In an earlier book, Indian Boyhood, Charles Alexander Eastman (Ohiyesa) recounted the story of his traditional Sioux Childhood and youth.
From the Deep Woods to Civilization
, first published in 1916, continues the narrative, beginning with his abrupt entry into the mainstream of Anglo-American life in 1873 at the age of fifteen. Eastman went on to become one of the best kn
In an earlier book, Indian Boyhood, Charles Alexander Eastman (Ohiyesa) recounted the story of his traditional Sioux Childhood and youth.
From the Deep Woods to Civilization
, first published in 1916, continues the narrative, beginning with his abrupt entry into the mainstream of Anglo-American life in 1873 at the age of fifteen. Eastman went on to become one of the best known educated Indians of his time, receiving a Bachelor of Science degree from Dartmouth in 1887 and a medical degree from Boston University in 1890. From his first job as physician at Pine Ridge Agency, where he witnessed the events that culminated in the Wounded Knee massacre, he devoted his life, both in and out of government service, to helping his fellow Indians adapt to the white world while retaining the best of their own culture.
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Paperback
,
230 pages
Published
September 1st 1977
by University of Nebraska Press
(first published 1902)
Eastman's memoir is written in careful and dignified prose and details the events of his transition from native life to "civilization." The memoir begins with the author's extraction from his tribe by his long-absent father, who has returned to raise his son in the ways of the white man. Despite the cultural shift, Eastman seems to flourish in his new setting and becomes enamored with most facets of white culture.
One of the most interesting parts of the narrative is how casually the author, orig
Eastman's memoir is written in careful and dignified prose and details the events of his transition from native life to "civilization." The memoir begins with the author's extraction from his tribe by his long-absent father, who has returned to raise his son in the ways of the white man. Despite the cultural shift, Eastman seems to flourish in his new setting and becomes enamored with most facets of white culture.
One of the most interesting parts of the narrative is how casually the author, originally an outsider, identifies white culture with Christianity. This leads to an internal conflict that is explored through the author's interactions with other Native Americans: white people profess to follow the morals and ideals of Jesus, but often act in ways are contrary to those beliefs. Native Americans, on the other hand, seem to embody those ideals without necessarily believing the theology. This conflict colors many of Eastman's experiences as he writes them. Eastman seems to want to believe that white culture is inherently good even though the stories he chooses to share with the reader show the opposite.
Bottom line: As a historical memoir, I found this book very entertaining. It's worth reading just to see the assimilation of Native Americans from a subject's perspective, thought it seems that Eastman's assimilation was facilitated by his family rather than outside forces. A great read for anyone interested in American or frontier history.
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The author’s father was arrested, along with dozens of others, after the 1862 Indian revolt in Minnesota, and was presumed executed. The boy was raised by his grandmother and uncle among a band of Sioux that had fled across the Canada line. When he was a teenager, his father (who had been pardoned by Lincoln and converted to Christianity) unexpectedly returned for him and brought him to his Dakota homestead. He sent him to the white man’s school to learn to read and write.
Ohiyesa, who now went
The author’s father was arrested, along with dozens of others, after the 1862 Indian revolt in Minnesota, and was presumed executed. The boy was raised by his grandmother and uncle among a band of Sioux that had fled across the Canada line. When he was a teenager, his father (who had been pardoned by Lincoln and converted to Christianity) unexpectedly returned for him and brought him to his Dakota homestead. He sent him to the white man’s school to learn to read and write.
Ohiyesa, who now went by the name Charles Eastman, wasn’t at all sure about this radical change of life. His father, convinced that the time of the Indians was irrevocably passing, encouraged him to apply himself to studying the white man’s knowledge and culture:
When you see a new trail, or a footprint that you do not know, follow it to the point of knowing… The way of knowledge is like our old way of hunting. You begin with a mere trail – a footprint. If you follow that faithfully, it may lead you to a clearer trail – a track – a road. Later on there will be many tracks, crossing and diverging one from the other. Then you must be careful, for success lies in the choice of the right road.
Eastman went on, eventually, to Dartmouth and became a doctor. He returned to Pine Ridge, married, and was present to tend the injured at Wounded Knee. He went on in later life to become a touring lecturer and an advocate for Native American rights and the reconciliation of Indian and white culture.
