nazi Holocaust as an unparalleled event in the history of the twentieth century. This view has been challenged by survivors and scholars, among them a number of Jewish intellectuals such as Hannah Arendt, Irving Louis Horowitz, Israel Charny, Helen Fein, Simon Wiesenthal, Norman Finkelstein, Peter Novik, and others. Increasingly, Native American scholars and their allies have entered the conversation, pointing out that the historical [End Page 357] archive of the American Holocaust has been compiled, collated, and indeed constructed to a large degree by perpetrators, their descendants, and beneficiaries writing from a subject position inflected with a vested interest in maintaining the illusion of innocence concerning the “facts of the case.”

The exclusivists’ most compelling argument against the comparability of the two acts of genocide has been that the decimation of the American Indian population, unlike the extermination of the Jews, was unintentional–“caused by microbes, not militia . . . that is, this depopulation happened unwittingly rather than by design.” 20 Preeminent uniqueness proponent Steven Katz, in The Holocaust in Historical Context, while documenting the fact that the American Holocaust far exceeded the Nazi Holocaust in scope, at the same time reduces the American travesty to a mere case of “depopulation.” 21

These conclusions are drawn from comparisons not of a simple corpse count but rather of the rate of extermination experienced by each group. Recent studies demonstrate that precontact population estimates generated by historians and demographers from the subject position of the perpetrators have been egregiously low. It is today commonly assumed that precontact populations were far and above the one-million figure that has acted as a standard of measure for centuries. More recent and more honest studies estimate the precontact civilization to have been between nine and eighteen million. This standard of measure puts the rate of attrition of indigenous populations at between 98 and 99 percent–that is, near total extermination. The rate of attrition of Jewish populations in Europe is commonly calculated at between 60 and 65 percent. Put in terms of survival rates, this means that two-thirds of the global Jewish population and about one third of the European Jewish population survived the Nazi Holocaust, whereas a mere remnant population of 1 to 2 percent survived the American Holocaust. This seriously calls into question any notion of “unparalleled” or “total extermination” of the Jews in the Nazi Holocaust.

Katz argues that the Nazi Holocaust is “phenomenologically” unique based on the “merciless, exceptionless, biocentric intentionality of Hitler’s ‘war against the Jews.’” 22 Katz’s argument centers on documented intentionality and governmental policy in the Nazi period. What Katz does not take into account is that a twelve-year period in a twentieth-century industrialized society lends itself more readily to documentation than a five-hundred-year period, most of which is historically and geographically situated in the midst of a pre-industrial “virgin wasteland,” nor does he significantly engage the discourse generated by Native American scholars in recent years. It does not, however, take a paragon of intellectual prowess to deduce an implied intent to “destroy, in whole or in part, a national, ethnic, racial or religious group,” from the events that transpired in the process of “depopulating” the New World–a slaughter that Katz patently refuses to define as “genocide” even though it conforms precisely to [End Page 358] the definition of the phenomenon as outlined by Raphael Lemkin, who coined the term in his 1944 Axis Rule in Occupied Europe. 23 The murder of 96 percent of any given population does not occur “inadvertently,” especially when members of that group are viewed by their assassins as belonging to a separate (and inferior) national, ethnic, racial and religious order.

Furthermore, there is evidence to suggest that the introduction of diseases to the Native populations of North America was anything but an incidental by-product of “westward expansion.” In what is likely the world’s first documented case of genocide accomplished by bacterial means, Lord Jeffrey Amherst suggested that smallpox-infected blankets be distributed to the Ottawa and Lenape peoples, stating in a 1763 letter to his subordinate, Colonel Henry Bouquet, “You will do well to [infect] the Indians by means of blankets as well as to try every other method that can serve to extirpate this [execrable] race.” 24

This statement indicates that the annihilation of the Indian population by way of disease was neither arbitrary nor incidental to the aims of the European settler population and its government. Even as early as 1763, the settler population and its sovereign representatives acted in full cognizance of the impact their introduction of disease would have on the Native populations. Stannard points out, with regard to the “enemy microbe” argument, that by focusing almost entirely on disease, by displacing responsibility for the mass killing onto an army of invading microbes, contemporary authors increasingly have created the impression that the eradication of those tens of millions of people was inadvertent–a sad, but both inevitable and “unintended consequence” of human migration and progress. This is a modern version of what Alexander Saxton recently has described as the “soft side of anti-Indian racism” that emerged in America in the nineteenth century and that incorporated “expressions of regret over the fate of the Indians into narratives that traced the inevitability of their extinction. Ideologically,” Saxton adds, “the effect was to exonerate individuals, parties, nations, of any moral blame for what history had decreed.” In fact, however, the near-total destruction of the Western Hemisphere’s Native people was neither inadvertent nor inevitable. 25

Survivor testimony and statistical records from the Nazi death camps reveal that the uncontrolled spread of disease among inmates was also a major factor contributing to the death toll during the Nazi Holocaust, but that argument has never been forwarded in favor of exonerating the perpetrators–at least not in serious scholarship on the subject.

If, as Yehuda Bauer contends, “[t]here was no governmental intention to exterminate the victim population” in the Americas, how else are we to understand the now well-known statement attributed to General Philip Henry Sheridan at [End Page 359] Fort Cobb in January of 1889: “The only good Indian is a dead Indian?” 26 While Bauer concedes that “important figures in the U.S. administration expressed genocidal hopes and intentions,” he still insists that “there was no clear governmental policy of total murder.” 27 It would seem redundant, in this context, to point to the innumerable studies that have been conducted since 1945 in the attempt to ascertain whether or not Adolf Hitler himself had issued the order for the Final Solution.

The introduction of diseases to indigenous populations was accompanied by a systematic destruction of “the indigenous agricultural base [in order to] impose starvation conditions upon entire peoples, dramatically lowering their resistance to disease and increasing their susceptibility to epidemics.” 28 What is more, the ideology of Manifest Destiny is itself founded on an implied intent to kill–it is the “central constituent ideology translated into action” that Bauer posits as the defining characteristic that sets the Nazi Holocaust apart from all other genocidal campaigns in the history of humanity.

Fortunately, pseudo-scholarly revisionists who would deny the Nazi atrocities have been properly (and legally) excluded from legitimate academic and public discourse in many countries–Germany, Austria, France and Canada among them. But, As Ward Churchill has argued in A Little Matter of Genocide: Holocaust and Denial in the Americas 1492–Present: “the ugly enterprise of Holocaust denial has a flip side–indeed, a mirror image–which is equally objectionable but which has been anything but marginalized by the academy, popular media, or the public at large.” 29 According to Churchill, exclusivists insisting on the uniqueness of the Nazi Holocaust succeed in “outstripping the neo-nazis” in terms of denial:

Whereas the latter content themselves with denying the authenticity of a single genocidal process, exclusivists deny, categorically and out of hand, the validity of myriad genocides. Yet, unlike the neonazis, those holding to the postulates of Jewish exclusivism are not only treated as being academically credible, but are accorded a distinctly preferential treatment among the arbiters of scholarly integrity. 30

Manifest Destiny: My Brothers’ Killer

Cogent arguments have been made to suggest that the same notion of creating space for the “master race” is as germane to the ideological framework of Hitler’s Lebensraumpolitik as it is to the U.S. government’s doctrine of Manifest Destiny: In each instance, the extermination of “inferior races” is justified in the interest of making way for a “superior race” of peoples. 31 According to [End Page 360] Hitler biographer John Toland, the Führer is known to have “expressed admiration for the ‘efficiency’ of the American genocide campaign against the Indians, viewing it as a forerunner for his own plans and programs.” 32 Even Steven Katz concedes that the “depopulation of the New World” was a “salient precursor” to the Nazi Holocaust. 33 Thus, the American Holocaust might be viewed as the prototype for the extermination of the Jews in Europe. At the very least, the event must be seen as a predecessor to the Nazi Holocaust.

While Hitler’s policy of Lebensraumpolitik has been vilified and condemned for the toll it took in terms of human lives–even in the Historians’ Debate, the essential criminality and moral reprehensibility of the Nazi regime was not challenged–heroes are made of men in America whose words were inspired by the same kind of thinking and whose actions resulted in the murder of millions of human beings considered to be members of “inferior” civilizations. Theodore Roosevelt, in The Strenuous Life, writes, in 1901:

Of course our whole national history has been one of expansion . . . That the barbarians recede or are conquered, with the attendant fact that peace follows their retrogression or conquest is due solely to the power of the mighty civilized races which have not lost the fighting instinct, and which by their expansion are gradually bringing peace to the red wastes where the barbarian peoples of this world hold sway. 34

Hannah Arendt, in the Origins of Totalitarianism, identifies metaphysical Jew-hatred as one element in the “subterranean stream of Western history” that subsequently translated into the political anti-Semitic consciousness in Europe and constituted the defining principle of Hitler’s Nazi regime. 35 Similarly, Richard Drinnon argues that the “national metaphysics of Indian-hating was central to the formation of national identity and political policy in the United States.” 36

The crucial issue at stake here is that, according to Drinnon’s analysis, this national metaphysics of Indian-hating rested on the “collective refusal to conceive of Native Americans as persons.” 37 Had the people of Europe–Jews and Gentiles alike–recognized these “barbarians” to be human entities and embraced them as siblings in the “family of man,” they might well have foreseen the fate that would befall civilized populations in Europe just a few short years later because, as Richard Drinnon points out in Facing West: The Metaphysics of Indian-Hating and Empire Building:

