Monday, January 30, 2017

Last night's Executive Order: targeted shock event and tempers are hot

Bannon Bans Muslims:

Heather Cox Richardson
Boston College professor of American History
28 Jan 2017

She is writing from the position of a moderate. She has published several books on the history of the Republican party.

----
I don't like to talk about politics on Facebook-- political history is my job, after all, and you are my friends-- but there is an important non-partisan point to make today.

What Bannon is doing, most dramatically with last night's ban on immigration from seven predominantly Muslim countries-- is creating what is known as a "shock event." Such an event is unexpected and confusing and throws a society into chaos. People scramble to react to the event, usually along some fault line that those responsible for the event can widen by claiming that they alone know how to restore order. When opponents speak out, the authors of the shock event call them enemies. As society reels and tempers run high, those responsible for the shock event perform a sleight of hand to achieve their real goal, a goal they know to be hugely unpopular, but from which everyone has been distracted as they fight over the initial event. There is no longer concerted opposition to the real goal; opposition divides along the partisan lines established by the shock event.
Last night's Executive Order has all the hallmarks of a shock event. It was not reviewed by any governmental agencies or lawyers before it was released, and counterterrorism experts insist they did not ask for it. People charged with enforcing it got no instructions about how to do so. Courts immediately have declared parts of it unconstitutional, but border police in some airports are refusing to stop enforcing it.

Predictably, chaos has followed and tempers are hot.

My point today is this:

Heather Cox Richardson

But because shock events destabilize a society, they can also be used positively. We do not have to respond along old fault lines. We could just as easily reorganize into a different pattern that threatens the people who sparked the event. A successful shock event depends on speed and chaos because it requires knee-jerk reactions so that people divide along established lines. This, for example, is how Confederate leaders railroaded the initial southern states out of the Union. If people realize they are being played, though, they can reach across old lines and reorganize to challenge the leaders who are pulling the strings. This was Lincoln's strategy when he joined together Whigs, Democrats, Free-Soilers, anti-Nebraska voters, and nativists into the new Republican Party to stand against the Slave Power. Five years before, such a coalition would have been unimaginable. 

Members of those groups agreed on very little other than that they wanted all Americans to have equal economic opportunity. Once they began to work together to promote a fair economic system, though, they found much common ground. They ended up rededicating the nation to a "government of the people, by the people, and for the people."
Confederate leaders and Lincoln both knew about the political potential of a shock event. As we are in the midst of one, it seems worth noting that Lincoln seemed to have the better idea about how to use it. 

Thursday, December 29, 2016

How Putin Became President: by David Satter

from: The American InterestThe summer of 1999 Russian apartment bombings:
In the summer of 1999, the Yeltsin era was coming to an end and those at the pinnacle of power feared for their freedom and even their lives. There were the first signs of an economic recovery, but ordinary citizens were still living in poverty and waiting months to be paid. The Yeltsin entourage, which was widely hated for its role in pillaging the country, was increasingly isolated. According to Russians and Westerners with access to the Kremlin leadership, the leading members of the Yeltsin “family”—Tatyana Dyachenko, the President’s daughter, Boris Berezovsky, the country’s richest man and her close adviser, and Valentin Yumashev, a member of the Security Council and Dyachenko’s future husband—lived in fear of a cruel reckoning. Many ordinary citizens were convinced they would never surrender power.
David Satter has written about Russia for four decades. 
He is a senior fellow at the Hudson Institute and a fellow 
at the Johns Hopkins University School of Advanced International Studies (SAIS). 
The Less You Know, the Better You Sleep, from which this essay is adapted, is his fourth book.

Monday, December 19, 2016

Andrew Jackson calls for Indian removal: Submitting to the laws of the States, ~~ merge(s) in our population.

