May 24, 1626: Peter Minuit Buys Manhattan
Showing posts with label 1620s. Show all posts
Showing posts with label 1620s. Show all posts
Sunday, May 24, 2026
Sunday, February 15, 2026
The 2026 Wyoming Legislature, Part 3. The Confederate Legislature Edition.
February 9, 2026.
The 2026 Wyoming legislature commences today.
It'll be the first one controlled by the Confederate Carpetbagger Caucus and therefore the first Wyoming legislature ever that doesn't have a strong element of moderation built into it. The carpetbaggers of the WFC captured it, backed in no small part by riding the Trump wave, the collapse of the stability of the oil and gas industry (which was never all that stable) and oddly enough a series of warm winters that would have sent a lot of these people back to where they were from. Instead, they stayed and brought their Dixiecrat disgruntlement into the state.
It seems that people are actually starting to wake up to them in numbers for the first time. They're gutting UW, education, and local governments, as people living in 1930s Alabama don't need none o' that stuff. They've brought in with them a certain American sort of far right Evangelical view as well, something extremely foreign to the state. And they're backed by money from out of state, one of which sends around Instagram messages as "Honor Wyoming" but which does anything but.
Wyomingites who thought the WFC were just conservative have been shocked to find that ain't so.
The thing is, it might be too late. Or it might not be. They have the numbers not to do a lot of things, but they don't have the numbers to override vetoes.
This is a budget session, so it should only have 20 working days. That hasn't stopped legislators from trying to introduce all sorts of things in the past, and it won't this year. Here' are the prefiled bills:
There are a lot of weird laws in this pack, but I'm just going to start off with this WFC one. HB 01119 would ban the use of "foreign law" in Wyoming, and under its own terms, accidentally wipe out the complete body of civil law in the state, which specifically was adopted as being English Common Law.
This is an example of the sort of ignorant paranoia on the far right that preserved abortion in Wyoming.
Cont:
The Governor and Chief Justice spoke.
Senate File 51, allowing for transferable landowner tags, a terrible wildlife privatization concept, died on introduction.
The Confederate Caucus revealed its agenda.
Prohibiting infanticide, I'd note, is something I agree with, but it's the far right's fault that it was preserved in Wyoming, which they need to wake up to.
Footnotes:
*In past years I ran the table of bills and much of the text of various bills on the trailing thread for that year's legislature. It made for lots of threads that grew really long.
That's hard to slog through, so this year I'm trying something different and putting that stuff on a seperate page. It's up as a link now, but it'll likely go down as a link, although still be possible to bring up from the threads, when the 2026 Legislature is thankfully over.
February 10, 2025
The Confederate Caucus isn't starting off with much success. Wyoming voters apparently have awakened about them and their representation is taking note.
School funding bill dies in Wyoming House: The Legislature is constitutionally required to undergo so-called ‘recalibration.’ The bill, drafted in the legislative off season, was unpopular among educators.
The Confederates went to their playbook and blamed "liberal Republicans", which really don't exist in Wyoming's legislature.
Some other stupid bills died as well, including the paranoid geoengineering bill and a constitutional amendment on property tax valuation.
The Business Council seems to have survived.
It's a budget session, we need to keep in mind, so 2/3s of a body is needed to introduce a bill.
Lawmakers kill dozens of bills on budget session’s first day
More data here:
February 11, 2026
Gordon: It's Refreshing To See So Many Bills Die Because It's A Budget Session, After All
It is, although it does point out the need to end the WFC's chapter in Wyoming politics, as next year may well be different.
Wyoming Freedom Caucus calls foul on committee bill decimation: In a blow to the Republican group’s majority bloc, 21 committee bills failed introduction on Monday in the House— more than twice the number the caucus killed in the last budget session, when it was in the minority.
Funny, the Confederate Caucus was just beginning to make a stumbling effort to counter the growing "you're batshit crazy" movement countering them with "it's democracy", dragging out Cassie Cravens to with some potted meat, when now they're crying foul about how democracy works.