The sober truth was that the white man’s burden of Winning the West was crushing global folly. The West was quite literally nowhere–or everywhere, which was to say the same thing. For Homer’s Greeks and North American tribal peoples alike, the West was the land beyond, Spiritland, the land of [End Page 361] mystery, of death and of life eternal. It was not a Dark and bloody Ground to be “won.” But for Anglo-Americans it was exactly that, the latest conquest. Yet how could they conclusively “win” it? If the West was at bottom a form of society [as James Turner contended in “The Problem of the West”] then on our round earth, Winning the West amounted to no less than winning the world. It could be finally and decisively “won” only by rationalizing (Americanizing, Westernizing, modernizing) the world, and that meant conquering the land beyond, banishing mystery, and negating or extirpating other peoples, so the world would be subject to the regimented reason of one settlement culture with its professedly self-evident middle-class values. 38

Hitler’s Lebensraumpolitik was not without precedent or parallel. Four centuries after Columbus, the ideology of a master race had firmly established itself on American soil. A “color line” had been drawn, and it was clear that, in the national consciousness as in public policy, “Native Americans were natives and not Americans . . . the irreducible prerequisite of being an American, was to be of European stock.” 39 The color line drawn between the

Children of Light, the light of the Gospel, of Enlightenment institutions, law and order, progress, philanthropy, freedom, Americanization, modernization, forced urbanization . . . and the Children of Darkness, “savages” who stood in the way of the redemption and the rationalization of the world . . . unmistakably shaped national patterns of violence by establishing whom one could kill under propitious circumstances and thereby represented a prime source of the American way of inflicting death. 40

The hidden narratives of the master race and Manifest Destiny governing our understanding of American history distort perceptions of our own historiography. The ideology of Manifest Destiny–the fantasy and the fancy of the master race–is transferred from one generation to another so that there is no need for the kind of propaganda machinery required to make “willing executioners” of “ordinary men” and women in Germany. Americans, in their drive to forge “one Nation under God,” fought with “God on their side.” 41 Stannard, in this regard, explains that the Eurocentric racial contempt for the indigenous peoples . . . reflected in scholarly writings of this sort is now so complete and second nature to most Americans that it has passed into popular lore and common knowledge of the “every schoolboy knows” variety. No intent to distort the truth is any longer necessary. All that is required, once the model is established, is the recitation of rote learning as it passes from one uncritical generation to the next. 42 [End Page 362]

Giorgio Agamben has argued against the use of the term Holocaust as a descriptor for the Nazi extermination of the Jews because “Jews were exterminated not in a mad and giant holocaust but exactly as Hitler had announced, ‘as lice,’ which is to say as bare life.” 43 The notorious California Indian-killer H. L. Hall justified the murder of Native infants based on the argument that “a nit would make a louse.” John Chivington, commanding colonel in the infamous Sand Creek Massacre, reformulated the sentiment to justify similar actions with the statement “Nits make lice.” 44 Perplexing in this context is that Hitler’s perception of the Jews as “life unworthy of living,” that is, as “lice” or “bare life,” is received with moral outrage in the scholarly community and in public consciousness in the U.S. and elsewhere. But when Indians are placed on the same level of the “evolutionary scale” and assigned the same status in the biopolitical order, it becomes a justifiable sacrifice made in the name of “progress.”

Hitler’s willing executioners and the ordinary men and women of Germany had to be convinced that the Jewish population was not human; they had, after all, for centuries prior, lived and worked side by side with these people who were systematically exterminated as “like lice.”

Before the Final Solution could be implemented, the Jewish population of Europe had to be reduced to the level of “bare life.” But for the American settlers, the notion that the life form to be clear-cut from the vast, “unpopulated” wilderness in order to make way for their American way of life was somehow not human ranked among those truths held to be self-evident; the “execrable race” of red men and women was viewed from the very onset as existing at the level of “bare life.”

And yet, from a perspective that acknowledges the essential humanity of indigenous populations and the sophistication of the established forms of social organization, governance, and religious ritual prevailing among the indigenous populations at the time of contact, it becomes clear that, while the Nazi Holocaust was indeed unique in scope and in kind to the twentieth century, the American Holocaust was, as Stannard has stated, “far and away, the most massive act of genocide in the history of the world.” 45

Fortunately, Hitler was stopped before he could consummate the Final Solution. But some contend that Uncle Sam’s willing executioners are still today engaged in the effort to eradicate what remains of the indigenous population in North America. For others, the loss of Native lives and lifeways cannot be acknowledged as homicidal, genocidal, or suicidal because the “savage” is not–however ostentatiously liberal-minded individuals and institutions in this country may contend otherwise–considered fully human: “we” are not related. While a revisionist narrative of the West would attempt to suffuse its world-view with a politically correct moral underpinning by making superficial [End Page 363] linguistic concessions, no longer applying such terms as “savage” and “primitive” to indigenous peoples, contemporary scholarship still draws its insights and impulses from the same body of research and the same doctrine of universal superiority it now seeks to disavow and revile. The appearance of euphemisms such as “ethnocide” and “depopulation” applied to the genocide committed against Native populations is just one index of the continued resistance to the notion that this devastation involves a human tragedy.

Nominally, indigenous peoples have been grudgingly adopted into the “family of man” in the prevailing paradigms of Western thought. Phenomenologically, they are still today perceived not as human others, but in fact as a separate (and inferior) “species.” Depending on one’s interpretation of the Latin siluaticus (of the wood; belonging to a wood), from which the term “savage” is derived, one might suspect that, in the Western biopolitical order, the “savage life” acquires the status of one less than bare life or Homo sacer. If that is the case, then what occurred in this country must be viewed as a gigantic bonfire in which neither mice, lice, nor men, women or children were sacrificed and burned for the sake of clear-cutting a space for the master race–what was sacrificed here were merely logs. Driftwood. Dead weight. Useless waste. In the world of the uniqueness proponents, the “depopulation” of the New World is on a par with “deforestation.”

What is perhaps “unique” about the Nazi Holocaust is that it represents the first incidence in history of genocidal assault directed at an assimilated, “civilized” (and therefore human) population in central Europe. 46 Katz refers to the phenomenon as one of “Judeocide.” It might, however, more accurately be termed fratricide–brothers killing brothers–squabbling sons of the same God in a serial rerun of Cain and Abel. This is not to imply that fratricide is any less grievous a crime against humanity than genocide, merely to clarify the relationship of spiritual kinship existing between perpetrators and victims in the Nazi Holocaust and the way this works to influence our perception of the event’s primacy. It could in fact be argued that fratricide is indeed the more heinous crime since it involves the extermination of life that is clearly defined as “human” in the Judeo-Christian paradigm. Brothers killing brothers is classified as a mortal sin by the religious doctrines governing moral standards in both religions, but brothers killing savages is apparently sanctioned by the moral dictates of both these dominant world religions. If the ideology of Manifest Destiny is, on the other hand, subsumed under the mandate to “be fruitful and multiply,” then the extermination of indigenous populations is indeed ordained by the supreme deity common to the Christian and the Judaic faiths. From this perspective, mass murder is the implied mandate of Manifest Destiny.

Churchill speaks in terms of the need for a “denazification . . . a fundamental alteration in the consciousness of this country.” 47 I would suggest that “de-manifestation” [End Page 364] is a more apt designation for the paradigmatic shift requisite for decentering the hegemonistic reign of the “master narratives” of Manifest Destiny and the master race that govern our understanding of history as it relates to national identity in the United States. Thinking in terms of “de-manifestation” has the advantage of disaggregating the specific modalities of similar, but not identical, historical phenomena and of dislocating–geographically and intellectually–the source of the “problem” from the site of European history to that of American history. What follows is an attendant shift in temporal focus that allows us to properly place the postulates of Manifest Destiny and the master race in historically correct chronological order with relation to the subsequent emergence of theories of Lebensraumpolitik and the assumed superiority of the Aryan race on the European continent. Whereas “de-nazification” clearly connotes a “thing of the past,” “de-manifestation” implies a present, “manifest” reality. From this vantage point, the German Sonderweg is rerouted and an already trammeled trail of rampant plundering, pillage, and mass murder is revealed to have been blazed in the forward wake of the historical caesura that the Nazi Holocaust represents.

Holocaust in Contemporary Context: Collective Suicide

Most importantly, perhaps, what distinguishes the American Holocaust from the Nazi Holocaust is what is at stake today. The Nazi Holocaust represents a historical event that threatened the entire Jewish population of Europe. Relegating this event to the archive of oblivion would involve a fatal miscalculation resulting in wholesale moral bankruptcy for the entire Western world. But the worldwide Jewish population can hardly be said to be at risk of extermination today–certainly not in the United States. American Jews stepped up their efforts to direct attention to the Nazi Holocaust at a time when they were by far the wealthiest, best-educated, most influential, in-every-way-most-successful group in American society–a group that, compared to most other identifiable minority groups, suffered no measurable discrimination and no disadvantages on account of that minority status. 48

Norman Finkelstein cites the Jewish income in the United States at double that of non-Jews and points out that sixteen of the forty wealthiest Americans are Jews, as are 40 percent of Nobel prizewinners in science and economics, 20 percent of professors at major universities and 40 percent of partners in law firms in New York and Washington. 49

Native Americans, by contrast, have long been subject to the most extreme poverty of any sector in the present North American population, and still have the highest rate of suicide of any other ethnic group on the continent. 50 High-school [End Page 365] dropout rates are as high as 70 percent in some communities. As Anishinabeg activist and Harvard-educated scholar Winona LaDuke notes with regard to the Lakota population in South Dakota: “Alcoholism, unemployment, suicide, accidental death and homicide rates are still well above the national average.” 51 Alcoholism, intergenerational posttraumatic stress, and a spate of social and economic ills continue to plague these communities in the aftermath of the American Holocaust.

