John Rogers - Red World and White: Memories of a Chippewa Boyhood (Civilization of the American Indian Series)
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Red World and White: Memories of a Chippewa Boyhood (Civilization of the American Indian Series)
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In reminiscing about his early years on Minnesotas White Earth Reservation at the turn of the century, John Rogers reveals much about the life and customs of the Chippewas. He tells of food-gathering, fashioning bark canoes and wigwams, curing deerskin, playing games, and participating in sacred rituals. These customs were to be cast aside, however, when he was taken to a white school in an effort to assimilate him into white society. In the foreword to this new edition, Melissa L. Meyer places Rogers memoirs within the story of the White Earth Reservation.
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Red World and White : Memories of a Chippewa Boyhood Civilization of the American Indian Series ; V. 126
author
:
Rogers, John.
publisher
:
University of Oklahoma Press
isbn10 | asin
:
0806128917
print isbn13
:
9780806128917
ebook isbn13
:
9780585155852
language
:
English
subject
Rogers, John,--b. 1890 Dec.3--Childhood and youth, Ojibwa Indians--Kings and rulers--Biography, Ojibwa Indians--Social life and customs.
publication date
:
1996
lcc
:
E99.C6R633 1996eb
ddc
:
977.6/004973/0092
subject
:
Rogers, John,--b. 1890 Dec.3--Childhood and youth, Ojibwa Indians--Kings and rulers--Biography, Ojibwa Indians--Social life and customs.
Page i
Red World and White
Memories of a Chippewa Boyhood
By John Rogers (Chief Snow Cloud)
Foreword by Melissa L. Meyer
The Civilization of the American Indian Series
UNIVERSITY OF OKLAHOMA PRESS NORMAN AND LONDON
Page ii
To my loving wife, my father, my relatives, and friendsfor their unfailing interest and the cooperation and encouragement I received in the preparation of this book.
Library of Congress Cataloging-in-Publication Data
Rogers, John, b. 1890 Dec. 3. Red world and white: memories of a Chippewa boyhood / by John Rogers (Chief Snow Cloud); foreword by Melissa L. Meyer. p. cm. Originally published: 1974. ISBN 0-8061-2891-7 (alk. paper) 1. Rogers, John, b. 1890 Dec. 3Childhood and youth. 2. Ojibwa IndiansKings and rulers Biography. 3. Ojibwa IndiansSocial life and customs. I. Title. E99.C6R6331996 977.6'004973'0092dc20 [B] 96-19036 CIP
Red World and White: Memories of a Chippewa Boyhood is Volume 126 in The Civilization of the American Indian Series.
The paper in this book meets the guidelines for permanence and durability of the Committee on Production Guidelines for Book Longevity of the Council on Library Resources, Inc.
Copyright 1957 as A Chippewa Speaks, by John Rogers. Copyright assigned to the University of Oklahoma Press, 1973. New edition copyright 1974 by the University of Oklahoma Press, Norman, Publishing Division of the University. Foreword by Melissa L. Meyer copyright 1996 by the University of Oklahoma Press. All rights reserved. Manufactured in the U.S.A. First printing of the new edition, 1974. First paperback printing, 1996.
2 3 4 5 6 7 8 9 10 11
Page iii
John Rogers came of age at the turn of the twentieth century on and near the White Earth Reservation in northwestern Minnesota. For the White Earth Anishinaabeg (also known as Ojibwe or Chippewa), the world was familiar even as they were rapidly swept up in a vortex of change. Rogers's early life embodied both continuity with past ways and with the effects of market capitalism and U.S. government forced-assimilation programs. In Red World and White, an older man recalls his childhood, adolescence, and entrance into manhood with a certain degree of nostalgia. Ideally, we should contextualize this narrative to interpret it adequately, but we know very little about its production.
We do know that Rogers was born on December 3, 1890, on the White Earth Reservation. In 1896, at six years of age, he and two sisters began a six-year residence at the Flandreau Indian School in North Dakota. In 1902 they returned to White Earth to live with their mother and attend reservation boarding schools, which afforded them greater contact with their family. Rogers begins his story at this point, when he is twelve years old. His story concludes in 1909, when he is 18 or 19 years old and is reunited with his father at Cass Lake. These endpoints must have had some significance for him, but nowhere does he offer elaboration.
Page iv
The narrative chronicles his pendulum-like adolescence as he moves between two worlds, from immersion in the Euroamerican boarding-school world to life in the bush with his mother and siblings. Back and forth he goes, until he spends an extended period with his Uncle Snow Cloud, who teaches him many Anishinaabe ways. Rogers then goes to live with his father, a Midwiwin leader and logging camp operator. He suggests in the narrative that he has forsaken the white world and returned to the world and teachings of the Anishinaabeg, which he represents as having great significance for him at the time.
We have only sparse information about Rogers's life after the end of his narrative. We do know that he left northern Minnesota, though we do not know precisely when. He composed this narrative sometime before 1957, the date of the copyright for a book he privately printed with the title A Chippewa Speaks, by Chief Snow Cloud, but we do not know exactly when. In 1973 his widow Edwardina assigned the copyright to the University of Oklahoma Press, which reissued the book in 1974 under a new title, Red World and White. The form she prepared at this time contains the only information we have about Rogers's subsequent life. In 1959, two years after securing the copyright for A Chippewa Speaks, Rogers married Edwardina Graham in Las Vegas at the age of 63. Edwardina described Rogers as a self-employed interior decorator who enjoyed painting and playing golf. Sometime between 1959 and 1972, John Rogers died. The form listed his widow's permanent address in 1973 as Go-
Page v
leta, Californiafar, far afield from the White Earth Reservation.
On the 1973 form, Edwardina represented John Rogers as the sole author of the privately published volume. If Rogers had no collaborator or editor, it is safe to say that he understood the rules of grammar and had good expository writing skills; we know nothing of his subsequent educational experiences. However, elements of the narrative do raise questions. Rogers never mentions having learned to write the Anishinaabe language, yet the narrative is liberally sprinkled with the Anishinaabe names of relatives and friends, written in the peculiar style where spaces (not hyphens) are inserted between syllables. Thus, he speaks of his sister "Min di", brother "Osh kin", and father "Pin de gay gishig." At one point (p. 49), he includes the text of three entire verses of the Christian hymn, "Lead Kindly Light," rendered in the Anishinaabe language. He relates how the hymn was sung by a Native minister at the death of his baby brother, when Rogers was twelve or thirteen. Proficiency in transcribing the Anishinaabe language was no doubt beyond the abilities of an adolescent product of boarding schools. There are no clues to account for this idiosyncrasy. Had
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1996