Tag Archives: Christopher Columbus

Current Events

Zombie Columbus

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Donald Trump’s supporters fished the broken pieces of a destroyed Christopher Columbus statue out of Baltimore’s Inner Harbor. They commissioned an artist to repair and reassemble it. And now, “resurrected,” it stands behind the White House barricades, directly in front of the Executive Office Building. It bids defiance, Trump would have us believe, to the “woke mob” who consigned the original to the sea on the Fourth of July in 2020.

            Yet Trump’s Columbus is a Zombie, a golem. He is not exactly dead, but he does not look very good at all. Indeed, Trump’s display is a loser’s defiance, a middle finger in the air flashed at the crowds who booed him off the field as he enters the safety of the stadium tunnel. Nothing courageous or principled about it at all. Trump’s Columbus statue can only survive in his compound, after all, protected by electronic surveillance, steel gates, and the high-powered weaponry of the Secret Service. Thanks to the efforts of generations of Indigenous activists and their allies, a revisionist effort took root late in the 1980s. As a result, nobody with more than half a brain will ever discuss Columbus’s voyages without considering the brutality, avarice, and enslavement that rested at the heart of his “New World” enterprise.

I READ ABOUT TRUMP’S LATEST COLUMBUS FETISH after boarding the Island Packers boat that would carry me back to Ventura from the north shore of Santa Cruz Island, in the Channel Islands National Park. I had spent the day hiking at this beautiful, beautiful place and, resting on the boat, realized I had a signal on my phone for the first time in several blissful hours.

            When I was born, it’s important to remember, the Indian policy of the United States was still known as “termination.” During my lifetime, the United States looked forward to the destruction and dissolution of Indigenous nations, and the assimilation of individual Indigenous peoples into the American body politic. Teachers in Ventura, where I grew up, told us that the Chumash, who inhabited the mainland and the Channel Islands, were extinct. They knew no better. It was likely what they were taught as well. Nobody could tell us where the Chumash had gone, and in grade school I can remember constructing a model of Mission San Buenaventura as part of our social studies curriculum. At the Catholic School I attended, the notion that these two things were connected—disappearance and the missions—was never discussed. Father Junipero Serra, who established the Ventura mission in 1782, was to be revered. It was easy. We never learned anything that would cause us to question the purity of his heart, the fierceness of his commitments, and the piety of his Christianity.

            But the Chumash did not disappear. While home this past week my dad and I drove up into the hills above Santa Barbara, onto what now constitutes the Chumash reservation.  We visited the gorgeous Santa Ynez Chumash Museum and Cultural Center. Signage at Santa Cruz Island, meanwhile, and the presentation by the National Park Service ranger, both featured prominently the island’s original Indigenous inhabitants and the Island’s Chumash name, limuw. Two years ago, once again making my way out to limuw, I shared the boat with a large number of Chumash people traveling to the island to hold ceremonies. And whatever you think of Indigenous casinos, Chumash gaming operations are very profitable. The Chumash are alive and well.

            That is an incredible achievement. If the Spanish, the Mexicans, or murderous Californians had their way, no Chumash would have survived. They defied their colonizers. They refused to disappear.  And in all sorts of ways, they are teaching non-Indigenous southern Californians how they did so. The museum does a fantastic job of this.

DONALD TRUMP IS A LOSER, and all that he represents is a loser’s cause. He and his supporters will never admit their obvious commitment to white supremacy as they try to bring back the past. The best these racists and their sycophants can do is reanimate a broken zombie Columbus and keep it behind the barricades where nobody will ever see it.  They are afraid of a frank debate. Several years ago, Venturans debated what to do about the large Father Serra statue that stood outside City Hall. Some people wanted the statue removed. Others wanted to preserve it.  The debate took place during the pandemic on Zoom.  It lasted several hours. Many people spoke.  I am proud of how my hometown handled this. In the end a compromise was reached: the statue of Father Serra was moved from City Hall to the Mission, just a short distance away. If you want to see it, you know where to go. But Trump, unlike the people in my town, won’t even engage.  He really is a chicken-shit, whiny-ass, little bitch. It continues to amaze me that roughly sixty percent of white people voted for him in each of the last three elections.

The Serra statue, at its former home.