As Peter Novik has made abundantly clear in his study of the way the Holocaust functions as a sort of “civil religion” and signifier of identity for American Jews, much of the commemoration rhetoric and practice propagated in this country centers on maintaining a consensual symbol of unity for American Jews who thus experience the Holocaust “vicariously.” As Novik states, while most American Jews (and Gentiles) may be saddened, dismayed, or shocked by the Nazi Holocaust, there is little evidence to suggest that they have actually been traumatized by it. 52

The Americanization of the Holocaust, according to Novik’s analysis, serves a symbolic function for American Jews, ascribing victim status to a community that demonstrates little sign of actual victimization in a culture where the victim is victor. Norman Finkelstein, the vociferous Goldhagen critic who lost most of his family in the death camps and ghettoes of Nazi-occupied Europe, has expressed similar views. His forthcoming publication asserts that the “Holocaust industry” was born with the Six-Day War in June of 1967. Before that, there was little mention of the Holocaust in American life. He argues that the development of the “Holocaust industry” in the United States is part of a strategic campaign to justify American political interests in Israel. 53

This is not to deny or diminish the clear and present danger in the ominous resurgence of anti-Semitic sentiments reflected in isolated incidences of racial violence against Jews and Jewish institutions both here and abroad. However, the material realities confronting the Native American population remain, in many instances, comparable to those prevailing in Third World countries. The Native American experience of persecution is not a vicarious one. For substantial portions of this population, it is a lived reality.

What is more, an unrelenting sentiment of Indian-hating persists in this country:

There is a peculiar kind of hatred in the northwoods, a hatred born of the guilt of privilege, a hatred born of living with three generations of complicity in the theft of lives and lands. What is worse is that each day, those who hold this position of privilege must come face to face with those whom they have dispossessed. To others who rightfully should share in the complicity and the guilt, Indians are far away and long ago. But in reservation border towns, Indians [End Page 366] are ever present. . . . The poverty of dispossession is almost overwhelming. So is the poverty of complicity and guilt. In America, poverty is relative, but it still causes shame. That shame, combined with guilt and a feeling of powerlessness, creates an atmosphere in which hatred buds, blossoms, and flourishes. The hatred passes from father to son and from mother to daughter. Each generation feels the hatred and it penetrates deeper to justify a myth. 54

Attempts on the part of American Indians to transcend chronic, intergenerational maladies introduced by the settler population (for example, in the highly contested Casino industry, in the ongoing battles over tribal sovereignty, and so on) are challenged tooth and nail by the U.S. government and its “ordinary” people. Flexibility in transcending these conditions has been greatly curtailed by federal policies that have “legally” supplanted our traditional forms of governance, outlawed our languages and spirituality, manipulated our numbers and identity, usurped our cultural integrity, viciously repressed the leaders of our efforts to regain self-determination, and systematically miseducated the bulk of our youth to believe that this is, if not just, at least inevitable.” 55 Today’s state of affairs in America, both with regard to public memory and national identity, represents a flawless mirror image of the situation in Germany vis-à-vis Jews and other non-Aryan victims of the Nazi regime. 56

Collective indifference to these conditions on the part of both white and black America is a poor reflection on the nation’s character. This collective refusal to acknowledge the genocide further exacerbates the aftermath in Native communities and hinders the recovery process. This, too, sets the American situation apart from the German-Jewish situation: Holocaust denial is seen by most of the world as an affront to the victims of the Nazi regime. In America, the situation is the reverse: victims seeking recovery are seen as assaulting American ideals.

But what is at stake today, at the dawn of a new millennium, is not the culture, tradition, and survival of one population on one continent on either side of the Atlantic. What is at stake is the very future of the human species. LaDuke, in her most recent work, contextualizes the issues from a contemporary perspective:

Our experience of survival and resistance is shared with many others. But it is not only about Native people. . . . In the final analysis, the survival of Native America is fundamentally about the collective survival of all human beings. The question of who gets to determine the destiny of the land, and of the people who live on it–those with the money or those who pray on the land–is a question that is alive throughout society. 57 [End Page 367]

“There is,” as LaDuke reminds us, “a direct relationship between the loss of cultural diversity and the loss of biodiversity. Wherever Indigenous peoples still remain, there is also a corresponding enclave of biodiversity.” 58 But, she continues,

The last 150 years have seen a great holocaust. There have been more species lost in the past 150 years than since the Ice Age. (During the same time, Indigenous peoples have been disappearing from the face of the earth. Over 2,000 nations of Indigenous peoples have gone extinct in the western hemisphere and one nation disappears from the Amazon rainforest every year.) 59

It is not about “us” as indigenous peoples–it is about “us” as a human species. We are all related. At issue is no longer the “Jewish question” or the “Indian problem.” We must speak today in terms of the “human problem.” And it is this “problem” for which not a “final,” but a sustainable, viable solution must be found–because it is no longer a matter of “serial genocide,” it has become one of collective suicide. As Terrence Des Pres put it, in The Survivor: “At the heart of our problems is that nihilism which was all along the destiny of Western culture: a nihilism either unacknowledged even as the bombs fell or else, as with Hitler or Stalin, demonically proclaimed as the new salvation.” 60

All of us must now begin thinking and acting in the dimension and in the interest of the human species–an intellectual domain of vita activa that indigenous people have inhabited since time immemorial. It is this modality of thought as a process of reflection that the “civilized” nations must learn from the “savage” ones. Vine Deloria, in “Native American Spirituality,” has attempted to clarify this distinction:

American Indians look backwards in time to the creation of the world and view reality from the perspective of the one species that has the capability to reflect on the meaning of things. This attitude is generally misunderstood by non-Indians who act as if reflection and logical thought were synonymous. But reflection is a special art and requires maturity of personality, certainty of identity, and feelings of equality with the other life forms of the world. It consists, more precisely, of allowing wisdom to approach rather than seeking answers to self-generated questions. Such an attitude, then, stands in a polarized position to the manner in which society today conducts itself. 61

It is not a matter of moral bookkeeping or of winners and losers in the battle of the most martyred minority. It is not a matter of comparative victimology, but one of collective survival. The insistence on incomparability and “uniqueness” of the Nazi Holocaust is precisely what prohibits our collective comprehension of genocide as a phenomenon of Western “civilization,” not as a reiterative series of historical events, each in its own way “unique.” It is what [End Page 368] inhibits our ability to name causes, anticipate outcomes, and, above all to engage in preemptive political and intellectual action in the face of contemporary exigencies.

In Tabori’s 1990 production Weisman and Rotgesicht, the “calculus of calamity” is taken to hilarious heights to reveal the grave truth of the matter. In his 1994 discussion of “The Contemporary German Fascination for Things Jewish,” Jack Zipes states of Weisman und Rotgesicht:

The resolution that Tabori offers, though hilarious, is meant to be taken seriously: a verbal duel so that both sides can expose themselves and realize how ridiculous it is to quarrel with one another. Hilarity becomes a nomadic means of questioning majority culture and of reversing identities so that understanding between different groups can be generated. 62

Ultimately, fostering a “solidarity of memory” that might fundamentally challenge majority culture must be the aim of any comparison of “minority” situations, but the conclusion Zipes draws from this particular conflation of identities in conflict is flawed by a misapprehension of the play’s historically and culturally specific geographic setting in the Western wilderness and its relationship to indigenous peoples. As I have argued elsewhere, while Tabori does not specify the site of the duel in the desert, the play could be interpreted to be set in what is now the state of Colorado. 63 This is the site of the Sand Creek Massacre–a historical event with culturally specific meaning to the Native American people. It is at once a site of sanctity, of sacrifice, and of sacrilege. It represents the rampant desecration that has devastated an entire civilization and its way of life. But according to Jack Zipes’s analysis: “There are many parallels that one can draw with the conflict in this play: Jews and blacks in the States, or blacks and Koreans; Jews and Turks in Germany; Jews and Arabs in the Middle East.” 64 Clearly, other subaltern Others share similar relationships to other, more distant desert lands and wilderness landscapes, but Zipes’s analogies are flawed on several counts.

In the case of the conflicts between the first two groups cited, the element of violent conquest and the dispossession of lands at the heart of the American Indian-European immigrant “dispute” is absent: Jews and blacks, like Jews and Koreans, are engaged in a struggle for cultural, racial, economic, and social equity in territories to which they have been introduced as Others–either as slaves, immigrants, or refugees. In the German-Turkish situation, the “minority” group is the “alien element” or, as the German euphemism would have it, “guest workers.” None of these struggles involves legal agreements between sovereign nations–that is to say treaties between sovereign political entities–the terms of which have not been upheld by an outlaw state whose legitimacy as a “world power” is nevertheless recognized by the international community [End Page 369] .

As Seth Wolitz has stated in this regard, “the text can also be read allegorically as a version of the Israeli-Palestinian encounter between two subalterns squabbling over land which the ‘Gewittergoi’, the imperialist powers, can always regain and control.” 65 The problem with this allegory, though, is that the North American territories that function as the setting and backdrop for the territories at issue in the Indian-immigrant conflict have yet to be manumitted from colonialist bondage. The lands remain in control of the “imperialist power.”

