All language subtitles for The Native Americans - 5 - The SouthEast, No Matter How White...

I have a great deal of interest in
history. I don't think that everyday

Americans can

even begin to understand our
contemporary issues without putting them

historical context.

A lot of people have this notion that
Indians live in teepee, and there were

feathers, and all of them were buffalo
robes.

Everything that seemed to portray
Indians, that's not true of our people.

There's no such thing as dancing with
wolves in the southeast.

Dancing with Dobermans or whatever else.

Now, the metaphor dancing with
alligators doesn't work in the

Dancing with wolves is only a recreation
of last of the Mohicans. The same

savage and noble savage are present
there.

You know, to a large extent, the concept
of the savage is used to justify the

taking of the land.

From the Plains Indian Wars, you get
spectacles of Indians, and that was

what became part of American
consciousness about Indians.

The experiences of the five tribes in
the Southeast were not part of that

history at all.

A lot of history about tribes has been
written by soldiers or by ministers or

people external to the communities, and
so you don't get the other side.

We must begin to develop our own
material or even our own

movies, our own videos, whatever is
necessary to educate our people.

We are the Choctaw, the Muskogee Creek,

the Seminole, the Chickasaw,

and the Cherokee.

We are the children of the mound
builders and heirs to a civilization

followed a drifting river trade route
from the Gulf of Mexico all the way to

Canada.

The town of Tahlequah in northeastern
Oklahoma.

has only a recent place in our history.

Born from the Cherokee Trail of Tears,
but it is a symbol of our survival.

Today it is the capital of the Cherokee
Nation of Oklahoma, a fitting place for

representatives of our tribes to come
together to discuss our histories and

future.

I'd like to talk about contemporary
issues because I don't want to have

think we're frozen in time 200 years
ago.

And I don't like that image. People can
deal with us if we're in museums, but

they can't deal with us today.

Wilma Mankiller is the principal chief
of the Cherokee Nation.

It's always been my opinion that the
true history of American Indians has

been told.

One reason I believe is the dynamic, it
changes.

Our people have always been adaptive to
change, and through this process it's

very difficult to capture.

The true history of our people.

Ken York lives on Choctaw tribal land in
Philadelphia, Mississippi.

He teaches the Choctaw language at
Mississippi State University.

I think histories, if they are to be
representative, have to develop. It's a

record of people who didn't go away,
that were still there and living

to values and traditions that have
always been there forever.

Alan Cook.

is a Muscogee Creek historian from
Holdenville, Oklahoma.

I think that if you wed a living
historical account to a living culture,

then you're producing a narrative that
makes sense to Indian people.

Gary Whitedear is a Choctaw artist and
historian from Ada, Oklahoma.

In a sense, we're all consumers of
history.

And we go to the history store and we
buy a dozen eggs of history.

But when we get home and we open that
carton, we find that there are only ten

eggs in there. And what happened to the
story of the Cherokees, of other Indian

people? What happened to the stories of
women? Where are those voices?

Sarah Parker is Cherokee Narragansett.

She is a professor of American Studies
at the University of California at Santa

Cruz.

One of the things that we come up
against so frequently is the idea that

Indian tribes, including peoples in the
Southeast...

were nomadic, that they moved from place
to place.

If you look at the history of southern
Appalachia and Cherokee residency there,

there's records of people inhabiting
that region back at least 10 ,000 years.

Imagine the deep cool of a primal
forest.

We were there.

Imagine the wild rapids of a spring
flood.

We were there.

Imagine a flock of a million passenger
pigeons so large that it blackened the

sky. We were there.

Know this about the land.

It was not India, and it was definitely
not empty.

We welcome the great floods of the
Mississippi River to restore and deepen

agricultural lands each summer.

And with the wealth that nature
provided, we built large cities, like

near modern -day St. Louis, a planned
city of 10 ,000 built around 100

ceremonial and burial mounds.

All the Southeastern tribes, our old
customs were to bury our people

in mounds, great mounds, and to also...

bury things with them.

We all go back to where we started. And
our tradition tells us that we spend our

life starting on Mother Earth. We're
born on Mother Earth. We pass on and

our bones are reinterred in Mother
Earth.

And so this cycle of life is really like
the cycle of the human spirit.

The mounds and relationship to the study
of astronomy was such that the entrance

of the buildings would always face the
east.

