Native Life: Oratory

There were several traits that could mark a man as a great warrior and powerful leader.  Skill with weapons, check.  Courage in battle, check.  Prowess in hunting, check.  Speaking skills, what?  As we have seen already in this blog, many of the great warriors and great leaders were also notable speechmakers.  In fact, giving a good speech, even an extemporaneous one such as Osceola did at discussions of the Fort Gibson Treaty, might spark a movement, or mark a man's rise in his society. 

There were several reasons for this.  Native society was democratic.  A chief's authority over his followers came from his example and his ability to persuade them to follow him.  This was often done in council meetings, where senior members of the tribe would debate, sometimes for hours or even days, the next course to be followed.  The decision to go to war, either against a neighboring tribe or in defense of one's homeland, was one of the most weighty a council had to make.  A enemy tribe or White foreigners encroaching on their land could be very powerful.  And, unlike Western armies, warriors could not be replaced.  Every man lost meant a family without a protector and provider.  For this reason, women's council's often weighed in on a decision to go to war, or put pressure on the men to seek peace.  A chief or noted war leader persuading his people to go to war had to think and speak very carefully, not just to inspire them but to insure them that the war was right and that they had a chance of winning.

In some societies, such as the Iroquois or even the Cherokee, war chiefs and leaders had a dual role.  They were also responsible for diplomacy, both with other tribes and with the neighboring White settlements.  Their job was to represent their people in treaty negotiations at grand council meetings where many tribes and representatives of the United States, Britain and other countries were present.  Some of these speeches have gone down in history both for their eloquence, as well as the climactic events with which they were associated.  Here are just a few examples from some of the best Native orators.

Logan (c 1723-1780) was a Cayuga/Mingo war leader invited to attend a peace parley in Chillicothe, Ohio in 1774 between representatives of the Ohio tribes, Britain and the American colonies.  Still grieving his own losses in the recent war and angry over the Natives' defeat, he refused to come.  He did send Simon Girty to the conference with a prepared speech, which Girty either recited or transmitted to one of the official interpreters.  Because the words were transmitted through one or more intermediaries, Girty being the main one, some have debated whether the words were Logan's.  If they were, it was a powerful indictment of the state of Native-White relations at that time.

 

I appeal to any white man to say if he ever entered Logan's cabin hungry, and he gave him not meat; if he ever came cold and naked and he clothed him not. During the course of the last long and bloody war, Logan remained idle in his cabin, an advocate for peace.

 

Such was my love for the whites, that my countrymen pointed as I passed, and said, "Logan is a friend of the white man." I have even thought to live with you but for the injuries of one man, Colonel Cresap, who last spring in cold blood and unprovoked murdered the relatives of Logan, not even sparing his wife and children.

 

There runs not a drop of my blood in the veins of any living creature. This has called on me for revenge. I have sought it; I have killed many; I have fully glutted my vengeance. For my country, I rejoice in the beams of peace.

 

But do not harbor a thought that mine is the joy of fear. Logan never felt fear. He will not turn on his heel to save his life. Who is there to mourn for Logan? Not one.  (source: www.americanoratory.com)

Red Jacket (c 1750-1830) was a Seneca war chief noted for his oratorical skills.  His name name Sagoyewatha meant, "keeper awake", so we have some idea of just hos skilled he was.  He gave several noted speeches, including one before the United States Senate.  The speech below was first given to American Missionaries at an Iroquois Council and later delivered before the Senate.  It was the first time a Native American order had been invited to address the Senate, an honor that only heads of state receive.