Precisely this is central to understanding the double-edged ironies and conflicts addressed in Weisman und Rotgesicht. The setting involves a geographical site that is readily associated with the actual site of a massacre and, as such, the site itself is ambiguous: it signifies both a site of (ongoing) sanctity and one of (ongoing) desecration. If the parallel is to be drawn between the Jewish and American Indian subaltern situations, the course of history as well as the present state of affairs must be taken into account: the fact is that Hitler lost the war and the State of Israel was formed as partial reparation for the losses sustained by the Jewish population as a result. However, the United States government, even as it sought to help absorb the losses sustained by the Jewish population in Europe not only through its support of Israel, but by offering refuge to Jewish immigrants in territories seized from the indigenous populations, won its war against the Indians. 66 The crucial difference between a regime whose demise was rooted in genocide and one for whom genocide was its foundational principle and the prerequisite to its existence is elided by this analogy.

Moreover, at the level of sheer abstraction, the solidarity between subaltern groups that the Jewish-American tradition of “spoofing” Jewish-Indian relations seeks to evoke is marred by its unilateral initiative–emanating from the Jewish perspective in the context of a Judeo-Christian framework that demonstrates little regard for or knowledge of the cultural and religious world-views of Native Americans, either as a collective entity or as heterogeneous individual nations–each with its own relationship to specific geographic sites within the boundaries of occupied territories now defined as the United States.

The land, “the Wilderness” or “the Desert” which has come to signify a “wasteland” in the symbolic and spiritual orders of other peoples, has never been associated with anything but abundance and eternal sustenance for indigenous peoples because revelation is rooted in the life of reflection on and with the land, not in catastrophic upheaval or divine intervention. Vine Deloria explains the “problem” of misconstrued understandings of this relationship in this way:

Almost every tribal religion was based on land. . . . Some of the old chiefs felt that, because generations of their ancestors had been buried on the lands and because the sacred events of their religion had taken place on the lands, they [End Page 370] were obligated to maintain the tribal lands against new kinds of exploitation. . . . Especially among the Pueblos, Hopi, and Navajo, the lands of the creation and emergence traditions are easily identified and are regarded as places of utmost significance. . . . Government officials have ruthlessly disregarded the Indians’ pleas for the restoration of their most sacred lands, and the constant dispute between Indians and whites centers around this subject. 67

If anything sets the American Indian apart from other victims of genocide or oppression in this country, it is this:

Native Americans are not, in the strictest sense of the word, a “diasporic” people. 68 While the policies of Indian Removal certainly served to disperse, displace, disparage, and dislocate Native cultures and identities from coast to coast, imposing upon Native North American peoples conditions of existence that might be described as “diasporic” in a Judeo-Christian or postcolonialist context, I would caution against the appropriation of the diasporic metaphor with regard to the state of Native North America. The traditional Deuteronomic narrative of the Diaspora implies divine punishment in response to a breach of covenant. In order for a “diasporic” situation to prevail, the peoples of the diaspora must have entered into a contract with the divinely intervening deity. But indigenous peoples of this country stood in no such relationship to the Judeo-Christian God and his sovereign representatives on Earth. The notion of a “Native Diaspora” in the United States presupposes an adherence to the doctrine of Manifest Destiny as divine intervention on the part of the Judeo-Christian God in His effort to create “living space” or Lebensraum for His children–“chosen” and “unchosen” alike. Even if we were to accept the contemporary permutations of the concept in the postcolonialist attempt to subvert and decenter traditional narratives of nationalism and imperialism as these relate to identity formation and the location of culture, the diasporic metaphor is inapplicable because the peoples and lands at issue here have yet to be manumitted from neo-colonialist bondage.

Uprootedness, homelessness, exile–these are maladies forced upon Native North American populations by the invading Europeans. What Simone Weil has written about this affliction in reference to Euro-African relations in Africa applies equally to the situation on Turtle Island.

[T]he white man carries [uprootedness] about with him wherever he goes. The disease has even penetrated the heart of the African continent, which had for thousands of years, nevertheless, been made up of villages. These black people at any rate, when nobody came to massacre them, torture them, or reduce them to slavery, knew how to live happily on their land. Contact with us is making them lose the art. That ought to make us wonder whether even the [End Page 371] black man, although the most primitive of all colonized peoples, hadn’t after all more to teach us than to learn from us. 69

Native Americans have been “extirpated” as “savages” and as “barbarians” on their own soil. That soil has been contaminated by pestilence, poisons, toxins, oil spills, nuclear waste dumps and all the other deadly by-products Western “civilization” inevitably leaves as its legacy. Sacred sites have been effaced; graves have been robbed. Synagogues and churches can be rebuilt, but Mount Rushmore is not likely to be restored to its original glory by geological cosmetic surgery. Taken literally, James Young’s figurative language in “America’s Holocaust: Memory and the Politics of Identity,” is laced with mordant irony:

By themselves monuments are of little value, mere stones in the landscape. But as part of a nation’s rites or the objects of a people’s national pilgrimage, they are imbued with national soul and memory. For traditionally the state-sponsored memory of a national past aims to affirm the righteousness of a nation’s birth, even its divine election. The matrix of a nation’s monuments emplots the story of ennobling events, of triumphs over barbarism, and recalls the martyrdom of those who gave their lives in the struggle for national existence–who in the martyrological refrain, died so that a nation might live. In assuming the idealized forms and meanings assigned this era by the state, memorials tend to concretize particular historical interpretations. They suggest themselves in indigenous, even geological outcroppings in a national landscape; in time, such idealized memory grows as natural to the eye as the landscape in which it stands.” 70 [emphasis mine]

The irony of his statements is certainly not lost on Young, who concludes his discussion with a section titled “Against a Culture of Competing Catastrophes,” and states: “In the end we must recognize that memory cannot be divorced from the actions taken in its behalf, and that memory without consequences may even contain the seeds of its own destruction.” 71 The “national monument” at Mount Rushmore represents the geographic and symbolic site in which the principles of Manifest Destiny and the master race are literally set in stone. 72

Only when the sanctity in the hearts and minds of the indigenous population of this “vast, untamed wilderness” itself has been duly acknowledged–when the dominant culture finally comes to grips with the fact that the ground they walk upon is not like a temple to the American Indian–it is the temple–then, and only then, will the nature of the devastation and desecration be driven home to them.

Once that has been established, the essentially suicidal nature of Western intellectual endeavor will also become apparent. The savage–an entity reduced in the Western scheme of things to the level of “bare (and hence [End Page 372] disposable) life” on a par with the plant–reveals himself, in the Native American world-view, to be precisely that: nothing more and nothing less than the tree itself–equals in a covenant and an evolutionary chain that does not shackle or bind, but merely bonds. To the Native American sense and sensibility, the tree represents life itself, and there is no split between the life of the tree and the life of the human. They are holistically, historically, and happily related in the nexus of mutually sustainable symbiosis.

If, following Agamben, “homo sacer is life that may be killed but not sacrificed . . . life that may be killed by anyone without committing homicide,” then no crime has been committed in the American Holocaust, nor is the dearth of “academic moves,” “scholarly turns,” and “paradigmatic shifts” toward a fundamental rethinking and reshaping of American national identity of any consequence in global, local, or national terms. 73 There has been no “human” sacrifice in the conquest of the West. Nothing but the forest has been lost to the victor culture. But, if Native theorists, religious leaders, and activists who have survived the holocausts are correct in asserting, as they do, that the fate of the forest will be that of man, then the master race is, in fact, engaged in the specter of committing collective suicide–exercising the authority of the sovereign over life and death on all our behalf.

If we are to divert the disaster, Mount Rushmore must be placed on a par with burning synagogues, whose fires can never be extinguished, and with black churches in the South subjected to racially motivated acts of arson. If the “Jews are the Indians of Germany,” then Mount Rushmore is Bitburg, writ large and indelible, engraved not only in our collective memory, but spat on the very floor of the temple–a civic memorial to a people and a way of life sacrificed to someone else’s “God.” 74 But it is also here that the master race, ex altera terra, has signed and sealed its own fate on this continent as that of homo sacer:

A life that, excepting itself in double exclusion from the real context of both the profane and the religious forms of life, is defined solely by virtue of having entered into an intimate symbiosis with death without, nevertheless, belonging to the world of the deceased. 75

The stones speak volumes that continue to fall on the deaf ears of an American public more German than the Germans in its persistent refusal to come to terms with a “little matter of genocide,” choosing instead to adopt as its own the foundling stone of a historical marker–that coveted historical caesura everyone wants to have, but no one wants to own in the “Americanization of the Holocaust.” 76 But in the canyons of deep memory, the song of the stones still echoes and rings true for the three million survivors of the American Holocaust.

Lilian Friedberg is a bilingual published author and political activist with a master’s degree in the humanities from the University of Chicago and is currently a doctoral candidate in Germanic Studies at the University of Illinois at Chicago.
Notes

1. The reader of this paper is instructed to note that the linguistic and literary intent of the writer includes a deliberate transgression of traditional boundaries in scholarship. This paper thus combines and at the same time challenges elements of various genres: from personal narrative, to scholarly discourse, to critical analysis and creative writing in a parodic idiom that, at times, borders on the “sacrilegious.” It is written from the subject position of a German-Jewish-Native-American-(Anishinabe)-Female and, as a “cross-genred” literary experiment, seeks to reflect the cultural hybridity of its author.