Amongst the WFC's members, a fellow in the news a lot recently had a bad result.
Allemand-sponsored nuclear waste bill fails Wyoming House introduction
And this:
Wyoming House Kills Bill To Make Counties Pay Costs For Self-Defense Acquittals
And this is interesting:
Guest Column: The Hidden Price of Tax Relief — What Every Wyoming Citizen Should Know
It's interesting in part as Steinmetz, the author, is an "ally" of the WFC, and she's breaking ranks.
I will say the "hidden" aspect of this is complete crap. Anyone who paid attention, including anyone in the WFC who was following, knew that this would gut local entities like a fish. For the most part, they simply didn't care.
Indeed, the carpetbagger element of this is really strong here. WFC supporters include a fair amount of carpetbaggers who moved in here from other state, bought property at inflated values, and don't want to be taxed. They really don't care if towns and cities don't have services or if kids aren't educated. They raised their kids elsewhere and, American style, abandoned them somewhere else. They're happy to sit i in their McMansions in a town with no local services as they're old and they aren't going to use them.
But now legislators are hearing from people who are from here, and who want a police department, a fire department, decent towns, and to educate their kids.
February 13, 2026
Wyoming lawmakers will investigate checks activist gave to legislators on House floor: The incident in question occurred Monday night when Rebecca Bextel of Jackson handed out campaign donation checks. The House voted unanimously in support of the investigation.
Change to Wyoming law to recognize legality of corner crossing clears early hurdles: Although it’s been smooth sailing so far, the measure still has “98 yards to go” in the legislative process and faces opposition from influential parties.
Bill to put abortion-related question to voters fails Senate introduction: The measure would have asked voters to amend the Wyoming Constitution so the Legislature can define health care. It comes on the heels of a Wyoming Supreme Court decision striking down state abortion bans.
On the last item, the ghost of the constitutional amendment regarding "health care" now appears in the legislature, which provided the reason that some Republicans voted against the bill.
February 14, 2026, Valentine's Day.
Wyoming Freedom Caucus in Cheyenne.
Well, the first week of the legislature is over and it proved to be an interesting, and surprising, one.
The Confederate Carpetbagger Caucus went into the session with its orders from out of state interests and extreme right wing agenda and ran right into, well, Wyomingites.
It also ran into its own ignorance.
Full of piss and vinegar, the collection of carpetbaggers and carpetbagger drones simply figured it had the numbers and it was going to return the state to November 11, 1620. It forgot, apparently, that in a budget session it needs a supermajority to introduce legislation, and while it may have the majority, it doesn't have that.
It was also taken off guard by a sudden rise in attention to it by regular people from the state, which now that they are more informed, are starting to organize against it. They haven't been able to get back on their feet from that, with perhaps the most pathetic response being Cassie Craven's "but don't you still love us?".
We never did.
All this is bad news for the WFC as it may have shot its bolt. Candidates are starting to come out to take them on, as evidenced by the Mayor of Bar Nunn coming out against Freedom Caucuser Bill Allemand.
And the exposing of their money supply hasn't been a good thing for any of them, even though those who were watching them carefully knew about it all along. Likewise, that they were fed canned legislation was well known, but it was not known that they were basically fed instructions on what to do.
Amongst those whom its not good news for is Chuck Gray, who turned the state's voters roles over to his beloved, Donald Trump, because Donny asked for them. Gray adores Trump like a teenage bride adores her husband and is making that the gist of his campaign, Trump Love, but he's responsible for a bunch of WFC voting bills that went down in flames. He's running for the House against Jillian Balow, Reid Ransner and David Giralt. I suspect that this sort of thing really starts to boost Balow. Gray is really detested by a lot of people to start with, and Giralt to unknown. Rasner is a gadfly. Gray's term as Secretary of State end in January, 2027 and if he doesn't secure the House his political career in the state is at an end.