As was inevitable, Eastman was criticized from both sides over the years. Whites accused him of smoothing over some of the less savory aspects of Sioux life (torture of enemies, ritual self-mutilation, eating of dogs, etc.). Native Americans accused him of selling out to white culture and religion, and of looking down his nose at his own people.
As it usually proves to be, the truth was something more complex. For all the simplicity of Eastman’s style, the subtleties of his own perspective and character come through in this book. He was a man who wanted to belong to both cultures equally, not to divorce himself from either. He wanted to hold each to its own highest standards. He saw the tracks confusedly crossing and re-crossing, like his father had warned, but believed in a point of convergence, though it always seemed to recede before him.
I read the Lakeside Press edition which includes select chapters from Eastman's
Indian Boyhood
too. Since
Deep Woods
only picks up where
Indian Boyhood
leaves off, I recommend both.
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From the Deep Woods to Civilization is the account of Charles Alexander Eastman/Ohiyesa's journey through boarding school, Beloit and Dartmouth Colleges, his early years as a physician, and his career in public service. Spanning the 1870s through 1910s, the book is an important document of crucial decades in American Indian history.
To those that value traditional Sioux culture, Deep Woods may be disturbing because Eastman repeatedly renounces his upbringing in favor of Euro-American culture. Not
From the Deep Woods to Civilization is the account of Charles Alexander Eastman/Ohiyesa's journey through boarding school, Beloit and Dartmouth Colleges, his early years as a physician, and his career in public service. Spanning the 1870s through 1910s, the book is an important document of crucial decades in American Indian history.
To those that value traditional Sioux culture, Deep Woods may be disturbing because Eastman repeatedly renounces his upbringing in favor of Euro-American culture. Notably, after being thrown off the property of a white man who remembers the Dakota Wars, Eastman finds another farmer who provides summer work. What would be a simple economic exchange to most people is elevated into something like a religious experience: "It was here and now that my eyes were opened intelligently to the greatness of Christian civilization, the ideal civilization, as it unfolded itself before my eyes. I saw it as the development of every natural resources; the broad brotherhood of mankind; the blending of all languages and the gathering of all races under one religious faith ... I renounced finally my bow and arrows for the spade and the pen; I took off my soft moccasins and put on the heavy and clumsy by durable shoes. Every day of my life I put into use every English word that I knew, and for the first time permitted myself to think and act as a white man" (pg. 58). In fact, reviewers have called Charles Eastman/Ohiyesa a "sellout" because of passages like this.
However, I feel Eastman's choices may be contextualized by understanding the precarious position he and other Natives found themselves in when Deep Woods was written. As of 1916, American Indians were not considered citizens of the United States, nor did they have voting rights. Confined to reservations, often on land that was stripped of large game and unproductive for agriculture, many were impoverished and starving. Thus some Natives of Eastman's generation felt they had no choice but to learn English, obtain occupational skills, and the like. In fact, as Eastman explains in "My First School Days," obtaining an education was a means to combat the abuse his people suffered. English language, laws, and such were the "bows and arrows of the white man" and Natives needed to understand such weapons (pg. 16).
Also, it is important to read Deep Woods to the end, in order to observe Eastman's growing awareness of what the Sioux suffered and his increasing disillusionment with American society. While his initial advice to chief American Horse regarding the tension between his people and the U.S. government is that Natives must be "patient" and loyal (pg. 96), he later learns of disease, insufficient food, and broken promises that caused their anger and despair (pg. 98-99). He also observes yellow journalists whose exaggerated and falsified stories set everyone on edge (pg. 102). By the time he becomes a reservation doctor, he blames much of the so-called "Indian uprising" (i.e., the Wounded Knee Massacre) on whites. He also collaborates with traditional healers in treating a sick child (pg. 122-123). By the final pages, Eastman comes to the conclusion that American Christians do not practice what they preach, and while he calls himself an American, he renounces the "commerce, nationalism, [and] material efficiency" which has become part and parcel of Western life (pgs. 193-194). A close reading of Deep Woods also reveals instances of pride in Dakota childrearing. For example, in the book's opening pages, Eastman subtly argues for value of Native parenting by pointing out how he was taught many values which whites believed could only be imparted by removing Native children to off-reservation boarding schools. From his relatives, he had learned "to be a man," the importance of public service, the "presence of the Spirit," as well as "patience," "self-control," and "silence." Given the prejudices of the time, these are very brave words.