2. Seth Wolitz, “From Parody to Redemption: George Tabori’s Weisman und Rotgesicht,” in Verkörperte Geschichtsentwürfe: George Taboris Theaterarbeit, ed. Peter Höyng (Tübingen: Francke Verlag, 1998) 151-76, 163.

3. Mark Slobin, “From Vilna to Vaudeville: Minikes and Among the Indians,” The Drama Review 24, no. 3 (September 1980): 18.

4. Raphael Seligmann, Mit beschränkter Hoffnung: Juden, Deutsche und Israelis (Hamburg: Hoffman und Campe, 1991), 97-8; cited in Sander L. Gilman, Jews in Today’s German Culture (Bloomington: Indiana University Press, 1995), 19.

5. Lucy Dawidowicz, The Holocaust and the Historians (Cambridge: Harvard University Press, 1981), 17. In Dawidowicz’s earlier work The War against the Jews 1933-1945 (New York: Holt, Rinehart and Winston, 1975), her discussion of the Madagascar Plan speaks in terms of the “Madagascar reservation . . . a reservation for Jews that would become truly their final destination” (150-66) [emphasis mine].

6. Cited in Peter Novik, The Holocaust in American Life (New York: Houghton Mifflin, 1999), 200.

7. Novik, The Holocaust in American Life, 198.

8. See also Henry R. Huttenbach, “The Psychology and Politics of Genocide Denial: A Comparison of Four Case Studies,” in Studies in Comparative Genocide, eds. Levon Chorbajian and George Shirinian (New York: St. Martin’s Press, 1999), 216: “Denial has become an integral part of genocide; not to take this aspect into consideration is to fail to comprehend a major component of the dynamics of extermination.”

9. At the time of this writing, Finkelstein’s most recent work The Holocaust Industry: Reflections on the Exploitation of Jewish Suffering was scheduled for publication by Verso in July 2000. Citations here are from an 11 June 2000 review by Bryan Appleyard published in the online version of The Sunday Times (http://www.Sunday-times.co.uk/news/pages/sti/2000/06/11/stirevnws02006.html).

10. Novik, The Holocaust in American Life, 13.

11. Saul Friedländer, Memory, History, and the Extermination of the Jews of Europe (Bloomington: Indiana University Press, 1993), 23.

12. Ernst Reinhard Piper, ed., Historikerstreit: Die Dokumentation der Konstervers um die Einzigartigkeit der national-sozialistischen Judenvernichtung (Munich: Piper Verlag, 1987); in English, James Knowlton and Truett Cates, trans., Forever in the Shadow of Hitler? Original Documents of the Historikerstreit, the Controversy Concerning the Singularity of the Holocaust (Atlantic Highlands nj: Humanities Press, 1993).

13. Gerald Vizenor, Manifest Manners: Narrative on Postindian Survivance (Lincoln: University of Nebraska Press, 1994), 4.

14. George Tabori, “Hamlet in Blue,” Theatre Quarterly 20 (1975): 117-32.

15. Henryk Broder, “Die Germanisierung des Holocaust,” in Volk und Wahn (Munich: Goldman Verlag, 1996), 214. English-language translations of “The Germanization of the Holocaust” and other essays by the same author are forthcoming in Lilian M. Friedberg and Sander L. Gilman, eds., To Each His Own: Selected Essays by German-Jewish Essayist Henryk Broder. Indeed, as Broder’s essay implies, a veritable cottage industry has developed around the Holocaust. Titles like Edward Alexander’s “Stealing the Holocaust,” (Midstream [November 1980]) reflect the lunatic proportions that characterize the debates. See also Norman Finkelstein at note 9 above.

16. James Axtell, Beyond 1492: Encounters in Colonial North America (New York: Oxford University Press, 1992), 262-63.

17. Finkelstein’s article was subsequently reprinted–together with an equally scathing critique of Goldhagen’s thesis and methodology by Ruth Bettina Birn, a recognized authority on the archives Goldhagen cites as sources for his research–in A Nation on Trial: The Goldhagen Thesis and Historical Truth (New York: Henry Holt, 1998).

18. William Greider, One World, Ready or Not: The Manic Logic of Global Capitalism (New York: Simon and Schuster, 1997), 368.

19. Dominick LaCapra, Representing the Holocaust: History, Theory, Trauma (Ithaca: Cornell University Press, 1996), 57.

20. Steven Katz, “The Uniqueness of the Holocaust: The Historical Dimension,” in Is the Holocaust Unique?: Perspectives on Comparative Genocide, ed. Alan Rosenbaum (Boulder CO: Westview Press, 1996), 21.

21. See Katz’s chapter on “The Depopulation of the New World in the Sixteenth Century” in The Holocaust in Historical Context: Volume I: The Holocaust and Mass Death before the Modern Age (New York: Oxford University Press, 1994), 87-91.

22. Katz, The Holocaust in Historical Context, 59.

23. Raphael Lemkin, Axis Rule in Occupied Europe (Washington DC: Carnegie Endowment for International Peace, 1944), cited in Katz, Holocaust in Historical Context, 125. Lemkin’s definition has been reprinted in most standard works on genocide. For the reader who may be unfamiliar with the text of Article 2 of the UN Convention on Genocide adopted by the General Assembly in November 1948, which was based on Lemkin’s original delineation of the term and the crime’s parameters, I reprint it here: “In the present Convention, genocide means any of the following acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group, as such:

1. Killing members of the group.

2. Causing serious bodily or mental harm to members of the group.

3. Deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part.

4. Imposing measures intended to prevent births within the group.

5. Forcibly transferring children of the group to another group. (cited in Katz, Holocaust in Historical Context, 125)

Ward Churchill’s A Little Matter of Genocide: Holocaust and Denial in the Americas 1492-Present (San Francisco: City Lights Books, 1997) firmly establishes, point by point, the manner and degree to which policies and actions on the part of the U.S. government and its people conform to the definition of genocide as outlined by Lemkin and by the UN convention.

24. Lord Jeffrey Amherst, cited in Churchill, Matter of Genocide, 154.

25. David E. Stannard, American Holocaust (New York: Oxford University Press, 1992), xii.

26. While sources may disagree on the exact wording of Sheridan’s now infamous statement, the sentiment, regardless of wording, is always the same. My source here is The Oxford Dictionary of Quotations (Oxford: Oxford University Press, 1955), 499. The examples cited here reflect but the tip of the iceberg in a documented litany of official and unofficial statements issued by governmental authorities and representatives of the people of the United States, which express clear and unequivocal intent to exterminate the entire indigenous population of North America.

27. Yehuda Bauer, “Comparison of Genocides” in Chorbajian and Shirinian, Studies in Comparative Genocide, 38.

28. Lenore A. Stiffarm with Phil Lane, “The Demography of Native North America,” in The State of Native America: Genocide, Colonization, and Resistance, ed. Annette Jaimes (Boston: South End Press, 1992), 33.

29. Churchill, Matter of Genocide, 63.

30. Ibid., 64.

31. Ibid., 147. See also Reginal Horsman, Race and Manifest Destiny: The Origins of American Racial Anglo-Saxonism (Cambridge: Harvard University Press, 1981); Frank Parella, “Lebensraum and Manifest Destiny: A Comparative Study in the Justification of Expansion” (master’s thesis, Georgetown University, 1950); Albert K. Weinberg, Manifest Destiny: A Study of Nationalist Expansion in American History (Baltimore: Johns Hopkins University Press, 1935); Frederick Merk, Manifest Destiny and Mission in American History: A Reinterpretation (New York: Knopf, 1963).

32. John Toland, paraphrased in Stannard, American Holocaust, 153.

33. Katz, Holocaust in Historical Context, 97.

34. Cited in Richard Drinnon, Facing West: The Metaphysics of Indian-Hating and Empire Building (Minneapolis: University of Minnesota Press, 1980), 232.

35. Hannah Arendt, The Origins of Totalitarianism (New York: Harcourt Brace, 1973), ix. Arendt also identifies the doctrine of the master race as an element of the same “subterranean stream,” but her American exceptionalism renders her comments in this regard of little use to an analysis of the notion of “one nation under God” as a euphemistic veil for the concept of a master race. See Arendt, Origins, 152, 206.

36. Drinnon, Facing West, 463.

37. Ibid., 463.

38. Ibid., 465.

39. Ibid., 462.

40. Ibid., 463.

41. A discussion of the role Christian ideals played in the genocide of both the Jews and the indigenous populations of the Americas oversteps the scope of this study. Elie Wiesel, unaware perhaps of his own profundity in this matter, sums up the gist of the argument quite well when he states: “All the killers were Christian. . . . The Nazi system was the consequence of a movement of ideas and followed a strict logic; it did not arise in a void but had its roots deep in a tradition that prophesied it, prepared for it, and brought it to maturity. That tradition was inseparable from the past of Christian, civilized Europe” (in Irving Abrahamson, ed., Against Silence: The Voice and Vision of Elie Wiesel [New York: Holocaust Library, 1985], 33).

42. Stannard, American Holocaust, 13.

43. Giorgio Agamben, Homo Sacer: Sovereign Power and Bare Life, trans. Daniel Heller-Roazen (Palo Alto: Stanford University Press, 1998), 114.