Amongst the bill casualties so far has been the bill on abortion. This also signifies, fwie, a return of Wyoming politics to the middle. I'm opposed to abortion so I would like to have seen that bill advance, but it's the case that for eons Wyoming Republicans opposed abortion more or less, but wouldn't act to make it illegal. The first time that the legislature ever passed anything doing that was right after Dodds, and that's the statute, or statutes, that died in court. It was killed there by an amendment to the constitution that was designed to protect individual health care decisions from the fantasy of AHCA death panes, and it became a death panel itself. So effectively the state returns to the status quo ante on abortion, thanks to the GOP in the first place.
So we'll see what next week brings.
February 15, 2026
And, finishing up this past week:
Laramie County sheriff launches criminal investigation into Wyoming Legislature check controversy: The inquiry will examine whether campaign donation checks distributed to lawmakers amount to bribery.
Sheriff Investigating Check Passing Scandal In Wyoming Legislature
I suppose it shouldn't surprise anyone too much to learn that Bextel, the check giver, is from Alabama, although she lived in Guatemala as a Protestant missionary, that part of the world having Protestant missions that seek to convert people who are already Christians. She's been in Wyoming about twenty years.
It'll probably turn out not to be criminal, but the act of giving out checks on the floor was monumentally dumb, as was the act of receiving them that way.
Cheyenne Roundup 2026: Episode 2 | Checkgate, dead bills and the start of the session: Bills are flying and dying in the Wyoming Legislature’s budget session. And lawmakers haven’t even touched the budget itself yet.
Related threads:
In Full Debate On University of Wyoming Budget Cuts, Lawmakers Ask If It's Retaliation The Wyoming House and Senate debated a $40 million cut to the University of Wyoming on Thursday, with the budget committee co-chair John Bear confirming the number was meant to "get their attention." He said legislative directives on DEI were ignored.
Last edition:
The 2026 Wyoming Legislature, Part 2. Pre Legislative Committee Edition.
Thursday, November 23, 2023
The First (North American) Thanksgiving. (With a shout out to Craig Beard, Canadian historian).
1621,with the Pilgrims and local Natives, right?
Not hardly, buckwheat.
1578 with Marin Frobisher and his men holding a Thanksgiving feast, somewhere in North America, thankful for not dying crossing the Atlantic. It might have been in Newfoundland, or maybe on the Canadian Atlantic Arctic, or maybe somewhere else on the Canadian Atlantic coast.
Frobisher was an explorer and privateer and, interestingly enough, died in the manner depicted as a danger in Master and Commander. I.e, he was shot in an engagement with the Spanish and the surgeon extracted the ball, but not the patching, which infected.
Doesn't county? Well, some 39 years later, Samuel de Champlain held one in Quebec with the Québécois, probably not called that yet, and the Mi'kmaq. Cranberries were served. I don't know about turkey, but could be. Quebec is within the historic range of turkeys.
All of the above courtesy of Craig Beard.
But wait, Don Pedro Menéndez de Avilés had a Mass of Thanksgiving celebrated on September 8, 1565 upon his landing in Florida. That beats out Frobisher by over a decade. And if that doesn't count, coming after Frobisher, but before Champlain, was Juan de Oñate in 1598, who led an expedition of 500 people, and 7,000 head of livestock through the harsh Chihuahua to a location that is now El Paso and, on April 30, 1598 dedicated a day of Thanksgiving.
What does all this tell us? Well, what we've noted before. Thanksgivings are a common thing in Christian cultures. The "first" Thanksgiving really wasn't, and it wasn't particularly unique.
Sunday, November 12, 2023
Sunday, November 12, 1623. Josaphat Kuntsevych, Bishop of the Ruthenian Catholic Church (Ukrainian Catholic Church, was martyred in Vitebsk, Belarus.
On this day in 1623 Josaphat Kuntsevych, Bishop of the Ruthenian Catholic Church (Ukrainian Catholic Church, was martyred in Vitebsk, Belarus, which was the part of the Polish Lithuanian Commonwealth.