            If in the 1960s, federal authorities still looked forward to the assimilation and disappearance of Native Ameircans, now we see Indigenous peoples laying claim to their stolen homelands. In places, the “Land Back” movement has had small but significant success. Offensive Indigenous mascots have been eliminated; Indigenous place names have been restored. Even Donald Trump, briefly, responded to pressure from Indigenous activists when he became the first American president to address directly the problem of “Missing and Murdered Indigenous Women and Girls.” He appointed a commission (“Operation Lady Justice”), and proclaimed the 5th of May “National Missing and Murdered American Indians and Alaska Natives Awareness Day.” He has abandoned this in his second term and he has tried to undo President Obama’s decision to restore Mt. McKinley’s Indigenous name, Denali, but, again, Trump is a loser, fighting against the forces of time.

            When I was out on limuw I hiked from Scorpion Landing to Smuggler’s Cove and back.  It was listed by the National Park Service as a “strenuous” eight-mile hike. I felt it during the return trip, as the heat increased and there remained a number of mile-long climbs . I looked forward several times and appreciated how much farther I had to go. I also looked behind me, to see how far I had already ascended. We should do something similar when we counter Trump and the old world his followers wish to restore. He wants to pull us back, to drag us down.  He has nothing constructive to offer. Most of us are so far ahead of him. He really is a fat old man, bloated and out of shape, who has been left behind not because of any unfairness but solely because we have judged him by the content of his character. He will stir up the hatred of the racists and the fears of the homophobes and transphobes. He will drag some people down, destroy some careers, and do great damage to the institutions and values we cherish. He will attempt to hurt those of us who climb past him, and push them off the trail. He will scream and yell and pout and posture, as he works to bring back a world in which people like him—white, rich, male and mediocre—were assumed to be the only parties able to hold real power. That belief, perfectly represented by his Columbus golem, can no longer survive in the wild. Talk to young people. Talk to people whose eyes, hearts and minds are open. Trump and Zombie Columbus are so far in their rear-view mirror. These terrible, retrograde, old racists, at the end of the day, are worthy of nothing, least of all your respect. The war is not over. There are many battles ahead. But from the shores of limiw, to the palisades that surround his creepy, caged Columbus, you must know that we are going to win. There is no reason to yield to them an inch.

Current Events

Goodbye, Columbus

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This past Thursday, the Onondaga Nation issued a statement on the notorious statue of Christopher Columbus located in Columbus Circle in downtown Syracuse. They did so at the invitation of a Syracuse Inter-Faith Commission, and as a contribution to the 23-member panel that will issue recommendations to the mayor about what to do by the end of the summer. The Onondaga Nation’s statement is worth your time and attention.

The Nation expressed their hope that “through diplomacy, discussion, and open minds, these discussions will lead to a positive solution for the future of Syracuse with inclusion for all people to live in peace as neighbors and brothers.” They looked forward to “an outcome that will encourage peace, understanding, and the united brotherhood exemplifying the foundation of cooperation, peace, and equality for the generations yet to come.” They reminded Syracusans that the city stood in the heart of what was once their homeland, the site of the central council fire of the Haudenosaunee, and that the Onondaga Nation “carries a great responsibility in the continued existence of our sovereign government.” The Nation’s “traditional teachings are morally dignified and highly principled in peace and democracy and our way of life means being ever thankful for the many gifts of our mother earth. We are,” the statement reads, “people culturally mandated to respectfully live as caretakers of Mother Earth and as equals to all beings within the natural realm.” Anyone who knows anything about the history of Syracuse knows that the City and its people have seldom lived up to these ideals.

The statement struck a conciliatory and diplomatic tone in addressing the City’s Italian-American community, which has raised money to keep the Columbus statue right where it is.

We fully understand the wishes of the Italian American community to honor their heritage, but it is burdensome for the people of Onondaga to see Christopher Columbus memorialized with a statue.   Within our lands and hearts, finding equality and peace is difficult knowing the hardships our ancestors endured as a consequence of his campaign. Our own monuments, beautiful lakes, streams, rivers, and the earth itself, has suffered greatly as a direct result principle of the Doctrine of Discovery to which Columbus used to claim the lands in the name of the Spanish crown.

The power of the pen favors the writers of history. In truth, what was “discovered” on this continent we know as Turtle Island were well established independent nations of indigenous peoples.  People living within their respected ways of life in accordance with their individual cultures. As indigenous people, we are taught of the exploits of Columbus while our own history was being unheard, misunderstood, and often erased.

The Onondagas thought it best that the statue be removed. The space it occupies might be repurposed to better ends.

At this crucial time in our joint history with the need for unity and compassion at hand, we ask ourselves is honoring the heritage of the Columbus righteous and just? Should we continue to ignore all the different peoples who suffered enumerable atrocities? We think not. We know we are not responsible for the transgressions of our ancestors, but it is never the wrong time to do the right thing. The Onondaga Nation does not wish anyone’s culture or heritage to be affronted in the manner ours have suffered; but to find a way to allow the space currently occupied by the Columbus statue to be reinvented and reenergized into a symbol of unity for all.