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Andrew Jackson
Andrew Jackson had long wanted to remove American Indians west of the Mississippi. When he became President in 1829, he pushed for Indian removal to become official U.S. policy. About the painting
The condition and ulterior destiny of the Indian tribes within the limits of some of our States have become objects of much interest and importance. It has long been the policy of Government to introduce among them the arts of civilization, in the hope of gradually reclaiming them from a wandering life. This policy has, however, been coupled with another wholly incompatible with its success. Professing a desire to civilize and settle them, we have at the same time lost no opportunity to purchase their lands and thrust them farther into the wilderness. By this means they have not only been kept in a wandering state, but been led to look upon us as unjust and indifferent to their fate. Thus, though lavish in its expenditures upon the subject, Government has constantly defeated its own policy, and the Indians in general, receding farther and farther to the west, have retained their savage habits. A portion, however, of the Southern tribes, having mingled much with the whites and made some progress in the arts of civilized life, have lately attempted to erect an independent government within the limits of Georgia and Alabama. These States, claiming to be the only sovereigns within their territories, extended their laws over the Indians, which inducedthe latter to call upon the United States for protection.
Under these circumstances the question presented was whether the General Government had a right to sustain those people in their pretensions. The Constitution declares that “no new State shall be formed or erected within the jurisdiction of any other State” without the consent of its legislature. If the General Government is not permitted to tolerate the erection of a confederate State within the territory of one of the members of this Union against her consent, much less could it allow a foreign and independent government to establish itself there.
Georgia became a member of the Confederacy which eventuated in our Federal Union as a sovereign State, always asserting her claim to certain limits, which, having been originally defined in her colonial charter and subsequently recognized in the treaty of peace, she has ever since continued to enjoy, except as they have been circumscribed by her own voluntary transfer of a portion of her territory to the United States in the articles of cession of 1802. Alabama was admitted into the Union on the same footing with the original States, with boundaries which were prescribed by Congress.
There is no constitutional, conventional, or legal provision which allows them less power over the Indians within their borders than is possessed by Maine or New York. Would the people of Maine permit the Penobscot tribe to erect an independent government within their State? And unless they did would it not be the duty of the General Government to support them in resisting such a measure? Would the people of New York permit each remnant of the six Nations within her borders to declare itself an independent people under the protection of the United States? Could the Indians establish a separate republic on each of their reservations in Ohio? And if they were so disposed would it be the duty of this Government to protect them in the attempt? If the principle involved in the obvious answer to these questions be abandoned, it will follow that the objects of this Government are reversed, and that it has become a part of its duty to aid in destroying the States which it was established to protect.
Actuated by this view of the subject, I informed the Indians inhabiting parts of Georgia and Alabama that their attempt to establish an independent government would not be countenanced by the Executive of the United States, and advised them to emigrate beyond the Mississippi or submit to the laws of those States.
Our conduct toward these people is deeply interesting to our national character. Their present condition, contrasted with what they once were, makes a most powerful appeal to our sympathies. Our ancestors found them the uncontrolled possessors of these vast regions. By persuasion and force they have been made to retire from river to river and from mountain to mountain, until some of the tribes have become extinct and others have left but remnants to preserve for a while their once terrible names. Surrounded by the whites with their arts of civilization, which by destroying the resources of the savage doom him to weakness and decay, the fate of the Mohegan, the Narragansett, and the Delaware is fast over-taking the Choctaw, the Cherokee, and the Creek. That this fate surely awaits them if they remain within the limits of the States does not admit of a doubt. Humanity and national honor demand that every effort should be made to avert so great a calamity. It is too late to inquire whether it was just in the United States to include them and their territory within the bounds of new States, whose limits they could control. That step can not be retraced. A State can not be dismembered by Congress or restricted in the exercise of her constitutional power. But the people of those States and of every State, actuated by feelings of justice and a regard for our national honor, submit to you the interesting question whether something can not be done, consistently with the rights of the States, to preserve this much-injured race. As a means of effecting this end I suggest for your consideration the propriety of setting apart an ample district west of the Mississippi, and without the limits of any State or Territory now formed, to be guaranteed to the Indian tribes as long as they shall occupy it, each tribe having a distinct control over the portion designated for its use. There they may be secured in the enjoyment of governments of their own choice, subject to no other control from the United States than such as may be necessary to preserve peace on the frontier and between the several tribes. There the benevolentmay endeavor to teach them the arts of civilization, and, by promoting union and harmony among them, to raise up an interesting commonwealth, destined to perpetuate the race and to attest the humanity and justice of this Government.
This emigration should be voluntary, for it would be as cruel as unjust to compel the aborigines to abandon the graves of their fathers and seek a home in a distant land. But they should be distinctly informed that if they remain within the limits of the States they must be subject to their laws. In return for their obedience as individuals they will without doubt be protected in the enjoyment of those possessions which they have improved by their industry. But it seems to me visionary to suppose that in this state of things claims can be allowed on tracts of country on which they have neither dwelt nor made improvements, merely because they have seen them from the mountain or passed them in the chase. Submitting to the laws of the States, and receiving, like other citizens, protection in their persons and property, they will ere long become merged in the mass of our population.

Thursday, December 15, 2016

On Saponi Collins Family: Robert K. Thomas Aug 1980

August
12, 1980
Dear Mrs.******
I am writing to you to thank you and your husband for your kindness to me when I was in Coeburn last month. I am now finished with my survey of the Indian groups in the southern Appalachian area and am back in Michigan. Since you seemed interested in the history of the Collins family in your area, I will pass along to you what I know of their
history.

