Indians In The Land

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RW And that becomes dependency. That’s what Thomas Jefferson correctly and cynically realized when he argued that the best way for the United States to acquire Indian lands was to encourage trade and have government storehouses assume Indian debts. Indians would have no choice but to cede their lands to pay their debts, and they couldn’t even renounce those debts because they now needed the resources the United States offered them in order to survive. Not all tribes became involved in this, but most who relied on the fur trade eventually did.

Of course, the effects go both ways. As whites eliminated Indians and Indian control, they were also, without realizing it, eliminating the forces that had shaped the landscape itself. The things they took as natural—why there were trees, why there weren’t trees, the species of plants that grew there—were really the results of Indian practices. As whites changed the practices, those things vanished. Trees began to reinvade the grassland, and forests that had once been open became closed.

WC Once the wild animals that had been part of the Indians’ spiritual and ecological universe began to disappear, Europeans acquired the land and began to transform it to match their assumptions about what a “civilized” landscape should look like. With native animals disappearing, other animals could be brought in to use the same food supply that the deer, the moose, and the bison had previously used. And so the cow, the horse, the pig—the animals so central to European notions of what an animal universe looks like—began to move across the continent like a kind of animal frontier. In many instances the Indians turned to these domesticated European species to replace their own decreasing food supply and so adopted a more pastoral way of life. As they lost their lands, they were then stuck with the problem of feeding their animals as well as themselves.

 

RW The Navajos are a good example of this. We tend to forget that Indians don’t simply vanish when we enter the twentieth century. The Navajos are perhaps the group who maintained control over their own lands for the longest time, but their control was increasingly subject to outside pressures. They very early adopted European sheep, which became more and more important to their economy, both because wild foods were eliminated and because the government strongly encouraged the Navajos to raise more sheep. They built up prosperous herds but were gradually forced to confine them to the reservation instead of the wider regions they had grazed before.

The result was a crisis on the Navajo reservation. The land began to erode. By the 1920s and 1930s the Navajos had far more sheep than could be sustained during dry years. And here’s where one of the more interesting confrontations between Indians and conservationists took place. The government sought to reduce Navajo stock, but its own motives were mixed. There was a genuine fear for the Navajos, but the main concern had to do with Boulder Dam. Conservationists feared Lake Mead was going to silt up, and that the economic development of the Southwest would be badly inhibited.

What they didn’t understand were the causes of erosion. They blamed it all on Navajo sheep, but it now appears that there was a natural gullying cycle going on in the Southwest. Anybody familiar with the Southwest knows that its terrain is shaped by more than sheep and horses, no matter how badly it is overgrazed. So the result of government conservation policy for the Navajos was deeply ironic. Having adjusted to the European presence, having prospered with their sheep, they found their herds being undercut by the government for the good of the larger economy. It’s a classic case of Indians—as the poorest and least powerful people in a region—forced to bear the brunt of economic-development costs. So the Navajo economy was again transformed. As the Navajos became poorer and poorer, they grew more willing to lease out oil and allow strip mining on the reservation. They found themselves in the familiar situation of being forced to agree to practices that were harmful, even in their view, to the land. They had to do it in order to survive, but they were then attacked by white conservationists for abandoning their own values.

WC A real no-win situation.

RW There are lessons in all this. We can’t copy Indian ways of understanding nature, we’re too different. But studying them throws our own assumptions into starker relief and suggests shortcomings in our relationships with nature that could cost us dearly in the long run.