44. Churchill, Matter of Genocide, 229.

45. Stannard, American Holocaust, x.

46. See also Terrence Des Pres’s (The Survivor: An Anatomy of Life in the Death Camps [Oxford: Oxford University Press, 1976], 207) assertion that “[the survivor] is the first of civilized men to live beyond the compulsions of culture” [emphasis mine].

47. Ward Churchill, “A Summary of Arguments Against the Naming of a University Residence Hall After Clinton M. Tyler” (report prepared at the request of the assistant vice chancellor for academic services, University of Colorado at Boulder, July 1981, cited in Annette Jaimes, ed., The State of Native America, 5).

48. Novik, Holocaust in American Life, 9.

49. See note 9 above.

50. Eduardo and Bonnie Duran, Native American Postcolonial Psychology (New York: SUNY Press, 1995), 40.

51. Winona LaDuke, All Our Relations: Native Struggles for Land and Life (Cambridge, MA: South End Press, 1999), 148.

52. Novik, Holocaust in American Life, 9.

53. See note 9 above.

54. Winona LaDuke, Last Standing Woman (Stillwater, MN: Voyageur Press, 1997), 127. LaDuke’s reference here is to the state of Minnesota. Her discussion centers on the particularly virulent strain of metaphysical Indian-hating that permeates those areas in direct proximity to reservations.

55. Annette Jaimes, “Sand Creek–The Morning After,” in Jaimes, The State of Native America, 8. A detailed discussion of the “legal” means employed by the U.S. government in outlawing and criminalizing various elements of native culture far exceeds the scope of this study. Churchill states, in this regard,

It may seem curious that American Indians, who had mandatorily become U.S. citizens by 1924, should “need a special statute passed in the late 1970’s [The American Indian Religious Freedom Act, 1978] to be able to utilize the Free Exercise Clause of the First Amendment to the Constitution.” A number of statutes and regulations promulgated during the late nineteenth and early twentieth centuries, however, effectively criminalized a range of indigenous spiritual practices extending from the Lakota sun dance to the potlatch ceremonies of the nations of the Pacific Northwest. Further, given that many native traditions embody a concept of sacred geography, loss of lands had by the late twentieth century seriously curtailed site-specific practices of Indian spirituality (Ward Churchill, cited in Jaimes, The State of Native North America, 17).

Native and non-Native scholars have conducted a substantial amount of research on these issues.

56. The “New Age” spiritual movement’s fascination and appropriation of things Indian also presents a mirror image of the “contemporary fascination for things Jewish in Germany.” See article of the same title by Jack Zipes, in Sander Gilman and Karen Remmler, eds., Reemerging Jewish Culture in Germany: Life and Literature since 1989 (New York: New York University Press, 1994), 15-45; cf. Wendy Rose, “The Great Pretenders: Further Reflections on Whiteshamanism,” in Jaimes, The State of Native North America, 403-21.

57. LaDuke, All Our Relations, 5.

58. Ibid., 1.

59. Ibid., 1.

60. Des Pres, The Survivor, 207.

61. Vine Deloria, For this Land: Writings on Religion in America (New York: Routledge, 1999), 130.

62. Jack Zipes, “Contemporary Fascination,” 36.

63. Lilian Friedberg, “Mule Minus Forty Million Acres: Topographies of Geographic Disorientation and Redface Minstrelsy in George Tabori’s Weisman und Rotgesicht” (master’s thesis, University of Chicago, May 2000).

64. Zipes, “Contemporary Fascination,” 36.

65. Wolitz, “From Parody to Redemption,” 166.

66. Ward Churchill, speaking at the University of Chicago on 21 January 2000 made this point in his lecture on “A Little Matter of Genocide: Holocaust and Denial in the Americas 1492-Present.”

67. Deloria, For this Land, 127.

68. Any significant discussion of indigenous peoples and their relationship to the lands currently inhabited by other diasporic peoples is glaringly absent, for example, in Michael Galchnisky’s discussion of diasporism with regard to multicultural identity in the United States. See “Scattered Seeds: A Dialogue of Diasporas,” in Insider/Outsider: American Jews and Multiculturalism, eds. David Biale, Michael Galchinsky, and Susan Heschel (Berkeley: University of California Press, 1998), 185-212.

69. Weil, The Need for Roots, 77.

70. James E. Young, “America’s Holocaust: Memory and the Politics of Identity,” in The Americanization of the Holocaust, ed. Helene Flanzbaum (Baltimore: The Johns Hopkins University Press, 1999), 69.

71. Ibid., 82.

72. While opinions in Native communities are divided with regard to the “Rushmore alternative”–the “Crazy Horse Monument”–it is the view of many that this monumental undertaking, initiated by European immigrants, constitutes an equally atrocious assault on the land, which only adds insult to injury, especially since Crazy Horse, throughout his life, had insisted that no graphic representations of his person be made.

73. Agamben, Homo Sacer, 101-3.

74. This is a reference to the international scandal surrounding then President Ronald Reagan’s conduct at the cemetery in Bitburg, Germany, where former SS soldiers are buried and were commemorated in 1986. For a more detailed discussion of the event and its meaning, see also David Singer, ed, Bitburg in Moral and Political Perspective (Bloomington: University Press of Indiana, 1986) and Ilya Levkov, ed., Bitburg and Beyond: Encounters in American, German, and Jewish History (New York: Shapolsky, 1987).

75. Agamben, Homo Sacer, 100.

76. Russel Means, 12 October 1992, American Indian Movement:

“All my life, I’ve had to listen to rhetoric about the United States being a model of freedom and democracy, the most uniquely enlightened and humanitarian country in history, a ‘nation of laws’ which, unlike others, has never pursued policies of conquest and aggression. I’m sure you’ve heard it before. It’s official ‘truth’ in the United States. It’s what is taught to schoolchildren and it’s the line peddled to the general public. Well, I’ve got a hot news flash for everybody here. It’s a lie. The whole thing’s a lie, and it always has been. Leaving aside the obvious points which could be raised to disprove it by blacks and Chicanos and Asian immigrants right here in North America–not to mention the Mexicans, the Nicaraguans, the Guatemalans, the Puerto Ricans, the Hawaiians, the Filipinos, the Samoans, the Tamarros of Guam, the Marshall Islanders, the Koreans, the Vietnamese, the Cubans, the Dominicans, the Granadans, the Libyans, the Panamanians, the Iraqis, and a few dozen other peoples out there who’ve suffered American invasions and occupations first hand–there’s a little matter of genocide that’s got to be taken into account right here at home. I’m talking about the genocide which has been perpetrated against American Indians, a genocide that began the instant the first of Europe’s boat people washed up on the beach of Turtle Island, a genocide that’s continuing right now, at this moment. Against Indians, there’s not a law the United States hasn’t broken, not a Crime Against Humanity it hasn’t committed, and it’s still going on” (cited in Churchill, Matter of Genocide, frontispiece).

Why The Washington “Redskins” Should Be Called The Washington “Niggers”!

Bill “The Rape Glorifier” Bunting and Karen Sue Andras call Native American’s “Prairie Niggers. This blog is dedicated to them!

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Redskins vs Nazi Swastika

Stop the Mascots and Sterotypes of Native Peoples

This racist NIGGER buffalo soldier is dead!

The Washington Redskins’ unofficial mascot, Chief Zee, has died.

Chief Zee, born Zema Williams, began attending games dressed in Native American garb in 1978. He was a staple at home games, often leading the crowd in celebration after a score, NBC Washington reports.

The news station notes that Williams died in his sleep and was not in good health, although it is unclear how he died.

In April, word spread that the Redskins’ biggest fan was going to be evicted; several fans contributed $5,000 to a GoFundMe page to help Williams stay in his home.

 

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The Washington “Redskins” are no more or less then a Jew owned and operated team of “Buffalo Soldiers” made up of murdering raping NIGGERS who received MEDALS OF HONOR representing their Synagogue of Satan Free Masonic “Jew Masters”. They wrote and sang a song glorifying the mass murder of 300 unarmed Lakota/Dakota men women and children at Wounded Knee in 1890 by Custers 7th Calvary.

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Think THIS… A football team owned by a “KIKE” who’s majority players are “NIGGERS” and then read the history and the real life definition of what was a  “REDSKIN” and apply THE NON INDIAN RACE HATE LOGIC OF AMERICAN INDIANS!

As for the “Washington JEW Post” who’s surveyed “Native Americans”…most if not all were NOT living on a RESERVATION nor were they even close to “Full Bloods” but rather “Wannabe NO BLOODS” who have a “Cherokee Princes” in their family tree….kind of like that FAKE INDIAN Warren!

Go to Pine Ridge any “KIKE” or “NIGGER” and call them “REDSKIN” and see how long you stay standing on your feet!

I blogged this and then removed it and now I am restoring it for your historical pleasure. Richard Boyden Genocidal History of The Word “REDSKIN” (Worse then the word “NIGGER̶…

Richard Boyden

Genocidal History of The Word “REDSKIN” (Worse then the word “NIGGER”!)