As far as I can determine, all the Collins of Northeastern Tennessee, Southeastern Virginia, and Eastern Kentucky are descendants of one household of Collins who resided in Orange County, N.C. in 1760: a family of Saponi Indians. I know that it must be “mind-boggling” to imagine that the thousands of Collinses in your area are all descended from just one household, but such is the case. Further, this is not so amazing as it sounds.

 It is common among pre-Revolutionary American families. For instance, all the Carters in the South are descended from three brothers who came to Virginia in the late
1600’s.

Let me start at the beginning , with the Saponi Indians.

 The Saponi were an advanced tribe who originally lived on the Roanoke River about where it crosses over into North Carolina from Virginia. In the late 1660’s, they moved
further west to the area of modern Clarksville, VA. Here they allied with the
neighboring Tutelo and Occanuki Indians. All of these tribes spoke similar
languages, a variety of language akin to modern Sioux of the Dakotas. In the
1670’s, they got into a war with Virginia whites, the so-called Bacon Rebellion,
and moved west to the Yadkin Valley around modern Winston Salem. In the early
1700’s, the Saponi started migrating east, returning to their original homeland.

In 1714 Governor Spotswood of Virginia established Ft. Christanna
near modern Lawrenceville,VA and convinced the Saponi, Occanuki, and Tutelo to
settle there. In about 1722, the Tutelo left and joined the Iroquois in New York and during the Revolution, fled to Canada where they now live on the Six
Nations Reserve near Brantford, Ontario. The Occanuki were absorbed by the
Saponi in this period. About 1728, the Saponi became involved in a war with
the Tuscarora and Nottowa Indians who lived further east. They fled from Ft.
Christanna, and went to live with the Catawba in South Carolina.

In the early 1740’s, the Saponi left the Catawba country and started north. By 1740, Collins and Bowling (Scien, Bolling, etc.) were common family names among the Saponi. One band of Saponi headed north to the Iroquois area and were adopted by the
Cayuga and Seneca. There are descendants of the Saponi now on the Caltaraugus’s
reservation near Buffalo; some of them named Collins. [We need to find these
Collins among the reserve.] Another band of Saponi stopped in North Carolina
and settled on the plantation of Colonel William Eaton, near what is now
Henderson, N.C. The Saponi had fought with Eaton in the wars with the Ohio
Valley tribes. Eaton’s plantation was on the frontier and the Saponi were,
no doubt, his protectors.

Around 1750, several tribes further east --- the Nansemond, Yeopin, and Poroskite --- lost their lands and began to fragment into individual family groups. These Indian families began to migrate to the frontier and settle near the Saponi. In 1760, Eaton died and the frontier had moved on. The Saponi lost their land base then and also began to fragment into individual families, and move west. In 1760’s, I can pick up the Collins in Orange County, on the frontier, west of Hendersonville, N.C.

1755 Edition of the Fry-Jefferson map shows the location of Occaneechi

By 1790, many of these Indian families, including the Collinses, had “bunched up” in the counties of extreme northeastern North Carolina. Then in the 1790’s, they spread all over
Northeastern Tennessee, Southwestern Virginia, and over into what is now Letcher and Knott Counties, Kentucky. Many of them , like the Bollings of Wise County, became prominent families in their areas.

Then, in the 1830’s, Virginia became one of the more consciously racist and deliberately elitist states in the Union. First,  most poor whites were disenfranchised by a property value requirement; most Virginians west of the Blue Ridge, as well as the poor further east, could not legally vote in Virginia. Further, a new legal category included citizen Indians, free blacks, and all non-whites. These “free colored” could not vote, bear arms, travel freely, etc. In southwest Virginia and neighboring parts of Tennessee, the more established Indian families “weathered the storm”.

The Bollings in Wise County, redefined their status as being descendants of
Pocahontas and John Rolfe, thus escaping the free colored category. Other
families who were less wealthy, darker, and concentrated in one area, got caught
in the free colored category; and, thus the Melungeons of southern Wise County
came into existence.

By 1840, the situation became intolerable for some Indians in Southwest Virginia, and they began to head for Kentucky, a less repressive social and legal atmosphere. In the 1840’s, three Collins families moved into Kentucky, into Letcher County. In the 1850’s, two Collins families moved to Johnson County, just south of Paintsville (Grandpap William Collins and brother). {Frankie’s note here: This is where my 2nd great grandparents Griffin and Rachael Collins went also, and were listed as Mulatto on Johnson County census records} These Collinses were very Indian looking and dark. They must have been almost full-blood Indians.

