The Indian History of an American Institution by Colin Calloway. The INDIAN HISTORY of an AMERICAN INSTITUTIONNative Americans and Dartmouth. COLIN G. CALLOWAYDARTMOUTH COLLEGE PRESSHanover, New Hampshire. Published by. University Press of New England. Dartmouth College Press. MP welcomes new income boost for local families. Steve Brine has welcomed the news that ordinary working families in Winchester & Chandler's Ford are set to benefit.
Published by University Press of New England. One Court Street, Lebanon NH 0. Indians of North America—Education (Higher)—New Hampshire—Hanover—History. Dartmouth College—History. Title. E9. 7. 6. 5. N4. C3. 5 2. 01. ![]() Sheet1 COMPANY LAST NAME FIRST NAME STATE (where plan located) PLAN TERMINATION DATE Eastern Air Lines Inc. HODGES CHARLES FL U T NEWMAN-CROSBY STEEL, INC. From California's Great America amusement park to the HP Pavilion, there A portion of the royalties from this book helps fund the Native American Writing Prize at Dartmouth. The award was established with the royalties from After King Philip’s War: Presence and Persistence in Indian New England, ed. Calloway, also published by UPNE. FRONTISPIECE: Weathervane representing Eleazar Wheelock and an Indian under a pine tree. Designed by Stanley Orcutt, crafted by A. Made of copper, the weathervane measures 8 feet 9 inches in length, 6 feet 8 inches in height, and weighs 6. Mounted atop Baker Library, it stands 2. Dartmouth campus. Photograph courtesy of Dartmouth College, Rauner Library. To Dartmouth’s Native American students,past, present, and future. And to Marcia, Graeme, and Meg,always“Wo unto that poor Indian or white man that Should Ever Com to this School, with out he is rich.”—DANIEL SIMON, Narragansett, Class of 1. It was here that I had most of my savage gentleness and native refinement knocked out of me.”—CHARLES EASTMAN, Sioux, Class of 1. We owe a debt to Dartmouth College which we can never repay.”—HENRY MASTA, Abenaki teacher at “the Dartmouth school” at Odanak (St. Francis), Quebec, 1. CONTENTSAcknowledgments. Introduction: A School in the Heart of the Indian Country. Eleazar Wheelock and the Indian Charity School, 1. Samson Occom and the Indian Money, 1. Dartmouth, Indians, and the American Revolution, 1. Dartmouth Men in Indian Country, 1. Dartmouth in the Age of Indian Removal, 1. Students from Indian Territory, 1. Charles Eastman, 1. Indian Symbols and Some Indian Students, 1. The Return of the Natives, 1. Conclusion: Eleazar Wheelock Meets Luther Standing Bear. Appendixes. Appendix 1: Indian Students at Moor’s Charity School. Appendix 2: Native Americans at Dartmouth. Notes. Select Bibliography. Index. ACKNOWLEDGMENTSI have many people to thank throughout Dartmouth College and within the Native American community for their help and support in making this book possible: Former College president James Wright for suggesting to me that Dartmouth needed a book like this and for his forty- year support of Dartmouth’s Native American programs. Presidential scholars and research assistants Courtney Collins, Ibrahim Elshamy, Brook Jacklin, Marcus Luciano, Sarah Part, and Melinda Wilson; I am particularly indebted to Brook and Courtney for their diligence and enthusiasm in helping to track down individual Native students in the financial records of the College and Moor’s Charity School. In the Dartmouth Libraries, Peter Carini, Sarah Hartwell, Barbara Krieger, Jay Sutterfield, Josh Shaw, and their colleagues for assistance, answers, suggestions, and an environment that makes Dartmouth a very good place to do research. Rebecca Fawcett provided prompt assistance with pictures and permissions from the Hood Museum of Art. For reading the entire manuscript in an earlier and unpolished version, and offering valuable suggestions, thanks to Peter Carini, Jere Daniell, Bruce Duthu, and John Moody; thanks to Ivy Schweitzer for reading the first three chapters. For answering queries, for correspondence and conversation, for offering suggestions and sources: Rick Behrens, for his information and enthusiasm about Dartmouth alumni in the West; Dave Bonga; Brent Burgin, archivist at the University of South Carolina, Lancaster, for information about Frell Owl’s early life in the Thomas John Blumer Collection on the Catawba Nation; Patrick Frazier; Neil Goodwin; Michael D. Green; Michael Hanitchak; Colleen Larimore; John D. Welch. For assistance with Abenaki place names: John Moody and Donna Roberts Moody. At the University Press of New England, I am grateful to Richard Pult for his early and sustained interest in the project, to Lys Weiss for steering the manuscript through production, and to freelance copyeditor Martha Ramsey for her careful copyediting. This is not an institutional history. Nor is it a Native American history of the institution. Over the years, I have talked with hundreds of Native American students and conversed daily with my Native colleagues, and their attitudes, experiences, and statements of course have shaped my understanding of Dartmouth’s Indian history. Ultimately, however, this is just my history of Dartmouth’s Native American history, and I bear responsibility for all errors, inaccuracies, and omissions. It is a story