We call that Hashi Akucha, which is
where the sun rises. And the rays, of

course, bring warmth.

The warmth of the rays hits Mother
Earth, and plants, animals, and even

beings begin to grow. There are people
in the South today, many of them wealthy

folks, doctors and lawyers and even
politicians, who are in the dirty

of digging up our Indian people.

And the reason they're digging up our
Indian people is because of the things

they were buried with, pots and
projectile points, spear points, and so

There seems to be a growing black market
for these items, so they are dug up and

they're being sold.

We believe that the Earth is our mother.
And in order to recognize that, certain

people built mounds.

And they do this to recognize the
mother.

During pregnancy, you see the mother
change.

So in recognizing what we call Tik 'in
Hashi, the Women's Month,

there were times when they built mounds,
and they were small mounds.

It was more of a recognition of the
female rather than burial or ceremonial.

For hundreds of years, scientists
refused to believe that these great

could have been built by Indians.

They attributed the mounds to Viking
explorers, to the lost tribes of Israel,

even to the notion that our country had
once been populated by a race of

supermen. white men who built the mounds
before they founded the great

civilizations of Mexico.

Scientists finally decided that the
mounds had been engineered by Native

Americans, but that the Mississippian
culture had collapsed and disappeared in

the 1500s.

But we have always known that these were
our relations.

Our oral histories tie us to the mound
builders and beyond.

The migration to where we are now.

perhaps to thousands of years, I'm not
sure.

But it took a long time for our people
to get here.

Every time they would make a stop, they
would put the sacred pole in the ground.

But the next day, as an example, this
pole would lean towards the direction

people are supposed to go. The pole
would give them direction, and the

would march again.

And people brought everything with them,
including the bones of their ancestors.

And the feeling, the understanding that
I get from that is that they would never

return to their place of origin as far
as the migration is concerned.

When they reached what we now know as
the River, they planted a pole in the

ground.

It's our understanding that a thorn
came, a biblical proportion.

And yet, the next day, this pole stood
straight up.

And since that time, we've always been
where we are today, our ancestral home

land in Mississippi.

Our people, when they built the mound,
they put the sacred pole down and the

spirit gave them the song. And as long
as they sing the song, the sacred pole

would always stand straight towards the
heaven.

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We tattooed our bodies and etched our
art into copper and seashell ornaments.

We celebrated the relationship of our
clans to native animals in beautifully

carved domes.

We played a spectacular game of
stickball on huge fields near our

grounds, the first American baseball.

On the eve of European exploration, we
lived in stable villages, in cane and

plaster or log homes.

We had peace communities.

We held a wide expanse of land in common
with many tribes for hunting and

fishing.

And this the Europeans never understood.

From the beginning, they could not see
what was here and did not understand

our sense of place did not end at our
porch steps.

They brought their God and their belief
in property and their dog of war.

Bartolome de las Casas kept a diary when
Hernando de Soto's expedition passed

through the southeast in 1539.

The Christians, with their horses,
swords, and spikes, began to carry out

massacres and strange cruelties against
the Indians.

They attacked towns and spared neither
children, the aged, nor pregnant women.

The people were fed to dogs, skewered,
and burned alive.

All this is my own eye's witness.

The cries of so much spilled blood reach
all the way to heaven.

The people who are descendants of the
group that lived around Oritna Mobile

that they were treated very harshly by
the Spaniards, almost immediately.

They were very demanding.

They wanted not only food and shelter
and clothing, but also the women.

And, of course, did not go very well
with the leadership at the time.

And you have to understand, one of the
leaders in one of the villages was also

woman leader.

One of the chiefs that was mentioned in
the chronicles and was highly respected

was Tuscaloosa, a black warrior.

He somehow knew that De Soto was here
not in cause of friendship and peace.

He would send runners.

to other villages that they were going
to visit.

And they prepared an attack, a surprise
attack, on Hernando de Soto's

expedition.

The Choctaws did some damage. They
injured a lot of Spaniards. Of course,

were a lot of Choctaws that died.

Afterwards, the Chickasaws took care of
Hernando de Soto.

War stories often hide the more ruthless
but less documented threats to our

survival.

The seduction of trade and the
intermarriage of Indian women and white

turned our world upside down long before
settlers stole our land.

The women, especially after about 1760,
were

squawks. They were denied.

the position and the power and the
autonomy that they held within their own

nations by these incoming whites who
simply did not understand

a balance between male and female.

