U.S. Supreme Court upholds the 1978 Indian Child Welfare Act.

The United States Supreme Court, contrary to many expectations, including many in the legislature, upheld today the 1978 Indian Child Welfare Act.

Buckle your seatbelts Laramie, it's going to be a bumpy ride. The Coldest Case In Laramie.

Laramie, Spring 1986.

Kim Barker, a journalist who is best known for her book on Afghanistan, Whiskey Tango Foxtrot, is coming out with a podcast on a 1985 unsolved murder in Laramie.  Moreover, Barker was apparently a high school student at the time.

And she doesn't like the city of her alma mater at all.  Of it, in the promotions for this podcast, she's stated:

"I've always remembered it as a mean town. Uncommonly mean. A place of jagged edges and cold people. Where the wind blew so hard it actually whipped pebbles at you." 

Wow.

And there's more:

I don't like crime books, but oddly I do like some crime/mystery podcasts.  I'm not sure why the difference, and as I'm a Wyomingite and a former resident of Laramie, I'll listen to the podcast.

But frankly, I’m already jaded, and it's due to statements like this:

It was an emblem of her time in Laramie, a town that stood out as the meanest place she’d ever lived in. 

Really, you've been to Afghanistan, and Laramie is the meanest place you've lived in?

Hmmm. . . .  This is, shall we say, uncommonly crappy.  And frankly, this discredits this writer.

I've lived in Laramie twice.

All together, I guess, I've lived in Casper, Laramie, and Lawton (Ft. Sill) Oklahoma.  I've been to nearly every town and city in Wyoming, and I've ranged as far as Port Arthur, Texas to Central Alaska, Seoul, South Korea to Montreal.

The author may recall it that way, but if she does, it says more about her life at the time than Laramie.

And indeed, I suspect that's it.

If you listen to the trailer, you hear a string. . . dare I say it, of teenage girl complaints, preserved for decades, probably because she exited the state soon after high school, like so many Wyomingites do.  I can't verify that, as her biography is hard to find.  Her biography on her website starts with her being a reporter, as if she was born into the South East Asian news bureau she first worked for.  A little digging brings up a source from Central Asia, which her reporting is associated with, and it notes that its very difficult to find information on her.  It does say, however, that she grew up in Billings, Montana and grew up with her father.  Nothing seems to be known about her mother.  She's a graduate of Norwestern University, which supports that she probably graduated from high school in Laramie and then took off, never to look back.  How long did she live there is an open question, and what brought her father there is another.  Having said all of that, teenage girls being relocated isn't something they're generally keen on, and Billings is a bigger city than Laramie.  I have yet to meet anyone who didn't like Billings.

Now, I didn't go to high school in Laramie, but I was in Laramie at the time that Barker was, and these events occurred.  1985 is apparently the critical date, and I was at UW at the time.  I very vaguely recall this event occurring, and didn't at first.  I vaguely recall one of the things about Laramie that Barker mentions in her introduction, which was the male athlete branding.  What I recall is that there was a local scandal regarding that, and it certainly wasn't approved by anyone.

A lot of her miscellaneous complaints, however, are really petty and any high school anywhere in the United States, save perhaps for private ones, might be able to have similar stories said about it.  Boys being sent out to fight if they engaged in fighting within the school wasn't that uncommon in the 80s.  I don't recall it happening at my high school, outside of the C Club Fights, but I do recall it from junior high, in the 1970s, and experienced it myself.  I don't regard it as an act of barbarism, although I woudln't approve of it.  As noted, I recall this branding story, which was a scandal and not approved of, but today an equally appalling thing goes on all over the United States with the tattooing of children for various reasons, including minors, in spite of its illegality.  Certainly college sports teams feature this frequently, and I'd wager many high school athletes experience a similar example of tribalism.

What's really upsetting, however, is the assertion that Laramie was, and is, "mean".

When I went to Laramie in 1983 for the first time, I didn't look forward to it.  I found the town alien at first and strange.  I probably would have found any place I went to under those circumstances to be like that.  I was from Central Wyoming and had lived there my entire life, save for a short stint at Ft. Sill, Oklahoma.  But by the time I graduated in 1986, I had acclimated to it and there were parts of living in Albany County I really liked.  I was back down there a year later, this time not dreading it, and as a graduate student I was pretty comfortable in the town.

I also wasn't a teenager being dislocated from the place I grew up in.

In my last couple of years of undergraduate studies, and in all of my graduate years, I was pretty comfortable with the city.  I knew the places and things there, and had friends there.  In the summers, and I spent a couple there, it was a really nice place in particular to live.