with many subplots, some twists and turns, and a multitude of individual human experiences that cannot all be included here. It is also a story that deserves to be remembered, told, and retold by many people. INTRODUCTIONA School in the Heart of the Indian Country. Like many people, I vividly remember the day I first arrived at Dartmouth. A Friday, February 1. My wife and I had driven up from Bellows Falls, Vermont, in an old Subaru we had bought for $8. The car quit on the last hill on Interstate 9. White River Junction, but a couple of good Samaritans helped get us on our way, and we limped into Hanover and parked in the slush. I didn’t know much about Dartmouth but I wanted to see its library. It would not be too much to say I was desperate to see the library. Just a couple of months before, I had given up a tenured position at a college in York, England, a walled city with a Roman history, a medieval cathedral, and, so it is said, a church for every Sunday and a pub for every day in the year. Now I was living with my new in- laws, had no job or prospects of employment in American academia, and wondered what on earth I was going to do with myself in a northern New England backwater. In those days, Baker Library’s holdings were recorded in card catalogues contained in wooden cabinets in the entrance hall. I spent hours leafing through them, trying to get a sense of the riches within. The entries under Indians seemed to go on forever. I had found a lifeline. For the next few years, while I received rejection letters from what seemed like every college and university in the country, I was fortunate to land a teaching position at Springfield High School in Vermont. After school and at weekends, I would frequently drive up to Dartmouth, get a day pass into the stacks, or pay to borrow books. No one would hire me, so I wrote my way into American academia. After two years at the D’Arcy Mc. Nickle Center for the History of the American Indian at the Newberry Library in Chicago, I moved to the University of Wyoming. From there I came back to Dartmouth as a visiting professor on three occasions (for several years I commuted between Laramie, Wyoming, and Bellows Falls, Vermont). In 1. 99. 5, Dartmouth hired me as Professor of History and Native American Studies. I’ve been here ever since, and for a dozen years I was chair of the Native American Studies Program. I relate the above not as some kind of academic rags- to- riches story but to show that, like many other people, I have many reasons to be deeply grateful to Dartmouth and feel a loyalty to the institution. I have also felt sympathy, respect, and fondness for Dartmouth’s Native American students, and a kind of loyalty to them. The two loyalties have sometimes been in tension. Dartmouth is a place with a special history and a special pledge. From my office window in the Native American Studies Program I can see the weathervane atop Baker Tower: a colonial figure in three- cornered hat (representing the College’s founder, Eleazar Wheelock) and an Indian sitting, presumably learning at his knee, both in the shadow of a pine tree. This “college in the woods” was ostensibly founded for the education of Indian students. It has not always lived up to that pledge and when it has tried to do so, its efforts have sometimes been hampered by incidents, attitudes, and traditions that make Dartmouth a hard place to be Native American. When Eleazar Wheelock planned the school that became Dartmouth College, he wanted to locate it “in the Heart of the Indian Country.”1 He built it on Abenaki land. Old by American standards, Dartmouth is actually quite a recent development in Abenaki country, where history stretches back thousands of years to a time beyond memory. It is perhaps difficult to think of the upper Connecticut River Valley today as Indian country, even though Indian people still live here. But two and a half centuries ago things were very different. Twenty- five years before Dartmouth was founded, fourteen- year- old Susanna Johnson moved with her family to Charlestown, New Hampshire, now just a half- hour drive down the interstate from Hanover. Charlestown in 1. It was the most northerly settlement on Connecticut River, and the adjacent country was terribly wild,” Susanna recalled in her old age. But wilderness, like beauty and civilization, lies in the eye of the beholder. The monumental architecture of Dartmouth conveys to its students, alumni, benefactors, and those of us who work here the solidity of an institution of higher learning. But like the monumental architecture of regimes and empires in other times and places, it can convey quite different messages to the people whose land it occupies and who feel themselves excluded from its power and privileges. Yet while some Indian people have undoubtedly felt excluded from Dartmouth, others have studied here, made a home here, and managed to make an Indian community within the Dartmouth community. Despite early failings and recurrent mistakes, there is much that is laudable about Dartmouth’s Indian history, if only in comparison with greater failings or less effort at educational institutions elsewhere.
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