There were many women who struggled to
retain their traditional power, even

after they moved into the white world.

But their lives have become a mix of
myth and tragedy.

For generations, American schoolchildren
have read the romanticized tale of

Pocahontas, daughter of a powerful chief
of the Powhatan Confederacy, who

supposedly threw herself in front of the
execution of English colonist John

Smith and pleaded with her father to
spare his life.

John Smith wrote and rewrote his story
many times, but no native account was

ever reported.

Almost no attention is paid to the role
of Pocahontas as a diplomat.

who married the Virginia tobacco planter
John Rolfe.

They traveled to England with a message
of peace and cooperation on behalf of

her father.

She dressed like an English aristocrat
and was embraced by the royal courts of

Europe, but she was not seduced by the
wealth or glamour. She had every

intention of returning to the rolling
hills of the Potomac with her husband

infant son.

But Pocahontas died of smallpox on the
day she set sail for home.

She was only 22.

No one life is crisscrossed with the
conflicting experiences of being an

woman in the colonial era like that of
the Cherokee legend, Nanyayha, who we

know as Nancy Ward.

In the Cherokees' battle against the
Creeks at Talawa in 1755, her husband

slain during that battle, and Ward
picked up his gun and fought in his

apparently spurred the Cherokees on to
victory.

Years later, she married a white
settler, and when the Revolutionary War

out, she played an important role as
peacekeeper between the colonists, the

British, and the Cherokee.

During a bitter cold winter, 1780 -1781,
Ward fed and

clothed General Washington's troops who
had gotten lost over yonder in the

forest. She had provided an awful lot of
corn and other food to the settlers

over the years and was repaid for her
kindnesses by having her

home and her town burned to the ground.

Like many Cherokee of her generation,
Nancy Ward was trapped between two

cultures and often chose European ways.

She built a large corn and cotton
plantation and was among the first of

successful Cherokee planters to own
African slaves.

Ever since our contact with DeSoto, I
think there's been a battle, a struggle

within the Cherokee Nation, the Cherokee
people, over whether we should totally

assimilate. and whether that was the
best route for our people, or whether we

should partially assimilate, or whether
we should retain our culture and sense

of who we are.

Throughout the 17th and 18th centuries,
a handful of families in each tribe

intermarried and traded comfortably with
Europeans.

They abandoned tradition and were more
comfortable speaking English than their

native languages.

They owned plantations and slaves and
sent their children to school in Paris,

London, or Charleston.

In the upside -down history of the time,
they emerged as leaders of our tribes

because they could speak English and
were comfortable in the halls of

But in 1812, with tribal lands overrun
by settlers, A movement for the defense

of land and culture caught fire among
the thousands of Muskogee Creek who had

continued to live traditional lives.

Led by Red Eagle and Manawi, the
movement came to be known as the Red

because of the crimson paint on their
war clubs.

The Red Sticks banned the use of guns
for hunting because the commercial

in Deer Heights had destroyed the native
hunting grounds.

They also opposed slavery and sheltered
runaway slaves from plantations

throughout the South.

They waged war on frontier settlements.

In the spring of 1814, General Andrew
Jackson led an army against them at

Horseshoe Bend on the Tallapoosa River
in Alabama.

Using clubs and bows and arrows against
Jackson's well -armed troops, they were

wiped out.

To count the dead Creeks, Jackson
soldiers cut off their noses, collecting

pile of 557.

The Red Stick movement had been crushed.

The Muscogee Creek Nation was forced to
open the last of its ancestral lands to

white settlement.

Over and over during the decades after
the Revolution, our people moved west,

away from their oldest towns in search
of peace.

Even though the leaders of the new
United States repeatedly assured us that

homes were safe and that we had a
sovereign claim to the land of our

Both Congress and the Supreme Court
described the tribes of the Southeast as

distinct, independent political
communities.

It may be regarded as certain that not a
foot of land will ever be taken from

the Indians without their consent.

The sacredness of their rights is felt
by all thinking persons in America.

Thomas Jefferson.

The Indians, wrote Secretary of War
Henry Knox, being the prior occupants,

possess the right of soil.

It cannot be taken from them unless by
their free consent or by right of

conquest in case of a just war.

But along the western edges of American
settlement, a very different reality was

in the making.