He had been ordained in as an Eastern Catholic priest in 1609. Living in a region in which the Orthodox Church had been strong, he faced opposition in his clerical duties but movement towards union with Rome was building in the area and as there was building assent to the Union of Brest. In 1620 this began to be opposed when Cossacks intervened in the region. In 1623, Josaphat, by then a Bishop, ordered the arrest of the sole remaining priest who was offering Orthodox services in Vitebsk which resulted in his murder by some Orthodox townspeople. Some have suggested that, however, Lithuanian Protestants were secretly the instigators of the action.
His body is in Saint Peter's Basilica in Rome, and he is recognized as a martyr by the Church.
This points out a lot of interesting aspects of history that in the United States, and indeed many places, are poorly understood. For one thing, there have been repeated efforts to reunite the East and West in Apostolic Christianity, and on several occasions they've been highly successful. The seeming final breach between the East and West did not really come until the fall of Constantinople in 1453 and indeed at that time the East and West were largely reunited. Following the return of the schism, over the next 500+ years various churches in the East have returned to communion with Rome. The Schism should have completely ended following the Council of Florence, in which the Eastern Bishops agreed to reunion, but resistance at the parishioner level precluded it, just as can be seen to be a factor here. Resistance higher up, sometimes violent, has also had an impact, however, as at least in one occasion Russian Orthodox Bishops affecting a reunion were murdered. At the present time, it seems clear that the Metropolitan of Constantinople, the senior Bishop of the Eastern Orthodox, would end the schism as to his church but for fear of parishioner and cleric level resistance.
Rodrigo de Arriaga professed vows to become a Jesuit Priest. He was one of the leading Spanish Jesuits of his day.
Saturday, November 27, 2021
Today In Wyoming's History: Wyoming has 43 federal places with 'squaw' in the name. A recent order will change that. Taking a closer look.
Today In Wyoming's History: Today In Wyoming's History: Wyoming has 43 federal...: 
Today In Wyoming's History: Wyoming has 43 federal places with 'squaw' in the name. A recent order will change that. Taking a closer look.
Arapaho woman (Hisei), late 19th Century.
Today In Wyoming's History: Wyoming has 43 federal places with 'squaw' in the ...: Wyoming has 43 federal places with 'squaw' in the name. A recent order will change that.
So, what are they?
Takluit woman, 1910. The coins are Chinese.
First, a precautionary note. Even setting the word squaw aside, some of these could legitimately be regarded as otherwise offensive. I.e., if you edit "squaw" out and substitute for Indian Woman, or Native American Woman, some would still be offensive.
Hopi woman, 1900.
Okay, according to the Federal Government, this is the list in Wyoming.
I'll note right away that I know this list to be inaccurate at least in so far as what things are apparently actually called, as the clearly offensive "Squaw Teat" actually also applies to a peak, or high hill, in Natrona County.
Mohave woman, 1903.
And the last item, in case anyone wonders, is listed there as it was renamed recently from a name that formerly included the word squaw in it.
And we'd also note that one is a historical place name of a now abandoned settlement. You probably can't, or at least shouldn't, do something in regard to that.
So let's next start first with the ultimate question Is it offensive?
Native American woman in Oklahoma, 1939.
Let's take a look at an article recently published in Indian Country Today on that question, here's what they partially had to say on that. For the full article, you should go to Indian Country Today.
Some historical connections
According to Dr. Marge Bruchac, an Abenaki historical consultant, Squaw means the totality of being female and the Algonquin version of the word “esqua,” “squa” “skwa” does not translate to a woman’s female anatomy.
Merriam-Webster’s Online Dictionary defines the term as “often offensive: an American Indian woman” and “usually disparaging: woman, wife.”
The Urban Dictionary paints a different picture. It says the word squaw “Does not mean vagina, or any other body part for that matter. The word comes from the Massachusett (no S) Algonquian tribe and means: female, young woman. The word squaw is not related to the Mohawk word ‘ojiskwa’: which does mean vagina. There is absolutely no derogatory meaning in the word ‘squaw.’ ‘Squaw’ has been a familiar word in American literature and language since the 16th century and has been generally understood to mean an Indian woman, or wife.” It is worth noting the Urban Dictionary is not an authoritative Native source.