The statement concludes with a call to find a good mind, to come together and find a consensus and a solution “in which all the peoples who call Syracuse home may find a way to continue to honor each other’s heritage and cultures.”

There is a lot going on in this document. Columbus appears in it as both myth and symbol, as something more than a historical figure. I have written about this “mythical Columbus,” and the functions these myths serve, on this blog in the past. For Italian-Americans Columbus serves as a symbol of freedom and a hero whose experience shows that Italians are important in American history, and that Italians were present at the very creation of the American Nation. In reality, we know that Columbus was an aggressive slaver who never set foot in North America. For Native peoples, Columbus is made to stand in for all the burdens suffered by Indigenous peoples. To the Onondagas’ charge that Columbus was responsible for “the hardships our ancestors endured as a consequence of his campaign,” a historian might argue that Columbus never came close to the Longhouse. He did nothing to you, and neither to “the lakes, streams, rivers, and to the earth himself.” Those who followed him did loads of damage, but that is a longer and more complicated story. “The Doctrine of Discovery,” which according to the Onondaga Nation Statement “Columbus used to claim the lands in the name of the Spanish Crown,” was as much a justification for colonization drawn up centuries later than it was license for empire: Indigenous peoples paid no attention to papal bulls and colonial charters, and the European “Ceremonies of Possession,” as historian Patrica Seed called them, were performed for other Europeans, not native peoples. The work of colonization was brutal and violent, but the process in North America especially was a remarkably unintellectual process. The Doctrine of Discovery mattered little on the ground in the Americas, where Native peoples retained the power to ignore it. Indeed one can find many instances of Haudenosaunee orators dressing down Europeans and their pretentious claims to discovery and conquest.

But there is a problem with these arguments. One of the things that has struck me as I have worked on a history of the Onondaga Nation is the Nation’s willingness and ability to speak for Indigenous America writ large, and to have Native North America listen. The Onondagas always have carried more influence than their relatively small numbers would lead one to believe. And for the Onondagas and their allies, the problem with the Columbus statue in Syracuse is precisely the things he has come to symbolize for all Indigenous peoples: the well-documented and undeniable brutality of European colonization, and a campaign erasure, violence, and exploitation that has lasted centuries, from 1492 to the present. With its feet on the heads of Indigenous peoples with Plains Indian Headdresses, and with its friezes depicting Columbus as both hero and conqueror, the statue is a grotesque and graphic celebration of five hundred years’ of genocide, and an white-washing of the viciousness of the Columbian Encounter in the Caribbean.

The Onondagas would like to see the statue removed. They are not alone in this. But they spoke to the people of Syracuse as neighbors. They acknowledged the position of the city’s Italian-American community. But in terms similar to what has been done with the Skä۰noñh Great Law of Peace Center, which repurposed an old living-history museum representing the Jesuits called Ste. Marie Among the Iroquois, the Onondagas spoke of working together in a unified manner to give new meaning to the space occupied by the Columbus statue, to allow it to “be reinvented and reenergized into a symbol of unity for all.”

When the Onondagas filed their “land rights action” more than fifteen years ago, they stated their wish to “bring about a healing between themselves and all others who live in this region that has been the homeland of the Onondaga Nation since the dawn of time.” At a time when groups like Upstate Citizens for Equality were ginning up white peoples’ fears of being dispossessed by Native Americans in Cayuga and Oneida territory, the Nation made clear that it wanted justice and an acknowledgment of their rights to the lands taken in violation of United States law, but that “we will not displace any of our neighbors—the Onondaga know all too well the pain of being forced to leave our homes and do not wish that on anyone.”

There is a long history informing the Onondaga Nation statement. In its demonstration of the Nation’s leaders’ diplomatic skill, and the tactfulness with which the Nation’s leaders assert their will, and in its call for cooperatively defining and sharing space, it echoes themes that run throughout the long history of the Onondaga Nation, and especially in its relations to the non-Indigenous community of what has become over time Central New York. In the relationship between Syracuse and the Onondagas over many, many years, the Onondagas have often been been better neighbors to the City than the City has been to them. The City has expressed a willingness to listen, but acting on what it hears might be difficult. There are many who want the statue preserved. Let’s hope that the Mayor’s commission approaches its work with a good mind, and a desire to be good neighbors to the Onondaga Nation.