And let's be honest.  Just as the land of high school angst might seem awful, the land you are in when you are young usually isn't.

If I had any complaints, at that time, it was about housing and prices.  Housing was always a crisis for a student, and a lot of the places I lived were not very nice.  Some were pretty bad.  And prices locally were really high, it seemed to us.  Local merchants complained about students shopping in Ft. Collins, but we did that as it was cheaper than shopping in Laramie.

The weather in Laramie is another thing.  It's 7,000 feet high, in the Rockies, and therefore it can be cold and snowy. The highway closes a lot.  In the early 1980s, it was really cold and snowy, with temperatures down below 0 quite regular.  Interestingly, by the late 1980s this was less the case.  And it does have wind, but ten everyplace from El Paso to the Arctic Circle is pretty windy.  Wyoming weather can be a trial for some people, particularly those who are not from here.

Which gets, I guess, to this.  A Colorado colleague notes that you have to be tougher just to live in the state.  You do.  Being from here makes you that way.  As the line in the film Wind River puts it, in an exchange between the characters:

Jane Banner: Shouldn't we wait for back up?

Ben: This isn't the land of waiting for back up. This is the land of you're on your own.

And that can be true.  If you aren't at least somewhat self-reliant, this may not be the place for you.

The further you get away from Laramie, the more this can be true.  Laramie is the most "liberal" city in regular Wyoming, surpassed in that regard only by Jackson.  Albany County nearly always sends at least one Democrat to the legislature.  If there's left wing social legislation pending, there's a good chance it comes out of Albany County.  Albany County is the only county in the state, outside of Teton, where all the things that drive the social right nuts are openly exhibited, due to the University of Wyoming.  In real terms, about 1/3d of the city's population are students at any one time, and a lot of those who are not students are employed by the University of Wyoming.

When I graduated from law school, I noted that a lot of students who passed through the College of Law stayed there if they could.  That says something about the town. Several good friends of mine over the years who are lawyers stayed there, including ones that had come there from other Wyoming locations.  Even a few of my non law school friends worked and lived there for a time, although none of them do any longer.

And in the years since I lived there the influence of Ft. Collins has come in, with downtown establishments mimicking those that are fifty miles to the south.  I've known people who retired and left the town, but I also have known people who retired to it.

It's not mean.

But the whole world is mean to some teenagers, with their limited experience and exaggerated sensibilities.  Some people keep that perception for the rest of their lives.

Lex Anteinternet: Offensive place names in Wyoming renamed.

Lex Anteinternet: Offensive place names in Wyoming renamed.: The following Wyoming place names were renamed by the Federal Government in Wyoming, after the old place names were found to be offensive.  ...

The list is linked in on the other site.  For some reason, it won't publish in a visible form here. 

Wyoming Public Radio's Bob Beck to Retire.

Bob "Butter Bob" Beck of Wyoming Public Radio, a giant in Wyoming radio, will be retiring in October and moving to Syracuse, New York with his fiancé.  He's been at the University of Wyoming based radio station since 1988.

He has covered Wyoming via radio longer than any other broadcaster.

 

Wyoming is likely home to oldest mine in North and South America, researchers say

Casper's Historical Preservation Commission Meets Tonight, May 13, at Black Tooth Brewery.

 The event is its first "meet and greet".  It starts at 5:00 p.m.

Lex Anteinternet: Lincoln Highway Redux?

Lex Anteinternet: Lincoln Highway Redux?: 

Lincoln Highway Redux?

Gen. Luke Reiner^[1] head of the Wyoming Department of Transportation, has stated that WYDOT is proposing to reroute Interstate 80 along the path of Wyoming Highway 30.

Eh?

Okay, this is the stretch between Laramie and Rawlins, which is notoriously bad during bad weather.  For those not familiar with I80 in that area, or Highway 30 between Laramie and Rawlins, observe below:

WYDOT Public use map.

For those who are historically mineded, you may be thinking that Highway 30, in that area, looks a bit familiar.

That's because that is where the "interstate", or protointerstate if you will, was prior to Interstate 80 being built.

Witness:

Gen. Reiner notes, in his statements to the Cowboy State Daily, that 

“If you look at a map, you’ll see that the old highway, Highway 30, goes further to the north, and then sort of comes down from the north into I-80.  Rumor has it that when they went to build I-80, that the initial route followed the route of Highway 30. And somebody made the decision, ‘No, we’re going to move closer to these very beautiful mountains,’ to which the locals said, ‘Bad idea,’ based on weather. And it has proved to be true.”

I don't know if it's a rumor, and I don't know if they had beauty in mind.  I've heard the same thing about locals warning those building the highway not to get to close to the mountains, only to be disregarded.