In her article “Reclaiming the word ‘Squaw’ in the Name of the Ancestors,” Dr. Bruchac wrote the following excerpt about the meaning of squaw.
“The word has been interpreted by modern activists as a slanderous assault against Native American women. But traditional Algonkian speakers, in both Indian and English, still say words like ‘nidobaskwa’=a female friend, ‘manigebeskwa’=woman of the woods, or ‘Squaw Sachem’=female chief. When Abenaki people sing the Birth Song, they address ‘nuncksquassis’=‘little woman baby’.”
“I understand the concern of Indian women who feel insulted by this word, but I respectfully suggest that we reclaim our language rather than let it be taken over,” wrote Bruchac.
The first recorded version of squaw was found in a book called Mourt’s Relation: A Journey of the Pilgrims at Plymouth written in 1622. The term was not used in a derogatory fashion but spoke of the “squa sachim or Massachusets Queen” in the September 20, 1621 journal entry.
Though the earliest historical references support a non-offensive slant on the meaning of squaw and support Bruchac’s claims, there are also several literary and historical instances of squaw being used in a derogatory or sexually connotative way.
According to some proponents on the inflammatory side of the words meaning, squaw could just as easily have come from the Mohawk word ojiskwa’ which translates politely to vagina.
In the 1892 book An Algonquin Maiden by Canadian writer Pauline Johnson, whose father was a Mohawk Chief, the word squaw indicates a sexual meaning.
“Poor little Wanda! not only is she non-descript and ill-starred, but as usual the authors take away her love, her life, and last and most terrible of all, reputation; for they permit a crowd of men-friends of the hero to call her a ‘squaw’ and neither hero nor authors deny that she is a squaw. It is almost too sad when so much prejudice exists against the Indians, that any one should write up an Indian heroine with such glaring accusations against her virtue…”
So, what can we say?
Well, not knowing for sure, as I'm certainly not a linguist with a knowledge of any of these languages, and it's clear that linguist don't agree themselves, I suspect that Dr. Burchac is correct. The origin is likely from a native language and unlikely to have had an offensive origin.
But that doesn't really fully answer the question, and it's a really touchy one, which I'd bet Dr. Burchac will acknowledge.
At its bare root, the word means an Indian, or perhaps more accurately now, a Native American, woman, the same way that "papoose" has been used in the past to describe a Native American baby, and "brave" has inaccurately been used to describe all Native American men (although also the much more offensive "buck" also shows up in that use). Simply left at that, it's probably no more offensive than the word "Frau" and "Fräulein" are to describe German women, or Madam and Mademoiselle, or Señora and Señorita are in French and Spanish respectively.
Two Charger Woman, a Brule Sioux, 1907.
Indeed, in a certain context, maybe even less so, as it at least is an acknowledgement to culture. And that sort of seems how the original use was. The 1622 use is not only amazingly early, it was an attempt at being descriptive and providing an honorific, the "Massachusetts Queen". In that context, the early use of the work seems to have conveyed gender and ethnicity at the same time.
Woman Of Many Deeds, the granddaughter of Red Cloud, 1907. Note the crucifix, she was Catholic, as the Red Could family was.
It's later uses that become the problem. And that takes us quite a ways back in and of itself.
European colonization of the New World can really be viewed as colonization by three different ethnic groups for the most part, two Catholic and one Protestant.* While early on the original European view seems to have been largely similar among all three groups, by the mid 1600s this was changing. It would not be fair, we'd note, to really lump this into two groups, as it wouldn't be fair to compare the Spanish with the French. And from the lens of 2021 looking at things that occurred in 1621 is fraught with dangers inherent in misconceptions and filtration through current views.
Dusty Dress, 1910.