In Virginia, Tennessee, and North Carolina, Indians were just another variety of “n----r” in the 1850’s, but Kentucky was much more liberal, at least in regards to Indians.
By World War I, the situation had changed. Being Indian had almost a romantic prestige about it, and many families like the Collinses in Kentucky, had become successful
mainstream citizens. It was at this point that the Melungeons began to be seen as possibly being part black, in order to explain their low rank and exclusion.

Of course, the Collinses did not stop in Johnson County. The lower Big Sandy drainage and Southern Ohio is full of Collinses who migrated to those areas from further south in Kentucky and Virginia after the Civil War. [Where are all these Collins?]

Freeling and Hannah Stephens Collins
Not all the Collinses headed west in 1760 after Colonel Eaton died. Some few went south to what is now Robeson County, North Carolina, and became part of the modern Lumbee Indians in that region. The history of the Collins family is both remarkable and fascinating. They are almost an “ethnic group” all by themselves. There are Seneca Cayuga Collinses in New York [Again we need to find these Collins families], White and Melungeon Collinses in east Tennessee and Southeast Virginia, part-Indian Collinses all down the Big Sandy and into Southern Ohio, Lumbee Indian Collinses in North Carolina --- all, at least distantly, related and all descended from two or three households of Saponi Indians in 1740.

 Someone should write a novel about your family; at least, you should rent a stadium and have a family reunion. What an “outfit”! I hope this brief sketch of the Collins family
history repays you for your kindness to me, some small measure.

Sincerely,
Robert K.Thomas
1980, submitted by Keri Conley:
August 12, 1980

Wednesday, November 23, 2016

The Dark Historical Roots Of Our 'Thanksgiving'

Lest We Forget...
From Tristan
11-26-3

The arrival of Europeans on the east cost of North America occurred not in 1620, but well before. French and Dutch fishermen and settlers had been in the area as early as 1614, and had been responsible for kidnapping Indians, selling them into slavery, and maliciously infecting them with smallpox.
 
In 1620, the pilgrims arrived on the east coast and within two days they had received assistance from the local Wampanoag Indian tribe: The pilgrims stole their stored crops, dug up graves for dishes and pots, and took many native people as prisoners and forced them to teach crop planting and survival techniques to the colonists in their new environment.
 
 Sachem Massasoit
Luckily, for the colonists, an ex-slave named Squanto had recently escaped slavery in England, spoke English fluently and was able to instruct the pilgrims in crop planting, fishing, and hunting. Squanto not only escaped from slavery, he was also one of the only survivors of his tribe, the rest had been wiped out from the European smallpox plagues years before. When it came to helping the rag-tag team of colonists, Squanto, not only was able to put aside his personal differences with the people who had enslaved him and killed off his entire tribe, but also helped make the colonists self-sufficient, and aided in brokering a treaty with the Wampanoag tribe. In 1621 Massasoit, the chief of the Wampanoags, signed a "treaty of friendship" giving the English permission to occupy 12,000 acres of land.

In 1621 the myth of thanksgiving was born. The colonists invited Massasoit, chief of the Wampanoags, to their first feast as a follow up to their recent land deal. Massasoit in turn invited 90 of his men, much to the chagrin of the colonists. Two years later the English invited a number of tribes to a feast "symbolizing eternal friendship." The English offered food and drink, and two hundred Indians dropped dead from unknown poison.
 
The first day of thanksgiving took place in 1637 amidst the war against the Pequots. 700 men, women, and children of the Pequot tribe were gathered for their annual green corn dance on what is now Groton, Connecticut. Dutch and English mercenaries surrounded the camp and proceeded to shoot, stab, butcher and burn alive all 700 people. The next day the Massachusetts Bay Colony held a feast in celebration and the governor declared "a day of thanksgiving." In the ensuing madness of the Indian extermination, natives were scalped, burned, mutilated and sold into slavery, and a feast was held in celebration every time a successful massacre took place. The killing frenzy got so bad that even the Churches of Manhattan announced a day of "thanksgiving" to celebrate victory over the "heathen savages," and many celebrated by kicking the severed heads of Pequot people through the streets like soccer balls.

1637 Pequot tribe massacre
The proclamation of 1676 announced the first national day of thanksgiving with the onset of the Wampanoag war, the very people who helped the original colonists survive on their arrival. Massasoit, the chief invited to eat with the puritans in 1621, died in 1661. His son Metacomet, later to be known by the English as King Phillip, originally honored the treaties made by his father with the colonists, but after years of further encroachment and destruction of the land, slave trade, and slaughter, Metacomet changed his mind. In 1675 "King Phillip" called upon all natives to unite to defend their homelands from the English. For the next year the bloody conflict went on non-stop, until Metacomet was captured, murdered, quartered, his hands were cut off and sent to Boston, his head was impaled on a pike in the town square of Plymouth for the next 25 years, and his nine-year-old son was shipped to the Caribbean to be a slave for the rest of his life.
 