Back not so long ago, when there was a bounty on the heads of the Indian Peopleo… the trappers would bring in Indian scalps along with the other skins that they had managed to trap or shoot, Trappers and hunters began using the term ‘redskin’ …they would tell the owner that they had bearskin, deerskins…and ‘redskins.’ The term came from the bloody mess that one saw when looking at the scalp …thus the term ‘red’…skin… So, you see when we see or hear that term…we don’t see a football team… we don’t see a game being played…we don’t see any ‘honor’…we see the bloody pieces of scalps that were hacked off of our men, women and even our children… we hear the screams as our people were killed…and ‘skinned’ just like animals. So, yes, …you can safely say that the term is considered extremely offensive.” Tina Holder, Blackfeet, Choctaw

February 14, 2013 By Richard Boyden

Scott Prentice, race hater of American Indians who he calls "SAVAGES"

Preface: On Feb.9, 2013, This racist punk and Free Masonic queer sodomite Scott Prentice, Owner of “Territory Media” and “Black Hills Portal” in Lead South Dakota, hacked into my “richardboyden.com” account and deleted this article among all others. And why? Because for Scott Prentice, American Indians are “Savages” and “Redskins” who he considers being less then human.

As L. Frank Baum…”Mr. Wizard of Oz”  (lauded by Jews!) once wrote, “Having wronged them for centuries we had better, in order to protect our civilization, follow it up by one more wrong and wipe these untamed and untamable creatures from off the face of the earth. In this lies future safety for our settlers and the soldiers who are under incompetent commands. Otherwise, we may expect future years to be as full of trouble with the redskins as those have been in the past”.

This is information is for those folks who are in mourning because their beloved Washington football team lost AGAIN and to take note that there were American Indian spiritual Leaders who prayed a curse on this professional football team. Why you ask?

Because American Indians consider the name “redskin” a racially slanderous and offensive word equal to other racially offensive names identifying other races and cultures in a equally hateful, racist, and denigrating way. Some prime examples are of course “kike”, “wetback”, “chink”, “gook”, “cracker/honkey” and the infamous “nigger” word. Click HERE to read what a Black writer says about the “redskin” word being as offensive as the “nigger” word.

Of course history shows that racially speaking, the majority of non-Indians in their state of “pathological behavior” gleefully and proudly ignore this hypocrisy as evidenced by rulings in the anti-Indian mascot court cases including the United States Supreme Court as well in editorials in the media. Even Verizon Wireless upholds this racist name and sponsors this team using it which should be reason enough to boycott their company. Yet at the same time, this company employs hate “honkies/crackers” Blacks.

What is conveniently ignored in this quagmire of “racist double speak” is that this Washington D.C. based football team is owned by a Jew named Don Snyder. He has demonstrated that in his peculiar Jewish view, the word “redskin” is not offensive to him in the least. Of course he would call the Anti-Defamation League immediately if his people were being slandered. Add to that the fact that the majority of his players are of African American origin and that not one of them has expressed any concern with the racially offensive name of their team, what you have laid out before us is a collusion of racial hypocrisy on the part of two groups of people who’s history of being victims of racial/religious genocide is the same as that of American/Native American/Indigenous peoples. But God forbid though, if any symbol, statement, or a movie even hints of anything racially offensive targeting their race or religion!

Here is some history connecting the dots between Blacks, Jews, and American Indians that is little known and which underscores the racial hypocrisy of this issue.

Historically with Blacks, the answer might be found in the history of the Black Buffalo Soldiers who fought on behalf of the United States Government as paid “mercenaries” to track down and kill American (“Redskins”) Indians for Jewish owners of rail road companies and or to obtain their freedom as “slaves”. During this period of time, they were awarded 17 Medals of Honor by the United States Government for helping in the breaking of treaties, the stealing of land, and the killing of American Indian men, women, and children who they called “redskins”. Black Buffalo soldiers were also famous for raping Indian women.

Another little known historical factoid concerns a collective of Black troops who made up exclusively the 9th and 10th Coloured (Black) Calvary who were present during the massacre is that they brought to the Wounded Knee “killing fields” the Hotchkiss guns/cannons used to shred to pieces the bodies of unarmed Lakota Sioux men, women, and children. These troops were attached to George Custer’s 7th Calvary.

Eyewitness accounts recount the execution of the women and children of Sitting Bulls people at Wounded Knee. “Four babies had their heads crushed in and when people surrendered, they were summarily executed. This was wholesale butchery”. Twenty members of Custer’s 7th Calvary were awarded Congressional Medals of Honor for their act of butchery. After the slaughter was ended, the Black Buffalo Soldiers celebrated this mass murder by writing a song that glorified the killing of the “redskins”! Again…take note that L. Frank Baum, author/writer of the Wizard of Oz, called for the wholesale “annihilation” of American Indians.

AND….

From his Sitting Bull editorial:

The proud spirit of the original owners of these vast prairies inherited through centuries of fierce and bloody wars for their possession, lingered last in the bosom of Sitting Bull. With his fall the nobility of the Redskin is extinguished, and what few are left are a pack of whining curs who lick the hand that smites them. The Whites, by law of conquest, by justice of civilization, are masters of the American continent, and the best safety of the frontier settlements will be secured by the total annihilation of the few remaining Indians. Why not annihilation? Their glory has fled, their spirit broken, their manhood effaced; better that they die than live the miserable wretches that they are.

So what you have is a dark evil spirit calling for the extermination of American Indians…REDSKINS…and

AND…Jews love his “Wizard of Oz”! Now what if Baum called for the EXTERMINATION OF JEWS!

As for how the United States Military profiled American Indians, this statement made by a member of wrote, ” every redskin must be killed from off the fact of the plains before we can be free from their molestations. They are of no earthly good and the sooner they are swept from the land the better for civilization. I do not think they can be turned aside and made good law abiding citizens any more then coyotes can be used for shepherd dogs” Quote from Major John Vance Lauderdale, US Army surgeon attending physician at the Wounded Knee Massacre.

Other historical commentaries using the name of this professional and revered football team housed in the city President Obama resides in include,  “Hunting redskins became for the time being a popular sport in New England, especially since prisoners were worth good money, and the personal danger to the hunters was now very slight” From Douglas Leach, Flintlock and Tomahawk: New England in King Philps War (W.W. Norton & Co. 1958.

This example of historical understanding of the use of the word “redskin”  is clear and concise when “defining” the word in it’s real life application. ”Others say it was first used on signs at Dutch Trading Posts that listed the “skins” they bought. Among them beaver skins – and redskins. On the Northeast coast, the U.S. Government put a bounty on American Indians’ heads. People had to prove they killed an American Indian in order to get the bounty. How did they prove it? At first they would bring in a head but that got to cumbersome so it simply became the scalps. The prices paid for scalps were different depending on whether they were taken from a male or a female and whether they were taken from an adult or a child. Adult females brought the most money because they could produce American Indian offspring. How did they prove the sex of the person the scalp once belonged to? For women they would cut off the breasts and present them with scalps. For children’s scalps it was often the feet that were cut off.” From the Cincinnati Zapatista Coalition, American Indian Mascot Page.

Jewish team owner Dan Snyder has a “historical” religious peer who glorified in the “scalping of redskins”. His name was Sigmund Shlesinger, a Jewish immigrant from New York City. He gleefully participated in the genocide of American Indians as a part of the United States policy of “ethnic cleansing” on Cheyenne lands near Sheridan Kansas. He is recorded as writing…“Scalpt 3 Indians which were found 15 feet from my hole in consealt in grass…for the purpose of collecting bounty”. (American Jewish Archives, Hebrew Union College, Cincinnati”.) So you see…in order for this Jew to collect the money reward for killing a “redskin”, he had to present a “scalp”.

Snyder’s people have contributed to and been directly involved in the both the destruction of American Indians and the racially profiling of them as less then human whether it be in history, Jewish Hollywood produced movies, or in print. The first distribution of whiskey to Indians in the 1700′s was through whiskey distilleries owned by a Jew named Nicholas Lowe to take advantage of Indians in “commerce”. The first slaves were Indians…not Blacks and they were the cargo on the ship owned by a Jew named Columbus.

Recent racial insensitivity on the part of Snyder’s people includes a Wall Street Journal article written by a Jew named Kaplan who glorified the various military campaigns of “Indian killing” as something to be proud of. Another example of Jewish love for American Indians is found in the words of talk show host Michael Medved who stated that there was nothing close to a “American Holocaust” of Indians compared to that of Jews. He called Indian Nations “Struggling Stone Age Societies”. Other Jews say that there is no comparison between the Jewish Holocaust and the American.

Of course Jews like Snyder would also deny their role in the Holocaust of millions of Christians by his progeny in Russia!

In spite of the fact American Indians are ignored in this issue by those who should know better, Jews and Blacks, and that they continue to be without a government or public representative speaking on their behalf, they do have the consolation of knowing that their Creator knows the truth and origins of hateful and hurtful word and that He will continue to answer their prayers in the damning of this team and those that support it.

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I will end with a little known fact about another “Redskin” hating White man… Andrew Jackson. Jackson was a Free Mason as were most Indian hating Presidents. He was also founder of the modern Democratic Party as well as the greatest Indian killer of all American Presidents. Jackson United States troops “…to root out from their ‘dens’ and kill Indian women and their ‘whelps’” (Stannard, p. 240). Jackson was so effective at rooting women and “whelps” from their “dens,” he adopted the habit of cutting off his victims’ noses as trophies to commemorate his exploits. He earned the name “Sharp Knife” from Creek Indians for his penchant for skinning victims and using the cured and braided tissue as reins for his ponies (Takaki, 1994)

Recently I was searching the news visiting one of my favorite sites, “Israel National News”, an online Internet publication out of IsraeI. I noticed a shocking article stating that Columbus was in fact a Jew and not a Christian Gentile. As I read the information, I immediately readjusted my understanding of “American History” as pertaining to American Indians and Jews and how Jewish Racism starting with Columbus, was one of the primary sources of the political, economic, and physical genocide of American Indians.

