The following autumn I ventured upon a college career against my mother’s will. I had written for her approval, but in her reply I found no encouragement.
This passage exemplifies the theme of Zitkala Sa’s despondent longing for her mother’s encouragement and support. Zitkala Sa expresses this theme more as she moves farther away from her mother and continually discriminated against for being different.
before that vast ocean of eyes
Zitkala Sa’s use of metaphors and symbolism evokes the readers emotions. Zitkala Sa is overwhelmed with a wave of emotion and is overtaken by such a large crowd that she describes as a “vast ocean of eyes”. Even though overwhelmed Zitkala does not seem to be afraid.
some college rowdies threw out a large white flag, with a drawing of a most forlorn Indian girl on it
Zitkala Sa uses symbolism to express the prejudice that she faces. The use of a forlorn girl to depict Native Americans is discriminatory and accurate of how Native Americans were portrayed during the time period. Even though Zitkala feels lonely and in a sense abandoned, she is more than likely to succeed as she has already surpassed all odds by attending college. In addition, the white flag symbolizes weakness, fear, and is a sign of surrender. The discrimination displayed through the use of a forlorn Indian girl on a white flag lacks strength and proves that the prejudice displayed against Zitkala has a weak backing that is fueled by fear.
There were two prizes given, that night, and one of them was mine!
This shift of tone from Zitkala feeling discriminated to feeling triumph elicits a powerful feeling of hope for the reader. This feeling of hope is sparked by victory and is rare in a country full of hatred. In the article, “Help Indians help Themselves”, author Jane Hafen claims, that “Zitkala was moved from her tribal community into the assimilative boarding school system and … became a powerful indigenous voice and seemed aware of the need for complex rhetoric to reach her audience, (Hafen 199). Zitkala’s rhetoric further compels the reader to feel compassion for Native Americans that were displaced from their homes.
Hafen, Jane. “Help Indians Help Themselves.” American Indian Quarterly 37.3 (2013): 198-218. MasterFILE Premier. Web. 25 Apr. 2016.
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.
This passage from Zitkala Sa epitomizes the pain and anger that Native Americans feel towards the Government for taking their land and displacing their families. 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 Sa’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 lie 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,” (Zitkala Sa 69). Zitkala Sa thinks that her mother is holding a charge against her because she chose to leave. Zitkala has left her mother just as everyone else in her mother’s life has left by passing away or been displaced forcibly. Zitkala realizes this and understands the burden that Native Americans have to stay and maintain Indian tradition before it is lost forever.
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.
Her few words hinted that 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.
This passage from Zitkala Sa is an example of Zitkala’s disobedience. Zitkala is disobeying her mother’s wishes not to despise her mother but rather to prove to her mother that she can make her own choices. Zitkala tries to prove this to her mother through seizing the opportunity of gaining 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’s tries to create opportunities for Native Americans through resisting oppression. “Zitkala Sa uses her essays both to resist Carlisle’s educational plan and to argue for “the inherent right and ability of [Indian] peoples to determine their own communica- tive 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).
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.
My teeth were hard set, as I saw the white flag still floating insolently in the air.
Gary Totten in the article titled, “Zitkala-Sa and the Problem of Regionalism: Nations, Narratives, and Critical Traditions,” talks about the misogynist undertones that the banner holds. Totten claims, Zitkala-Sˇa’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. Through clenching her teeth Zitkala makes it clear that she has a lot of self-control.
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.
Here again was a strong prejudice against my people. In the evening, as the great audience filled the house, the student bodies began warring among themselves.
Zitkala is able to persevere through hatred through silencing a discriminatory crowd. Gary Toten in his article, “Zitkala-Sa and the Problem of Regionalism: Nations, Narratives, and Critical Traditions” discusses how Zitkala triumphs over her oppressors. “counterpart to the “slurs against the Indian that stained the lips of our opponents” (193). To effectively rebel against such racist discourse, she must master and then effectively wield the English language of her oppressors; ultimately, she demonstrates linguistic power by winning a prize in the oratorical contest and penning her version of the event in the autobiography,” (Totten 90).
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.
“squaw.”
The historical context of word Squaw is long, however over time it has come to be similar to other derogatory terms such as “nigger”. 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).
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.
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.
This passage is tragic because it exemplifies the abuse of power that white men have imposed on Native Americans. The fact that white men took Native American land and then want Native American’s to work in order to gain their respect is appalling. One just need’s to read an article on the Trail of Tears to understand how insulting white men have been towards 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 thesick Indians and baggage.”317 Incredibly, neither Gibson nor the Secretary of War had thought to provide a physician, or even medicine,”(Davis 96).
Davis, Ethan. “An Administrative Trail of Tears: Indian Removal.” The American Journal of Legal History: n. pag. JSTOR. Web. 25 Apr. 2016.
During the fall and winter seasons I scarcely had a real friend, though by that time several of my classmates were courteous to me at a safe distance.
Zitkala Sa symbolizes how she feels marginalized at her predominantly white college and back at home in her native village.
Upon my retreating steps, I was astounded to receive from my fellow students a large bouquet of roses tied with flowing ribbons. With the lovely flowers I fled from the stage. This friendly token was a rebuke to me for the hard feelings I had borne them.
This change in tone represents how Zitkala is starting be accepted by the same people who do not accept Native Americans in large. I found this passage to be ironic but also hopeful. Her fellow students might be realizing that Zitkala is not so different and they might be realizing that their stereotypes about Native Americans could be wrong.
Leaving the crowd as quickly as possible, I was soon in my room. The rest of the night I sat in an armchair and gazed into the crackling fire. I laughed no more in triumph when thus alone.
Zitkala use of symbolism and emotion makes it easier for the reader to understand how she is torn between two cultures. In addition, her description of being lonely makes it easier to understand the challenges of having to leave one’s culture to earn a better future.
Then, before I lost my faith in the dead roots, I lost the little buckskin bag containing all my good luck.
This symbolizes more then anything her leaving Native American culture in search for an education. This could also be foreshadowing for bad luck to come.
where my classmates sang and shouted my name at the top of their lungs; and the disappointed students howled and brayed in fearfully dissonant tin trumpets
The symbolism of this passage represents the competitive nature of college. Yet, it also symbolizes the different cultures and races that are pitted against each other by a system that thrives off of intolerance, stereotypes, and competition.
I paused a moment behind the curtains for a deep breath
This symbolizes Zitkala’s anxious nature and how she is unsure of her future.
I had a secret interview with one of our best medicine men, and when I left his wigwam I carried securely in my sleeve a tiny bunch of magic roots.
She wants to take with her part of her culture so that she can remember Native American history.
I had written for her approval, but in her reply I found no encouragement. She called my notice to her neighbors’ children, who had completed their education in three years.
To understand the hardships of living on reservations I would refer anyone to read some of Sherman Alexie’s writings.
As I hid myself in my little room in the college dormitory, away from the scornful and yet curious eyes of the students, I pined 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.
The prejudice that Zitkala faced made her question her decision of going to college and leaving her mother behind. Her transition to college was clearly difficult as she often found herself unsure of where she belonged.
Thanking them for the kind spirit which prompted them to make such a proposition, I walked alone with the night to my own little room.
This passage exemplifies the theme of irony as her fellow students cheer for her and act as they accept her but Zitkala still walks back alone to her room clearly not accepted. Zitkala has not fully assimilated into the predominantly white college culture yet.
I appeared as the college representative in another contest.
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).
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