FRIEND AND BROTHER:—It was the will of the Great Spirit that we should meet together this day. He orders all things and has given us a fine day for our council. He has taken His garment from before the sun and caused it to shine with brightness upon us. Our eyes are opened that we see clearly; our ears are unstopped that we have been able to hear distinctly the words you have spoken. For all these favors we thank the Great Spirit, and Him only.	1
Brother, this council fire was kindled by you. It was at your request that we came together at this time. We have listened with attention to what you have said. You requested us to speak our minds freely. This gives us great joy; for we now consider that we stand upright before you and can speak what we think. All have heard your voice and all speak to you now as one man. Our minds are agreed.	2
Brother, you say you want an answer to your talk before you leave this place. It is right you should have one, as you are a great distance from home and we do not wish to detain you. But first we will look back a little and tell you what our fathers have told us and what we have heard from the white people.	3
Brother, listen to what we say. There was a time when our forefathers owned this great island. Their seats extended from the rising to the setting sun. The Great Spirit had made it for the use of Indians. He had created the buffalo, the deer, and other animals for food. He had made the bear and the beaver. Their skins served us for clothing. He had scattered them over the country and taught us how to take them. He had caused the earth to produce corn for bread. All this He had done for His red children because He loved them. If we had some disputes about our hunting-ground they were generally settled without the shedding of much blood.	4
But an evil day came upon us. Your forefathers crossed the great water and landed on this island. Their numbers were small. They found friends and not enemies. They told us they had fled from their own country for fear of wicked men and had come here to enjoy their religion. They asked for a small seat. We took pity on them, granted their request, and they sat down among us. We gave them corn and meat; they gave us poison in return.	5
The white people, brother, had now found our country. Tidings were carried back and more came among us. Yet we did not fear them. We took them to be friends. They called us brothers. We believed them and gave them a larger seat. At length their numbers had greatly increased. They wanted more land; they wanted our country. Our eyes were opened and our minds became uneasy. Ware took place. Indians were hired to fight against Indians, and many of our people were destroyed. They also brought strong liquor among us. It was strong and powerful, and has slain thousands.	6
Brother, our seats were once large and yours were small. You have now become a great people, and we have scarcely a place left to spread our blankets. You have got our country, but are not satisfied; you want to force your religion upon us.	7
Brother, continue to listen. You say that you are sent to instruct us how to worship the Great Spirit agreeably to His mind; and, if we do not take hold of the religion which you white people teach we shall be unhappy hereafter. You say that you are right and we are lost. How do we know this to be true? We understand that your religion is written in a Book. If it was intended for us, as well as you, why has not the Great Spirit given to us, and not only to us, but why did He not give to our forefathers the knowledge of that Book, with the means of understanding it rightly. We only know what you tell us about it. How shall we know when to believe, being so often deceived by the white people?	8
Brother, you say there is but one way to worship and serve the Great Spirit. If there is but one religion, why do you white people differ so much about it? Why not all agreed, as you can all read the Book?	9
Brother, we do not understand these things. We are told that your religion was given to your forefathers and has been handed down from father to son. We also have a religion which was given to our forefathers and has been handed down to us, their children. We worship in that way. It teaches us to be thankful for all the favors we receive, to love each other, and to be united. We never quarrel about religion.	10
Brother, the Great Spirit has made us all, but He has made a great difference between His white and His red children. He has given us different complexions and different customs. To you He has given the arts. To these He has not opened our eyes. We know these things to be true. Since He has made so great a difference between us in other things, why may we not conclude that He has given us a different religion according to our understanding? The Great Spirit does right. He knows what is best for His children; we are satisfied.	11
Brother, we do not wish to destroy your religion or take it from you. We only want to enjoy our own.	12
Brother, you say you have not come to get our land or our money, but to enlighten our minds. I will now tell you that I have been at your meetings and saw you collect money from the meeting. I can not tell what this money was intended for, but suppose that it was for your minister; and, if we should conform to your way of thinking, perhaps you may want some from us.	13
Brother, we are told that you have been preaching to the white people in this place. These people are our neighbors. We are acquainted with them. We will wait a little while and see what effect your preaching has upon them. If we find it does them good, makes them honest, and less disposed to cheat Indians, we will then consider again of what you have said.	14
Brother, you have now heard our answer to your talk, and this is all we have to say at present. As we are going to part, we will come and take you by the hand, and hope the Great Spirit will protect you on your journey and return you safe to your friends. (Source: Wikikpedia)

More than one orator always spoke at council meetings, each attempting to persuade the majority to his view.  Choctaw Chief Pushmataha and Shawnee Chief Tecumseh (1768-1813) had a fiery exchange of views in 1811, when Tecumseh was attempting to persuade his mother's people, the Creek, to join his pan-Indian revolt. 

