Torn Between Cultures
Zitkala Sa uses descriptive language in her Autobiography titled, “The School Days of an Indian Girl,” to describe the prejudice displayed against Native Americans. Through relocation and acts of oppression, Native Americans have been placed at a disadvantage. Zitkala describes the lack of opportunities she had while living on a reservation in South Dakota. She uses emotion to convey her tough decision to leave the reservation in hope of gaining an education. Her transition from living on a reservation to attending college was difficult, as she did not feel accepted due to discrimination, derogatory comments, and outright bigotry. The racism that Zitkala encounters and the difficulties that come with being far away from home lead to Zitkala feeling isolated between two cultures. Zitkala further uses symbolism to evoke her reader’s emotions to feel sympathy for her as she is torn between staying true to her Native American identity and assimilating into an Anglo-American culture.
Zitkala elicits emotion through describing the inequality and lack of rights of Native Americans in an overwhelmingly oppressive society. Zitkala claims, “By daylight and lamplight, I spun with reeds and thistles, until my hands were tired from their weaving, the magic design which promised me the white man’s respect,” (Zitkala 193). As a reader, this passage elicits the feeling of sadness because it exemplifies the deprivation of Native American liberties. Forcing Native American’s to work for respect demonstrates Anglo-American’s abuse of power. To understand how insulting white men have been it is important to examine the historical context of white man’s mistreatment of Native Americans. Author Ethan Davis in the article titled, “An Administrative Trail of Tears: Indian Removal” discusses the horrors of the Trail of Tears. Davis claims, By November 20,1832, “thirteen wagons were filled with the sick Indians and baggage on their to Oklahoma,” (Davis 96). The displacement of Native Americans impedes Zitkala’s ability to earn an education, obtain liberty, and receive equal opportunities.
The use of descriptive language throughout Zitkala’s Autobiography illustrates her difficult transition into college. Early on in the section titled, “Incurring My Mother” Zitkala discusses the challenges that she had when leaving her home behind. Zitkala claims that her dorm experience was challenging:
As I hid myself in my little room in the college dormitory, away from the scornful and yet curious eyes of the students, I pinned for sympathy. Often I wept in secret, wishing I had gone West, to be nourished by my mother’s love, instead of remaining among a cold race whose hearts were frozen hard with prejudice, (Zitkala 193).
It is difficult and sometimes unpleasant to read the racism and inequality that Zitkala endured every day. The prejudice that Zitkala faced made her question her decision of going to college and leaving her mother behind. She found it difficult to grow accustom to college life as she often found herself unsure of where she belonged.
Zitkala was never truly accepted by her college and at most her presence was merely tolerated. After winning an oratorical contest at her school Zitkala was, “Thanking other students for the kind spirit of offering congratulations, I walked alone with the night to my own little room,” (Zitkala 193). This passage is full of irony as her fellow students cheer for her and act as if they accept her but at the end of the day Zitkala still walks back alone to her room clearly not accepted. Zitkala has not fully assimilated into the predominantly white college culture because everyone she’s her as different. Not being accepted into her college and being far away from her home at the reservation has left Zitkala feeling secluded. Feeling isolated leads to Zitkala yearning to be back on the reservation with her mother.
It becomes clear that Zitkala does not want to leave her mother behind but she leaves anyways to obtain an education that will give her more opportunities in the future. Zitkala’s mother has a hard time adjusting to Zitkala leaving as she had a, “few words that hinted I had better give up my slow attempt to learn the white man’s ways, and be content to roam over the prairies and find my living upon wild roots. I silenced her by deliberate disobedience,” (Zitkala 193). Zitkala disobeys her mother’s wishes to further her own educational career. She desperately tries to prove to her mother that she can maintain her heritage while still obtaining an education. In the article titled, “resisting the Script of Indian Education: Zitkala Sa and the Carlisle Indian School” author Jessica Enoch claims that Zitkala influences future Native American generations to resist oppression by obtaining an education:
“Zitkala uses her essays both to resist Carlisle’s educational plan and to argue for the internet right and ability of [Indian] peoples to determine their own communicative needs and desires […] to decide for themselves the goals, modes, styles, and languages of public discourse,” or, in Zitkala Sa’s case, of education,” (Enoch 118).
Her defiance against an oppressive system is inspiring for Native Americans trying to gain an education.
Zitkala’s attempt to earn an education is often met with insults, defamation, and other forms of abuse. During an oratorical competition, Zitkala becomes the target of racist comments but is able to overcome discriminatory messages and in doing so exposes faults in the hostility displayed against her. Zitkala claims during her contest she was tried to ignore a white flag with a discriminatory symbol on it; “teeth were hard set, as I saw the white flag still floating insolently in the air,” (Zitkala 194). Her use of descriptive language to emphasize the impact that derogatory messages has on her and fellow Native Americans elicits compassion from readers. Through clenching her teeth Zitkala makes it clear that she has lots of self-control and strong will. Zitkala discusses the crowd that she faces as a “vast ocean of eyes”. Zitkala’s use of metaphors and symbolism evokes the reader’s emotion of feeling for the amount of pressure that Zitkala feels. Through her fortitude and public speaking Zitkala is able to commit to her passions while enduring contempt towards her.
Zitkala is able to overcome discriminatory messages and in doing so exposes faults in the hostility displayed against her. One of the discriminatory messages that offended Zitkala was that of a white flag with the word Squaw on it. The history of the word Squaw is long, over time, it has developed a similar meaning as other derogatory terms. In the article titled, “De/Scribing Squ[sup*]w: Indigenous Women and Imperial Idioms in the United States,” author Richard King discusses the historical context of the word “Squaw” and how it has come to be a derogatory term. King claims that Squaw is “a very derogatory term for Indian women. It equates them with sexuality and perpetuates the stereotype that Indian women are loose and promiscuous,” (King 4). This derogatory term is not only misogynistic but it is also an attempt to tear down Native Americans culture. The description of the abuse displayed against Zitkala is saddening to read and even harder to imagine.