With all this in mind, Eastman's work should be required for anyone who wishes to understand the Sioux during the early 20th century. His books are also helpful for those who are generally interested in American History. On par with Booker T. Washington's Up from Slavery, Eastman's From the Deep Woods to Civilization encourages readers to consider the philosophical struggles, evolving tactics, and other concerns of people of color trying to decide what personal and racial progress looks like and the best way of achieving it.
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This is pretty hard to read. In some ways the guy really did the best he could. In other ways, he was a total sellout. You can hardly blame him... but things come out of his mouth that REALLY SHOULDN'T. Get what I mean?
I think every American should read this book in high school. It is fantastic and sheds light into a difficult period of our history. Eastman believed his father was hung at Fort Snelling after the Dakota Conflict. When his father returned a Christian farmer when Eastman was 15, he returned home to Minnesota with him. From there he attended boarding schools and colleges. Upon completing his education out east as a doctor, Eastman went to the Pine Ridge Reservation -- where he treated those massac
I think every American should read this book in high school. It is fantastic and sheds light into a difficult period of our history. Eastman believed his father was hung at Fort Snelling after the Dakota Conflict. When his father returned a Christian farmer when Eastman was 15, he returned home to Minnesota with him. From there he attended boarding schools and colleges. Upon completing his education out east as a doctor, Eastman went to the Pine Ridge Reservation -- where he treated those massacred at Wounded Knee. His position as an assimilationist stood in the way of his people honoring him for years, but after white scholars pointed out how much evidence there is that Eastman honors his Indian heritage, Native American scholars are looking at him in a new light. Eastman was doing what he thought best to ensure his people's survival. I don't know what I would have done if I had lived in his shoes.
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Eastman lived through the Sioux uprisings of the second half of the nineteenth century, had two uncles who fought at the Little Bighorn, converted to Christianity, went to Dartmouth, was doctor to the survivors of the Wounded Kneee Massacre, became to be a lobbyist for American Indians in DC and worked tirelessly for peace, real civilization (he criticized the hypocrisy of the "practice " of civilization he witnessed in the United States). He wrote in a lucid, insightful and deliberate manner. B
Eastman lived through the Sioux uprisings of the second half of the nineteenth century, had two uncles who fought at the Little Bighorn, converted to Christianity, went to Dartmouth, was doctor to the survivors of the Wounded Kneee Massacre, became to be a lobbyist for American Indians in DC and worked tirelessly for peace, real civilization (he criticized the hypocrisy of the "practice " of civilization he witnessed in the United States). He wrote in a lucid, insightful and deliberate manner. Both engaging and informative.
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Muito se pode retirar deste livro. Desde conhecimento histórico nesse período tão marcante para toda as culturas ditas "selvagens", que se viram a embater numa outra que trazia uma dita "civilização", às tradições e modo de estar de velho modo de vida secular.
The first half was much more fascinating to me, but the entire book was a well written autobiography. I definitely recommend reading this if you're interested in a first-hand account from a member of the Dakota.
(1858-1939) Charles Alexander Eastman is unique among Indian writers, whether storytellers or oral historians. He was raised traditionally, as a Woodland Sioux, by his grandmother, from 1858 - 1874, until he was 15. He thus gained a thorough first-hand knowledge of the lifeways, language, culture, and oral history.
His father (thought to have been hanged at Mankato, Minnesota) reappeared and insis
(1858-1939) Charles Alexander Eastman is unique among Indian writers, whether storytellers or oral historians. He was raised traditionally, as a Woodland Sioux, by his grandmother, from 1858 - 1874, until he was 15. He thus gained a thorough first-hand knowledge of the lifeways, language, culture, and oral history.
His father (thought to have been hanged at Mankato, Minnesota) reappeared and insisted he receive the white man's education. Educated at Dartmouth and Boston University medical school, Eastman became a highly literate physician, who was the only doctor available to the victims of the Wounded Knee massacre in 1890 -- a major historical event, often described as "ending the Indian wars".
Other Indian writers of this period were either entirely acculturated -- had never lived the traditional life of their people or been educated out of their native knowledge -- or were not literate, and were able to provide only "as told to" materials, through the filters of interpreters and non-Indian writers. Eastman had the lifeways and historical events experiences, and he did not need the literary filters of translators and white anthropologists or collectors.