Very generally, however, English colonists had a fascination with Native Americans when they first landed in North America, and were pretty open to the native cultures. French colonization started at just about the same time as the English, for all practical purposes, and the French had a highly open view of the Native populations. The Spanish started almost 3/4s of a century earlier, and their early interactions are considerably more complicated. All three populations were not averse to mixing with Native populations at first, with the French and Spanish being very open to it, particularly in the case of the French whose Catholic faith had instructed them that the Natives were just as much children of God as they were. This was also true of the Spanish, but the Spanish had met with considerably more armed resistance even by the 17th Century than either the English or the French had.
Papago woman, 1907.
Things really began to fall apart, however, for the English with King Philips War, which broke out in 1675 and ran through 1678. Hard and brutally fought, the English began to pretty quickly modify their view of Native Americans in general. While, from our prospective, the war was a cleverly fought and logical Native reaction to an invasion, from the English prospective of the period it was a bitter betrayal by a heathenous people.
Lucy Coyote
From that point on the English, and soon we might say the American, view of Native Americans was much different than the French or the Spanish one. The French had their run-ins with native bands, but having colonized New France to a much smaller degree, they also tended to engage the Natives in commerce really quickly and their Catholicism caused them to regard the Natives in their region as souls to be brought into the Church, with intermarriage soon to be common. The Spanish largely took the same view, although in their case they also ran into some large, and well organized, bands that put up fierce resistance to their presence, giving them, as previously noted, a more nuanced view. Nonetheless, the view of Spanish colonists is perhaps best reflected in that the populations of much of South and Central America today are from mixed Spanish and Native heritage. In what became Canada it gave rise ultimately to the Métis, a recognized "native", but in fact mixed heritage, group of people with their own unique history.
In the Thirteen Colonies it gave rise to pretty bitter struggles which merged into bitter American ones with native bands once the Crown was ejected from what became the United States. The intent here isn't to give a legal or military history of the events, but to only note it in the context of what's being discussed.
Alice Pat-E-Wa, 1900.
Humans being human, the ethnic struggle did not prove to be a bar to intermixing. This occurred simply naturally, and violently. And this resulted in an interesting and opposing set of views.
"The Trapper's Bride" by Alfred Jacob Miller. Miller painted versions of this scense at least three times, probably by request.
On the frontier, which was male dominated, frontiersmen fairly routinely began to take Native American wives. For those of French origin this was highly common, but it was quite common for those of English heritage, or "American" heritage as well. At the same time, however, Native Americans were a looked down upon minority class who were in the way of what was regarded as progress, even though they were simultaneously celebrated as "noble savages". Reconciling these views is difficult to do, but they were held be Americans simultaneously.
Annie Kash-Kash, 1899.
What we can say, however, is that these relationships were likely as varied as any other, but we shouldn't presume by any means that they were forced. In some instances, they likely were, or were relationships darned near akin to slavery. An earlier article on Sacajawea we published here discussed a circumstance that certainly raises such questions. At the same time, however. you can find such as Wyoming frontiersman John Robinson who married Native women twice and genuinely. Famed scout Kit Carson had more than one Native bride. And an extended view may be given of a Swiss artists, whose name I have forgotten, who went West to sketch Plains Indians and returned to Switzerland with a Native bride, an illustration of whom shows upon the book Man Made Mobile.
An historically important example is given in the example of William Bent and Owl Woman, the latter of whom was a Cheyenne. Bent, who together with his brother Charles, were very successful traders in Colorado and New Mexico ultimately ended up with three Cheyenne wives, as he followed a Cheyenne custom and married Owl Woman's two younger sisters. Charles became Governor of New Mexico. William Bent and Owl Woman had a large, and historically significant family, although she died when some of their children were still quite young and her sister Island became their surrogate mother. His two Cheyenne wives ultimately abandoned him, and then he married a "mixed" Indian/European woman of age 20, when he was 60, dying the following year.
George Bent and his wife Magpie. Bent served as an underaged cavalryman in the Confederate Army before he was captured and paroled. Upon his return to Colorado his father sent him to live with his aunt with the Cheyenne and he was at Sand Creek when it was attacked by Colorado militia. Ironically, a brother of his was serving with the militia as a scout. Bent was married three times, with all of his wives being Native Americans.