Being Jewish on my Grandfather’s side, having lived in Israel, and as a former radio talk show host, I many times focused on issues related to Israel including interviewing Holocaust survivors.These were Jews who were victims of Nazi Racism. Even though my Jewish roots were not “official” due to the fact  I have no immediate “matrilineal” connection to my heritage, I am acutely aware of the Spiritual calling and role of Jewish people in their relationship with God and mankind. Because of this part of my life, I was aware of injustice and racism on a level that allowed me to understand more fully the genocidal history of American Indians and sadly enough, the role of Jewish people in this tragic history.

From my college days, I have at one time or another been directly involved with American Indians through my involvement with and working for various Indian organizations, as well as teaching investigative journalism at Haskell Indian Nations University, living on a reservation in South Dakota, as well as interviewing dozen’s of prominent Indians from various tribes and backgrounds as a radio talk show host in Kansas City. I was also became aware of the obvious and blatant of involvement of Jews in the genocidal history of American Indians in contrast to their spiritual calling to right the injustices they have experienced from 1492 to this day and this “American Holocaust” history is discussed by Lilian Friedberg a Jewish scholar who wrote a article called Dare to Compare: Americanizing the Holocaust.

In further readings, I discovered another shocking fact that contributes to American Indian Genocide to this day and that is the fact that the first whiskey distilleries started in America were established in Newport. by a Jew named Nicholas Lowe and that whiskey was a “Jewish tool” to take advantage of Indians in “commerce”. Also, the first slaves were not African, but Indians taken by Columbus to Europe. Most all of the slave ships used in transporting African peoples to America as slaves, were Jewish owned.

I found a story on a Jewish “bounty hunter” named Sigmund Shlesinger, a Jewish immigrant from New York City, working in Kansas on Cheyenne lands near Sheridan Kansas. He gleefully participated in the mass murder and genocide of American Indians, participated in hunting down American Indian families in their homes and attacking them. His Jewish racism targeting American Indians included making sure they were murdered, terrorized, and deported in a massive ethnic cleansing. “Scalpt 3 Indians which were found 15 feet from my hole consealt in grass…for the purpose of collecting bounty.” (American Jewish Archives, Hebrew Union College, Cincinnati)

More recent are news articles published in the Wall Street Journal, written by a Jew named Kaplan, glorifying the various military campaigns of Indian killing, as something to be proud of. Michael Medved, a Jewish talk show host, states that there was nothing close to a “Holocaust” of Indians as compared to Jewish history. He called Indian Nations “Struggling Stone Age Societies”.

Then there is the scamming lying works of a Jew named Abramhoff who’s resume was pure exploitation of Indian Tribal casino monies. Abramhoff used the “F” word to describe American Indians. He considered them a “lower form of existence…they are just plain stupid…Morons.”

And on Indian Reservations here in South Dakota, H. R. Block (Bloch), a Jewish owned tax service, is engaged in racist “predatory lending” and making hundreds of thousands of dollars off of unsuspecting Indians by offering “quick high interest loans” in the name of “getting your refund sooner”. Block was sued for doing the same among poor Blacks but has a “green light” from the government to exploit American Indians.

The highest prices for food and groceries are found in two Jewish owned stores on the Pine Ridge and Rosebud reservations…20-30 % higher as compared to off reservation stores. Single Indian mothers needing pampers and wipes for their babies have to pay $2 to $4 more per package. Formula is overpriced compared to Wal-Mart. These mothers earn in some cases less than $400 dollars a month. Is this not racism and economic exploitation of American Indians by Jewish Racism?

The point I am making, is that as I have studied, observed, and witnessed Jewish contact and involvement with American Indians, it has been from the beginning to this day, solely for the purpose of using and exploiting for the purpose of making money off of American Indians. This includes the theft of the Black Hills, the billions in gold stolen from the Black Hills and the ignoring of this by the Jewish segment in America. Jews also have ignored the “loss” of billions of dollars in “trust monies” owed to American Indians by the same United States government. But of course, they want their lost and stolen assets from the Holocaust paid back. How hypocritical.

I also have experienced only one response from Jewish people in responding to the efforts of the charity I am president of, Operation Morning Star. There have been over 30 newspaper articles, various television spots, and numerous attempts on my part to get assistance from Jewish people. Only one congregation responded in 14 years, no philanthropic organizations, no “rich” Jewish families or individuals. Yet I see the same helping other races and cultures in this country and world wide. Why is that?

Last year I called the local Jewish Community Center in Kansas City and informed them of the fact the play they were showing there, the Wizard of Oz, was written by L. Frank Baum. I informed them that Baum was a hater of American Indians after the order of a “Hitler” and as a “prominent” newspaper editor in South Dakota, he called for the total extermination of American Indians.

The response from the Jewish Community Center was that of no concern which for me, was a confirmation that for the majority of Jews in America, “the only good Indian is a dead Indian” You can see Baum’s play shown in many Jewish Community Centers throughout the United States.

To my knowledge, there have been few if any attempts on the part of Jewish people whether it be lawyers or organizations, Synagogues, let alone “rich” Jews, to be involved in reparations, economic development, let alone legal representation in personal and collective efforts to assist American Indians in the area of justice. Correct me if I am wrong.

One blatant example is in the use of racist language to identify various ethnic groups. It is not politically correct or acceptable to use the words “kike”, “wetback”, “sambo”, “gook”, “n—-r”, or .”rag head” among others. BUT it is perfectly acceptable by non-American Indians to use the word “REDSKIN”.

This racist word has it’s historical record of “bounty hunters” needing to present PROOF that they murdered a “REDSKIN”. Such proof came in the form of “mutilated body parts” such as testicles, breasts, scalps, etc. so that a they could collect their “blood money”. Any outcry from any element of the Jewish segment of society? B’nai B’rith? Anti-Defamation League? Prominent Jewish lawyers or Government officials? Say “Washington REDSKINS”! What about “Washington NIGGERSKINS”?

Three weeks ago in Rapid City, I met with Orli Gil, Consulate General for the State of Israel. On that day, there was an article in the Rapid City Journal discussing her interaction with prominent citizens and politicians from South Dakota. I noticed that there was not one individual representing any Native American organization or Nation. So I chose to call her office in Chicago and a meeting was arranged with her.

During our discussion I asked her if Israel would be willing to contribute some of her expertise in an area of “economic development”, similar to how Israel has assisted other Nations and Peoples. She brought up the subject of developing a “aqua-culture” project to raise and process trout commercially. I agreed that such a project would be one that could do two things. One provide food and the other, a business enterprise.

To my dismay, at the end of our meeting she made a very disparaging statement. She stated that Israel needed to be concerned about the “reaction” of those who might be critical of such an undertaking. I was shocked! My response to her was, why should Israel be concerned about the reactions of any group or Nation when during the European Holocaust, no one did one thing to stop the extermination of Jews. She had no answer.

But Israel and American Jewish organizations have been and are actively involved in providing economic aid, development, and technical assistance to all other races, cultures, and nations who are in need, suffering from poverty, wars, or natural disasters. But find me ANY efforts by ONE Jewish entity directed at American Indians suffering from the same…just one please!

Here in South Dakota, I have seen one of the most despicable, disgusting, and evil examples of Jewish racism directed at American Indians. It is the direct involvement of Jewish individuals in the Justice Department and FBI in the cover-up of the murder and rape of American Indians. The most glaring example is the rape and murder of Jancita Eagle Deer. She was raped by the former Governor of South Dakota, Bill Janklow, a “closet Jew”. Two weeks before she was to testify, she was found dead…murdered. According to a number of people I have talked to, she was last seen alive with an FBI undercover agent and Janklow. To this day, the FBI and the Justice Department have not questioned, arrested, or indicted Janklow for anything concerning her rape and death.

I met a Jewish Federal Prosecutor at the Rosh Hashanah service here in the Black Hills named Gregg Pederman. I discussed with him the case of a yet to be arrested prominent American Indian Movement member named Floyd Hand who raped 6 women in “ceremonies” by drugging them and that I had two women willing to file charges. He said to call him and I have twice and left messages and that was almost 2 weeks ago.

In my mind, such behaviour is in itself a desecration of what it means to truly be Jewish according to my studies of the Torah and those scriptures that define what being Jewish really is and is not. Such blasphemy may well escape the halls of justice in time…but not in eternity any more then  acts of rape and murder will.

Richard Boyden

  1. toby larsson says:

    I am Jewish and after reading this article I am so ashamed that Jews were there for these atrocities . My father instilled. in me a love and respect for the American Indians when I was a child. That was many years ago. Today I live in NW Montana and plan on applying to the university of Montana for native American studies . I cannot begin to describe the shame I feel. Thank you for educating me. I never knew this.

    • So sorry Toby for NOT getting back to you…YIKES!

      I appreciate the good words as I try to focus on simply TRUTH documented even though I have been called a racist and anti-semite etc. I have lived in Israel and put the ONLY Jewish radio program on air in Kansas City.

      With that said… being a man who has lived among the victims of the American Holocaust… my hope in sharing what I have in the “context of” was to WAKE UP JEWS to their “IDENTITY AND CALLING” to represent Hashem and HIS LOVE was well as awaken them to their PART in the American Holocaust.

      Wondering though…would you please comment on my Dan Snyder article. And be honest please. Thanks.

      Richard Boyden

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