As the Revolutionary War progressed, the
Continental Army had no money. They

were absolutely flat broke.

They had no way to pay their soldiers.

So they promised recruits in the
Continental Army portions of land.

Neither the new settlers nor the newly
formed states cared for the lofty words

of the founding fathers.

They became a battering ram in our
forests and inflamed the divisions

our people.

Into this world of turmoil, a great
leader emerged, a fiery red star,

a Shawnee warrior born in the Ohio
Valley, but comfortable in the

the Great Lakes.

Cherokee councils in Tennessee, or the
Muskogee camps of the Red Sticks.

Tecumseh and his brother, known as the
Prophet, traveled throughout our nations

at the beginning of the 19th century,
arguing that the great forests and river

valleys were the common estate of all
Native Americans, not any single tribe.

The way, the only way to stop this evil
is for all red men to unite.

in claiming a common and equal right in
the land, as it was at first and should

be now.

For it was never divided, but belongs to
all.

No tribe has the right to sell, even to
each other, much less to strangers, who

demand all and will take no less.

Sell a country.

Why not sell the air, the clouds, the
great sea, as well as the earth?

Tecumseh.

The last hope of a unified Indian nation
collapsed when Tecumseh died in battle,

fighting the United States in the War of
1812.

Each of our tribes was left to face an
expanding America alone.

One of my very favorite stories in
Cherokee history is the time in 1811,

1812, around that time.

when a prophet supposedly came to the
Cherokees and told the Cherokees that if

they didn't give up white ways and go
back to the old Cherokee ways, that

they would die.

And of course, no one died.

And so that the people began to think
that the prophet...

uh was you know not truthful he lost
lost favor with the tribe what they

realize and i think what we realized
from this distance is he was talking

death of the spirit rather than physical
death

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This house was probably a very, very bad
place to be on the morning of May

24th of 1838.

On that day, there was a knock at the
front door, and as... The people who

in this home opened the door. They saw U
.S. soldiers standing outside the front

door with guns pointed at them, saying,
out, you, walk to a stockade, which had

been built just over the hill here.

And so with no time to take any of their
possessions, any of their blankets, any

food, any of their personal mementos
with them, they were marched out with

whatever they happened to have on at
that moment and walked several miles to

stockade. Something you would put pigs
in, cows in.

Jess Bushyhead's great -great -great
-grandfather was one of those routed

day. The U .S.

Army commander gave specific orders that
if the troops were to arrive at a home

like this and the children were home but
the parents were out in the fields, to

take the children, kidnap the children,
and that way they would force the

parents to come in.

The idea of forcing us from our homeland
and removing us west of the Mississippi

River was not a new idea.

It had been simmering since before the
Revolution.

But it was our land.

And we were, they told us, the civilized
tribe.

The principal chief of the Cherokee
Nation in the early 1830s and later was

man named John Roth.

He was 1 -8 Cherokee. He had blue eyes.

He was obviously very fluent in English.
He owned a large plantation just south

of Chattanooga. John Roth very firmly
believed in the American judicial

He looked at the founding documents and
believed that the U .S. actually would,

you know...

pay attention to ideas about justice.

But Georgia also strongly opposed having
the Cherokee Nation a sovereign

nation within the boundaries of what
became the state of Georgia, which is

interesting because these states grew up
around the Cherokee Nation and the

other southeastern tribes, and then they
bitterly resented having a separate

sovereign entity within the state.

The southern states hated the fact that
Indian nations had become a refuge for

runaway slaves, but at the root of their
hostility was a lust for land.

The place where we're standing is the
hilltop overlooking Rattlesnake Springs.

This is where, in the summer of 1838,
the United States Army and the Georgia

troops involved in the Roundup
collected...

what at one point amounted to almost 13
,000 Cherokee. They were living out here

without any shelter, without any regular
supplies of food.

There were horses, cows, dogs, chickens.
It was just a big mess.

It was a concentration camp.

In and out of court for five years, John
Roth and our lawyers were convinced

that our sovereignty would be upheld and
a way would be found to stall the

removal policy.

Part of our tribal people, I think, sort
of felt very strongly that we should

stay in the southeast and fight to the
death for the right to remain in the

southeast. And part of our people felt
that we should participate in removal

accept a removal policy and move on to
Indian Territory.