All of this is noted as William Bent's marriage into a Cheyenne family worked enormously to his advantage. At the same time, his children lived in both worlds, taking part in the Plains struggle largely on the Cheyenne side. George Bent contributed to one of the great accounts of the period. William Bent's marriage into a Native family was not held against him.
Native woman from Pacific Northwest.
These matches show how complicated such things can become in some ways, and how simple in others. They were mostly men taking Native women as brides, but there are few examples at least that are the other way around. Nonetheless, at the same time, European Americans could dismiss Native brides pretty condescendingly as well as their husbands, who ended up with the pejorative "Squaw Men".
This, then is what gives rise to the problem. By the late 19th Century if not considerably earlier, the use of the word "squaw" could mean simply a woman of Native ethnicity, or it could be a slam on the woman herself and her entire ethnicity. And of course, for most Native women the word was not one from their own languages and therefore only had the meanings that others from the outside attributed to it.
Cheyenne woman, 1910.
That legacy has continued on, although the word simply isn't used now, at least not without intending to convey a shocking insult.
Be that as it may, that leaves us with the over 40 place names that bear that name in Wyoming and numerous others in other states. What did those people mean? At the time they named them, they may have simply been so acclimated to the term that they meant nothing in particular. "Squaw Creek", for example, displays an obvious intent to name a creek after an Indian woman or women, but why? Most of the others are the same way. The odd exception may be the ones named after breasts, but then the Grand Tetons are as well, and it isn't really clear whether we should regard the nameless French trapper who termed them that as of a higher mind, for naming the mountains after breasts in general, rather than after those for women who happened to be around, or whether we ought to simply dismiss all such names as of an excessively prurient nature, which would probably be more accurate, really.
Cayuse woman, 1910.
So what to do?
Well, whatever is done, I hope they don't scrub the women out of the names. Squaw Creeks, for example, were named after Native women for some reason. That ought to be preserved.
And beyond that, there's a terrible tendency to treat these matters, which are cosmetic, as if they really pay attention to deeper problems that face Native Americans today. Far too often those who seek to "help" Native Americans imagine them as a people of the past, when in fact they're very much a people of the present. Ignoring that fact does no good for them at all.
Footnotes:
*This obviously omits the Russians, who were the original colonizers of Alaska and who had a settlement as far south as California, and it unfairly lumps the English and Scottish together, even though they are seperate people and that reflected itself in early immigration to North America.
Thursday, November 25, 2021
Blog Mirror: Could you do Thanksgiving like it's 1621? An Agrarian Thanksgiving
Could you do Thanksgiving like it's 1621? An Agrarian Thanksgiving
I wrote out a blog entry for Lex Anteinternet on what the first Thanksgiving Dinner in 1621 must have been like.
Pheasants.
It really surprised me, even though it shouldn't. We modern Americans are so used to the "poverty of resources of our ancestors" story that, well, we believe it. In reality, that first gathering in English North America to celebrate God's bounty and give thanks for it, no matter how imperfect the Church of England and Puritan celebrants, and the native ones as well, was a really bountiful feast. I've joked in the past that it probably consisted of salt cod, but in fact it seems likely to have featured waterfowl, maybe turkey, deer, mussels and quite an abundance of other foods stuffs.
Unlike now, what it didn't feature was pie, probably, even though pies of all sorts were a feature of the English diet, although at this point I frankly wonder. What would have kept there from being pie would have been a lack of wheat, as that crop wouldn't have come around for at least a few years. And the lack of a grain crop meant that there wouldn't have been beer, if that's something your Thanksgiving usually features (mine does). It's an open question if there would have been wine. There would have been a lot of fresh vegetables, however, as well as fresh foul, venison and fresh fish.
It would have been a good meal, in some ways one we'd recognize, but also one in which we might note some things were missing. No potatoes, for example.
This set me to wondering what a killetarian/agrarian like me might end up with if allowed to do a Thanksgiving Dinner all of stuff I'd shot or gathered. Could I do it?
