Over the winter holidays I read a fascinating book that I picked up on whim while Xmas shopping at one of Duluth's indie bookstores: Covered with Night, by Nicole Eustace.
It's well-researched historical fiction, examining the machinations surrounding the murder of a native fur hunter by two white traders in eastern Pennsylvania while dickering over the price of the hunter's pelts in February 1721—fully three centuries ago. This occurred at a frontier outpost some 30 miles west of Philadelphia, which at that time was a burgeoning, yet modest trade center and port on entry. William Penn, the founding Quaker, had just died (in 1718), and Pennsylvania was in the midst of trying to sort out who would control the colony and whether it would remain in Quaker hands.
The power of the narrative is that the dialog and thoughts are extrapolated from detailed diaries kept by Quaker officials who were part of the Philadelphia town council at the time, as well as the correspondence of other key white players. While there was (apparently) no source material available from indigenous people, there was nonetheless plenty of critical statements about the actions and motivations of the white players because of the ongoing tensions between Quakers and non-Quakers.
On the indigenous side, the largest player was the Haudenosaunee—otherwise referred to as the Iroquois Confederacy—an aggregation of five tribes in the northeast: the Mohawk, Seneca, Oneida, Onondaga, and Cayuga (just after the seminal incident that the book is based around, the Tuscarora joined the Confederacy, making it six nations). While other regional tribes were also part of the mix, I want to focus in particular on the role of the Haudenosaunee in this reflection.
Eustace does a terrific job of unpacking the varied ways in which the Eurocentric and Indigenous cultures differed and often misunderstood each other, a problem that has persisted throughout US history, often with tragic and outrageous consequences.
In no particular order, here are some of the contrasts illuminated by Covered with Night:
A. Relationship to Gender
While there were gendered occupational roles among the native peoples, when it came to decision-making, the views of tribal women were taken every bit as seriously as those of tribal men. The Haudenosaunee would simply not proceed on an important tribal issue until they'd heard from the women. This stands in sharp contrast with the European practice of not even asking women what they thought, or allowing them to hold political office.
B. Relationship to Integrity
In reading about the Haudensaunee's emphasis on personal integrity, I was reminded of the first of Miguel Ruiz' tenets for living a quality life: be impeccable with your word, which essentially means keeping your commitments and walking your talk. This is laid out in depth in his 1997 book, The Four Agreements. Not surprisingly, Ruiz' writing is a distillation of ancient Toltec wisdom, helping people to live in right relationship with themselves, with others, with life itself, and with God (if your cosmology includes the concept of a supreme spiritual entity).
While such guidance may not seem that special, the white folks on the scene struggled mightily with it—then as now. They would repeatedly make promises to indigenous people that they would not keep (setting the tone right away for a pattern of treaty violations that continued for centuries). And it was even worse than that. The Quaker Meeting based in Philadelphia came out solidly against slavery about a decade before this murder incident, yet all the wealthy Quakers in town owned and traded in slaves. Hypocrisy R Us.
Further, it is no little thing that the two brothers who committed the murder represented the European law in their segment of Pennsylvania. Oops!
Among whites, apparently, personal integrity is standard you hold others to. If you question that as a relevant part of our white heritage (given that it happened 300 years ago), reflect on what we're seeing among us today, where the outrageous lies and behavior of Donald Trump, George Santos, and Fox News can be documented and exposed and it's not clear that there are consequences. Among the Haudenosaunee you would be held accountable for your word.
C. Relationship to Land
The Haudenosaunee, like most indigenous tribes, did not view land as a privatized commodity, and thus they had trouble understanding the white's continued interest in expanding farmland (and fencing it in) and obtaining mineral rights to traditional native lands. In indigenous thinking, the land was an asset held in trust for all. Among Europeans, it was an asset in which to store wealth, and suitable for exploitation at the owner's sole discretion. All manner of mischief ensued from this discrepancy of perspective.
While the native approach may not have been the acme of regenerative agriculture, they had been productively working the land for centuries before the whites arrived. The contrasting European style was to emphasize quick returns. Once the land's natural fertility had been depleted, they simply moved further west.
D. Relationship to Justice
A key element of the cultural misunderstandings was a profound difference in how justice was perceived. While the Haudenosaunee sense of justice had evolved (over a long time) into one that emphasized reconciliation and relationship repair, Europeans were locked into a focus on retribution, punishment, and assignment of blame. Reputedly, the dying words of the native hunter were, "My friends have killed me," indicating that even after having received a mortal wound, he continued to view his attackers as his friends (with whom he'd done business in the past).
Where the Iroquois tried to reinforce good behavior through the reward of connection and a secure place in the tribe, the Europeans were attempting to control aberrant behavior through threat of punishment and loss of freedom. One used the carrot; the other the stick. Where the Haudenosaunee expected gifts from the Europeans as a token of what value they placed on a good relationship with them (all the more important when that relationship had been strained), the Europeans interpreted that expectation as compensation, more like a fine. As such, the signals were constantly being misconstrued.
E. Relationship to Relationship
The whites saw the indigenous people as inferior (essentially as children and undeveloped), consistently misunderstanding that other cultures may not only be well developed, but better adapted. It is fundamentally different to be trying to outcompete or dominate those around you, versus trying to coexist peaceably with your neighbors. Where Europeans were looking for edges and information to file away for future advantage; indigenous peoples were looking for ways to find harmony and file away edges and rough spots.
F. Relationship to Intentional Communities Today
In reading this story I was profoundly struck by the parallel between the culture that the Iroquois Confederacy had consciously chosen (moving away from embracing war as a solution to problems) and what intentional communities strive to create as cooperative culture, as a distinct alternative from the competitive and adversarial mainstream culture of the dominant society.
To be clear, I don't think intentional communities are consciously trying to emulate indigenous culture (though there may be some of that in places). Rather I think it's a matter of a good idea resurfacing independently at a different point in history, because of the inequity and misery that's endemic in modern society, and the compelling need to integrate better with the natural world.
I find it incredibly heartening to learn that the cultural path we community builders are trying to define is one that has been trodden before.
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