Highway 30 followed the route of the Union Pacific, and except in this stretch still largey does.  The Interstate, however, followed a cutoff route of the Overland Trail.  That's significant that the portion of the Overland Trail that it followed turned out to be an unpopular one, and the Army, which garrisoned a post at the base of Elk Mountain, eventually abaonded it.

We've writtein about that location here:

Sunday, August 2, 2020

Ft. Halleck, sort of. Near Elk Mountain Wyoming

Where Ft. Halleck was, from a great distance.

This set of photographs attempts to record something from a very great distance, and with the improper lenses.   I really should have known better, quite frankly, and forgot to bring the lense that would have been ideal.  None the less, looking straight up the center of this photograph, you'll see where Ft. Halleck once was.

The post was located at the base of Elk Mountain on the Overland Trail, that "shortcut" alternative to the Oregon Trail that shaved miles, at the expense of convenience and risk.  Ft. Halleck was built in 1862 to reduce the risk.  Whomever located the post must have done so in the summer, as placing a post on this location would seem, almost by definition, to express a degree of ignorance as to what the winters here are like.

 The area to the northeast of where Ft. Halleck once was.

The fort was only occupied until 1866, although it was a major post during that time.  Ft. Sanders, outside the present city of Laramie, made the unnecessary and to add to that, Sanders was in a more livable 

Of course, by that time the Union Pacific was also progressing through the area, and that would soon render the Overland Trail obsolete.  While not on an identical path the Overland Trail and the Union Pacific approximated each others routes and, very shortly, troops would be able to travel by rail.

As that occured, it would also be the case that guarding the railroad would become a more important function for the Army, and forts soon came to be placed on it.

Elk Mountain

And, therefore, Ft. Halleck was abandoned.

Whatever the reason for locating Interstate 80 there, and I suspect it had more to do with bypassing a bunch of country, making the road shorter, and the like, it was a poor choice indeed. The weather in that area is horrific during the winter.  Perhaps the irony of that is that this stretch of the National Defense Highway system would have had to end up being avoided, quite frequently, if we'd really needed it if the Soviets had attacked us in the winter.  

Gen. Reiner, who really doesn't expect this to occur, has noted in favor of it:

Our suggestion to the federal government is to say, ‘If you want to do something for the nation’s commerce along I-80, reroute it. Follow Highway 30 — it’s about 100 miles of new interstate, the estimated cost would be about $6 billion. So, it’s not cheap, but our estimate is that it would dramatically reduce the number of days the interstate’s closed, because that’s the section that that kills us.

It doesn't just "kill" us in a budgetary fashion. It kills a lot of people too.  Anyone who has litigated in Wyoming has dealt with I80 highway fatalities in this section.  That makes the $6,000,000,000 investment worthwhile in my mind.

And of course taking the more southerly route doesn't just kill people, as crass as that is to say, it helped kill the towns of Rock River and Medicine Bow, two of the five towns on that stretch of Highway 30 that were once pretty bustling Lincoln Highway towns.^[1]   Highway 30 runs rough through them.  

And of note, FWIW, Highway 30 between Bosler and Rock River

Now, I know that a new Interstate 80 wouldn't go right through Rock River and Medicine Bow, but past them, like Highway 30 does to Hanna, but some people would in fact pull off.  It's inevitable.  

It's a good idea.

Not as good of idea as electrifying the railroad and restoring train travel, but still a good idea.

It won't happen, however.  Not even though there's still relatively little between Laramie and Rawlins, and it won't cause any real towns to dry up and blow away.  Not even though it would save lives and ultimately thousands of lost travel dollars.  And not even though the current administration is spending infrastructure money like crazy.

Footnotes:

1.  Before he was head of WYDOT, Reiner was the commanding officer of the Wyoming Army National Guard.

When I was a National Guardsmen he was a lieutenant, and his first assignment was to my Liaison section.  I knew him at that time.  He's an accountant by training, and he was in fact an accountant at the time.  His parents were Lutheran missionaries in Namibia, where he had partially grown up.

2.  The towns are Bosler, Rock River, Medicine Bow,  and Hanna.

Lex Anteinternet: Geography, Native Ameicans, Women, French, and Fem...

Lex Anteinternet: Geography, Native Ameicans, Women, French, and Fem...: We recently posted this lengthy post on a Federal order to rename place names in the Federal domain that contain the word "squaw" ...

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.

 

Wyoming has 43 federal places with 'squaw' in the name. A recent order will change that.

Blog Mirror: Casper College's Western History Center 'in disarray,' consultant finds

 

Casper College's Western History Center 'in disarray,' consultant finds