Well, there'd be no mussels on my table, but most years there would be fare similar to what the first celebrants had. There are wild turkeys in my region, although I failed to get one this year. Events conspired against me and I didn't get a deer (at least yet) either. But if I had a major dinner, and time, I think I could muster it. It might be pheasant rather than turkey, or a wild turkey, which is really no different in taste, only in bulk, from the domestic ones.
The challenge, however, would be vegetables, depending upon how feral I'd take this endeavor. If I went full hunter/gatherer, here I'd really be in trouble. I frankly know next to nothing about edible wild plants.
Now, starting off, I'd note that in my region, like the rest of the globe, a vegetarian would have starved to death in a few days prior to production agriculture. It's not only an unnatural diet, but it's impossible up until that time. Indeed, one of the ironies of agriculture has been the introduction of unnatural diets. When you read, for example, of the Irish poor living on potatoes and oatmeal, while that's not what their Celtic ancestors had eaten prior to 1) row crop agriculture, and 2) the English. Shoot, potatoes aren't even native to Ireland.
Anyhow, I note that as the native peoples of the plains were more heavily meat eaters than anything else, as that's what there was to eat. But there is some edible vegetation.
I just don't know much about it.
I guess I'd start off with that I knwo that there's a collection of native berries you can eat. I mostly know about this as my mohter used to collect some and make wine with them, and I've had syrup and jelly made with them as well. UW publishes a short pamphlet on them, which is available here. There are also wild leeks, which my mother and father, and at least one of my boyhood friends would recognize, which my mother inaccurately called "wild onions".
And that's about all I know about that.
Which isn't enough to make much of a meal.
Now, a person could probably research this and learn more, and I should, simply because I'd like to know. Indeed, on the Wind River Indian Reservation there's a "food sovereignty" movement which seeks to reintroduce native foods to the residents there in order to combat health problems, which is a really interesting idea and I hope it has some success. I hope that they also publish some things on this topic, assuming that they haven't already.
So, in short, at least based on what the present state of my knowledge is, the Thanksgiving fare would be pretty limited, vegetable wise.
Now, what about grow your own?
Well, if expanded out to include what I can grow myself, well now we're on to something else indeed. . . assuming that I can get my pump fixed, which I haven't, solely due to me.
If I were to do that, then I'm almost fully there for a traditional Thanksgiving Dinner, omitting only the bread and cranberry sauce.
And I'm not omitting the cranberry sauce.
I'm not omitting the bread, either.
Frankly, I think the modern "bread is bad for you" story is a pile of crap. People have incorporated grains into their diet for thousands of years. To the extent that its bad for you, it's likely because Americans don't eat bread, they eat cake. That's what American bread is.
Of course, I think the keto diet is a pile of crap too, which I discuss on another Lex Anteinternet post. So here, I'd have to make bread, or buy it, and I'd prefer to make it. Soda bread more particularly.
On this, I'd be inclined, if I could to have an alcoholic beverage for the table, which is another thing, albeit a dangerous one, that humans have been doing since . . . well too long to tell. The Mayflower sojourners started off their voyage with a stock of beer. . . ironically in a ship that had once been used to haul wine, but they were out when they put in at Plymouth Rock. By the fall of 1621 it's unlikely that they'd brewed any. as they lacked grain. The could have vinted wine, however. If they did, we don't know about it.
So in my hypothetical, if I stuck to local stocks, I could probably do the same. I don't know how to do it, but I could learn. But I'm not going to do so, as frankly my recollections of that wine aren't sufficiently warm to cause me to bother with it, and I recall it took tons of sugar, which obviously isn't something I'm going to produce myself.
I'm not going to brew beer either, although plenty of people do. I don't have the time, or the inclination, and either I'd end up with way too much or not enough.
And this reflects the nature of agrarianism, really. A life focused on nature with agriculture as part of that. I don't have to make everything myself, but I have to be focused on the land, have a land ethic, and focus on what's real.
Maybe next year I'll try this.
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