The Cherokee leadership in Washington
was sending letters and messages back,

don't worry, we're going to be able to
stop this, we have friends in Congress,

we have friends in the U .S. Senate,
we're going to be able to overturn this,

we'll be able to stop it and prevent the
soldiers from doing it.

And then as dawn broke on May 24th of
1838, they found out the reality was

very, very different.

The Supreme Court finally ruled that we
could not be forced from our lands.

But President Andrew Jackson simply
turned his back on the court.

He had built his reputation as an Indian
fighter and an advocate of forced

removal. He did not hesitate.

This is Blythe's Ferry in 1838. This is
the way the Cherokees got across

the Tennessee River.

My great -great -great -grandfather was
one of the conductors. There were 13

conductors, each one responsible for
keeping alive 1 ,000 Cherokees.

In 1838, it was a wooden boat, steam
-powered most probably. It was a little

smaller then, and they were able to
cross in small groups, family by family,

person by person, wagon by wagon, horse
by horse, sometimes almost sinking the

ferry with the weight of the oxes and
the horses.

Their spirits were also sinking, too,
because as they're crossing the river,

they're realizing that that is the
Cherokee Nation, and they're leaving it

the last time.

They'll never see the homeland that they
were born in again. They'll never see

the land where their fathers were
buried.

And all they have to look forward ahead
of them is an 800 -mile trek over

land to the Indian Territory.

this trip became known as the Trail of
Tears. And so this ferry is the actual

beginning of the Trail of Tears.

By the time the last contingent of
Cherokees arrived in Indian Territory in

1839, April of 1839, only one -fourth of
our entire tribe had died, either while

being held on the stockades or during
the removal itself.

And the net effect is that we ended up
in Indian Territory, what is now

Oklahoma, with many people dead, with
the tribes bitterly divided politically

over the issue of removal.

of all of our economic system, our
social system, our cultural system,

everything we'd ever known had been left
behind.

And so our people were devastated.

What has always amazed me, however, is
how our people dealt with that, rather

than sitting around and wringing our
hands over our situation.

By the mid -1840s, we began to rebuild
again and rebuild our families, rebuild

our community, and rebuild a tribe and
rebuild a nation here in Indian

Territory.

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We built the first towns in Oklahoma.

We revived our schools and newspapers.

We built new farms and began to thrive.

These were not our ancestral lands, but
Andrew Jackson had promised.

that finally this land would be forever
secured and guaranteed to us.

No political communities can be formed
in that extensive region except those

which are established by the Indians
themselves.

A barrier has thus been raised for their
protection against the encroachment of

our citizens.

Andrew Jackson.

People are shocked that in the 1840s
that most of these tribes were running

own school systems, not only for men,
but school systems for the education of

women.

And we were printing our own newspapers
in Cherokee and in English.

And in the 1840s, there were still
people in this country debating the

whether we had souls or whether we were
human.

We should have known that there was no
security on the prairie.

Eventually, the settlers caught up with
us.

In 1887, just 50 years after the Trail
of Tears, the most well -meaning

humanitarians and the most crass land
speculators created an unholy alliance

steal our new nations and destroy, once
and for all, our tribal identities.

It came to be known as the Allotment
Act.

The idea was painfully simple.

Subdivide our tribal lands into small
parcels of 40 to 160 acres and assign

parcel to each family.

Put the rest of the lands, tens of
millions of acres which we held in

the market and open them up for white
settlement.

The Oklahoma land rush was on.

In one brief, blinding flash, tribes
throughout the United States lost their

land.

The Indian must be imbued with the
exalting egotism of American

that he will say I instead of we, and
this is mine instead of this is ours.

J .D .C. Atkins, Commissioner of Indian
Affairs.

What happened to us at the turn of the
century and the loss of land?

when our land was divided out and
individual allotments had a profound,

irreversible effect on our people, more
profound than the closing of schools or

courthouses or anything. When we stopped
viewing land ownership in common and

viewing ourselves in relation to owning
the land in common, it profoundly

altered our sense of community.

and our social structure, and so that
had a tremendous impact on our people,

we can never go back.

The central component of the traditional
order, the ceremonial ground, was not

protected from the allotment process, so
that today you have probably at least

30 ceremonial grounds that are out there
on private land generally.

Alone and spread out on the land,
without citizenship or the protection of

treaties, we had almost no chance of
survival.

In fact, the whole idea was to strip
away our tribal identities and remold us

into small family farmers.