Zitkala utilizes her public speaking to triumph comments full of slander, libel, and racism. The slander that is targeted towards Zitkala exemplifies the racist and sexist undertones of Anglo-American society. Author Gary Totten in the article titled, “Zitkala-Sa and the Problem of Regionalism: Nations, Narratives, and Critical Traditions,” talks about misogynist undertones that the banner, with a drawing of a most forlorn Indian girl on it holds. Totten claims, “Zitkala-Sa’s anger stems as much from the banner’s racist message as from its misogynist language. She claims that the banner represents, for her, the “strong prejudice against my people,” (Totten 90). Zitkala uses descriptive language to express her anger and her ability to not fight hatred with hatred. Zitkala uses symbolism to express the prejudice that she faces. The use of a forlorn girl to depict Native Americans is accurate of how Native Americans were portrayed during time period. The white flag symbolizes weakness and is a sign of surrender. The animosity displayed through the use of a forlorn Indian girl on a white flag lacks strength and has a weak backing that is fueled by fear. Zitkala’s triumph over racist remarks and symbols motivates her to advocate for Native American rights.
Zitkala is inspired by her mother’s grudge against her to advocate for Native American rights and the preservation of Native American culture. Zitkala claims, “The little taste of victory did not satisfy a hunger in my heart. In my mind, I saw my mother far away on the Western plains, and she was holding a charge against me” (Zitkala 194). Through her use of emotion, it is clear Zitkala feels bad for leaving her Native American Culture behind and her reminiscence of her mother proves that she cares not only about her family but for her Native American culture. This passage relates to a passage earlier in the text under the section “My Mother”. Author Ann Tweedy in the article, “How Allotment-Era Literature Can Inform Current Controversies about Tribal Jurisdiction and Reservation Diminishment,” discusses the outrage that Zitkala’s mother feels:
The protagonist describes a walk with her mother to get water when she was a child. During the short trip, her mother suddenly begins to express anger and pain and then points to the hill where the protagonist’s uncle and only sister lied buried. The mother then exclaims, ‘There is what the paleface has done! The paleface has stolen our lands and driven us hither. Having defrauded us of our land, the paleface forced us away,” (Tweedy).
Zitkala is inspired to maintain Native American culture while fighting against the injustices of white men. Zitkala further realizes that she has a burden to maintain Native American tradition before it is lost forever.
Zitkala’s advocacy efforts lead her to a career in writing and public speaking for her culture. Even though clearly torn between two cultures, Zitkala chooses to use her education to advocate for Native American rights. Public speaking ended up taking Zitkala very far. Author Kristin Herzog in the article titled, “Gertrude Bonnin (Zitkala-Sa; Sioux) (1876-1938),” discusses Zitkala’s life accomplishments. Herzog claims, “In 1926 she founded the National Council of American Indians and continued to pursue reforms through public speaking and lobbying efforts. She was instrumental in the passage of the Indian Citizenship Bill and secured powerful outside interests in Indian reform,” (Herzog). Zitkala through her education has found her calling through championing for Native Americans. Zitkala was able to become a successful advocate for Native American culture because she was able to relate to both Native American culture and Anglo-American culture.
Zitkala was able to overcome her isolation between two cultures by finding a balance amongst the two. Attending an Anglo-American college gave Zitkala an education that she needed to further advocate for Native American rights. Through assimilating into a different culture, Zitkala was able to help promote the preservation of reservations as well as equal rights for Native Americans. In a way, Zitkala was able to limit the oppressive nature of Anglo-American culture while also benefitting from the Anglo-American education system. Due to her perseverance through the prejudice she faced, Zitkala was able gain an education from a different culture in an effort to help save her own.
Works Cited
Davis, Ethan. “An Administrative Trail of Tears: Indian Removal.” The American Journal of Legal History: n. pag. JSTOR. Web. 25 Apr. 2016.
Enoch, Jessica. “Resisting the Script of Indian Education: Zitkala Sa and the Carlisle Indian School.” National Council of Teachers of Council 65.2 (2002): n. pag. JSTOR. Web. 25 Apr. 2016.
Hafen, Jane. “Help Indians Help Themselves.” American Indian Quarterly 37.3 (2013): 198-218. MasterFILE Premier. Web. 25 Apr. 2016.
Herzog, Kristin. “Gertrude Bonnin (Zitkala-Sa; Sioux) (1876-1938).” The Heath Anthology of American Literature Online Study Center: n. pag. Cengage Learning. Web. 25 Apr. 2016.
King, Richard C. “De/Scribing Squ[sup*]w: Indigenous Women and Imperial Idioms in the United States.” American Indian Culture & Research Journal 27.2 (2003): 1-16. SocINDEX with Full Text. Web. 25 Apr. 2016.
Totten, Gary. “Zitkala-Sa and the Problem of Regionalism: Nations, Narratives, and Critical Traditions.” American Indian Quarterly 29.1-2 (2005): 84-123. Project MUSE. Web. 25 Apr. 2016.
Tweedy, Ann E. “How Allotment-Era Literature Can Inform Current Controversies about Tribal Jurisdiction and Reservation Diminishment.” University of Toronto Press 82.4 (2013): 924-49. Literary Reference Center. Web. 25 Apr. 2016.