The Muscogee was once a mighty people. The Georgians trembled at your war-whoop, and the maidens of my tribe, on the distant lakes, sung the prowess of your warriors and sighed for their embraces. Now your very blood is white; your tomahawks have no edge; your bows and arrows were buried with your fathers. Oh! Muscogees, brethren of my mother, brush from your eyelids the sleep of slavery; once more strike for vengeance; once more for your country. The spirits of the mighty dead complain. Their tears drop from the weeping skies. Let the white race perish. They seize your land; they corrupt your women; they trample on the ashes of your dead! Back, whence they came, upon a trail of blood, they must be driven. Back! back, ay, into the great water whose accursed waves brought them to our shores! Burn their dwellings! Destroy their stock! Slay their wives and children! The Red Man owns the country, and the Pale-faces must never enjoy it. War now! War forever! ... Tecumseh will soon return to his country. My prophets shall tarry with you. They will stand between you and the bullets of your enemies. When the white men approach you the yawning earth shall swallow them up. Soon shall you see my arm of fire stretched athwart the sky. I will stamp my foot at Tippecanoe, and the very earth shall shake. (Source: Wikipedia).

Not to be outdone, Pushmataha replied for his people and other Southeastern tribes:

Halt! Tecumseh, listen to me. You have come here, as you have often gone elsewhere, with a purpose to involve peaceful people in unnecessary trouble with their neighbors. Our people have no undo friction with the whites. Why? Because we have had no leaders stirring up strife to serve their selfish personal ambitions.

You heard me say our people are a peaceful people. They make their way not by ravages upon their neighbor, but by honest toil. In that regard they have nothing in common with you. I know your history well. You are a disturber! You have ever been a trouble-maker. When you have found yourself unable to pick a quarrel with the white man, you have stirred up strife between different tribes of your own race.

Not only that! You are a monarch, an unyielding tyrant within your own domain; every Shawnee, man, woman, and child must bow in submission to your imperious will. The Choctaws and  Chickasaws have no monarchs. Their chieftains do not undertake the mastery of their people, but rather are they the people's servants, elected to serve the will of the majority. The majority has spoken on this question, and it has spoken against your contention. Their decision has, therefore, become the law of the Choctaws and Chickasaws, and Pushmataha will see that the will of the majority, so recently expressed, is rightly carried out to the letter.

If, after this decision, any Choctaw should be so foolish as to follow your imprudent advice and enlist to fight against the Americans, thereby abandoning his own people and turning against the decision of his own council, Pushmataha will see that proper punishment is meted out to him, which is death.

You have made your choice; you have elected to fight with the British. The  Americans have been our friends and we shall stand by them. We will furnish you safe conduct to the boundaries of this Nation, as properly befits the dignity of your office.

Farewell, Tecumseh. You will see Pushmataha no more until we meet on the fateful warpath.(Source: www.Americanoratory.com)

 

None of the Southeastern tribes joined Tecumseh's Revolt, but he was far from finished.  Here is a speech he gave in response to the British commander's decision to abandon Fort Detroit.  Witnesses said that Tecumseh got so worked up that the interpreter, Girty's longtime friend George Elliott, had a difficult time keeping up with him.

Father, listen...You always told us to remain here and take care of our lands. It made our hearts glad to hear that was your wish; our great father the king is the head, you represent him. You always told us you would never draw your foot off the British ground; but now, father, we see you drawing back, and we are sorry to see our father doing so without seeing the enemy. We must compare our father's conduct to a fat animal, that carries its tail upon its back; but when affrighted, it drops it between its legs and runs off.

Father. You have got the arms and ammunition which our great father sent for his red children. If you have any idea of going away, give them to us and you may go and welcome. For us, our lives are in the hands of the Great Spirit; we are determined to defend our lands; and if it is his will we wish to leave our bones upon them. (Source www.hmdb.com)

Last but never least, this is Osceola's probably extemporaneous speech during the Fort Gibson treaty negotiations.

My Brothers!  The White People got some of our chiefs to sign a paper to give our lands to them, but our chiefs did not do as we told them to.  They have done wrong, we must do right.  The Agent tells us we must go away from the lands which we live on-our homes and the graves of our fathers, and go across the big river among the bad Indians.  When the Agent tells me to go from my home, I hate him because I love my home and do not intend to leave it.

My Brothers!  When the Great Spirit tells me to go with the White Man, I go.  But he tells me not to go.  The White Man says I shall go, and he will send people to make me go, but I have a rifle and I have some powder and lead.  I say, we must not leave our homes and lands. If any of our people want to go west we won't let them, and I tell them they are our enemies and we will treat them so.  For the Great Spirit will protect us. (Source: Google Books).