I remember my grandfather saying one
time that the Indians wanted to maintain

the tribal domain, but to his
perception, it was all lost anyway. It

have done any good. They were corrupted
by a mentality.

that the white people finally, or the
federal policies and the white social

pressures and so on, finally created in
them that they took away this regard

that the Skokie people had for the
group, and they were on the road to

individualists.

It must have been the case, even in our
classic late Mississippian periods,

when we were all running around with
copper air spools, supposedly, that

was... Probably only about 10%, a core
group anyway, that you would call or

to call culture bearers, folks that
really had the spirit of that

mindset that I'm talking about.

And the other 90%, I happen to believe,
in varying ways, waiting for fast food

industry to hit America.

Today, when our elders die, we lose
precious links to our past which can

be regained.

But we have a strong will to survive,
and there are flickers of revival.

The landscape has been transformed, but
it still lives in the memory of the

people, and it still inhabits our minds
and I think our hearts, too. And

it's so important to understand how
place resonates

in Native American cultures.

This is my grandfather's allotted land,
and there's a lot of history here. I can

go sit on the porch and look across the
road there and see flowers that bloomed

in my grandfather's yard.

And so history is not something distant
from me. It's a part of who I am and a

part of my everyday life. Many of the
great events in Cherokee history happen

not far from here.

And I can walk to the spring any day
when I'm a little bit troubled by some

major event or problem. I can walk to
the spring where my grandfather walked

to make turkey medicine or where I
walked to when I was a child to gather

for household use.

And so there's a lot of history about
this place. I'm very tied to this land

to this place. It's very much who I am.

All the songs and dances in Oklahoma
that had been put to sleep in my general

area, called put to sleep, for 30 or 35
years started coming back.

The Choctaw songs and Chickasaw songs
and so forth, for a long time they had

gone away or gone underground because of
religious persecution.

So we started hearing these songs again
and seeing these dances again as they

started coming out.

I kept an ear out for these things and
got to a point to where now people rely

on me to an extent to know those songs
and know those dances.

What they call, I guess in English, like
a chanter to an extent that I'm able to

help carry these things on.

A lot of our Southeastern dances, too,
you will notice.

There's a locking of arms and elbows, a
holding of hands.

Our people dance as a group together.

That community of spirit, that
communalism, that desire to be part of a

whole, taking your identity and cues
from your traditional

community.

that's very much in evidence in our
songs and dances, and even in our

There's been a recent interest in
revival of our stickball games.

The settlers, when they first came,
thought that the game was too brutal,

course people died in those games, so
the missionaries especially tried to...

Get the Choctaws from playing the game.
This is an Indian form of baseball.

This thing right here.

This is our form of baseball.

You know, they say baseball is an
American sport. This is our form.

lot of other tribes still playing this
game.

In the southeast, all these tribes have
this game.

And Cherokee people and Chickasaw people
and Creek and Seminole and Choctaw, we

all have this in common.

Once you play it one time, you get
hooked on it. I mean, I love this game.

Thank you.

I am absolutely convinced that we've
survived because we've managed to hang

to language and we've managed to hang on
to ceremonies that we've had since the

beginning of time.

What we need to do to affirm ourselves
as Native people is to take some of the

values, the values of interdependence.

caring for other people, even though
it's hard to do that in a society that

just care about yourself.

Take care of yourself, build your own
house, and don't worry about anybody

Take the old value of interdependence or
the values of making sure that

spirituality and the truest sense of the
word is incorporated into every aspect

of your life.

And I think it's that spirit that the
only thing we really have to rely on has

been handed to us like a live and
precious coal that each generation has

that decision. Do they want to blow on
that coal and keep it alive, or do they

want to throw it away?

To me, and it's not just the Southeast,
but all Indian culture, but maybe using

that metaphor for the Southeast as a
fire, our cultures, our languages, our

histories. It's like a big ceremonial
fire that was kicked and stomped and

scattered.

And then this 200, 300 year night
followed that. But out in the darkness,

see these coals glowing.

And I think our role in our generation,
whether it's in tribal government or

wherever we find ourselves, and
Chickasaw people, Cherokee people, Creek

Seminole people, Choctaw people, is to
be coal gatherers, to gather those coals

back up together and assemble them again
at one point.

And breathe on them again that we might
be able to spark a flame around which we

might warm ourselves.

The Native Americans will continue on
TBS.