On June 20, 1676 Edward Rawson was unanimously voted by the governing council of Charlestown, Massachusetts, to proclaim June 29th as the first day of thanksgiving. The proclamation reads in part: "The Holy God having by a long and Continual Series of his Afflictive dispensations in and by the present War with the Heathen Natives of this land, written and brought to pass bitter things against his own Covenant people in this wilderness, yet so that we evidently discern that in the midst of his judgments he hath remembered mercyÖ The council has thought meet to appoint and set apart the 29th day of this instant June, as a day of solemn Thanksgiving and praise to God for such his Goodness and FavorÖ"
 
It was not until 1863 that Abe Lincoln, needing a wave of patriotism to hold the country together, that Thanksgiving was nationally and officially declared and set forth to this day. At the time, two days were announced as days to give thanks, the first was a celebration of the victory at Gettysburg on August 6th, and the second one became the Thursday in November that we know now.
 
The most interesting part of thanksgiving is the propaganda that has been put out surrounding it. During the 19th century thanksgiving traditions consisted of turkey and family reunions. Whenever popular art contained both pilgrims and Indians, the scene was usually characterized by violent confrontations between the two groups, not a multi-cultural/multi-racial dinner. In 1914 artist Jennie Brownscombe created the vision of thanksgiving that we see today: community, religion, racial harmony and tolerance, after her notorious painting reached wide circulation in Life magazine.

national day of mourning Plymouth, Ma
Adamant protests to the celebration of thanksgiving have taken place over the years. As early as 1863 Pequot Indian Minister William Apess urged "every man of color" to mourn the day of the landing, and bury Plymouth Rock in protest. In 1970 Apess got his way. 1970 was the "350th" anniversary of thanksgiving, and became the first proclaimed national day of mourning for American Indians.
 
State officials of Massachusetts asked Frank B. James, President of the federated Eastern Indian League, to speak at the thanksgiving celebration. The speech he submitted read: "Today is a time of celebrating for youÖ but it is not a time of celebrating for me. It is with heavy heart that I look back upon what happened to my peopleÖ The pilgrims had hardly explored the shores of Cape CodÖ before they had robbed the graves of my ancestors, and stolen their corn, wheat, and beansÖ Massasoit, the great leader of the Wampanoag, knew these facts; yet he and his people welcomed and befriended the settlersÖ, little knowing thatÖ before 50 years were to pass, the WampanoagsÖ and other Indians living near the settlers would be killed by their guns or dead from diseases that we caught from themÖ Although our way of life is almost gone and our language is almost extinct, we the Wampanoags still walk the lands of Massachusetts. What has happened cannot be changed, but today we work toward a better America, a more Indian America where people and nature once again are important." James was subsequently barred from speaking.
 
As a result, hundreds of people from around the country came to support him by gathering around the statue of Massasoit that had been erected in town. The protesters buried Plymouth Rock twice that day. For the next 24 years, American Indians staged protest every thanksgiving, in 1996 the United American Indians of New England put a stop to the annual pilgrim parade and forced the marchers to turn around and head back toward the seaside (symbolism?). In 1997 the peaceful protestors were assaulted by members of the Plymouth police, the county sheriffs department, and state troopers on horseback in full riot gear. Men, women, children, and elders were beaten, pepper sprayed and gassed. Twenty-Five people were arrested; blacks, whites, latinos, Indians, and even a 67-year-old Penobscot elder were taken to jail. Videotape was later produced to confirm the assault and ensuing police brutality. Plymouth is known as "Americas Hometown."
 
Finally in 1999 plaques were approved and dedicated to commemorate "genocide" and other crimes against indigenous peoples of the Americas. The plaque at Coles Hill, where the statue of Massasoit is reads: "Native Americans do not celebrate the arrival of the pilgrims and other European settlersÖ To them, thanksgiving day is a reminder of the genocide of millions of their people, the theft of their lands, and the relentless assault on their culture." The second plaque in the towns post office square honors "King Phillip", Massasoits son.
 
~~~~~~~~~~
 
Please email: Tristan_Ahtone@hotmail.com for a copy of sources used to compile this information. And please feel free to use this piece at your thanksgiving dinners, give it to your friends, or send it with your kids to school. He who has no inclination to learn more will be very apt to think he knows enough.